#contemplatio

[corntort]

but also character potential in Athetos having all the memories of friends that trace would have had if he weren't a clone...

"Do you think Hammond would still love me if she knew what I was?" (Love being platonic here and Trace referring to both how he's a clone and what Athetos has allegedly done

NODS NODS definitely some of the interesting beats that could be fleshed out. idk if its like axiom verge to say the things so plainly that way but very very interesting regardless

[rosietrace]

「 Gentle Sinner 」

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Central Character ; 『 Victoria Shard, “The Queen” 』 | 『 Noriko Dolion, “Justice’s loyal servant” 』

Others ; Mitch Reiss | Camilla Marigold | Himitsu | Felicitas Leya | Haruka

Mentioned ; Thomas Cresswell (†)

Pairing(s) ; Victoria & Noriko

AU : Secret Agents

【 All Ocs belong to their respective owners and will be credited at the end. 】

Synopsis: “There is no sweeter innocence, then our gentle sin.”

Warning(s): connects with 「 Target Acquired 」 but it isn't required to read before reading this, slightly established relationship (Nororia), the Cresswells hate to see a girlboss winning (don't start wearing red to a funeral, kids), contains characters from Etteilla, potentially ooc, Mercie I'm sorry but Noriko does NOT talk much 😭

【 IMPORTANT NOTE: The characters of “Haruka” and “Himitsu” are by @/geminiiviolets and @/authoruio, and both are currently unreleased. Some details will remain vague until their eventual release. 】

[ Apologies for any out of character moments ]

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“Cresswell was meant to be brought in alive.”

To say Victoria Shard, the queen of the kingdom they called their agency who ruled with an iron fist, was angry… was an understatement.

Noriko kept quiet. It wasn't within their rights to barge in and speak up while agents Mitch and Camilla were being scolded. They kept silent, their head slightly lowered while they guarded the doors from outside of their mistress’ office.

Though the words were muffled, Noriko could still hear them loud and clear as the ring of a bell.

“Killing Cresswell was a necessity,” defended Mitch. Noriko pictured him standing in front of Camilla, shielding her from Victoria's verbal ammunition.

“Tranquilization would've been as reasonable of an option, Reiss. Killing him, not so much.”

“Victoria, please,” pleaded Camilla, “Mitch knows what he did went against orders—”

“Does he?” There was a challenge in Victoria's voice, as if she found Camilla's words hard to believe. A melody of authority and command that brought whatever words the other two were going to say to utter silence.

A heavy sigh left Victoria's lips. “If you just tell me the reason—”

“I'm afraid we cannot.” Mitch felt far too sure of his answer. Noriko pitied him for it.

Noriko pictured Victoria with a clenched jaw, her teeth grinding together as her patience hung by a dangerously thin thread. “And you, Reiss, have no right to question my authority.”

Their argument continued for, as Noriko checked with his watch, for more than half an hour. Righteous fury filled Victoria's voice. And Noriko could hear the distinct sound of the slam of her hands against her desk.

“Out.” She commanded. “Both of you, out. By next week, I expect an explanation, and if I don't get that from either of you, you'll both be suspended until I say you aren't.”

Camilla left the office first, her eyes on the ground with laser-focus. Mitch looked less ashamed and more frustrated. He made an effort in hiding it, but there was no hiding any emotions when it came to Noriko or Victoria.

Himitsu brushed past the two of them. Her expression was puzzling, but she didn't question much until after Victoria allowed her and Noriko to enter.

Himitsu closed the double doors behind her. “What… exactly happened?” The question was more a formality than anything else. Noriko knew that Himitsu knew. Nothing went under the nose of Victoria's secretary.

Victoria sat on a chair behind her desk, legs crossed with her elbows on the chair's arms. She did Himitsu the courtesy of answering her question. “Agents Reiss and Marigold went against orders. That's all.”

Noriko shook their head. “Unfortunately so…”

“Now that Cresswell is dead, we'll need another source of intel,” Victoria released a soft, exasperated sigh. Her hand went to the side of her forehead, eyebrows knitted together.

Himitsu hummed in contemplation. “Right… right…”

All three occupants of the room kept silent. Not only in contemplation, but to allow Victoria to ease whatever nerves Mitch and Camilla had gotten on.

Noriko found it unreasonable with how uncooperative Mitch was, in particular; why hold back information on why he killed Cresswell, when it went against everything Victoria advised them to do?

In Noriko's mind, he believed Victoria to be a saint— merciful for giving Camilla, and especially Mitch, a chance to redeem themselves for their misguidance within a week.

Their long moment of quiet had fallen short when a knock on the doors came. Out of habit, Noriko went into a battle-ready stance, a habit Haruka had mocked them for time and time again.

Victoria didn't allow a second to pass before she said, “Come in.”

The doors opened, revealing Felicitas; one of the many, many operatives that assisted in the cover-ups — at least, in the legal side of things — when certain operations went south.

The night Cresswell died and the news reached Victoria, Felicitas was one of the first to be summoned to cover up any leads that could reveal the truth of his disappearance.

“Ah,” Victoria's expression was somewhat at ease now, far more pleasant looking than when Mitch and Camilla were in the office. “Felicitas.”

With her hands behind her back in a perfect imitation of a soldier answering to their sergeant, Felicitas cleared her throat.

“All traces of potential leads to Cresswell's death have been, as of last night, covered up,” she stated. “Anything we've missed will be thoroughly handled under whatever your requests may be, ma'am.”

The Chairwoman leaned back against her metaphorical throne. “Excellent,” she declared. Noriko was at least glad that there wasn't any visible tension in the way she moved.

“Continue to cover up any leads. And advise Jiyoon to come up with a cover story she could slip to the press.”

Felicitas nodded in understanding. “Of course.” There was no questioning the word of the Chairman, Noriko thought.

A beat passed before Felicitas spoke up again. “... There is also the matter of Cresswell's family, ma'am.”

Those words alone seemed to bring back the tension in Victoria's body with a vengeance. “What of his family?”

“If I may,” Himitsu finally chimed in, raising a finger. Victoria stared blankly at her before she gestured to her to continue. The floor is yours, the wave of her hand seemed to say.

“Thomas Cresswell's family is currently under the impression that he is, in fact, dead.” Noriko grimaced at the words that left Himitsu’s mouth, beginning to feel as tense as Victoria.

“Even if we cover up the facts, they're still going to give the media a chance to gobble up their opinions on his sudden disappearance. I'm afraid that the chances of them believing he left overseas are very slim.”

That is a conundrum, Noriko thought to themselves. But after that, they thought, but hopefully it's one My Lady is capable of solving.

Victoria was decidedly quiet once Himitsu relayed the information to her. Noriko counted seven minutes before she spoke in reply. “Give them an assurance.”

At first, Noriko was puzzled. All until Victoria continued to elaborate.

“Thomas Cresswell is a man with a flair for the dramatic, and as I've informed agent Reiss, he is ‘the black sheep’ of his family.” Victoria gave Felicitas a look that made the latter straighten up just a little bit more. “Assuming Felicitas and her team have been thorough enough in covering things up… we'll need to give them some false assurance.”

“Of what kind?” Himitsu queried.

Victoria shrugged. “Anything that can provide them the message that their son is alive and well, but wants the world to believe he's dead.”

“Besides,” the Chairwoman picked up a diamond encrusted chess piece— the black queen. “The media loves conspiracy. For now, let's let them have what they want.”

Cresswell might've been a man of great charisma, but what the media loves to do is to make assumptions. With his sudden disappearance, they'll believe that he'd gone through something so tortured and horrific to his senses that he believed that death was his only option left.

They could allow the world to believe Thomas Cresswell was dead. All they needed to do was to cover up the circumstances behind said death.

Ultimately, Jiyoon wouldn't have too hard of a job to come up with a cover story to anonymously slip to the press. Probably.

“The Cresswell family is holding a funeral in his honor.” Felicitas tuned back in.

Noriko gave Victoria a look, asking for permission before they could speak. Finally, they said, “Then perhaps it would be best to give the family our condolences.”

Their words made Victoria snort, her lips curling into a smirk.

“Then we must attend under the assumption that Jiyoon is good enough at her job to not leave tracks that lead to us, Nori.”

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Thomas Cresswell's funeral hardly felt like a funeral, let alone looked like one. To Noriko, it brought to mind a formal event for the rich and popular— more a fashion show than a funeral service.

Victoria's personal bodyguard took extra precautions in case certain less than agreeable situations were to play out; such as calling on a number of operatives to ensure the safety of their Chairwoman.

It didn't seem like it, but the funeral was crawling with intelligence operators. All there to do their jobs, keep their boss safe, and add fuel to the Cresswell fire.

“The Cresswell matriarch’s holding court.” Murmured Haruka, his arms slightly crossed with his head cocked to one side.

Noriko's eyebrow raised. “And what of her husband?”

“Word has it, the Cresswell patriarch isn't doing so well after his heir's death.” Haruka let out a small, dismissive shrug. “That's what Himitsu relayed to us, though.”

Cutting the chit-chat to the side, Haruka's eyes flattened to slits. “And aren't you supposed to be guarding the Chairman?” He couldn't fight the slight scoff.

Noriko resisted the tempting urge to roll their eyes, but just barely. “She’s not far…” they muttered, their eyes wandering to where Victoria was.

The Chairman of the agency and the Cresswell matriarch were more or less having a silent sword match on who was holding court.

The latter made their efforts clear, now surrounded by a sea of high-ranking officials giving their condolences— most of which genuinely believed that Cresswell had disappeared, and not dead as the man's family believed.

But there was no denying the attention the Chairman attracted at every turn. For Noriko, it was hardly surprising— to him, Victoria exuded spectacle, even when she dressed modestly.

Unfortunately, that wasn't the reason why she was attracting so much attention. While true that Victoria put in the work to appear more modest and not look like she received an invitation to the Met gala, the red of her well-tailored opera gloves and scarlet ribboned hat spoke ill-intent.

The bright color wasn't easy to miss. It was a vibrant shade, and you couldn't miss Victoria in the crowd even if you tried; where everyone else wore nothing but black and white, she wore her puffed sleeved dress with glistening white pearls and red gloves.

As she gave Mrs. Cresswell her condolences, the message behind her choice of clothing was clearer than the crystal decor of the garden.

That wasn't to say that eyes weren't on Noriko, either. By being her bodyguard, Noriko had as much of a target on his back as Victoria did— and that wasn't even going in to mention the matching red gloves they wore to coordinate with her.

They watched as Victoria separated from the crowd of people around Mrs. Cresswell, and readily opened the parasol in their hands to shield her porcelain skin from the blinding sunlight. Even when her hat was big enough to do that work for them.

“Was it wise to wear red on this lovely afternoon?” Noriko hoped the low tone of their voice wasn't too condescending.

Victoria didn't take offense to the question. “The Shards and the Cresswells were never friendly with each other, anyways. I can handle another controversy.”

To keep the inner workings of the agency out of the reach of the media, the Shards — Victoria's family from whom she inherited the role of Chairman — lived under the guise of an old money family.

Which… if Noriko wanted to get technical about it, they were. Like all old money families, the media loved to spin stories of possible family secrets; only they weren't aware that the family they're hounding with attention had been in charge of an organization of intelligence operatives since the ‘30s.

Nevertheless, that wasn't what Noriko was worried about. They clutched the parasol just a tiny bit tighter. “... The press will put you under scrutiny, again.”

“Let them,” was Victoria's immediate response. “My family's always been under controversy. What I'm doing today is nothing compared to what my grandmother or her grandmother before her had done.”

Yet the fact still remains, Noriko's amber hues softened, their gaze fixed on the sapphire irises of the woman they devoted themselves to. that isn't going to stop me from worrying about you.

Their promenade ended with them straying from the funeral service, and into the rose maze of the Cresswell estate.

Admittedly, they were probably lost. They came across a marble gazebo along the way, and Victoria chose that opportunity to sit there, gesturing for Noriko to do the same.

Reluctantly, they did the same. Alas, Victoria's bodyguard couldn't help but feel slightly flushed just from sitting beside her in an area where most people wouldn't find them.

Now that the two of them were alone, Victoria breathed out heavily, her head letting itself rest on Noriko's shoulder. Their hand met hers, both intertwined.

It was unbecoming. An imbalance in their dynamic. But it felt right. Being with Victoria, their hands intertwined like this, felt right.

Then again, everything with Victoria felt that way.

“You worry about me too much, Nori,” her voice was soft. No longer a melody of authority, but rather a siren song Noriko could never tire from.

“I feel that my worries are valid…” they murmured back. “You, my lady… you have a target on your back.”

“The masses may not know you as the Chairman, but your enemies do. Danger follows you at every turn, and I'm not just protecting you as your bodyguard anymore.”

That, Victoria couldn't argue with. “No,” she agreed with a small shake of her head. Her free hand went to the side of their face. “Not anymore.”

Noriko leaned into her touch, the way they always did. There was nothing sweeter of any sort of romantic innocence, than the gentle sin of loving someone who couldn't openly love back.

Victoria had her faults. Striving for perfection from those who do not seek it, manipulating people— sometimes they deserved it, other times not so much.

But to Noriko, their view of her would never change. The moment their lips met, and nothing else felt comparable to it.

“This is wrong,” Noriko whispered, their words nothing but muffled out as Victoria's lips met theirs again, and again, and again. “So wrong.”

“So why does it feel so right?” Asked Victoria, as if she wrung out the question from Noriko's mind, pulling away for only a moment before bringing herself back into Noriko's embrace.

There were so many things wrong with her. So many things wrong with him, for seeing her — flaws and all — and loving her anyway.

The love, the devotion, the loyalty Noriko had for Victoria. It was all-consuming. All-encompassing. Destructive.

But it was perfect. And that was always going to be enough for them. And for her.

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【 Taglist / Credits 】

↳ In order of OC appearances/mentions

Victoria Shard — Me 😈

Noriko Dolion — @terrovaniadorm / @hallowed-delights

Mitch Reiss — @authoruio

Camilla Marigold — Also Me 😈

Himitsu — Also @/authoruio

Haruka — @geminiiviolets

Felicitas Leya — Also x2 @/authoruio

| @starry-night-rose | @jasdiary | @nem0-nee | @fumikomiyasaki | @sakuramidnight15 | @twsted-princess | @mystery-skulls-ghost | @absolutelyobsessedkiya / @twistedsongstressofstarz | @valse-a-mille-temps |

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[carvalhais]

According to Thomas Aquinas, the vita contemplativa represents a form of life which makes the human being more perfect: ‘In vita comtemplativa quaeritur contemplatio veritatis inquantum est perfectio hominis’ [‘int he contemplative life the contemplation of truth is sought as being the perfection of man’. Life is impoverished and becomes mere industry [Gewerbe] if it loses all contemplative moments. Byung-Chul Han. The Scent of Time: A Philosophical Essay on the Art of Lingering. Cambridge: Polity Press, 2017.

[weidaoduzun3]

Lectio Divina and How That Looks in My Praxis

Lectio Divina is a Christian meditative practice within the mystical circles of the faith. It is Latin for “divine reading.” These more esoteric interpretations and scriptural practices were believed to stretch as far back as the 3rd century CE by Origen of Alexandria (185CE—253CE). The four-step method we know today was formalized by the Christian monk Gugio II in the 12th century. Not sure when the fifth step was added, but given that Gugio was a monk, I guess it makes sense why he would stop just at four.

So, when diving into wordy, philosophical texts such as the Dao de Jing, or Corpus Hermeticum, one may obviously want to pursue these texts from an analytical and intellectual perspective. While that kind of point of view has its time and place, it indeed “misses the mark,” so to speak, on what and how these texts should be read and experienced.  Now Hanegraaff proposes that early academics viewed the Hermetic corpora as nothing more than a “literary phenomenon” with no actual practitioners. This was obviously due to how these texts didn’t seem to have canonical views and that the texts do not display a dogmatic structure resembling something like Christianity or Islam. He proposes that there was indeed a Hermetic Spirituality rather than some modern example of a “school of hermeticism” with many students diligently copying notes. This is evident in the only known “Hermetic practitioners” we can name today: Theosobia, Zosimus, and Iamblichus. We indeed see that Hermeticism was just as practical and involved much praxis as philosophical thought.  I can’t say much about the scholarship in Daoism, but we have more evidence of Daoist praxis of which is heavily tied to Chinese folk magic.

From the beginning of my journey, I knew Hermeticism was right for me, it took me about a year to really settle into it and solidify my praxis around a Hermetic framework, so I wish to keep it that way. One thing I know that I, and a lot of other people I converse with, sort of mirror traditions and faiths that really embody what a Hermetic praxis looks like, as the evidence for what I have, as a Hermeticist, is that of the teachings of Iamblichus and Zosimos to Theosobia. We know philosophy and reading was prerequisite for Iamblichus in his apology of Theurgy in his Response to Porphyry, but mere intellection alone cannot raise us up to the gods and ultimately to the Platonic Forms. “…for it is not pure thought that unites the theurgist to the gods.” (DM II.11).  For Iamblichus, intellectual pursuits were not the primary goal to us to return to the gods.

To put that off the way, what are the four steps to Lectio Divina as established by Gugio II? They are as follows (Latin on the left—English on the right).

Lectio—Reading

Mediatio—Meditation

Oratio—Prayer

Contemplatio—Contemplate

And the Fifth step is Actio- Action.

I will link another article explaining these steps in more detail, under a Hermetic understanding, as the purpose of this musing is just to reflect on what this practically looks like in my practice. (See my Twitter page for the link).

Before I begin my Lectio, my readings, I start with a prayer. This prayer was gifted to me by a friend many months ago, and I have edited it since then. My version of the prayer is as follows:

O God, teach me gnosis so I may know you in all your holy forms. Grant me the essence of the Prophets’ understanding, the eloquence of their memory, and the quick comprehension of your archangels. O God, bless me with your light of wisdom and quick experience, liberate me from the darkness of doubt, and open the fates of your light, O God of the Worlds.

Likewise, here is a Taoist mantra to recite before you begin a Lectio Divina, translated by a friend from a Taoist Discord Server:

誦經密咒

貪羅鬱羅，符無蘇陀。太沖太極，陰陽抱和。

出有入無，鬼神莫測。出生入死，變化自然。

元始混炁，玄中之玄。上干有頂，下洞太淵。

誦之一徧，沈痾自痊。鍊魂育魄，真陽自全。

齋戒禮誦，萬過飛仙。無上密咒，萬神綿綿。

心中心咒，重得宣傳。貪羅洞盟，與道合真。

玉清上極，梵炁氤氳。分靈布炁，降注臣身。

形神俱妙，變化飛昇。一如令格，統攝萬靈。急急如律令。

English:

"Recite the secret mantra, (the name of the mantra)

The entanglement of desire and sorrow, talismans offer no aid..

Supreme void, supreme polarity, yin and yang embrace harmony.

Outward is being, Inward is non-being, ghosts and deities can’t find or predict it.

Outward is life, Inward is death, it's natural transformations.

Primordial chaos energy, the mysterious center of the mysterious.

Above, reach the celestial peak; below, touch the deep abyss.

Recite it throughout; ailments self-heal.

Refine the Hun, nurture the Po, true yang becomes complete.

Abstinence, chanting, transcend the mundane.

Supreme secret mantra, myriad gods abound.

The mind that stays centered and be with the mantra, will attain the state of legend.

The net of desires has holes, united with the true Tao.

Jade purity ultimate ascent, Silence energy pervades.

Share spirit and give energy, descend it down to my body.

Form and spirit are both wonderous, transformations soaring.

Unified like the command, encompassing myriad spirits.

Please follow my orders."

These prayer are only said with the purpose that I will be “divinely reading” a chapter from the Corpus Hermeticum or Dao de Jing.

After reading a chapter from either text, I will meditate on them. The way it is described within the Christian tradition, this looks like after just basely reading the texts, you revisit the quotes and passages that didn’t make much sense or the passages that resonate with you, and the goal is to explore those feelings that are invoked in the reading. Here, I employ an act of pondus, Latin for pondering. This stage of the Lectio Divina in my praxis involves much emotion and self-reflection brought about by revisiting and further pondering those chapters and passages I have just read.  

After my meditation, we enter the Oratio (prayer) step. I repeat the same prayer from above and further pray; since today is Tuesday, and I honor Anpu on Tuesday, I will continue with prayers in accordance with the great god of the scales. I observe a deity every day of the week, as this helps me keep my praxis more organized than praying to many deities every day. These prayers will include pre-written and informal ones to the god to help me further understand the words I have just read and meditated on.

Next, we come into Contemplatio. The way this looks for me is after reading a chapter and further pondering the passages that struck me as odd or true, I equip my shroud and gown, sit in the dark with earplugs, close my eyes, and meditate and sit with those words. So if I finish reading chapter 37 of the Dao de Jing, the terms and phrases I have underlined, such as: “Listen, with this unvarnished simplicity without a name, there will be no desires. Without desires, there will be peace, and all under heaven will be settled independently.” I will meditate on these words, silently reciting them repeatedly for 10-20 minutes.

When the rain noises on my phone alert me to return to my senses and close out the Cotemplatio stage, Gugio II would have me stop here. But like I said, there is a 5th step to this Lectio Divina Process, and I’m not sure when this 5th step was added. Regardless, I now enter the Actio phase. How does one put these words that we have effectively eaten, chewed, sat with, and digested into action?  This four-step process brings about a great humility of the heart and soul. So when one effectively participates in a “Divine Reading” as prescribed with the guidelines proposed by Gugio II, this great humbling leads to greater and more discoveries of the Self, I purpose. As I’m struck with a great sense of humility, I am called to act for myself and better myself. Let’s return to chapter 37 of the Dao de Jing, how to be “without desire” in the mundane, everyday world?  Whenever I’m struck with great passions and desires, whether positive or negative, I refer to the simplicity of reciting surahs and Hermetic maxims to help me return to a “desireless” state of mind. To what degree do I come “desireless”? Well… it’s not much. But the purpose here is to actively take our readings and intellects and apply them for something greater than ourselves, something ineffable and so transcendent it can’t be spoken of; for even the one who has come to understand The Great, i.e., God cannot speak on it. (SH 1)

[oviri7]

« Contempler : Du latin contemplatio lui-même du latin contemplor (« être avec une portion du ciel »). » Contempler serait donc, dans son sens premier, regarder l’objet comme on regarde un ciel, l’âme enveloppée par cet objet, ou mieux, sentir naître en soi silence et ciel, mystérieuse éclosion rendue possible par le prestige de l’objet observé.

Ariya S.

[fabiansteinhauer]

Ziehen/ Trachten/ Schwingen

1.

Der Schaft schwingt, leicht beschwingt zieht er Kurven, die an einer Stelle der Linie der neuen Staatsgrenze folgen (und auf der das pomerium nachlebt). Die Kurie zieht in Formation. Das Schwingen wird m.E. erst spät, nämlich in der spät geschriebenen Einleitung, also in dem im Sommer 1929 geschriebenen Teil der Einleitung, Teil des offiziellen Warburgschen Begriffsapparates und dessen Übersetzungsketten: das Schwingen übersetzt im ersten Absatz der Einleitung auch das Pendeln - und damit jene Regung, die Warburg als polar begreift. Hier übersetzt es auch den Zug: das Tragen, Trachten, Trahieren und Trainieren.

2.

Warburg assoziiert die römische Gesellschaft mit der Hamburger Gesellschaft, weil er historisch und geographisch weit Entferntes mit nah Entferntem assoziiert. Er bildet Übersetzungen in und durch Abbildung, anders gesagt bildet er die Übersetzungen ab und übersetzt er Abbildungen.

Warburg leistet Arbeit am Begriff und Arbeit am Bild, er macht das orientierend und agierend - durch und mit Hilfe von Objekten. In dem Sinne operiert er objektiv, orientiert er objektiv und agiert er objektiv. Lange vor dem Schlagwort einer objektorientierten Ontologie nutzt er Objekte für seine Form und seine Methoden der Bild- und Rechtswissenschaft. An den Objekten sind Übersetzungen, die insoweit über Trennungen binden, verketten oder verhäkeln anders nachvollziehbar als über Worte, ich will nicht sagen, dass es leichter ist. Was er Ikonologie nennt ist Wissenschaft eine Logos, der von Bildern durchzogen ist und durchgezogen wird sowie von Bildern, die von Begriffen durchzogen sind und durchgezogen werden.

3.

Privat verwendet Warburg den Begriff des Schwingens schon früher. In einem Brief, den Warburg am 27. Juli 1924 aus Kreuzlingen an seinen Bruder Paul schreibt, heißt es:

Wir haben in der Bibliothek Warburg eine Station zur Beobachtung der Werte seelischer menschlicher Schwingungen (deren Polarität ich eben in den Bildern und Handlungen entdeckt und abgesteckt habe), zwischen, sagen wir, Virtus und Contemplatio (blutigem Handeln und reiner Schau).

Warburg platziert diese Beschreibung dirkekt hinter eine Erinnerung: Er erinnert an den Hamburger Richard Schütt, der privat einen Seinsmographen erworben hatte und daran, dass der Staat später diesen Seismographen von Schütt erbettelt habe. Diese Passage ist zu der Zeit geschreiben, in der Warburg in the thick/ in the sickness of images und in Kreuzlingen im Asyl ist, aber seine Rückkehr nach Hamburg bevorsteht. Er legt hier nahe, dass seine Bibliothek auch ein Seismograp ist; die Staatstafeln zeichnen konkret Schwingungen und damit die Polarität auf, von der Warburg 1924 schrieb.

[spiritual123]

LECTIO DIVINA (asupra unor metode de studiu eficient și aprofundat)

LECTIO DIVINA (lecțio divina) - un mod tradițional de a studia și ruga, încât Lectura să poată penetra în inimi și să facă să crească relația noastră intimă cu Divinul. Este un mod descoperit și practicat de călugări. Din latină „Lectio Divina” înseamnă „Lectură Divină”. Se spune că în sec. XII un călugăr certozin, numit Guigo, descria etapele cele mai importante ale „lecturii divine”. Prima treaptă este LECTIO (lectura, citirea): citim în mod lent și atent. A doua treaptă este MEDITATIO (meditarea): se reflectează la text.  A treia treaptă este ORATIO (rugăciunea): este momentul de a lăsa modul nostru de a gândi și permitem inimii să vorbească cu Divinul; rugăciunea este inspirată de meditație. Ultima treaptă este CONTEMPLATIO (contemplarea): ne deschidem tăcut în liniște și ascultare lumii spirituale, harului divin, vocii divine. LECTIO DIVINA poate fi practicată individual sau în grup.

Astfel, Lectio Divina este o practică de spiritualitate creștină care își are rădăcinile în tradiția monastică a bisericii catolice și în tradițiile ortodoxe. Aceasta este o metodă de citire și meditație. Să-i repetăm etapele:

1. Lectio (Lectură): În această etapă, se citește un pasaj sau un verset cu atenție și răbdare. Scopul nu este de a înțelege întregul text, ci de a permite unui anumit verset sau idee să rămână în inimă și minte. Cititorul poate citi pasajul de mai multe ori până când acesta începe a rezonă cu el.

2. Meditatio (Meditație): În această etapă, credinciosul reflectează și meditează asupra cuvintelor sau a ideii care l-au atras în timpul lecturii. Cititorul se concentrează pentru analiză și înțelegere, cât și a găsi relevanța conținutului pentru propria-i viață.

3. Oratio (Rugăciune): După meditație, se trece la rugăciune. Credinciosul poate adresa lui Dumnezeu gândurile, sentimentele, întrebările și aspirațiile care au venit în timpul meditației. Este un moment de dialog spiritual bazat pe ceea ce a fost descoperit în pasajul citit și meditat.

4.Contemplatio (Contemplare): În această etapă, se lasă deoparte cuvintele și gândurile și se deschide la prezența Divinului. Este un timp de tăcere și contemplare, în care individul se predă în liniște în fața Divinului și încearcă să-l simtă și să-l asculte. Acesta poate fi un moment de intimitate spirituală profundă.

Conform altor date, Lectio Divina are origini în tradiția monastică creștină timpurie, în special în mănăstirile benedictine. Sfântul Benedict, fondatorul ordinului benedictin, a promovat această practică ca parte integrantă a vieții monastice.

Lectio Divina nu este o lectură rapidă, ci o practică meditativă și contemplativă.

Practicanții Lectio Divina pot alege diferite pasaje sau versete biblice sau altor scripturi spirituale pentru a le medita. Acestea pot fi pasaje alese la întâmplare sau selectate în mod conștient pentru o anumită perioadă sau temă spirituală.

Lectio Divina poate fi practicată în orice moment și în orice loc potrivit pentru practicant. Unii oameni preferă să o facă dimineața sau seara, în timp ce alții o practică în timpul zilei, într-un locaș sfânt, în liniște sau într-un loc liniștit acasă.

Lectio Divina poate fi adaptată la preferințele individuale și poate include sau exclude anumite etape, în funcție de ceea ce se potrivește cel mai bine cu nevoile și experiența personală.

Practicarea Lectio Divina poate aduce numeroase beneficii, inclusiv o creștere a înțelegerii profunde a celor lecturate, o relație mai profundă cu Divinul, o mai mare pace interioară și o creștere a vieții de înțelegere spirituală.

Lectio Divina poate fi practicată într-un context individual, comunitar, în grupuri mici sau mari, unde practicanții pot citi și medita asupra aceluiași pasaj și apoi împărtăși ceea ce au descoperit cu ceilalți.

Lectio Divina este o modalitate de a merge dincolo de înțelegerea intelectuală a scripturilor și de a trăirii prezenței Cuvântului divin.

Iată un exemplu simplu de aplicare a metodei Lectio Divina folosind un pasaj evaghelic:

Lectio (Lectură): Alegeți un pasaj biblic, cum ar fi o scurtă parabolă sau o învățătură a lui Isus din Evanghelia după Matei, capitolul 6, versetul 25-34:

”25. De aceea vă spun: Nu vă îngrijorați de viața voastră, gândindu-vă ce veți mânca sau ce veți bea; nici de trupul vostru, gândindu-vă cu ce vă veți îmbrăca. Oare nu este viața mai mult decât hrana și trupul, mai mult decât îmbrăcămintea?

26. Uitați-vă la păsările cerului: ele nici nu seamănă, nici nu seceră și nici nu strâng nimic în grânare, și totuși Tatăl vostru cel ceresc le hrănește. Oare nu sunteți voi cu mult mai de preț decât ele?

27. Și apoi, cine dintre voi, chiar îngrijorându-se, poate să adauge măcar un cot la înălțimea lui?

28. Și de ce vă îngrijorați de îmbrăcăminte? Uitați-vă cu băgare de seamă cum cresc crinii de pe câmp: ei nici nu torc, nici nu țes;

29. totuși vă spun că nici chiar Solomon, în toată slava lui, nu s-a îmbrăcat ca unul din ei.

30. Așa că, dacă astfel îmbracă Dumnezeu iarba de pe câmp, care astăzi este, dar mâine va fi aruncată în cuptor, nu vă va îmbrăca El cu mult mai mult pe voi, puțin credincioșilor?

31. Nu vă îngrijorați dar, zicând: ‘Ce vom mânca?’ sau: ‘Ce vom bea?’ sau: ‘Cu ce ne vom îmbrăca?’

32. Fiindcă toate aceste lucruri neamurile le caută. Tatăl vostru cel ceresc știe că aveți trebuință de ele.

33. Căutați mai întâi Împărăția lui Dumnezeu și neprihănirea Lui, și toate aceste lucruri vi se vor da pe deasupra.

34. Nu vă îngrijorați dar de ziua de mâine; căci ziua de mâine se va îngrijora de ea însăși. Ajunge zilei necazul ei.”

Meditatio (Meditație): După ce ați citit pasajul, luați-vă timp să meditați asupra cuvintelor și ideilor din acesta.

Oratio (Rugăciune): În această etapă, lăsați gândurile și reflectările să se transforme în rugăciune.

Contemplatio (Contemplare): Rămâneți în tăcere și liniște. Ascultați cu atenție în liniște.

Cu timpul și practică, Lectio Divina poate fi personalizată și adaptată pentru a vă potrivi nevoilor și experienței spirituale individuale sau de grup.

[dwarvendiaries]

The ("Get thee to a nunnery" ie Hamlet begins to really ruin his relationship with Ophelia)scene opens with Hamlet's existential crisis, a contemplatio nof suicide "to be or not to be" and then moves on the second line:

Whether ’tis nobler in the mind to suffer The slings and arrows of outrageous fortune, Or to take arms against a sea of troubles And by opposing end them.

Here Hamlet considers how his suffering will only deepen by continuing in his terrible situation, ie "the slings and arrow of outrageous fortune", comparing his current situation to life on the battlefield. And compares this against violently ending his suffering (ie suicide). Shakespeare's phrasing inverts the narrative of "giving up", by placing living in the passive and dying in the active, indicating what path Hamlet's thoughts are tending toward.

Essentialy in this second question, Hamlet considers the implications, surrender to pain, or, take control and end it all: which is more dignified?

The irony of the poll is of course the responses are pro-existence, but would rather avoid suffering. This is ironic since Hamlet finds himself in the opposite by the end of the soliliquy: desperately suicidal, but unable to go through with it.

[ellam999]

The Empathy Manifesto: Uniting Aesthetic Experiences

Ekphrasis, an ancient Greek writing exercise, involves creating a literary piece inspired by a visual artwork. This creative interpretation aims to capture the spirit of the original piece, exploring both what is being said and how it's being said. The term ekphrasis originates from the Greek words "ek" (out) and "phrasis" (speaking), meaning "to speak out" (Heffernan, 2004). In this assignment, I will write an ekphrasis of Pablo Picasso's "The Weeping Woman" and provide a justification for my choices. In somber hues of blue and grey. A woman's sorrowful face appears, Tears streaming down, her eyes cast away. A poignant portrait of heartfelt fears. Her features distorted, yet serene, Convey the depths of her inner pain, A masterpiece of cubist sheen, Where emotions ebb and flow like rain.

Wake up to the beauty of empathy! In this culminating assignment, I synthesize my semester's work into a cohesive analytic whole, revealing the connective tissue that weaves through my aesthetic experiences. Through careful reflection on my blog posts, I've discovered a unifying theme: empathy. This manifesto champions art that fosters emotional connection, compassion, and understanding.

Empathy is the bridge that spans the chasm between individuals, cultures, and experiences. It is the spark that ignites compassion, understanding, and meaningful connection. Through art, we can tap into the depths of human emotion, cultivating empathy and fostering a deeper appreciation for the complexities of life. The Empathy Manifesto promotes the cultural value of empathy, celebrating art that bridges gaps between individuals, cultures, and experiences. By embracing empathetic art, we cultivate a deeper appreciation for the human condition. This manifesto opposes art that perpetuates isolation, indifference, and emotional numbness. It challenges works that reinforce barriers, ignoring the complexities of human experience. 

I chose Picasso's "The Weeping Woman" for its haunting beauty and emotional intensity. Essential details include: Monochromatic color scheme, distorted facial features, expressive brushstrokes. My ekphrasis preserves the original by: Maintaining the color palette's emotional resonance, emphasizing the subject's emotional pain, capturing the expressive brushstrokes' dynamic energy. The use of cubist techniques in "The Weeping Woman" creates a sense of fragmentation and disjointedness, reflecting the subject's emotional turmoil. By employing a monochromatic color scheme, Picasso emphasizes the somber mood and introspective nature of the piece.

Scene Analysis: Hamlet's Confrontation with Gertrude. In analyzing Hamlet's chastisement of his mother, I explored the complexities of familial relationships and loyalty. This scene showcases empathy's role in understanding human motivations.

Public Sculpture: "Boy and His Dog" This sculpture embodies the beauty of companionship and loyalty, illustrating empathy's significance in interpersonal connections.

Playlist: "Wake Me Up Before You Go-Go" and "Stay Wide Awake" These songs represent stimulants that awaken empathy, encouraging engagement with the world around us.

The Empathy Manifesto unites my aesthetic experiences, revealing a profound appreciation for art that fosters connection and understanding. Through these examples, I demonstrate empathy's transformative power in various art forms. By embracing empathy, we can create a more compassionate, inclusive, and meaningful world. Through this ekphrasis, I aimed to capture the mood and feeling of Picasso's "The Weeping Woman." By using melancholic language, evoking emotions through sensory descriptions, and conveying the artwork's contemplative atmosphere, I replicated the visual details and brought a new understanding to the original piece. This creative interpretation highlights the artwork's emotional intensity, explores the relationship between color and emotion, and encourages contemplation and reflection. Ekphrasis provides a unique platform for artists and writers to engage with and respond to visual artworks. By examining the intersections between art and literature, we gain a deeper understanding of the creative process and the ways in which artworks can be reinterpreted and reimagined.

References:

https://www.pablopicasso.org/the-weeping-woman.jsp#google_vignette

https://en.m.wikipedia.org/w/index.php?title=Hamlet&wprov=rarw1

[myraschool]

From Idea to Impact: Fostering an Entrepreneurial Mindset at the School

Presentation:

In the present unique business climate, developing a pioneering outlook is fundamental for yearning pioneers. The Myra School of Business (MSB), perceived as One of the top colleges for pgdm in Bangalore, is at the bleeding edge of this mission. Through its inventive educational plan, industry associations, and accentuation on true insight, it gives a prolific ground to growing business people. This article digs into the extensive methodology in sustaining enterprising abilities and features its importance in changing thoughts into effective endeavors.

The Pith of a Pioneering Outlook

An enterprising mentality includes inventiveness, advancement, flexibility, and the capacity to transform difficulties into open doors. It isn't just about beginning a business yet additionally about thinking in a calculated manner, proceeding with carefully weighed out courses of action, and being versatile notwithstanding change. The School perceives these characteristics as pivotal for future pioneers and incorporates them into its instructive structure.

Imaginative Educational program

Its educational plan is fastidiously intended to encourage development and innovative reasoning. The school offers a mix of hypothetical information and useful abilities through different projects and courses. Key parts include:

1. Business venture Courses

The School offers particular courses in business that cover everything from ideation to execution. These courses are intended to furnish understudies with a strong groundwork in business basics while empowering imaginative critical thinking and creative reasoning.

2. Project-Based Learning Project-based learning (PBL) is a foundation of the educational plan at the School. Understudies participate in genuine undertakings that expect them to apply their insight and abilities to tackle real business issues. This involved methodology assists understudies with acquiring functional experience and foster a profound comprehension of the pioneering system.

3. Contextual analyses and Reenactments It integrates contextual analyses and business reproductions into its instructing strategy. These devices assist understudies with investigating genuine business situations, pursue vital choices, and figure out the results of their activities. It sets them up for the intricacies of the business world.

Mentorship and Industry Associations

The School puts major areas of strength for an on mentorship and industry associations. The school has laid out organizations with driving organizations and fruitful business people who give direction and backing to understudies.

1. Mentorship Projects Mentorship programs at the School associate understudies with experienced business visionaries and business pioneers. These tutors offer important bits of knowledge, share their encounters, and assist understudies with exploring the difficulties of beginning and maintaining a business.

2. Industry Organizations Through its broad organization of industry accomplices, it gives understudies valuable open doors for entry level positions, cooperative undertakings, and systems administration occasions. These associations empower understudies to acquire reasonable experience, fabricate proficient connections, and remain refreshed on industry patterns.

Business Improvement Projects

The School offers a scope of business improvement programs that are intended sustain and uphold yearning for business visionaries. These projects include:

1. Hatching Center The hatching place at the School gives a steady climate to understudies to create and send off their business thoughts. It offers admittance to assets, for example, office space, financing, mentorship, and specialized help.

2. Studios and Classes The School routinely coordinates studios and workshops on different parts of business, for example, business arranging, showcasing, gathering pledges, and legitimate contemplations. These occasions are led by industry specialists and furnish understudies with important information and abilities.

3. Business Rivalries Business rivalries are an indispensable piece of the pioneering environment at the School. These rivalries urge understudies to try out their thoughts, foster field-tested strategies, and vie for financing and acknowledgment. They give a stage to understudies to exhibit their imagination and development.

Examples of overcoming adversity: From Thought to Effect

The examples of overcoming adversity of the School graduated class act as a demonstration of the school's obligation to cultivating an innovative outlook. The following are a couple of instances of graduates who have transformed their thoughts into significant endeavors:

1. Creative New companies Numerous graduated class have sent off fruitful new companies in different ventures, like innovation, medical services, and money. These new businesses have made positions as well as put up creative answers for sale to the public.

2. Social Ventures The School urges understudies to consider social business for the purpose of tending to cultural difficulties. A few graduated class have established social endeavors that intend to make positive social effect while being monetarily economical.

3. Corporate Business undertaking Some School graduates have decided to apply their enterprising abilities inside laid out associations. As business visionaries, they drive advancement and lead drives that add to the development and outcome of their organizations.

The Job of Top PGDM Schools

The School is among the top PGDM universities that are committed to advancing business. These foundations assume a significant part in molding the pioneering environment in the district by giving quality schooling, assets, and backing desiring business people.

1. Thorough Schooling Top Universities offer far reaching training that covers all parts of business the executives, including business venture. They give understudies the information and abilities expected to prevail in the cutthroat business world.

2. Strong Biological system These schools have laid out steady biological systems that incorporate hatching habitats, mentorship projects, and industry organizations. They establish a climate where understudies can foster their thoughts and get the help they need to transform them into effective endeavors.

3. Center around Development Development is at the core of the educational plan and exercises at the universities. They urge understudies to think inventively, investigate groundbreaking thoughts, and foster creative answers for business challenges.

End

Encouraging a pioneering outlook is fundamental for the development and improvement of future business pioneers. The Myra School of Business, as One of the best colleges for pgdm in Bangalore, is focused on this mission through its creative educational plan, mentorship projects, and business advancement drives. By furnishing understudies with the information, abilities, and assets they need, it engages them to transform their thoughts into effective endeavors. The examples of overcoming adversity of its graduated class are a demonstration of the viability of the school's methodology and its commitment to the pioneering environment.

[dwpschool]

From Idea to Impact: Fostering an Entrepreneurial Mindset at the School

Presentation:

In the present unique business climate, developing a pioneering outlook is fundamental for yearning pioneers. The Myra School of Business (MSB), perceived as One of the top colleges for pgdm in Bangalore, is at the bleeding edge of this mission. Through its inventive educational plan, industry associations, and accentuation on true insight, it gives a prolific ground to growing business people. This article digs into the extensive methodology in sustaining enterprising abilities and features its importance in changing thoughts into effective endeavors.

The Pith of a Pioneering Outlook

An enterprising mentality includes inventiveness, advancement, flexibility, and the capacity to transform difficulties into open doors. It isn't just about beginning a business yet additionally about thinking in a calculated manner, proceeding with carefully weighed out courses of action, and being versatile notwithstanding change. The School perceives these characteristics as pivotal for future pioneers and incorporates them into its instructive structure.

Imaginative Educational program

Its educational plan is fastidiously intended to encourage development and innovative reasoning. The school offers a mix of hypothetical information and useful abilities through different projects and courses. Key parts include:

1. Business venture Courses

The School offers particular courses in business that cover everything from ideation to execution. These courses are intended to furnish understudies with a strong groundwork in business basics while empowering imaginative critical thinking and creative reasoning.

2. Project-Based Learning Project-based learning (PBL) is a foundation of the educational plan at the School. Understudies participate in genuine undertakings that expect them to apply their insight and abilities to tackle real business issues. This involved methodology assists understudies with acquiring functional experience and foster a profound comprehension of the pioneering system.

3. Contextual analyses and Reenactments It integrates contextual analyses and business reproductions into its instructing strategy. These devices assist understudies with investigating genuine business situations, pursue vital choices, and figure out the results of their activities. It sets them up for the intricacies of the business world.

Mentorship and Industry Associations

The School puts major areas of strength for an on mentorship and industry associations. The school has laid out organizations with driving organizations and fruitful business people who give direction and backing to understudies.

1. Mentorship Projects Mentorship programs at the School associate understudies with experienced business visionaries and business pioneers. These tutors offer important bits of knowledge, share their encounters, and assist understudies with exploring the difficulties of beginning and maintaining a business.

2. Industry Organizations Through its broad organization of industry accomplices, it gives understudies valuable open doors for entry level positions, cooperative undertakings, and systems administration occasions. These associations empower understudies to acquire reasonable experience, fabricate proficient connections, and remain refreshed on industry patterns.

Business Improvement Projects

The School offers a scope of business improvement programs that are intended sustain and uphold yearning for business visionaries. These projects include:

1. Hatching Center The hatching place at the School gives a steady climate to understudies to create and send off their business thoughts. It offers admittance to assets, for example, office space, financing, mentorship, and specialized help.

2. Studios and Classes The School routinely coordinates studios and workshops on different parts of business, for example, business arranging, showcasing, gathering pledges, and legitimate contemplations. These occasions are led by industry specialists and furnish understudies with important information and abilities.

3. Business Rivalries Business rivalries are an indispensable piece of the pioneering environment at the School. These rivalries urge understudies to try out their thoughts, foster field-tested strategies, and vie for financing and acknowledgment. They give a stage to understudies to exhibit their imagination and development.

Examples of overcoming adversity: From Thought to Effect

The examples of overcoming adversity of the School graduated class act as a demonstration of the school's obligation to cultivating an innovative outlook. The following are a couple of instances of graduates who have transformed their thoughts into significant endeavors:

1. Creative New companies Numerous graduated class have sent off fruitful new companies in different ventures, like innovation, medical services, and money. These new businesses have made positions as well as put up creative answers for sale to the public.

2. Social Ventures The School urges understudies to consider social business for the purpose of tending to cultural difficulties. A few graduated class have established social endeavors that intend to make positive social effect while being monetarily economical.

3. Corporate Business undertaking Some School graduates have decided to apply their enterprising abilities inside laid out associations. As business visionaries, they drive advancement and lead drives that add to the development and outcome of their organizations.

The Job of Top PGDM Schools

The School is among the top PGDM universities that are committed to advancing business. These foundations assume a significant part in molding the pioneering environment in the district by giving quality schooling, assets, and backing desiring business people.

1. Thorough Schooling Top Universities offer far reaching training that covers all parts of business the executives, including business venture. They give understudies the information and abilities expected to prevail in the cutthroat business world.

2. Strong Biological system These schools have laid out steady biological systems that incorporate hatching habitats, mentorship projects, and industry organizations. They establish a climate where understudies can foster their thoughts and get the help they need to transform them into effective endeavors.

3. Center around Development Development is at the core of the educational plan and exercises at the universities. They urge understudies to think inventively, investigate groundbreaking thoughts, and foster creative answers for business challenges.

End

Encouraging a pioneering outlook is fundamental for the development and improvement of future business pioneers. The Myra School of Business, as One of the best colleges for pgdm in Bangalore, is focused on this mission through its creative educational plan, mentorship projects, and business advancement drives. By furnishing understudies with the information, abilities, and assets they need, it engages them to transform their thoughts into effective endeavors. The examples of overcoming adversity of its graduated class are a demonstration of the viability of the school's methodology and its commitment to the pioneering environment.

[33-108]

"Merkabah mysticism, or ma'aseh merkavah, was the name given in Mishnah Hagigah, 2:1, to the first chapter of Ezekiel . The term was used by the rabbis to designate the complex of speculations, homilies, and visions connected with the Throne of Glory and the chariot (merkavah) which bears it and all that is embodied in this divine world. The term, which does not appear in Ezekiel, is derived from I Chronicles 28:18 and is first found with the meaning of Merkabah mysticism at the end of Ecclesiasticus 49:8: "Ezekiel saw a vision, and described the different orders of the chariot" . The Hebrew expression zanei merkavah should possibly be interpreted as the different sights of the vision of the chariot in Ezekiel , chapters 1, 8, and 10 or as the different parts of the chariot, which later came to be called "the chambers of the chariot" (hadrei merkavah). It has been suggested that the text be corrected to razei merkilvah ("secrets of the chariot"). The divine chariot also engrossed the Qumran sect ; one fragment speaks of the angels praising "the pattern of the Throne of the chariot"

----

"In the history of the Kabbalah a different contemplation preceded this one: the contemplative vision of the Merkabah, for which the ancient Merkabah mystics of the tannaitic and amoraitic period strove, and which was described in the Heikhalot Rabbati of the heikhalot literature. Here the reference is to an actual vision of the world of the chariot which reveals itself before the eyes of the visionary. Therefore the term histakkelut is used here in the exact sense of the Latin term contemplatio or the Greek theoria. The contemplation of the Merkabah mystics, in the first period of Jewish mysticism, provided the key, in their opinion, to a correct understanding of the heavenly beings in the heavenly chariot. This contemplation could also be achieved by way of preparatory stages which would train those who "descend to the Merkabah" to grasp the vision and pass on from one thing to another without being endangered by the audacity of their assault on the higher world. Even at this stage, the vision of the Merkabah is bound up with immunization of the mystic's senses against absorption of external impressions and concentration through an inward vision.

Image: Diagram of the Hekhalot, showing at the top two concentric circles with a smaller circle beneath; the upper circle is divided into four parts, inscribed רקיע and ערבות ; the 'walls' of the Hekhalot are described in the outer circle; the inner circle represents the throne, composed of precious stones:, ברקת גחלית, מרגלית, ספיר"

[shilil]

Meditation and Spirituality: Exploring Different Cultural Practices

Meditation is a practice that transcends cultural and religious boundaries, offering profound spiritual benefits to practitioners worldwide. While the techniques and purposes of Best Meditation Center In Pokhara can vary widely across different traditions, the core objective remains similar: to attain a state of inner peace, heightened awareness, and a deeper connection with the divine or the self. This article explores the spiritual aspects of meditation in Buddhism, Hinduism, Christianity, and other spiritual traditions, highlighting the unique elements and commonalities that unite them.

Buddhism

Meditation in Buddhism is central to its practice and philosophy, aiming to cultivate mindfulness, concentration, and insight. There are two primary types of Buddhist meditation:

Samatha (Calm Abiding)

This practice focuses on developing concentration through mindfulness of breathing or other objects of meditation. The goal is to achieve a tranquil mind, free from distractions and agitation.

Vipassana (Insight)

Vipassana meditation involves observing the impermanent nature of all phenomena to gain deep insight into the nature of reality. It encourages the practitioner to develop a clear understanding of the Three Marks of Existence: impermanence, suffering, and non-self.

Buddhist meditation practices often include chanting, visualization, and prostration, with an emphasis on ethical conduct and mental discipline as essential components of spiritual growth.

Hinduism

Dhyan (Meditative Absorption)

Dhyan involves deep concentration on a single point of focus, such as a deity, mantra, or the breath. The aim is to transcend the ordinary mind and experience spiritual ecstasy or union with the divine.

Mantra Meditation

This practice involves the repetitive chanting of sacred sounds or phrases, such as "Om" or "Hare Krishna." Mantras are believed to have spiritual power and aid in purifying the mind and body.

Kundalini Meditation

Focuses on awakening the dormant spiritual energy (Kundalini) located at the base of the spine. Through practices like breath control (Pranayama) and visualization, practitioners aim to raise this energy through the chakras to achieve spiritual enlightenment.

Hindu meditation practices are often accompanied by rituals, devotional worship (Bhakti), and adherence to ethical principles outlined in texts like the Bhagavad Gita and the Upanishads.

Christianity

Meditation in Christianity is often contemplative, aimed at deepening one's relationship with God and experiencing divine presence. Key practices include:

Contemplative Prayer

This silent prayer practice involves focusing on a word or phrase that signifies God's presence. It aims to still the mind and open the heart to God's love and guidance.

Lectio Divina (Divine Reading)

A meditative approach to reading the Bible, involving four stages: reading (Lectio), meditation (Meditatio), prayer (Oratio), and contemplation (Contemplatio). This practice seeks to foster a deeper understanding of Scripture and its application to one's life.

The Jesus Prayer

A repetitive prayer practice, commonly used in Eastern Orthodox Christianity, involving the repetition of the phrase "Lord Jesus Christ, Son of God, have mercy on me, a sinner." This prayer helps cultivate humility, repentance, and continuous remembrance of God's presence.

Christian meditation often incorporates elements of silence, reflection, and a focus on the life and teachings of Jesus Christ, encouraging a transformative encounter with the divine.

Other Spiritual Traditions

Sufism (Islamic Mysticism)

Sufi meditation practices, such as Dhikr (remembrance of God), involve the repetitive chanting of God's names or attributes. Sufis also engage in practices like Sama (listening to spiritual music) and Whirling (a form of meditative dance) to achieve spiritual ecstasy and union with the divine.

Taoism

Taoist meditation focuses on aligning with the Tao (the Way), cultivating inner peace, and harmonizing with nature. Techniques include breath meditation (Zuòwàng), visualization, and Qi Gong, which involve the cultivation and circulation of life energy (Qi).

Indigenous Traditions

Many indigenous cultures incorporate meditation-like practices in their spiritual rituals. These may involve vision quests, shamanic journeys, and communal ceremonies aimed at connecting with ancestral spirits and the natural world.

Commonalities Across Traditions

Despite the diverse methods and objectives, several commonalities unite these spiritual meditation practices:

Focus and Concentration

Almost all traditions emphasize the importance of focusing the mind, whether on the breath, a mantra, a sacred text, or a divine image.

Inner Peace and Stillness

The goal of achieving a state of inner calm and tranquility is universal across different meditation practices.

Ethical and Moral Conduct

Many traditions stress the importance of living a virtuous life as a foundation for effective meditation. Ethical conduct helps to cultivate a mind that is conducive to deep meditation.

Connection with the Divine or Higher Self

Meditation is often seen as a way to deepen one's relationship with the divine, attain spiritual insights, or realize the true nature of the self.

Transformative Experience

Meditation is regarded as a transformative practice that can lead to profound personal and spiritual growth, helping practitioners develop qualities such as compassion, wisdom, and humility.

Conclusion

Meditation is a universal practice that transcends cultural and religious boundaries, offering profound spiritual benefits to practitioners around the world. Whether it's through the mindfulness of Buddhism, the devotional practices of Hinduism, the contemplative prayers of Christianity, or the mystical traditions of Sufism and Taoism, meditation serves as a powerful tool for attaining inner peace, heightened awareness, and a deeper connection with the divine. By exploring and embracing the unique elements and commonalities of these practices, individuals can enrich their spiritual journey and cultivate a more harmonious and enlightened life.

[graceandpeacejoanne]

"The Bible and Sexuality," by Karen R. Keen

In my opinion, this little primer could be developed into a sturdy textbook for Christians on all sides of this hot topic today. #TheBibleandSexuality #KarenRKeen #NashvilleStatement #BiblicalSexuality

The Bible and Sexuality, by Karen R. Keen, Durham, NC: Contemplatio Publishing, 202.116 pages. What Does the Bible Say About Sex? A slim volume, easily read in an afternoon, or evening, Keen writes with a spare yet approachable style exploring what the Bible has to say about sex, including same-sex encounters. Originally intended as a primer for her college students, Keen explains that her…

[goodsleep-sounds]

Forest Wind Sound(ASMR) for Good Sleep, Deep Sleep, Focus & Contemplatio...

[carmelitesaet]

Moses made his way back down the mountain with the two tablets of the Testimony in his hands, tablets inscribed on both sides, inscribed on the front and on the back. These tablets were the work of God, and the writing on them was God’s writing engraved on the tablets.[Exodus 32:15-24,30-34]

Lectio Divina for August is now available to download in PDF, ePub and Mobi formats at https://carmelites.org.au/lectiodivina

"In the 12th century, a Carthusian monk called Guigo, described the stages which he saw as essential to the practice of Lectio Divina. There are various ways of practising Lectio Divina either individually or in groups but Guigo's description remains fundamental.

He said that the first stage is lectio (reading) where we read the Word of God, slowly and reflectively so that it sinks into us. Any passage of Scripture can be used for this way of prayer but the passage should not be too long. The second stage is meditatio (reflection) where we think about the text we have chosen and ruminate upon it so that we take from it what God wants to give us.

The third stage is oratio (response) where we leave our thinking aside and simply let our hearts speak to God. This response is inspired by our reflection on the Word of God.

The final stage of Lectio Divina is contemplatio (rest) where we let go not only of our own ideas, plans and meditations but also of our holy words and thoughts. We simply rest in the Word of God."

Join our Lectio Online group that meets every Friday at 10am Melbourne, Australia Time (Connect from your own time zone - Perth/Philippines: 8am; Timor-Leste/Tokyo: 9am; New Zealand: 12pm; Los Angeles: Thursday 5pm; Texas 7pm; New York/Toronto: Thursday 8pm). Visit https://carmelites.org.au/lectiodivina for more information and to register your interest.