Originally posted on Shamagaia:
ecently I experienced some very vivid psychic impressions during a lucid dreaming experience. One in particular had me receiving images of the Celtic symbol of the Greenman, and leading a Druidic prayer ritual in a stunning forest grove. I suspect that it might have been a peek through the eyes of ancestral memory, or perhaps a hint of things to come. Cyclically speaking, it might even be one and the same event: a past and future imposed upon one another, linked acausally by reoccurring astrological conditions of the sort expressed Alchemically by the Ouroboros snake eating it’s own tail. One things for sure, I will be doing a lot more research into Celtic lore!
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The term “transcendent warfare” was used by a U.S. Navy SEAL officer several years ago to describe the use of leading-edge knowledge and methods that could be helpful in achieving many important objectives.
The SEAL officer, L.R. Bremseth, indicated in a graduate-level research paper for the Marine Corps War College that transcendent warfare includes not only the deployment of certain methods, but also the understanding of underlying concepts.
He noted a significant range of opportunities for the utilization of leading-edge transcendent activities in U.S. national defense efforts.
People sometimes ask, “Is transcendent warfare a way to conduct war more successfully, or is it a way to transcend actual warfare and accomplish objectives in other ways?”
Transcendent warfare may be both … and more.
Transcendent concepts may help average people around the world understand ways to improve their lives and develop constructive solutions to the challenges they may face. In other words, transcendent understanding may enhance human development and change human consciousness.
NATIONAL SECURITY ACTIVITIES
In his paper, Bremseth summarized activities related to facilitating robust psychological and perceptual functioning of U.S. military and intelligence personnel.
He noted that research into human behavior and thinking processes is ever-expanding and that these developments can provide very useful insight and significant assets.
One aspect of transcendent warfare is establishing a perspective from which transcendent concepts can be understood. This is the formation of a certain perspective, viewpoint and understanding.
Another element is translating this understanding into activities can be deployed to accomplish worthwhile missions and tasks.
These may include “hard power” methods as well as “soft power” efforts. They may be applied to special operations missions and humanitarian activities. They may assist “public diplomacy” and constructive psychological operations. They may involve open source intelligence (OSINT) platforms and educational/sociological outreach.
Transcendent concepts and activities can provide additional resources and tools for many kinds of situations … situations that are of importance to us now.
When we hear a term like transcendent warfare, the ideas of improving the state of the human race and solving the myriad of problems facing humanity might not immediately come to mind.
However, a study of the theories and activities on which the idea of transcendent warfare is based clearly indicates a potential for far-reaching positive changes for the human race and our planet.
Why? At the heart of transcendent concepts is human psychology and human consciousness. Most problems facing the human race are based on these fundamental elements. Many solutions lie in those same basic platforms too.
Enhancing human perception and understanding are keys to the transcendent perspective. Some of the research and activities conducted regarding discoveries in the area of human consciousness clearly indicate great potential for short-term and long-term human development.
How will these discoveries in consciousness and transcendent perspectives help us? It may not be completely clear. Important progress has already been made in integrating some of these leading-edge discoveries into the mass media and our everyday lives.
Social, educational, cultural, spiritual, medical, public safety, governmental, defense and other components of human societies can make greater use of transcendent viewpoints.
As they do, we may see a new paradigm, tipping point or breakthrough in the ways the human race solves problems and makes progress.
About the Author
Steve Hammons is the author of two novels about a U.S. Government and military joint-service research team investigating unusual phenomena. MISSION INTO LIGHT and the sequel LIGHT’S HAND introduce readers to the ten women and men of the “Joint Reconnaissance Study Group” and their exciting adventures exploring the unknown.
Originally posted on Stuff Jeff Reads:
This comic is graphic, scary, and now I can add intellectually engaging. I have nothing but praise for this.
This issue begins with a flashback to when Archie is young and his parents took him to adopt a puppy. Archie’s mom, Mary, is struck with sadness as she remembers having a dog as a child, and when the dog died, having to face the realization that death is an inevitable part of life, something her own young son must one day learn.
Mary: …I’m just remembering the dog I had, when I was a girl. Spotty. How overjoyed I was when I got him, and how utterly devastated I was when… when…
Fred: Spotty was a good dog.
Mary: He was, and it was the most awful feeling, Fred, and I can’t bear the thought of Archie going through it.
Fred: Yes, but that’s years from now, Mary. And sad…
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The word “mysticism” speaks to a variety of phenomena reported within most world religions.
In his 1963 classic, Mysticism in World Religion, Rev. Sidney Spencer looks at the idea of “interior perception” as one aspect of mysticism. Spencer says that virtually all mystics claim to be in contact with a transcendent realm “which typically assumes the form of knowledge, often described in terms of vision, and of union.”¹
Spencer also believes that mysticism is essential to not only religion but to humanity’s future. But Spencer warns against generalizing the claims of mystics without sufficient facts. To do so, he says, could be misleading.
The religion scholar Ninian Smart talks about religious experience within a global-historical context and, in a similar vein as Spencer, highlights their differences through the analogy of sports: To say that all sports are essentially the same is ridiculous. And Smart believes it is equally wrong to say that all religions are essentially the same religion or, for that matter, that all different types of mysticism can be reduced to a single mysticism.
It is, I think, useful to distinguish between religion and religions, or to put it another way between religion and a religion. This is similar to the distinction between sport and sports. A religion is a given tradition of a religious kind, and so religious experience is often picked out by considering crucial experiences in the lives of those who belong to such traditions.²
Critics of Smart say his analogy is unjustified because mysticism deals with God, and there is only one God. And some New Age and politically correct thinkers denounce anyone trying to analytically assess and soberly compare different religious truth claims, insinuating that to do so is religious fascism, bigotry or hate.
It’s almost as if it has become a great sin to simply think about religious differences instead of mindlessly accepting the idea that all religious experiences are exactly the same.
Contrary to this prevalent bias, Geoffrey Parrinder argues
The important distinctions in mysticism are not so much between the layman and the expert as between the assumptions and the objects of the mystical quest. It is popularly said that all religions are the same though their differences should be evident to unprejudiced eyes and part of their fascination is their diversity.³
Parrinder highlights Martin Buber’s distinction between mystics who say they
- are God (I-It)
- relate to God (I-Thou).
To say there is no difference, Parrinder says, “is like telling a lover that his experience of embracing his beloved is the same as embracing the hedge at the bottom of the garden.”4
Indeed, it is entirely reasonable to question whether one person’s experience (and interpretation of) their alleged encounter with God differs from another person’s. And to say otherwise is just silly.
To draw another analogy, imagine an ancient or medieval astronomer who sees the Andromeda galaxy as we see it today. He or she doesn’t see Andromeda as a magical being or as mysterious cloud. Instead, he or she views Andromeda as a distant group of stars. If this challenges the local dignitaries’ beliefs, the astronomer might be punished, perhaps even killed.
A similar situation arose with Galileo, whose heliocentric theory hit a brick wall with Catholic power brokers who insisted on a Biblical geocentric model of the solar system. These apparently loving and religiously inspired clergy put Galileo under house arrest for the rest of his days, a scene which wasn’t easy for Galileo to deal with.
But I digress. The point I’m trying to make is that authoritarian stupidity is alive and well today. Like many short-sighted folk of former times, some people today see themselves as open minded but instantly shut down or react if their pet paradigm is challenged.
Perhaps these narrow-minded individuals find it too scary to envision a broader canvas. Well that’s fine. But problems arise when they hold positions of social power and use their power to trivialize, exploit or oppress those who simply wish to rationally investigate the intriguing idea of mysticism and its sometime companion, sainthood.
1 Sidney Spencer, Mysticism in World Religion (Harmondsworth: Penguin, 1963: 9). A footnote to my article Krishna, Buddha and Christ mentions the idea of interior perception as described by Catholic saints.
2 Ninian Smart, “Understanding Religious Experience” in Steven Katz, ed., Mysticism and Philosophical Analysis (New York: Oxford University Press, 1978: 11). On the same page Smart adds that many religious experiences happen “out of the blue” to people of no particular tradition. He also says that conversion experiences often occur “at the frontier between non-belonging and belonging to a given tradition.” Thus “we should start with traditions in pinning down religious experience [but] we should not confine religious experience to this area.” Interestingly, the Catholic understanding of conversion is that a Christian exists in “seed form” before becoming fully aware of this ontological fact.
³ Geoffrey Parrinder, Mysticism in the World’s Religions (Oxford: One World, 1995: 192). Parrinder also critiques R. C. Zaehner’s sometimes unreasonable statements about mysticism as found in Mysticism: Sacred and Profane (Oxford, 1957).
Originally posted on Shamagaia:
There are any number of well-worn epithets to comfort us when we blow-off that fad diet, when we screw up at work, or hurt our loved ones; yet for some reason, many of us often get right back on that treadmill and keep on keeping on, with the illusion that if we can just achieve that perfect state of something or other, then all will be milk and honey.
Striving for perfection in life, whilst admirable from a certain perspective, can be deeply problematic. It’s often accompanied by a persistent sense that you are never good enough, or that you are only as successful as your last fleeting triumph. Having to constantly defend a sense of perfected completeness is an exercise in ego-manipulation which demands that your successful achievements, whether they be physical, intellectual, creative or spiritual, be considered inviolable.
The problem with such an idea is…
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