Gnostic Meditation
The purpose of the Daily Meditation Practice is to clear the mind of the many thoughts and activities that have taken place during the day and bring one into a state of peace.

Doing the practice helps us to focus our attention upon the sacred. A part of the practice is retrospection. The process of retrospection allows us to examine our actions and become clear about where we may have been reactive in our thoughts and activities throughout the day through rash or thoughtless behavior.

The practice of retrospection helps us to manage our emotions in a more positive way. Emotions, when unchecked, sometimes have the effect of causing us to do things or say things to others we did not really intend. When we are presented with choices in our lives, this practice helps us to make clearer conscious decisions. The practice assists us in becoming centered and pro-active in our lives. We learn to think before we act about the consequences of our activities.

The whole of the Daily Practice when done correctly allows us to become more objective and less emotional about choices presented to us. The practice helps us to transform those thoughts and actions that may have harmed others, assists us in blessing those persons and helps us to be the people we really want to be.

The Daily Meditation Practice helps us to become mindful of what is right thought and action. In time, the practice carries over into our daily lives and we begin to do the process automatically throughout the day. The practice becomes a part of our thought process. We become more thoughtful about how we effect others. We become more loving and caring and more conscious. As our attention is drawn to creating positively, we actually begin to do so, more and more. Increasingly, we are able to be better sources of Love, Light and Peace in the World.

The Daily Meditation Practice begins with the Egg of Light Exercise sometimes called the Sphere of Light Meditation or The Auric Egg Exercise. When used consistently this practice creates more balance in one's life. For a detailed instructions and information please see the
The Daily Meditation Practice has four parts. At first the practice may seem hard to follow or lengthy, but once the practice is learned and mastered it becomes second nature and a natural part of our daily lives.



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Part 1: Find a time and a quite space for daily meditation. Place a comfortable chair there. A small table nearby with a single candle would also be useful. A larger home altar may look something like the picture here. Dedicate the candle to the one Light with a prayer of your spiritual intent.


Posture: If you prefer the western posture, sit in a chair, back straight, with both feet flat upon the floor, hands placed palms down on your legs, elbows at your waist. Place your journal and a pen nearby. Mentally go through your body and stretch and relax any place that feels tight. If you prefer to sit cross legged on the floor or on a pillow when you have let go of the tight places in your body and are comfortable let go of your mind and pray a prayer for cleansing, balance and focus. This may take 5-10 minutes. You may use this prayer or another:


O Creator, through Thy Son, the Great Christ, cleanse my body and my mind and may the Light of the One now enter to fill me completely, that my only thought may be of thee. Amen


Imagine light washing over you and draw that light into your body through your crown, to your heart and solar plexus area. Allow the light to continue to expand until you can imagine your whole body filled with light and yourself encased in a sphere of light emanating three feet from your body in all directions. Allow time for your breathing and your heart to become one in its rhythm. When you perceive a sphere solidly around you and your breathing and heart are calm and in rhythm and you feel peaceful, declare your intention with a prayer for personal and world peace. This part may take 5-10 minutes. See: The Auric Egg Exercise

You may use this prayer below or another that you like:







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Prayer for World Peace (author unknown)

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May I and All Who Work
For a World of Peace and Reason
Be Granted the Gifts off Strength and Courage,

May the Good That Dwells
Within Every Human Heart Be Magnified,
May the Blessings of Truth
And Understanding Be Ours,

May the Love and Joy of the One Spirit
Abide Within All of Us
And as We Create and Plan for Tomorrow
May We Do so in Sympathy With All Others. Amen




Part 2: Perform a retrospection of the day in light of your ideals. Ask for forgiveness for those errors you have made and bless each person you believe you may have offended, including yourself, with light. love and peace. Look at how you might have handled the situation differently. Bless all those you have encountered and any others (friends, family) your dwelling, place of work and so on. Look at what you have learned during the day as well. When you are finished with your retrospection allow your mind to complete its thoughts and clear. Write down anything you would like to remember in your journal. This may take 5-20 minutes.



Part 3 : Reaffirm your sphere of light. Ask any questions you might have of the God you worship. Meditate 10-15 minutes (more if you like) in a state of openness to an intuitive answer. Record your experiences or any insights you may receive in your journal.



Part 4: Close your meditation with A Prayer of Affirmation and Peace (suggestions are below) and record anything else in you journal you might want to remember.






The Lord's Prayer

O Giver of All Life,
Who Is in Heaven and in Earth,
In Whom We Live, Move,
And Have Our Being,
Holy Is Thy Name.
Thy Kingdom Come.
Thy Will Be Done.
In Earth, as it Is in Heaven.
Give Us this Day Our Daily Bread,
And Forgive Us, Our Trespasses
As We Forgive Those
Who Trespass Against Us.
Keep Us from Temptation.
Keep Us Ever Mindful of Thee.
For Thine Is the Kingdom,
and the Power, and the Glory,
Forever and Ever. Amen.








Prayer of St. Francis of Assisi


Lord make me an instrument of Thy Peace;
Where there is hatred, let me sow love;
Where there is injury, pardon;
Where there is doubt, faith;
Where there is despair, hope;
Where there is darkness, light;
Where there is sadness, joy.

O Divine Master,
Grant that I may not so much seek
To be consoled as to console;
To be understood as to understand;
To be loved as to love:
For it is in giving that we receive,
It is in pardoning that we are pardoned
And it is in dying
That we are born to Eternal Life. Amen


Auric Egg

Rainbow Family of Living Light
The Farm
The Source Family
Inner PEace

Allowing the eyes to rest in a soft downward gaze has an instant, automatic relaxing effect.



Steps of Relaxation Meditation

Sit comfortably with your spine reasonably straight.

Allow your eyes to rest comfortably downward, gazing softly, but not focussed on anything.

Without closing your eyes completely, let your eyelids drop to a level that feels most comfortable.

Continue gazing downward... the act of gazing is your primary focus (rather than the area at which you are gazing). You may notice your breathing becoming more rhythmic.

It's ok to let your attention drift a bit. If your eyes become very heavy, it's ok to let them close. If you notice you've come out of your relaxed space, simply bring your attention back to your relaxed downward gaze.

STEPS To Inner PEace

Buddhist Meditation
Meditation and mindfulness

In the Buddha's great discourse on the practice of mindfulness, the Maha-Satipatthana Sutta, both the object and the means of attaining it are clearly set forth. Attentiveness to the movements of the body, to the ever-changing states of the mind, is to be cultivated in order that their real nature should be known. Instead of identifying these physical and mental phenomena with the false concept of "self," we are to see them as they really are: movements of a physical body, an aggregate of the four elements, ('mahabhutas') subject to physical laws of causality on the one hand, and on the other, a flux of successive phases of consciousness arising and passing away in response to external stimuli. They are to be viewed objectively, as though they were processes not associated with ourselves but belonging to another order of phenomena.

Buddhist Meditation : true self

From what can selfishness and egotism proceed if not from the concept of "self" ('sakkayaditthi')? If the practice of any form of meditation leaves selfishness or egotism unabated, it has not been successful. A tree is judged by its fruits and a man by his actions; there is no other criterion. Particularly is this true in Buddhist psychology, because the man 'is' his actions. In the truest sense they, or the continuity of kamma and 'vipaka' which they represent, are the only claim he can make to any persistent identity, not only through the different phases of this life but also from one life to another. Attentiveness with regard to body and mind serves to break down the illusion of self; and not only that, it also cuts off craving and attachment to external objects, so that ultimately there is neither the "self" that craves nor any object of craving. It is a long and arduous discipline, and one that can only be undertaken in retirement from the world and its cares. Yet even a temporary retirement, a temporary course of this discipline, can bear good results in that it establishes an attitude of mind which can be applied to some degree in the ordinary situations of life.

Buddhist Meditations: Detachment & Concentration

Detachment, objectivity, is an invaluable aid to clear thinking; it enables a man to sum up a given situation without bias, personal or otherwise, and to act in that situation with courage and discretion. Another gift it bestows is that of concentration -- the ability to focus the mind and keep it steadily fixed on a single point ('ekaggata', or one-pointedness), and this is the great secret of success in any undertaking. The mind is hard to tame; it roams here and there restlessly as the wind, or like an untamed horse, but when it is fully under control, it is the most powerful instrument in the whole universe. He who has mastered his own mind is indeed master of the Three Worlds.

In the first place he is without fear. Fear arises because we associate mind and body ('nama-rupa') with "self"; consequently any harm to either is considered to be harm done to oneself. But he who has broken down this illusion by realizing that the five 'khandha' process is merely the manifestation of cause and effect, does not fear death or misfortune. He remains equable alike in success and failure, unaffected by praise or blame. The only thing he fears is demeritorious action, because he knows that no thing or person in the world can harm him except himself, and as his detachment increases, he becomes less and less liable to demeritorious deeds. Unwholesome action comes of an unwholesome mind, and as the mind becomes purified with Meditation, healed of its disorders, bad kamma ceases to accumulate. He comes to have a horror of wrong action and to take greater and greater delight in those deeds that are rooted in 'alobha', 'adosa', and 'amoha' -- generosity, benevolence and wisdom.


Kabbalah Meditation
What is Kabbalah?
Kabbalah is an ancient Jewish mystical system of meditation that teaches the profoundest insights into the essence of God, how He interacts with the world and the purpose of creation. Kabbalah and its teachings are an integral part of Torah, the entire body of Jewish wisdom and teachings, both the Oral law and the Written law. Some Jewish scholars even suggest that Torah is the hand-written scroll of the Divine Law or the Five Books of Moses.

Kabbalah Meditation
Kabbalah meditations were devised by the Jewish mystics over 2,000 years ago to enhance the awareness and access higher planes of consciousness. The aim of Kabbalah meditation is to make the practitioners the true carriers of the light of God. Kabbalah meditation continues to flourish in the oral tradition and rises above the written word. This system will enable you to attain peace and happiness through the union with God.

The Objective of Kabbalah Meditation
The objective of Kabbalah meditation transcends the need for relaxation and quieting the mind. Kabbalah meditation enables the seekers to directly interact with the higher worlds and bring about positive changes in life. It wipes off the negative influences both from your body and mind and establishes the power of mind over the matter. The essence of Kabbalah meditation is to bring new resources of joy, love and understanding to everything you do.

Kabbalah meditation explores the complex character of the divine reality particularly the inability of the human thought to grasp Him. It uses various techniques including meditations on Hebrew letter permutations and combinations and the ways in which sefirot or the supernatural forces harmonize and interact with each other. These meditative techniques produce visionary experiences of the angels and their residential chambers. Another important objective of Kabbalah is to rectify the imperfections of the soul rather than creating spiritual knowledge.


Online Meditation
In ancient times, you had to visit and stay at the ashrams or meditation centers of the gurus or yogis to learn meditation. These centers were usually located in lush green forests, mountain valleys or the river sides. The reason why these spiritual meditation centers were situated far from the madding city crowds in the lap of raw nature was that this type of environment is conducive to undisturbed meditation. The green and natural surroundings themselves, without the tall concrete buildings and artificial city life, are closer to God.

This luxury is no more available now days. There are meditation retreats where you can go, relax, learn and practice meditation. But there are constraints of time and money. It is not possible to say at any meditation retreat indefinitely. Some people do not have time to spend even the weekends at the retreats. Meditation cannot be just a one day touch-and-go process. It is not like instant coffee. In fact there is no instant nirvana as such. In the ancient times the students spent years learning and practicing meditation at the feet of their spiritual masters. Meditation formed an essential part of their educational curriculum and it continued to be an inseparable part of their daily routine throughout their life.

Meditation is not one day or one week exercise. It is a life long process. It is as vital as your daily food and drink. If you want to learn and practice under the constraints of the modern life and circumstances, the best course available is to learn and practice it online.

You need daily guidance during the initial period of your apprenticeship in meditation. You need some inspiring talks, lectures, demonstrations in practical meditation. You also need music as an initial accompaniment to create an environment that is conducive to concentration which is essential in meditation.

All this training and practice is easily available online on daily basis. You do not need any special cds, dvds or separate cd/dvd players etc. There are many sites which offer online meditation lessons and practice sessions. They have mp3 files which can be accessed online. These files contain lectures, demonstrations, music and practice sessions. If you have any doubts and questions for clarification, you can contact the site in-charge or the guide online through chatting sessions or emails.

Yet another advantage of online meditation is that the site owners possess huge variety of music files and discourses on meditation which cannot be easily afforded by individuals. A small monthly charge provides you access to the huge resources of the website. Yet another benefit of online meditation is that you can interact with other members of the website and share your problems and practical experiences with them from the comfort of your home. You stay anywhere on planet and can avail clear, straightforward meditation instructions.

If you are experienced in meditation, you can benefit by finding new methods and approaches to deepen your practice and widen your knowledge horizons. If you approach a guru or guide of a certain specific belief or faith, you will have to either follow his line of thought or give it up if you do not agree with his philosophy. The online meditation sites understand these individual difficulties. They have devised meditation techniques that suit every individual seeker without interfering with his beliefs. You can meditate even if you are an atheist or a non-believer. But a guru or a guide who follows certain belief system or tradition will expect you to follow in his footsteps in respect of meditation.

The online meditation centers offer free meditation news letters daily which support your efforts in meditation by providing step by step instruction. They offer meditation tips and techniques to facilitate the process of meditation. Since these newsletters are sent online, they practically cost you nothing.

The Ten Point Plan
WE WANT FREEDOM. WE WANT POWER TO DETERMINE THE DESTINY OF OUR BLACK AND OPPRESSED COMMUNITIES.
We believe that Black and oppressed people will not be free until we are able to determine our destinies in our own communities ourselves, by fully controlling all the institutions which exist in our communities.


WE WANT FULL EMPLOYMENT FOR OUR PEOPLE.
We believe that the federal government is responsible and obligated to give every person employment or a guaranteed income. We believe that if the American businessmen will not give full employment, then the technology and means of production should be taken from the businessmen and placed in the community so that the people of the community can organize and employ all of its people and give a high standard of living.


WE WANT AN END TO THE ROBBERY BY THE CAPITALISTS OF OUR BLACK AND OPPRESSED COMMUNITIES.
We believe that this racist government has robbed us and now we are demanding the overdue debt of forty acres and two mules. Forty acres and two mules were promised 100 years ago as restitution for slave labor and mass murder of Black people. We will accept the payment in currency which will be distributed to our many communities. The American racist has taken part in the slaughter of our fifty million Black people. Therefore, we feel this is a modest demand that we make.


WE WANT DECENT HOUSING, FIT FOR THE SHELTER OF HUMAN BEINGS.
We believe that if the landlords will not give decent housing to our Black and oppressed communities, then housing and the land should be made into cooperatives so that the people in our communities, with government aid, can build and make decent housing for the people.


WE WANT DECENT EDUCATION FOR OUR PEOPLE THAT EXPOSES THE TRUE NATURE OF THIS DECADENT AMERICAN SOCIETY. WE WANT EDUCATION THAT TEACHES US OUR TRUE HISTORY AND OUR ROLE IN THE PRESENT-DAY SOCIETY.
We believe in an educational system that will give to our people a knowledge of the self. If you do not have knowledge of yourself and your position in the society and in the world, then you will have little chance to know anything else.


WE WANT COMPLETELY FREE HEALTH CARE FOR All BLACK AND OPPRESSED PEOPLE.
We believe that the government must provide, free of charge, for the people, health facilities which will not only treat our illnesses, most of which have come about as a result of our oppression, but which will also develop preventive medical programs to guarantee our future survival. We believe that mass health education and research programs must be developed to give all Black and oppressed people access to advanced scientific and medical information, so we may provide our selves with proper medical attention and care.


WE WANT AN IMMEDIATE END TO POLICE BRUTALITY AND MURDER OF BLACK PEOPLE, OTHER PEOPLE OF COLOR, All OPPRESSED PEOPLE INSIDE THE UNITED STATES.
We believe that the racist and fascist government of the United States uses its domestic enforcement agencies to carry out its program of oppression against black people, other people of color and poor people inside the united States. We believe it is our right, therefore, to defend ourselves against such armed forces and that all Black and oppressed people should be armed for self defense of our homes and communities against these fascist police forces.


WE WANT AN IMMEDIATE END TO ALL WARS OF AGGRESSION.
We believe that the various conflicts which exist around the world stem directly from the aggressive desire of the United States ruling circle and government to force its domination upon the oppressed people of the world. We believe that if the United States government or its lackeys do not cease these aggressive wars it is the right of the people to defend themselves by any means necessary against their aggressors.


WE WANT FREEDOM FOR ALL BLACK AND OPPRESSED PEOPLE NOW HELD IN U. S. FEDERAL, STATE, COUNTY, CITY AND MILITARY PRISONS AND JAILS. WE WANT TRIALS BY A JURY OF PEERS FOR All PERSONS CHARGED WITH SO-CALLED CRIMES UNDER THE LAWS OF THIS COUNTRY.
We believe that the many Black and poor oppressed people now held in United States prisons and jails have not received fair and impartial trials under a racist and fascist judicial system and should be free from incarceration. We believe in the ultimate elimination of all wretched, inhuman penal institutions, because the masses of men and women imprisoned inside the United States or by the United States military are the victims of oppressive conditions which are the real cause of their imprisonment. We believe that when persons are brought to trial they must be guaranteed, by the United States, juries of their peers, attorneys of their choice and freedom from imprisonment while awaiting trial.


WE WANT LAND, BREAD, HOUSING, EDUCATION, CLOTHING, JUSTICE, PEACE AND PEOPLE'S COMMUNITY CONTROL OF MODERN TECHNOLOGY.
When, in the course of human events, it becomes necessary for one people to dissolve the political bonds which have connected them with another, and to assume, among the powers of the earth, the separate and equal station to which the laws of nature and nature's God entitle them, a decent respect to the opinions of mankind requires that they should declare the causes which impel them to the separation.

We hold these truths to be self-evident, that all men are created equal; that they are endowed by their Creator with certain unalienable rights; that among these are life, liberty, and the pursuit of happiness. That to secure these rights, governments are instituted among men, deriving their just powers from the consent of the governed; that, whenever any form of government becomes destructive of these ends, it is the right of the people to alter or to abolish it, and to institute a new government, laying its foundation on such principles, and organizing its powers in such form as to them shall seem most likely to effect their safety and happiness. Prudence, indeed, will dictate that governments long established should not be changed for light and transient causes; and, accordingly, all experience hath shown that mankind are most disposed to suffer, while evils are sufferable, than to right themselves by abolishing the forms to which they are accustomed. But, when a long train of abuses and usurpation, pursuing invariably the same object, evinces a design to reduce them under absolute despotism, it is their right, it is their duty, to throw off such government, and to provide new guards for their future security.

*Neuortic poets
*RUMIAt every instant and from every side, resounds the call of Love:
We are going to sky, who wants to come with us?
We have gone to heaven, we have been the friends of the angels,
And now we will go back there, for there is our country.
We are higher than heaven, more noble than the angels:
Why not go beyond them? Our goal is the Supreme Majesty.
What has the fine pearl to do with the world of dust?
Why have you come down here? Take your baggage back. What is this place?
Luck is with us, to us is the sacrifice!...
Like the birds of the sea, men come from the ocean--the ocean of the soul.
Like the birds of the sea, men come from the ocean--the ocean of the soul.
How could this bird, born from that sea, make his dwelling here?
No, we are the pearls from the bosom of the sea, it is there that we dwell:
Otherwise how could the wave succeed to the wave that comes from the soul?
The wave named 'Am I not your Lord' has come, it has broken the vessel of the body;
And when the vessel is broken, the vision comes back, and the union with Him.

*And I do walk upon Wan’s Dyke
And I do survey the land
And I did become the Reaper with my own bare hands+
For I am Wodan,
Though, some call me Hermes,
Some call me Roman Mercury,
God of cargos,
God of weather,
Hanging God of boundaries,
Hanging God of Gibbet Hill
Killing God of hidden doorways.

Spinning the yarn from Wansdyke to Silbury
Spinning the taelbook, telling the tale
Telling the tellbook to all and sundry
Keltiberians and Irish Gael
Then I hear camp followers bellow afar
Their shrieking lament for Johnny Guitar:

"Look to the farthest far horizon
Look to the bloodlust deepest scar
Look to the scattering Brythonic uprising
For this be the wall of Johnny Guitar

There be the ditch that you shall die in
Here be the wall that I shall cry on
Ditch dug with antler and ox bone shovel
This rising wall that shades our ancient hovel."

Look to the north a quick mile yonder
Look to our Yggdrasilbury
Look to the Saxon chasing Viking
Look to the Norman chasing Saxon
Look to the German chasing German
German German German German
Here in the bloodlust deeper scar
For here be the wall of Johnny Guitar

"Play your gloom axe Stephen O’Malley
Sub bass clinging to the sides of the valley
Sub bass ringing in each last ditch and combe
Greg Anderson purvey a sonic doom."

To rage in sound this valiant despair
Doom and gloom as each a splendid pair
To rage in sound the valiant despair:

Not Abraham,
Not Moses
And not Christ
Neither Jove to whom we sacrificed,
Not Attis
Not Mohammed,
But to hilltop Thor
We rave and dance and weep and we implore:
Look to the farthest far horizon
Don’t blame the messenger,
Don’t blame the messenger,
Look to the farthest far horizon
Don’t blame the messenger.
Don’t blame the messenger,
For I am Death so Ragnarock with me
For I am Doom so Ragnarock with me.

And I stood upon Wan’s Dyke
And I did survey the land
And I did become the Reaper with my own bare hands...

And then I was King Vikar with his arms outstretched
And then I was King Vikar with his broken neck
And then I was the villain and the victim and the priest
Was grim misunderstanding and was grim as death itself

My Wall My Wall caught in the thrall of my Wall
My Wall My Wall caught beneath the thrall of my Wall.

Here in the bloodlust deeper scar
For here be the wall of Johnny Guitar
Here in the bloodlust deeper scar
For here be the wall of Johnny Guitar
Play your gloom axe Stephen O’Malley
Sub bass ringing the sides of the valley
Sub bass climbing up each last ditch and combe
Greg Anderson purvey a sonic doom.

Stand in the thrall
Stand in the thrall
Stand in the thrall of my tidal wall
Stand in the thrall
Stand in the thrall
Stand in the thrall of my tidal wall
Stand in the thrall
Stand in the thrall
Stand in the thrall of my tidal wall

Mothers to your bosoms,
Grab your child and sing,
As to your breasts cascade and sing:
Brothers and fathers,
Down to the thing in the middle of the town
To judge at the thing

These the effeminate priests of Frey
That don their drag
And shriek through the day
That drag their God through the muddiest fields
Spilling seed to raise the yields
These the odd castrated womb-men
On this onerous land of no men

There the infernal priestess of Freyja,
These her people layer on layer
Then the infernal priestess of Freyja
Visiting the farms
The seething seer
Visiting the farms
And rarely leaving
Mounting the tumulus
The people grieving
Dodens doddering dead and dying.

Hear the modest priests of Ing
Who’s harkening always let us sing
That let’s us free our tightest waistband
Let’s us fertilise our own land
Spunked entire nations from one phallus
Spunked the vegetation into being
Spilled the super seed into the one day superceded earth.

Old Mother Fucker
She was a cocksucker
To give her poor family a home
Went down on their ding song
And drank for a sing song
But ended her sad life alone.

Around the church in Yatesbury the dead
Lie scattered underneath the sacred yew
As Sheila the Witch attending Sunday prayer
Praises a God but never tells them who
And from my Wall observing Sheila the Witch
Praises her God but never explaining which.

And every Monday night by the light of Moon
Those Meddlesome meddlesome meddlesome bells
And the heavy metal of the heathen bells
Meddlesome meddlesome meddlesome bells
And the bad heavy metal of the heathen bells
Meddlesome meddlesome meddlesome bellsAnd the heavy metal of the heathen bells
Meddlesome meddlesome meddlesome bells
And the bad heavy metal of the heathen bells

And Doggen can testify to my claim
That the Christians of Yatesbury are Christian in name
But their stomping pounding actions attest
To their Christianity happiest at rest
And Doggen who played at the John Stewart Hall
Can attest that its keeper is the heathenest of all
Is a shapeshifter tending to her hogweed hidden
And her dear Paul wallows in the village pond nay midden

For all of us are boundaried by Wan’s Dyke at the west
And the great world hill which spies us and can never let us rest
Bringing on Iranian Mithra
From its home beneath the east
Caught always in the thrall of my Wall
Caught always in the thrall of my Wall

Stand in the thrall
Stand in the thrall
Stand in the thrall of my wall
Stand in the thrall
Stand in the thrall
Stand in the thrall of my wall
Stand in the thrall
Stand in the thrall
Stand in the thrall of my wall

Here in the bloodlust deeper scar
For here be the wall of Johnny Guitar
Here in the bloodlust deeper scar
For here be the wall of Johnny Guitar
Play your gloom axe Stephen O’Malley
Sub bass ringing the sides of the valley
Sub bass climbing up each last ditch and combe
Greg Anderson purvey a sonic doom...

Don’t blame the messenger of gloom,
Don’t blame the messenger of doom,
For this be the Ragmarockingest aeion
In stillness O’Malley and Anderson play on... play on... play on...

THE COLLECT
O Father, true God, Who leadest us out of the darkness, we bless Thee, the adored of souls granting us blessed vision and instruction. Thou, our Father, art the root of all wisdom; through Thy will, the beloved Logos has spread out over us the mighty gift of the knowledge of holy things; he has taught us what used to be, what are, and what shall be; he has rescued us from darkness. We thank Thee Father, for all the great messengers of the Light Thou hast sent to us, in whom Thy holy Word had been made flesh. All the mysteries are fulfilled in Thee, our Father, and Thou fulfillest them in us.
Amen.




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THE LESSON
The lesson is taken from the words of the Holy Prophet Mani:

Jesus, Thy burden is light for him who can carry it. Many are the marvels of Thy nativity, O Jesus; yet when we say “Thy nativity,” who could have created Thee, O Lord Jesus, Thou who art eternally life from life? The Son of God cast into a humble womb; he who is the all, in whom the all exists. He came down to the flesh, he put on the vesture of humanity. God became man; he went about in the land, he took a man’s likeness, the raiment of a slave. He came for all the sheep of his flock, because he knew there was no other to rescue them. He had come without a body, yet his apostles declared of him that he took the form of a boy, an appearance like that of us, men; he came down and manifested in the world among the people of the Jews.




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THE GOSPEL
The gospel is taken from the second chapter of the Gospel according to St. Luke:

And it came to pass in those days, that there went out a decree from Caesar Augustus, that all the world should be taxed. And all went to be taxed, every one into his own city. And Joseph also went up from Galilee, out of the city of Nazareth, into Judaea, unto the city of David, which is called Bethlehem; because he was of the house and lineage of David: to be taxed with Mary his espoused wife, being great with child.

And so it was, that, while they were there, the days were accomplished that she should be delivered. And she brought forth her first born son, and wrapped him in swaddling clothes, and laid him in a manger; because there was no room for them in the inn. And there were in the same country shepherds abiding in the field, keeping watch over their flock by night. And, lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them: and they were sore afraid. And the angel said unto them, “Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day in the city of David a Savior, which is Christ the lord. And this shall be a sign unto you; ye shall find the babe wrapped in swaddling clothes, lying in a manger.” And suddenly there was with the angel a multitude of the heavenly host praising God, and saying “Glory to God in the highest and on earth peace to men of goodwill.”



biblical socialism

E. Belfort Bax
Socialism and Religion
(June 1884)

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From Justice, 21st June 1884, p.2.
Reprinted in E. Belfort Bax, Religion of Socialism, 1886, pp.48-53.
Transcribed by Ted Crawford.
Marked up by Einde O’Callaghan for the Marxists’ Internet Archive.
Proofread by Chris Clayton (July 2006).


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It is sometimes said that Socialism is neither religious nor irreligious. This does not or should not mean that Socialism fails to come into contact with the views of the world and of life which the current religions furnish, or that at a particular stage in its progress it may not take up a position even of active hostility to those religions. What it means is that Socialism implies a state of society out and away beyond the barren speculative polemics of the hour.

Socialism is essentially, neither religions nor irreligious, inasmuch as it re-affirms the unity of human life, abolishing the dualism which has lain at the foundation of all the great ethical religions. By this dualism I mean the antithesis of politics and religion, of the profane and the sacred, of matter and spirit, of this world and the “other world,” and the various subordinate antagonisms to which these have given rise, or which they implicitly contain. Hitherto the whole tendency of our society and thought has been to make of aspects of things, distinguishable if you will, but not legitimately separable, separate and more or less opposed principles. We will take only the instance which most concerns the subject-matter of these remarks. The feelings, aspirations, emotions, (as we chose to call them), after the ideal, which constitute the “religious sentiment,” are very easily distinguishable from the impulses of kindliness, friendship, duty, &c., to individuals which ought to animate our daily life. They are distinguishable but not separable. Yet the current religions erect them into distinct principles, severing the “religious sentiment” from all connection with the world and human society and transferring it to an imagined supernatural “world” which is nothing but a grotesque travesty of the relations of this world.

It is curious to trace how this came about. In the most ancient civilisations there is no distinction between the political or social and the religious, simply because religion was then nothing more than the propitiation of dead ancestors, powers of nature, fetiches or other supposed supernatural agents (whose existence passed unquestioned to the human mind in its then stage) in the interests of the society. These ancestral ghosts, personified powers, or animated fetiches were as often immoral as not, in fact it would be more correct to say that for them morality and immorality had no existence. The worshipper possibly cared not one jot for them or they for him – his worship was a social duty. The only way in which they possessed any human interest was as embodying certain powers, which might be noxious or beneficient to the State. We have spoken of them as being “propitiated” and “worshipped” but it is doubtful if those terms can he applied with regard to the ancient religious cults more than very partially. The practices they embodied were rather those of compulsory invocation or regulation by means of magical spells and incantations than prayers and “services” such as are understood to-day. The social festivals were as much religious as they were political. Political and religious functions were necessarily united in the same persons since every religions act was political, every political act also religious.

The forgoing remarks apply in all essentials, to every primitive civilisation, to ancient India, Egypt, China, Syria, Palestine. Even in later classical times, religion was still a social and political matter, a thing of this world only or mainly. The most sacred forms of the Greek and Roman cults were those identified with the preservation of the city, of the tribe and of the gens. Undoubting as was men’s belief in the existence of the supernatural, it only interested them in so far as they conceived it to affect the community of which they were a part. The supernatural too, was as yet imperfectly distinguished from the natural. There was no religion of the supernatural as such. But with the decay of the old civic morality and the absorption of the small free States into centralised monarchies and finally into the Roman Empire, men came to care less and less for the body politic and fell back more and more upon themselves as individuals. At first this individualism took the form of a search among the leisured and educated class for the higher life of wisdom. The Stoic, the Epicurean and the Cynic had each his special receipt for slipping through life as comfortably as possible. But this, though satisfactory for a time, palled in the long run. The Roman Empire got ever more corrupt, its corruption ramifying through all its branches; public life became more and more vapid; the old religions, once instinctive with meaning, were but empty forms; the newer panaceas of the philosophers failed to afford satisfaction. The utmost they promised was to make the best of the doubtful bargain – life.

But the sense of individualism was too strong for this merely negative creed. Men sought in vain for an object in life collective or individual. In this state of mind they are confronted by a new Asiatic sect. They become initiated. At once the scene changes. This life is indeed pronounced hopelessly worthless. There is no citizenship here, no happiness for the individual, not even the apathy of the “wise man.” But as this life crumbles into nothingness, there rises the fair vision of the “city of God,” joys beyond imagination, not the “apathy” of “wisdom,” but the “peace” of the blest. Hic Rhodus hic salta! Religion is henceforth separated from life, the religious sphere of another world is set over against the irreligious sphere of this world. Earth is drained of its ideal to feed Heaven. Society established on this basis involves the antagonisms of temporal and spiritual powers, of “world” and church, of religious and profane, &c., &c. What is said applies not only to Christianity, but more or less to all the so-called ethical or universal religions, Zoroastrianism, Buddhism, Mohommedanism, &c.. They are the expression of the decay of the old life, and hence they one and all centre in the individual and in another world, their concern with this world being purely incidental.

We daily see around us the result of 1,600 years of “other-worldliness” on character and conduct. Men and women upon whom the mere greed for gain palls, are driven to the one ideal resource their education has given them, or they can comprehend, the hope of a glorified immortality for themselves. Those only who know from bitter experience the smile of honest contempt with which such people greet the idea of the sacrifice of personal or class privileges, or anything, else for a social object, can appreciate the depth to which the canker has eaten into their souls. Yet it would be unjust to say that these people are bad. They are religious and anti-social just as there are many others irreligious and anti-social.

In what sense Socialism is not religious will be now clear. It utterly despises the “other world” with all its stage properties – that is, the present objects of religion. In what sense it is not irreligious will be also I think tolerably clear. It brings back religion from heaven to earth, which as we have sought to show was its original sphere. It looks beyond the present moment or the present individual life indeed, though not to another world, but to another and higher social life in this world. It is in the hope and the struggle for this higher social life, ever-widening, ever-intensifying, whose ultimate possibilities are beyond the poorer of language to express or thought to conceive, that the Socialist finds his ideal, his religion. He sees in the reconstruction of society in the interest of all the rehabilitation, in a higher form and without its limitations, of the old communal life – the proximate end of all present endeavour. We take up the thread of Aryan tradition, but not where it was dropped. The state or city of the ancient world was one-sided, its freedom was political merely, based on the slavery of the many; that of the future will be democratic and social. It was exclusive, the union within implied disunion without; the life of the future will be international, cosmopolitan in its scope. Finally the devotion of its members was connected with the existent supernatural belief and involved a cultus; the devotion of the member of the socialised community, like the devotion of all true Socialists today, will be based on science and involve no cultus. In this last point the religion of the Socialist differs from the Positivist. The Positivist seeks to retain the forms after the beliefs of which they are the expression have lost all meaning to him. The Socialist whose social creed is his only religion, requires no travesty of Christian rites to aid him in keeping his ideal before him.

In Socialism the current antagonisms are abolished, the separation between politics and religion has ceased to be, since their object-matter is the same. The highest feelings of devotion to the Ideal are not conceived as different in kind, much less as concerned with a different sphere; to the commoner human emotions, but merely as a diverse aspect of the same fact. The stimulus of personal interest no longer able to poison at its source all beauty all affection, all heroism, in short all that is highest in us; the sphere of government merged in that of industrial direction; the limit of the purely industrial itself ever receding as the applied powers of Nature lessen the amount of human drudgery required; Art and the pursuit of beauty and of truth ever covering the ground left free by the “necessary work of the world” – such is the goal lying immediately before us, such the unity of human interest and of human life which Socialism would evolve out of the clashing antagonisms, the anarchical individualism, religious and irreligious, exhibited in the rotting world of to-day – and what current religion can offer a higher ideal or a nobler incentive than this essentially human one.

E. BELFORT BAX

A thought went up my mind to-day
That I have had before,
But did not finish, some way back,
I could not fix the year,


Nor where it went, nor why it came
The second time to me,
Nor definitely, what it was,
Have I the Art to say.


But somewhere in my Soul, I know
I've met the Thing before;
It just reminded me--t'was all--
And came my way no more.

Avoid these symbold if you can.....




These are ok...



Active Imagination
The transcendent or healing function is the release of the unconscious meaning of the archetypes. The archetypal process is that which brings into consciousness a previously unconscious content and restores the psyche to healthy balance. For Jung therapy must take a constructive and not reductive approach to the process of symbolic expression. Constructive treatment means paving the way for the patient's own insight into that process, often by seeking together for helpful parallels for the patient's own individual symbolism in ancient mythology.

Jung's own constructive practice was to re-connect the individual "with the Gods" - i.e. with the collective archetypes of the unconscious - so that the healing transcendent function would come into play.

Jung used many different approaches and techniques to reconnect his patients with the archetypes experienced through their images from dreams, fantasies and symbols. Psychoanalysts had employed hypnosis, automatic writing and free allocation to activate the unconscious mind. Jung's experience of drawing Mandalas showed him that archetypes can stimulate and regulate creative activity which has a therapeutic effect. A dream symbol can be creatively elaborated in many ways, by drama, dance, painting or writing, which reduces the inexplicable pressure exerted by the unconscious and encourages the process of individuation. Jung developed the method known as 'active imagination', a therapeutic process which climaxes in the patient's discovery of his or her own psychic 'centre'.

Active imagination can be painting, drawing or any other use of colour and form. The seemingly unmanageable chaos of one situation is visualized, objectified, observed by the conscious mind and analyzed. It is a fascinating blend of unconscious, preconscious and ego-consciousness in action.

The source of this creative energy is the symbol of birth and creation, the mother, and is rooted in our biology and inborn instincts. Our direct fantasies in creative works make conscious the realization of the mother archetype. However the world of creative fantasy needs roots in the here and now; the earth mother is an exquisite symbol of that, acceptance of the here and now is living in the present, the eternal moment, giving us this day our daily bread is asking for sustenance for this one day, not for tomorrow or the hereafter. This moment is the only reality we will ever know, fully lived it is our whole life, not just carrying on for a better tomorrow but accepting fate as this being as it is given to us - here and now. Accepting fate in this sense is not being fatalistic, quite the contrary, it allows us our only opportunity to influence our destiny which, at each moment in the future, will be our fate in the here and now. When you accept your present fate you may be able to change your destiny, acceptance and adaptation to your inner reality is as important, and maybe more important, than adaptation to outer reality both being givens in the here and now.

Religious symbols have come from time before history. Primitive persons seeing the heavens, eclipses, tornadoes and lightning or hearing thunder was in the world of magick and divine power; the world is now lost in the delusions that we have mastered space, conquered mountains and are hot on the clues to the mystery of life itself. We have not even begun to conquer ourselves.

"The impact of an archetype, whether it takes the form of immediate experience or is expressed through the spoken word, stirs us because it summons up a voice stronger than our own. Whoever speaks in primordial images speaks with a thousand voices; he enthralls and overpowers while at the same time he lifts the idea he is seeking to express, out of the occasional and the transitory to the realm of the ever-enduring". "He transmutes our personal destiny into the destiny of mankind and evokes in us all those beneficent forces that ever and anon have enabled humanity to find a refuge from every peril and to outlive the longest night". (Jung).

oh dady ho dady ho
the scary season is ending
now saturn is turning off his light
and the people have the sad spirit
spit spi spit on beetoven's bitch
getting around with a tazer gun
happy to see you
glad to see you
looking forward to singing with you
can't stand the heat get outta kitchen
i ain't cookin nothin
nothin's gettin done
and we ain't even gettin done nothin
i felt the heat of faust's gun
scary scary scary shadows in mephistopholes' wake
hurry hurry hurry into the rabbit hole
let's start the procedure
lot's wife held things up and look at here on the tables of yr local diners
high in sodium
she's gotta be high all the time
and everything's getting heavy
heavy heavy heavy
fascinating
all the bad girls are fornicating
all the bad boys are smoking cigarettes
and faust pulls them down
into the realms of mephistophales
it's too dark to see
no one should discharge their guns at this point
we're in the wrong direction