#scientific religious harmony

[trentdeestephens]

Website : https://www.trentdeestephens.com/

Trent Dee Stephens, PhD, is an author who intricately weaves scientific principles with religious concepts. His books and website content delve into the harmonious relationship between science and religion, offering readers a unique perspective on understanding these fields in unison. As an experienced biologist and a person of faith, Stephens provides enriching content that appeals to those curious about the intersection of science, religion, and philosophy.

Amazon : https://www.amazon.com/stores/Trent-Stephens/author/B001KCP11A

Keywords :

philosophy science religion science religion books author science faith biology theology insights interdisciplinary science religion scientific religious harmony blending science religion author exploring faith science scientific perspective religious religious understanding science theology science integration books science religion dialogue scientific discourse religion religious philosophy science faith based scientific exploration understanding religion science science in religious context biology faith author science religion relationship philosophical insights science religion author bridging science faith harmony of science and faith integrating biology and theology religious insights in science exploring faith through science theological reflections on science scientific approach to spirituality interconnectedness of science and faith bridging the gap science religion author on science religion dialogue philosophy of science and faith faith and biology perspectives science and theology discussions integrative science religion literature harmony in science and faith religious concepts in scientific terms theological understanding of science blending biology with faith faith and scientific exploration bridging theology and science science religion discourse author on scientific spirituality religious insights in biology exploring spirituality through science integrative approach to science religion harmony of theology and science science faith perspectives author on faith and biology interdisciplinary exploration of faith scientific understanding of religion philosophy of faith and science biology and religious philosophy integrating science with faith faith and scientific perspectives author on theology and science interconnected science religion views bridging faith and scientific thought harmonizing science and theology religious interpretations of science theological reflections on biology faith based scientific understanding integrative science religion insights blending religious concepts with science author exploring theology and science harmony in faith and biology integrating spiritual concepts in science bridging gaps between science and faith author on religious perspectives in science integrative approach to science and theology harmony of faith and scientific exploration exploring spirituality through scientific lens interconnectedness of religious concepts and science bridging theology with scientific understanding author on harmonizing science and faith integrating faith based insights into biology blending religious philosophy with scientific discourse harmonious relationship between science and theology author exploring scientific and theological connections interdisciplinary exploration of faith and science author faith science faith science exploration scientific religious perspective religion in science terms science religion dialogue faith based exploration science in faith context bridging science faith harmony faith science biology theology blend religious insights science faith through science theological reflections science spiritual scientific approach interconnectedness faith science bridging gap science religion author science religion philosophy faith science faith biology perspectives science theology discussion integrative science religion harmony science faith religious in scientific terms theological science understanding biology faith blend faith scientific exploration bridging theology science author scientific spirituality religious insights biology spirituality through science harmony theology science author faith biology interdisciplinary faith scientific religion understanding biology religious philosophy integrating science faith faith scientific perspectives author theology science interconnected science religion bridging faith scientific thought

[great-book-review]

An Intellectual Journey through Evolution and Spirituality

Piet D. Botha's work, titled "Yesterday, Today, and Tomorrow: Evolution and the Noosphere," extensively explores the intricate relationship among science, evolution, and spirituality. This thoroughly researched piece offers readers an enlightening journey through these challenging themes and introduces a fresh perspective on their potential harmonious coexistence.

Piet D. Botha, as an author, showcases a profound comprehension of the topics he addresses, referencing notable figures like Charles Darwin, Teilhard de Chardin, and Stephen Hawking. This extensive array of sources not only reinforces his assertions but also furnishes readers with a robust groundwork for delving into the intricacies of these profound subjects.

The book is meticulously divided into chapters that explore different aspects of spirituality, evolution, and the noosphere. It begins by outlining the progression of evolutionary theory throughout history, giving a succinct and understandable synopsis of important ideas. It is admirable how Botha can translate difficult scientific concepts into understandable words.

This book's examination of the peaceful coexistence of evolution and faith is one of its best features. Botha makes a strong case for the possibility that spirituality and science may coexist and perhaps strengthen one another. He invites readers to adopt an outlook that values mutual enrichment between religion and scientific knowledge, promoting harmony rather than conflict. With this method, conventional dichotomies are questioned, and readers are encouraged to think about how these two worldviews may coexist peacefully.

The author's writing often reflects an academic tone, which is suitable for readers with a keen interest in the topics discussed. However, this academic style might pose a challenge for a broader audience seeking a more accessible narrative. Despite this, Botha's arguments are well-researched and meticulously documented, providing a sturdy foundation for his thesis.

Still, there are some issues with the book. It might occasionally be difficult for readers to follow the author's argument consistently due to the lack of structural coherence. An improved organization of content could enhance the overall reading experience.

In conclusion, the book "Yesterday, Today, and Tomorrow: Evolution and the Noosphere" invites readers to delve deeply into intricate issues pertaining to faith, science, and evolution. It offers a valuable opportunity to reconsider how we perceive the intersections of these subjects. While it has its strengths, such as intriguing perspectives and rich references, it is hindered by structural incoherence and editing issues. However, for those willing to delve into these challenging themes, the book provides an intellectually rewarding experience.

I would rate this book 4/5 for its invaluable insights and the author's audacious attempt to harmonize seemingly contrasting worldviews, despite deductions for structural and editing issues that impact the overall reading experience.

[amerricanartwork]

What's up with 12th Council Pillar, the House of Braids?

Just wanted to share something interesting I noticed in Metropolis while looking at the room names on the interactive map! I doubt I'm not the first person to discover or take interest in this, but nonetheless now that I'm into the worldbuilding for this game, both canon and headcanon, I hope to at least encourage a discussion about what the rooms I found could possibly be for!

*Oh and by the way, spoilers for Artificer campaign, just in case.

Alright, so I was originally looking for how to get to a specific room for an Artificer expedition, but decided to browse around on the map just to refresh my memory on the region overall. Right off the bat I think it's interesting how this region's rooms are denoted mostly with lexical names rather than the more common "Capital letter + 2-digit number" formula. But scrolling to the right is where my interest really got piqued when I saw this name for the room right before that long corridor on the way to the 12th Council Pillar, the House of Braids, labeled "LC_templegate":

And the next room after that, "LC_templeentrance" confirmed my realization that this was a temple of sorts:

Now don't get me wrong, Rain World has always had a fair amount of religious associations, and even just the name "12th Council Pillar, the House of Braids" gave me the impression from the first time traversing it that it was once some high-esteemed, holy location of sorts. But I guess that never really sank in and captured my greater interest until now.

Part of that's because earlier I was focused more on just completing the campaigns from a basic playthrough perspective, not yet as big on uncovering every little lore detail, and another reason I didn't really take it in was that, at the time of my first Artificer playthrough, I wasn't as big on headcanon worldbuilding and trying to uncover/imagine Ancient culture and society outside of very general ideas. But now I think about it, another major part of this lack of realization was because of how the main rooms of this subregion that stuck out in my mind were the low-gravity iterator-esque zones. Many of which are explicitly labeled with "LAB", like this one, and they even have the same neurons, inspectors, and/or those gravity-distorting spheres:

I mean, that cube at the bottom even very strongly resembles an iterator puppet chamber!

But then the questions become: what are these rooms for, why are they so similar to the interior of the iterator they sit atop, and why put them in what seems like it was supposed to be a temple? And by extent, is this something unique to Five Pebbles, or do other iterators have similar temple-labs somewhere in their cities?

I guess the reason these parts stuck out to me more than the actual temple association was because 1.) we don't see this low-gravity mechanic and these features anywhere else in the game besides inside the iterators, so it already gets points for uniqueness, and 2.) they're such a great contrast to everything else within Metropolis; even the "temple" rooms still look very similar to the rest of the region in their general aesthetic.

Seriously, what's up with all this "lab" stuff? It's not that I haven't seen these things before at this point, but why are they here, in a temple, of all places?

However, I do really like this idea so far, as I believe it speaks to a theme of Rain World I really enjoy: the seamless blend of science and spirituality. I enjoy seeing fictional worlds where "magical" things are not only objectively real, but have a scientific in-universe explanation, and/or are employed to create magical technology, yet in a way where these two ideas can exist in harmony rather than seeming like opposites. And the Ancients seem to have been very big on that, not only having a very strong cultural sense of spirituality but also being very technologically advanced, and incorporating those spiritual ideas and even elements of the world into their tech (ex: mass rarefaction tech derived from Void Fluid, an objectively real and "magical" substance with direct connections to their religious beliefs).

I have yet to come up with an explanation for what these iterator-esque lab rooms are (and on that note why they so strongly resemble iterator interiors, to the point they even contain their neurons and inspectors, which are supposed to directly aid in their functions). But as of now, just going mostly of basic gut instincts, my current theories are: A.) they exist in the temple so that whatever scientific endeavors carried out within were blessed with a sense of "holiness" in a similar manner to the holy ash Pebbles talks about, and B.) whatever tasks they were used for was one entrusted to the clergy class of this city, probably because the tasks were seen as something very important and connected to the Ancients' spiritual beliefs.

However, as I said I'm hoping to invite discussion with this post. Figuring out the Ancients' design philosophies and intentions for their creations has been a passion of mine when it comes to my headcanons, so I really do want to see if I can find a more concrete, or at least reasonable answer as to what the overall purpose of the 12th Council Pillar, the House of Braids was. Therefore if anyone has any extra details or theories as to what it was, I'd love to hear them!

And if you made it to the end, thanks for listening to my little spur-of-the-moment ramble!

[system-of-a-feather]

hi!! back on my bullshit (asking for some resources if you have them and are willing to share)

would you mayhaps have some resources on non-western plurality? especially spiritual plurality but I'm curious about anything and everything

books, video essays, and other medias are very welcome too along with papers/scientific research !!

oop sorry it's a lot. also I'm 99% sure you replied to these kinds of asks multiple times I'm just not tumblr savvy (despite having been on tumblr 10+ years now)

thank you <3

@seasidewanderers

@seasidewanderers

God relatable about the "been on tumblr for 10+ years but still dont know how to use it well". I actually haven't really answered too many asks like this, at least not asking for resources and what not.

I do want to put a bit of a disclaimer about "non-western plurality" - at least from what I know from a more eastern perspective - a lot of "non-western plurality" does not actually really call itself plurality.

The concept of "plurality" in its self is a heavily western / european kind of concept, not because it only exists in those spaces, but because a lot of other spaces don't really make anything special of it so a name, community, label, etc is not exactly necessary or even particularly sensical. It's kind of like looking for "western singularity" or more accurately "western individualism". It's a bit redundant - at least in my personal perspective.

In a number of non-western cultures, the idea of having multiple selves and having that deep internal relationship isn't really anything too odd and I've heard a number of systems raised in those cultures or around cultures rooted in eastern philosophy that the people they mentioned having alters / parts / headmates to often responded POSITIVELY and casually to the concept because its generally just considered relatively normal if not a positive thing to engage with. The real question then becomes whether or not it counts as plurality or not and that's really up to the individual themselves.

It's a very western thing to really make a huge deal, spectacle and oddity out of experiencing oneself as multiple and honestly I think that can be kind of really well seen in a lot of eastern media with how much plural-adjacent themes are seen in non-DID and not-trying-to-be-DID ways. There is a large aspect of an external self and an internal self, a balancing of good and bad and opposing forces in a lot of Eastern Cultures both on religious, spiritual, philosophical, and just plain old cultural levels. Yin and Yang, Non-dualism, "Face", the general collectivist culture, Buddhism as a whole and deity yoga in particular.

Partially due to the social norms that tend to come with a highly collectivist culture and just the prominent foundational philosophies and spiritualities that are generally native to the area and the lack of a strong sense of individualism as seen in the west, it's extremely common to have strictly different modes for different situations and places as there is a strong level of conformity and respect that needs to be provided to specific locations in order to uphold the strong value of harmony that is valued heavily in collectivist cultures. People in these more collectivist cultures tend to really have to balance and make amends between these highly varied versions of themselves and so it isn't all too weird to be juggling notably different, changing and sometimes conflicting versions of selves; the version of you who is shaped to meet the communal needs and appeal / participate in sustaining harmony and the you that really fucking hates everyone here.

From talking with others who come from more eastern backgrounds, a thing we tend to kind of sigh and giggle at in the system community in terms of it being "extremely white / western" is just how overtly a lot of discussions on self, parts, and what not is EXTREMELY individualist and very much fundamentally built with a strong attachment to differentiation, defining yourself, labeling yourself, and drawing clear boxes around who you are to help understand, explore, and define your own identity. It's hard to really explain to those that are really deep into the western concept of individualism and haven't really looked into it and analyzed it, but as someone who is not exactly a fan of individualism and individualist perspectives, it's EXTREMELY loud and obvious in system communities.

And this is all a lot of preamble to really say there isn't going to really be "resources for non-western plurality" because its not anything particularly special in Eastern Cultures and cultures not built largely from a long running history of Christian / Catholic and maybe Abrahamic Roots (I don't know enough of about Islam or Judaism to say for sure but a lot of individualism does tend to stem from a cultural history and background with at least Christianity / Catholicism). Because it's not exactly special or anything particularly unique of a concept, most don't really label it or name it something or even really discuss it (also a symptom of collectivism and general Eastern cultures is not really discussing mental health or internal experiences, most of your experiences in these cultures are kept internally and dealt within yourself rather than with others) unless directly brought up by someone who DOES find it odd; ie usually a westerner or someone like me who is a first generation American from an eastern background.

So if you want "resources on non-western plurality" you won't find it looking for "plurality" as much as you would by looking into individualism vs collectivism and the cultural roots connecting to those concepts.

Of course there are also the more overt ones that talk about it, like Buddhism does because Buddhism largely serves as a way to try to teach people to find harmony within themselves AND the world to find and instill a sense of peace and serenity overall. That's added onto the fact that a lot of Buddhism is based on talking and discussing things so its an odd card out in a lot of eastern cultures in the sense they ACTIVELY like talking about how people experience themselves.

A lot of what I know comes from life experience, what I've been taught by my family and peers, and discussions with people who come from their own backgrounds; ie, most of what I know comes from anecdotal personal experience. Some I also know from some formal cultural responsivity / sensitivity / trauma informed care modules for work and during school, but most of it is honestly from personal experience and anecdotes.

Even so, I can provide some starting points to assist someone unfamiliar with the territory in investigating and learning a bit on topics relating to the normalization of plural-esque experiences in non-western cultures.

"The Concept of Self in Eastern and Western Philosophy" by Petar Radoev Dimkov is just an interesting run down of major philosophical branches of thought's perception of self

General Reading of Collectivism VS Individualism; I suggest searching up things regarding the clinical significance of understanding and acknowledging collectivism vs individualism when working with clients as well as the impact of those cultures on how one's self concept is experienced, developed and understood

General readings on the history of prominent eastern philosophies / religions (Buddhism, Taoism, Confucianism, Hinduism, Shintoism, etc) and their impacts on eastern culture / their ideas and values on the self, particularly in relation to others

And honestly? I'd suggest on actually searching and reading into the Western views of self and reading where those views and values come from as well because it will 1) likely bring up juxapositions to eastern views and 2) Its hard to truly learn and understand ANOTHER perspective if you don't first really sit and consider your OWN perspective

A lot of people think the idea that "we are one person, a unique self" is a scientific fact and in heavily white / western spaces, the way that statement is treated as fact is a very frustrating thing to see. "We are one person, a unique self" is a BELIEF that is ingrained deeply into Western Society that its treated and considered a fact despite there not really being scientific evidence to support it. (I think it also has something to do with how much "belief" is associated with religion, at least in America, rather than an opinion on something that has little scientific backing)

A lot of western psychology is also built with the assumption of a single unique self, so genuinely I think the best starting point for a white / western person to start trying to learn and understand eastern views is to first do a DEEP dive into Individualism and the Philosophy and Belief that everyone is their singular unique self.

Cause it's only when you acknowledge your own beliefs and cultural background can you actually appreciate, respect, and acknowledge another's beliefs and cultural background.

(Also just in general, learning about philosophy and following some people who just enjoy discussing philosophy can really help as well. Philosophy is the father of Science for a reason afterall. I don't know too much about him as I don't really actively follow him so he might have some bad takes or some bad history that I don't know about so take this recommendation with a grain of salt, but I really have enjoyed listening to Alex O'Connor on youtube talk about philosophy. I'm pretty sure he also engages in a lot of philosophy and religion-related debates and I think hes an Atheist? But I don't watch those so I dont know. I've only really watched his "Taking Trolley Problems Too Seriously" videos and a few one offs when I just needed something in the background while drawing, but he does know a lot of philosophical perspectives and does juggle them well enough that I honestly don't know his personal beliefs and lowkey don't really want to XD Ps: Im always hesitant to recommend youtubers cause almost all youtubers are assumed probably assholes, dicks, or Into Weird Things until proven otherwise)

[kr1msun]

My Thoughts on Atheism (as an agnostic 14 yo)

atheism, to me, misses something crucial. while i respect people’s right to choose their beliefs, i disagree with atheism because it focuses only on what we can see or prove right now, ignoring something deeper. let’s start with science. science exists because people believed there was order in the universe, that things followed rules. but where did that expectation come from? it came from the belief that there was a lawgiver, something or someone who created these rules. the reason people even thought to study nature and look for patterns was that they believed those patterns were put in place by a higher power. think about it: if there was no order, no structure, would science even work? scientists rely on the idea that the world operates in a way we can understand, that laws like gravity or the way plants grow will always be the same. and why do they trust that? because, deep down, there’s a belief in something constant, something bigger than us that makes everything work the way it does. this is why science and religion aren’t enemies, they’re actually complements to one another. science tries to understand how things work, while religion seeks to understand why they exist in the first place. however, it’s also important to recognize that science is ever-changing. what we know today may be different from what we understand tomorrow. new discoveries often challenge our previous beliefs, which shows that our knowledge is limited and constantly evolving. this uncertainty highlights that we still have so much to learn about the universe, and perhaps we never will know everything. in many ways, science is man-made, a tool we’ve created to help us grasp the idea of existence. it’s a framework we use to make sense of the complex world around us, yet it can never fully capture the vastness of reality. atheism, by rejecting the idea of any higher power, leaves out the “why.” it’s like having the rules to a game but never questioning who made the rules or why the game exists at all. for me, that’s where atheism falls short. it’s not enough to just know the mechanics of the universe; we also have to ask about the purpose behind it. there’s also another reason i disagree with atheism: it leaves out something essential in human nature. humans are more than just logic and reason, we have emotions, morals, a sense of awe, and a drive to find meaning. while our morals may be man-made, they are often inspired by religious teachings and traditions. religion provides a foundation for understanding right and wrong, helping shape our sense of ethics and guiding our actions. without this inspiration, our moral frameworks could be arbitrary and lack the depth that religion provides. religion isn’t just about believing in a god; it’s about recognizing the spiritual side of ourselves. it’s about cultivating that part of the soul that seeks meaning, purpose, and connection with something greater. atheism often ignores this or dismisses it as unimportant, but i believe that if we want to live in balance, we have to recognize the religious or spiritual part of life. without acknowledging that religious element, we risk becoming unbalanced. we can be logical and scientific all we want, but if we don’t nurture the spiritual side, the part of us that asks about meaning and purpose, we’re not using all of our human potential. science and religion should work together in harmony, science gives us the tools to understand the world, and religion gives us the wisdom to understand ourselves and our place in it. so, while atheism may reject religion, i see it as an incomplete view of life. if we truly want to live fully, we have to accept that both science and religion have important roles. they balance each other out, and together, they help us not just understand the world but also find our purpose in it.

[nightbunnysong]

hey i just wanted to comment on your recent therian post you made and uhm, bestie that’s a bizarre take imo lmao

first of all to say that being therian/nonhuman is a fetish?? and not an actual belief system is uhm?? i could point you in the direction of 100 therians that could tell you about their spiritual beliefs and how it’s tied to their therianthropy and how deep it runs for them, myself included. a good portion of them also believe in past lives and reincarnation. plus not all therians are spiritual, some are also psychological.

and the “lack of respect for animals” is also strange to me. folks in this community do so much research and reading on their kintypes and the folks that own tails or pelts always preach to make sure and double check that any animal product like that is from a ethical seller and not a fur farm. respect for animals and nature is quite literally the foundation for this community.

you said twice that you didn’t know much about the community and it clearly shows and you said some strange things and i just wanted to point it out- maybe do more of a deep dive into things of this matter before making bizarre takes 🫶

I'm sorry, I didn’t mean to be offensive. As I said, I don’t know much about it, so you can message me privately to explain more if I’m wrong. 🌸✌️ However, I repeat, based on what I’ve seen, my opinion remains the same and doesn’t change.

Now, from a biological standpoint, the claims made by the Therian community that humans can somehow spiritually or psychologically be non-human animals are not only misguided, they completely disregard basic evolutionary biology. Humans are Homo sapiens, not wolves, not tigers, not any other animal. The notion that a person can "identify" as an animal species has no scientific basis—none. Our cognitive abilities may allow us to connect with animals emotionally, but this does not grant us the ability to cross species lines. It's a psychological construct at best, but biologically, it’s simply impossible. Any attempt to blur these boundaries is a fundamental misunderstanding of nature itself.

Let’s talk about Theria—the real mammals. These are creatures that have evolved over millions of years, with specific biological adaptations that define them as marsupials or placental mammals. Therians might like to romanticize themselves as having some special connection to these animals, but frankly, this reduces these complex creatures to mere symbols for human identity crises. True respect for these animals means appreciating their place in the natural order, not claiming some fantastical connection based on vague feelings. To suggest that a human can "become" one of them—without acknowledging the biological and ecological roles these animals play—comes off as both absurd and disrespectful.

And let’s not ignore the cultural appropriation at play here. Indigenous cultures and ancient civilizations have had deep, authentic spiritual relationships with animals for millennia, rooted in folklore and religious practices that honor the natural world. To co-opt these sacred traditions without understanding their context or depth, and then apply them to personal identity politics, is not just disrespectful, it’s offensive. These cultures have always valued nature for what it is, not as a canvas for individual fantasy. By claiming to "be" animals, Therianism risks distorting and trivializing these deep cultural ties to the natural world.

So in the end, for me, this is just a subculture that I don’t think would survive without TikTok or other social media. I may have been blunt, and I’m sorry, but coming from a scientific background and from a millennia-old society that lives in harmony with animals (I literally have wolves and bears in the forest behind my house), I can’t help but notice how superficial this community is. (Again, I’ve tried to dig deeper and understand it ;)

I urge you, as I do, to spend entire days immersed in the mountains and forests, with nothing but a pair of binoculars, quietly tucked into the hollow of an old beech tree, observing these magnificent creatures as they truly are—each with their own unique and unrepeatable nature. I invite you to sleep beneath the sweeping branches of a chestnut tree or at the roots of a larch ablaze with autumn colors, only to be stirred awake at dawn by the bark of the deer. Feel the pulse of the earth beneath you, breathe in the crisp air, and listen to the whispers of the wild. Live the real, raw beauty of nature before you feel the need to invent another version of it.

[dreaminginthedeepsouth]

The Vitruvian Man is a famous drawing by Leonardo da Vinci, the Italian Renaissance artist and scientist. It shows a man in two positions, with his arms and legs spread out, inside a circle and a square. The drawing is based on the writings of Vitruvius, an ancient Roman architect, who described the ideal proportions of the human body. Leonardo wanted to explore the relationship between man and nature, and how the human body reflects the harmony of the universe. He also used his own measurements and observations, as well as the works of other artists and scholars, to create his own version of the perfect human figure. The drawing is very detailed and precise, with notes and calculations in Leonardo’s characteristic mirror writing. It is considered one of the most iconic images of Western civilization, and a symbol of the Renaissance spirit of art and science. It's now kept in the Gallerie dell’Accademia in Venice, Italy, but it is rarely displayed to the public because of its fragility and sensitivity to light. It was loaned to the Louvre in 2019 for a special exhibition marking the 500th anniversary of Leonardo’s death.

[Courtesy of http://leonardodavinci.net]

* * * *

"What is needed is either a new understanding of God or a new understanding of Man: an understanding of God that does not insult the scientific mind while offering bread, not a stone, to the deepest hunger of the heart; or an understanding of Man that squarely faces the criminal weakness of our moral will while holding out to us the knowledge of how we can strive within ourselves to become the fully human being we are meant to be-both for ourselves and as instruments of a higher purpose. But this is not an either/or. The premise—or, rather, the proposal—of this book is that at the heart of the Christian religion there exists, and has always existed, just such a vision of both God and Man.

I call it “lost Christianity,” not because it is a matter of doctrines and concepts that may have been lost or forgotten; nor even a matter of methods of spiritual practice that may need to be recovered from ancient sources. It is all that, to be sure, but what is lost in the whole of our modern life, including our understanding of religion, is something even more fundamental, without which religious ideas and practices lose their meaning and all too easily become the instruments of ignorance, fear, and hatred.

What is lost is the experience of oneself, just oneself—myself, the personal being who is here, now, living, breathing, yearning for meaning, for goodness; just this person here, now, squarely confronting one’s own existential weaknesses and pretensions while yet aware, however tentatively, of a higher current of life and identity calling to us from within ourselves.

This presence to oneself is the missing element in the whole of the life of Man, the intermediate state of consciousness between what we are meant to be and what we actually are. It is, perhaps, the one bridge that can lead us from our inhuman past toward the human future."

-Lost Christiantiy

by Jacob Needleman

[dailyanarchistposts]

"Ecologist" means different things to different people. Strictly speaking, an ecologist is a scientist (usually a biologist) who studies the interrelationships between organisms and their environments. "Deep ecologists," on the other hand, may or may not be scientifically trained, and their topic is not ecology per se but rather developing a harmonious relationship with Nature, and defending the Earth against human-generated threats. Scientific ecologists, to the extent that they want to appear respectable, may be quite anthropocentric in their day to day behavior; deep ecologists, on the other hand, are explicitly biocentric (or at least they try to be). To many people, an "ecologist" is simply an environmentalist, or someone who (unlike Hayduke) picks up bottles and cans along roadsides (I've seen garbage trucks labeled "Ecology Dept."). Some self-labeled environmentalists have added to the confusion by misinterpreting what ecology fundamentally means, and using it as a buzzword for various political goals.

More distributing to me, as a professional ecologist sensitive to people's lack of appreciation of ecology, is that environmentalists are often antagonistic toward science and scientists in general, not just toward manipulative science and technology. Some openly suggest that scientists are the enemy, and have nothing positive to offer the environmental movement. For example, in planning a recent Green Conference in Florida, organizers went out of their way to assure that no scientific ecologists were involved. When I criticized the program of the conference (which featured anti-deep ecologist Ynestra King as a keynote speaker) and asked why no ecologists had been invited to speak, the conference organizer responded that if I meant, by "ecologist," the "progressional, biological scientist type," then he saw no need for that kind of person to speak at a conference for activists.

I admit I feel a little uneasy about being called a scientists...somehow that label conjures up images of little men in white lab coats playing with test tubes and DNA. But a woman or man crouched in the forest, keying-out (and admiring) a fungus or recording details of bird behavior, is every bit as much of a scientist as the experimenter in the laboratory. And the lab scientists, too, may contribute invaluable information toward our understanding of how Nature works. I suggest that science phobia is often misguided, and that ecological science is a constructive approach to knowing Nature. By itself, science may be neither necessary not sufficient to understand Nature, but it is one fo the best tools we have. Deep ecologists and other environmentalists would do well to consider more thoughtfully what the Way of Ecology offers, both as a science and as a worldview.

The science of ecology developed from natural history, the lore of Nature. Since Charles Darwin, this lore has been unfused with concepts of interdependence, interrelationship, and co-adaptation—indeed, it was Darwin's thoroughly scientific theory of evolution that made ecology possible. Evolution made sense out of natural history; facts heretofore disconnected became interacting components of general patterns that should be explained in a rational and convincing way. Furthermore, elements in Darwin's theory were empirically testable—the hall-mark of science.

Unlike religious beliefs, scientific hypotheses are designed to be discarded if they no longer accord with observations. Much hogwash persists in science, but honest scientists do their best to weed it out. The subject of ecology is Nature, which has developed in all its beauty through organic evolution and is a vast web of interactions more complex than humans can ever fully comprehend. As ecologist Frank Egler has pointed out, "Nature is not only more complex than we think, but more complex than we can ever think." It is one intricate system composed of a hierarchy of nested subsystems, with structure flowing upward and constraints flowing downward. Although ecological complexity can never (and some would add, should never) be fully quantified, the study of complex interactions—ecology—produces overwhelming respect for the whole in all who approach it sensitively.

In becoming scientific, natural history does not denigrate into mechanism, but rather matured into holism while retaining the proven techniques of mechanistic science. Establishing facts through observation, experiment, and other reductionist methods, ecology unites them and integrates them into broad, general theories, into wholes greater than the sum of their parts. The wholes (theories) are there all along, of course, guiding the collection of data and providing context for facts. As Stephen Jay Gould has pointed out, facts do not speak for themselves, but are read in the light of theory. Perhaps most important to deep ecologists, ecology and evolutionary biology demonstrate unequivocally that humans are just one ephemeral component of an interrelated and interdependent biota. Ecology and evolutionary biology place us firmly within nature, not on top of it.

Natural science is explicitly non-anthropocentric, even though many of its practitioners are still stuck in anthropocentric modes of thought. Scientists, such as Jared Diamond, who have become familiar with taxonomies developed by indigenous cultures (i.e., the way they separate and classify wild organisms into types) are generally impressed by the similarity of indigenous taxonomy to scientific taxonomy. "Primitive" people recognize mostly the same species in Nature as do modern scientists. The differences usually involve those plants and animals that are not used directly for food, clothing, ornamentation, drugs, and other human purposes. These "useless" species tend to be "lumped"; thus, fewer distinctions and fewer species may be recognized by indigenous cultures than by scientific taxonomists. Indigenous people, like everyone else, have a utilitarian bias that has been naturally selected to foster their survival. For this reason, they have developed a taxonomy that is anthropocentric compared to that of biology, which seeks to classify all organisms with equivalent precision, regardless of their utility to humans. This is not to deny that most research money in biology is channeled into anthropocentric research (e.g., medical science and genetic engineering), and that vertebrates and vascular plants have received more attention than "lower" forms.

Ecologists, as scientists, devote their lives to studying, and hopefully understanding, how Nature works. These people love the Earth. As the British entomologist Miriam Rothschild remarked, "For someone studying natural history, life can never be long enough." Other approaches to this same end (or to no particular "end") are also valid, and are not mutually exclusive. Direct experience, contemplation, meditation, and simply the ecstasy of being immersed in wilderness are equally viable approaches and, in fact, provide many ecologists with the inspiration they need to carry on. These spontaneous or mystical experiences are accessible to scientist and non-scientist alike. Nothing in my professional code of conduct as an ecologist says that I cannot run naked and whooping with joy through the desert, or sit all day and stare at a rock. When I am actively engaged in research, of course, these particular activities may not be appropriate, but only because they may bias my results (for example, by scaring away all the fauna). A whole human being is one who is equally comfortable with rational and intuitive-spontaneous explorations of Nature---one who can deal with "hard facts" at one moment and be a wild animal the next. These two approaches, complementary and intertwined as yin and yang, are both essential to holistic understanding.

Aldo Leopold, my favorite deep ecologist, was able to carry his message so powerfully because he had the sensitivity of a poet and the objectivity of a scientist. He communicated in the hard, factual language of science, sprinkled with brilliant, experiential metaphors in the finest tradition of Nature essays. Virtually every faction within the environmental, ecosophical, and resource management fields claims old Aldo for its own, yet few people seem to comprehend the more radical, biocentric notions he developed gradually through his life, and articulated late in his career. Because he could write so damn well and is appreciated by so many people of such divergent worldviews, Leopold provides deep ecologists with an avenue along which to lead others toward biocentric understanding.

If yin and yang, intuition and rationality, emotion and thought, right brain and left brain are complementary, then so too are deep ecology and scientific ecology. It may be that their relationship is mutualistic: they need each other. Don't judge scientific ecology from your experience that most ecologists (or scientists, generally) are anthropocentric jerks. Most philosophers, accountants, lawyers, farmers, and television repairmen are anthropocentric jerks, too. At least ecology, "the subversive science," has a biocentric, holistic underpinning, which cannot be said for most other disciplines. If most scientific ecologists are not deep ecologists, it is because they have yet to grasp the radical implications of their science. If most deep ecologists are not scientific ecologists, then perhaps it would behoove them to explore natural history, evolution, and ecology. You don't need a college degree to be a good ecologist, though it helps, because it compels exposure to the cumulative knowledge of others through textbooks, journals, and symposia. But the best ecology is learned in the field from observation and reflection on why Nature works the way it does; and from just being there, out of doors and away from the human-dominated world.

It is no accident that many ecologists and field biologists are somewhat crude, wild-eyes, and uncivilized, or to put it simply—"earthy." As John Steinbeck, who was trained in zoology, noted in Log from the Sea of Cortez, "What good men most biologists are, the tenors of the scientific world---temperamental, moody, lecherous, loud-laughing, and healthy...The true biologists deals with life, with teeming, boisterous life, and learns something from it." The message of the ecological worldview, in its fullest expression, is this: Get out into the woods, the mountains, the deserts, the swamps. Feel it, explore it, examine it, think about it, understand it. Rational analysis and direct intuition do not conflict—you need both and your brain is built by natural selection to do both. It is your Nature.

If science, in the form of the "new sciences" or ecology, evolutionary biology, and quantum mechanics, is capable of reinserting humans into Nature by enlarging the self to include the whole biosphere—"the world is my body" (Alan Watts)—then perhaps we have come full circle. We began as primitives, relatively un-self-conscious and inseparable from the ecosystem; we evolved into calculating, rational beings, becoming more and more alienated from our real home; we developed other-wordly religions to place us above other life-forms, and dualist reductionist science to ascribe mechanism to all of Nature; but then we developed new forms of science that put us, surprisingly but objectively, right back where we began and where we belong: as Earth-animals.

Most scientists don't want to think (or, at least, talk openly) about such things or feel they cannot do so without jeopardizing their scientific credibility and, therefore, their careers. Jobs and money are scarce for ecologists, and appearing radical or unscientific is usually a one-way ticket to poverty and obscurity. This does not excuse ecologists from active involvement in defending the Earth, but their hesitation is understandable. Deep ecologists must encourage scientific ecologists to get involved in saving that which they study. The battle to defend the Earth needs warriors who specialize in determining what the war is being fought over, what it takes to save what we have, and how we might be able to put it all back together again.

[madamlaydebug]

“If cannabis were discovered in the Amazon rainforest today, people would be clambering to make as much use as they could of all of the potential benefits of the plant. Unfortunately, it carries with it a long history of being a persecuted plant.” ~ Dr. Donald Abrams, Chief of Hematology Oncology at San Francisco General Hospital

Approximately 106,000 Americans die yearly from prescribed medications, according to the American Medical Association. Even more frightening, preventable medical errors account for a staggering 400,000 deaths in the U.S. each year — and is considered the 3rd leading cause of death. “It’s equivalent to 2,000 commercial jets taking off each year knowing that they don’t have enough fuel to complete their journeys,” notes Peter Edelstein M.D. “Would you allow your spouse to board one of those planes? Your friend? A stranger?”

Good question. Increasingly, people in the West are seeking out treatments that work harmoniously with the body, instead of against it — in other words, they’re walking away from the medical establishment and all its mishaps, mistakes and pharmaceutical drugs. A case in point is cannabis, especially in its raw form.

A Rich History

Marijuana is one of those plants that, to many, conjures visions of Drug Enforcement Administration (DEA) raids and hippies in a drugged-out daze. But it wasn’t always this way.

��The ancient Chinese knew of marijuana’s pain-relieving and mind-altering effects, yet it was not widely employed for its psychoactive properties; instead it was cultivated as hemp for the manufacture of rope and fabric. Likewise, the ancient Greeks and Romans used hemp to make rope and sails. In some other places, however, marijuana’s intoxicating properties became important. In India, for example, the plant was incorporated into religious rituals. During the Middle Ages, its use was common in Arab lands; in 15th-century Iraq it was used to treat epilepsy; in Egypt it was primarily consumed as an inebriant. After Napoleon’s occupation of Egypt, Europeans began using the drug as an intoxicant. During the slave trade, it was transported from Africa to Mexico, the Caribbean and South America. Marijuana gained a following in the U.S. only relatively recently. During the second half of the 19th century and the beginning of the 20th, cannabis was freely available without a prescription for a wide range of ailments, including migraine and ulcers,” Roger A. Nicoll and Bradley N. Alger remind us in Scientific American.

Even American Founding Father Thomas Jefferson declared: “Hemp is of first necessity to the wealth and protection of the country.”

So what happened?

In 1937, the United States Congress decided — against the recommendation of the American Medical Association — to pass the Marijuana Tax Act. The legislation essentially banned the use of marijuana by making it excessively expensive and difficult to secure. It has been downhill ever since. That is, until the last few years where legalization of marijuana has exploded in the U.S., for both recreational and medicinal uses. For our purposes here, we’re going to look at the health benefits of the plant — which are quite impressive.

An Essential Vegetable

“It [cannabis] has captured these molecules that help our bodies regulatory system be more effective. The bottom line is it’s a dietary essential that helps all 210 cell types function more effectively. I don’t even refer to it as medicine anymore, strictly as a dietary essential.”

~ Dr. William L. Courtney

It may be a stretch for some to recognize rawcannabis as the next in-demand superfood, but Dr. Courtney, a physician with extensive medical training who specializes in the dietary uses of cannabis, presents a provocative case.

When you heat or age cannabis, Dr. Courtney believes that you lose 99% of the benefit cannabis provides. In contrast, if you consume it raw, you’ll reap the full value of the plant. Plus, raw cannabis is non-psychoactive, so you won’t experience a high — an important point for those who would like to utilize the healing aspects of cannabis without feeling drugged or off-center. This means you can also consume a much higher amount of health-promoting compounds with raw cannabis juice compared to if it was smoked or extracted as an oil, according to Dr. Courtney.

Terpenes, essential oils found in cannabis which give the plant its unique aroma, are particularly compelling.A study published in the British Journal of Pharmacology states that terpenoids are “pharmacologically versatile: they are lipophilic, interact with cell membranes, neuronal and muscle ion channels, neurotransmitter receptors, G-protein coupled (odorant) receptors, second messenger systems and enzymes.”

The researchers explored the powerful effect terpenes exert in animal tests. Limonene was found to increase serotonin in the prefrontal cortex and dopamine in the hippocampus region of the brain — both of which help fend-offdepression and feelings of stress. Moreover, limonene induces apoptosis (cell death) of breast cancer cells and demonstrated exceptional radical scavenging properties. It’s also remarkably bioavailable, rapidly metabolized and is highly non-toxic and non-sensitizing.

Myrcene is anti-inflammatory and an effective sleep aid, while pinene acts as a bronchodilator and broad spectrum antibiotic — including the destruction of lethal MRSA bacteria. Pinene also curbs inflammation. Linalool is a sedative and anticonvulsant. Caryophyllene is antimalarial, anti-inflammatory and useful in treating duodenal ulcers. Nerolidol inhibits fungal growth and protozoal parasites. Phytol increases GABA expression, resulting in a calming effect. These are just a handful of the 200 varieties of terpenes found in cannabis.

How to Enjoy More Raw Cannabis in Your Life

For a daily dose, Dr. Courtney advises juicing fifteen cannabis leaves and two buds, which is then added to a small amount of fruit or vegetable juice that is consumed throughout the day. If you would like to learn more about juicing cannabis, this article offers tips and suggestions. Keep in mind that juicing improperly may create heat, which will cause THC to form. Jeffrey C. Raber, Ph.D. also recommends having the strain of marijuana you’re using tested at a reliable and accurate lab so you know exactly what you are getting.

Article sources:

www.psychologytoday.com

www.humboldtjustice.com

www.globalhealingcenter.com

www.cannabisinternational.org

www.ncbi.nlm.nih.gov

www.huffingtonpost.com

www.projectcbd.org

[yoga-onion]

The Quest for Buddhism (118)

Buddhist cosmology

[Spinoff] Transcendental Meditation – One of the modern meditation methods.

As a comparison and contrast to Vipassana meditation (Ref) as an alternative medicine, we would like to mention Transcendental Meditation of Hindu origin.

Transcendental Meditation (TM) is a form of silent mantra meditation technique derived from the Vedas, made known in the mid-1950s by Indian Maharishi Mahesh Yogi. Maharishi summarised and presented the Vedic teachings in a form that was understandable to Westerners, using scientific language.

Advocates of the Transcendental Meditation movement (TM) claim that the technique promotes a state of relaxed awareness, stress relief, and access to higher states of consciousness, as well as physiological benefits such as reducing the risk of heart disease and high blood pressure.

Transcendental Meditation is said to foster a higher consciousness and improve one's luck (described as receiving nature's support). When done in groups, it is said to promote very powerful attunement, creating harmony and positive influences in the environment (making the world a better place).

The connection between mantra and meditation is considered a "scientific technique" and is called the "science of creative intelligence. It is said to develop latent abilities, drawing out vitality, intelligence, and fulfillment, and even "transcending" thought. Maharishi states that "transcendence" is the transcendence of the mind over thought, the turning of the mind inward, beyond thought, beyond the conscious mind, to experience pure consciousness which being absolute bliss consciousness, totally unchanging and eternal. The "ultimate goal" of transcendental meditation is "God-realisation," the realisation of the value of "God" within oneself, and the attainment of God-consciousness.

Building on the teachings of his master Brahmananda Saraswati (known honorifically as Guru Dev), the Maharishi taught thousands of people during a series of world tours from 1958 to 1965, expressing his teachings in spiritual and religious terms.

Many celebrities and celebrities such as the Beatles studied Transcendental Meditation during this period, and its influence on the subculture was significant. It is known to have had a major influence on musicians during the Flower Movement, and among hippies in the 1960s, 'meditation' and 'zen' were seen as techniques that could provide similar psychedelic experiences without the use of drugs.

They were loved by hippies as a method for 'mental expansion' and so-called 'opening the doors of perception', with Transcendental Meditation being described in the rock media as the most 'effective' and known amongst young rock lovers.

Beginning in 1965, the Transcendental Meditation technique has been incorporated into selected schools, universities, corporations, and prison programs in the US, Latin America, Europe, and India. The technique has still been included in a number of educational and social programs around the world.

仏教の探求 (118)

仏教の宇宙論

[番外編] 超越瞑想 〜 現代瞑想法の一派

代替医療としてのヴィパッサナー瞑想（参照）との比較対照として、ヒンデゥー教由来の超越的瞑想について触れておきたい。

超越瞑想 (ちょうえつめいそう、ﾄﾗﾝｾﾝﾃﾞﾝﾀﾙ･ﾒﾃﾞｨﾃｰｼｮﾝ:TM) は、インド人のマハ��シ・マヘーシュ・ヨーギーによって1950年代に知られるようになった、ヴェーダに由来するマントラ瞑想法である。マハリシはヴェーダの教えを、西洋人にも理解しやすい形で、科学的な言葉を使って要約し紹介した。

超越瞑想運動 (TM) の提唱者は、このテクニックがリラックスした意識状態、ストレス解消、より高い意識状態へのアクセスを促進し、心臓病や高血圧のリスク軽減などの生理学的効果もあると主張している。

超越瞑想を行うことで、より高次の意識が育まれ、運がよくなる (自然の支援を受ける、と表現される) という。グループで行うと、非常に強力な同調を促し、環境に調和と肯定性の影響が生み出される (世界がより良くなる) という。

マントラと瞑想の結びつきは「科学的テクニック」とされ、「創造的知性の科学」と呼ばれる。これによって潜在的な能力を開発し、活力、知性、充足感を引き出し、さらには思考を「超越」させるという。マハリシは、「超越」とは、思考を超えた心の超越であり、意識を超え、純粋意識を体験するために心を内側に向けること、純粋意識は絶対至福意識であり、全く不変であり、永遠であると述べている。超越瞑想の「究極の目標」は「神の実現」であり、自らの内にある＜神＞の価値に気づき、「神意識」に到達するとされる。

マハリシは、師であるブラフマナンダ・サラスワティ (敬称はグル・デヴ) の教えを基に、1958年から1965年までの一連の世界ツアーで何千���もの人々に教え、その教えを精神的、宗教的な用語で表現した。

この時期、ビートルズなど多くの有名人や著名人が超越瞑想を学び、サブカルチャーに与えた影響は大きい。フラワームーブメントの時期のミュージシャンに大きな影響を与えたことが知られており、60年代のヒッピーの間では、「瞑想」や「禅」は薬物を使用せずに同様のサイケデリック体験ができるテクニックとして捉えられていた。

「精神拡張」、いわゆる「知覚の扉を開く」ための方法としてヒッピーたちに愛好され、中でも超越瞑想が最も「効く」とロック系のメディアで語られ、ロックを愛好する若者の間で知られていた。

1965年以来、超越瞑想法は、アメリカ、ラテンアメリカ、ヨーロッパ、インドの特定の学校、大学、企業、刑務所などのプログラムに取り入れられている。この技法は、現在も世界中の数多くの教育・社会プログラムに取り入れられている。

[realjaysumlin]

Minister Louis Farrakhan handles the Donahue audience!

I have been an atheist for over 40 years of my adult life but I do share the same concern as a Black Indigenous Man who agrees with some of the things that some Black religious people have been trying to do with getting Black Indigenous People globally to come together as one people.

I don't believe in the unification of Black and shit people who call themselves white to be one due to the realization that whiteness is a social construct and whiteness is a cancer to the entire human race. You can't put skin colors as a race and live in harmony.

Dark Skin Humans worldwide including myself are sick and tired of wicked light skin humans. No one has ever treated you people the way you have treated and continued to treat us. Look at the video and look at how the shit people who call themselves white become angry and disrespectful by attacking whiteness.

You blame Black Indigenous People globally for causing the division between the human race is totally nonsense because the people who call themselves white divided the entire human race when they themselves created the ideas of scientific racism.

You shit people never ever accept the responsibility of accountability for something that you have done and continue to do today; yet you blame Black Indigenous People globally for your own mess. If I were born with translucent skin take on the identity of whiteness because it's an evil and wicked brand to embrace.

I would be a proud Black Indigenous Man who has light skin because nothing on earth is so strong and tenacious as the Black Indigenous People of the world. Wickedness and injustice should be called out on every level, without fear because it's the right thing to do.

People have called me a racist because they believe in whiteness even though I do not. I didn't invent racial categorizing the so called white people did that and I don't believe in their system of supremacy, I profoundly reject it, as we all should.

The idea of whiteness is completely irrelevant to me because I don't recognize whiteness or the people who embrace this evilness. I don't acknowledge slavery as Black Indigenous People History because it's evil and wicked.

Many Black Indigenous People globally accept the lies of slavery starting in 1619 even though it started from Christopher Columbus and other colonizers. I don't believe that the only slaves came from Africa because I took the time to educate myself on the history of both religions and slavery.

Dark Skin Humans worldwide including some people who call themselves white were also enslaved from every continent on earth. Africans left out of Africa 60,000 to 50,000 years ago long before the Transatlantic Slave trade began. I'm talking about our modern human species living on earth today just for clarification because I know that humans migrated out of Africa long before our modern day species.

Black and white will never become one people because the idea of whiteness would still be in the hearts and mindset of whiteness and the idea of supremacy will never die if we try to acknowledge both.

[lesewut]

“And because I am happy, and dance and sing, they think they have done me no injury.” [Chimney Sweeper]

William Blake, a wonderfully exciting poet from the Romantic era, was born in London in 1757 into a working-class family with strong nonconformist religious beliefs. Blakes believe and symbols are continously intervowen in his art. His poetic genius is trying to liberate the instinctual self and to defeat reason. Blake's ethics formulates the originator of morality and religion through the process of liberation. Overcoming phenomenal objectness or fragmentation for the sake of a symbiotic unity of humanity within themselves and peaceful harmony of man with the world.

For every soul-wanderer, reading Blake is a spiritual gift and looking at his visualised art, a dive into cosmic seas of collective psychology. Blake is breaking the lopsided emphasis of idealistic works. In all his gatherings of beauty, there is always a shadow of existential crisis. Even in the following work "Songs of Innocence", the Fall off Paradise is already happening. The violation of nature has begotten: The water is no longer clean and clear. The eternal division of humanity from the divine cosmos as a complex interplay of an individual search for the Holy Grail, is the human idiosyncrasy. The scepticism against rationalism and science is also playing a key role in Blake's work, as he underlines that only “The road of excess leads to the palace of wisdom.” [The Marriage of Heaven and Hell] and that "Art is the tree of life. Science is the tree of death."

Blake condemned the scientific trio of Isaac Newton, John Locke and Francis Bacon as sterile and materialistic. In this painting, (the idea of) Newton- sits on an algae covered rock, making calculations with a compass, like Urizen in Ancient of Days. He might be at the bottom of the sea, or perhaps in a black hole. He might be as Faust, signed a contract with the devil a few moments ago and then lose oneself in a cave, studying minerals and stones.

“The imagination is not a state: it is the human existence itself.”

The work "Songs of Innocence (and Experience)" is a double set of illustrated poems showing “the Two Contrary States of the Human Soul”, the child-like and pure versus the angry and disillusioned (cf. Jung's psychology and the meanings of symbols and archetypes- The shadow of the child is the senex, vice versa). Here we also have dualistic concepts of questioning the being and the problem of theodicy: How could God tolerate the "evil" and why are bad things happening at all? If God is "the loving father" why are the humans deprived of their original goodness? Why is our world still torn between ferociousness of the few and the humble benign of the resisting ones? Through the Fall of Man the unity between man and animal was broken (Gen. 3, 17 - 19), so the seperation is a result of the "evil", which was subsequently brought into the world. An anthropological interpretation could be, that the "Fall of Man" or the "Original Sin" are narratives that memorize our cognitive faculty. First we had to be aware of ourselves and our environment, than we were able to distinguish between different kind of (living) beings. The consciousness aroused questions about ethics, examining motives, motivations and shaping a guideline of virtues (Golden Rule). But throughout the history of generating more insight- of metaphysical speculation and cosmogonic questioning of the creation of the world, it seems difficult to tell what we can really know and what are just guesses. In modern times (but beginning with Xenophanes) the imago of God is excoriated as anthropomorphic. But this statement shall not purport, that our human imagination is nothing less than an illusion and so less than nothing. As Blake wisely interlinks our assumptions with the search for the first principle:

“He who sees the Infinite in all things sees God. He who sees the Ratio only sees himself only. Therefore God becomes as we are, that we may be as he is.”

Poets are the mediator dei, healing the earthly-borns from the abscence of spiritual healing. The humanity got more distrustful torwords ideals and the invisible world, but on the contrary, an individual, who always lacked deep philosophical wondering, is affected and enraptured easily through manipulative groups, who are just imitating religious sentiments, but without soul's salvation. The search of the humankind is an eternal journey to it's cosmic roots, a balancing act between boon and bane, an entanglement of wisdom and folly: Theia Mania.

“In the universe there are things that are known and things that are unknown, and in between there are doors.”

There are some theories and perspectives dealing with the similarity between holiness and madness, found in all world religions. Mania can be the consequence of confrontation with the absolute and infinite, which is overwhelming the human reason and through overstraining, turning them mad. Mystic mania is one of my favourite motifs, it is the breath of prophecy and the ecstasy of poetizing the world of illusions, as a bridge to eternal ideas. It is the idea of intensive love (to God and being), a radical self-denial for unification, a call for liberation. Paradox pairs in Blakes works are continuously expanded,

"Without contraries is no progression. Attraction and repulsion, reason and energy, love and hate, are necessary to human existence."

Blake sets contrasts or he is breaking boundaries, either way he is creating and this energy of creating out of imagination, is considered by Blake as the "only life". ______________________________________________________________ Inspired by Blakes bucolic poetry and hints of a collapsing worlds, I was incited to write a small tribute with the most common motifs of the poetry in "Songs of Innocence".

The Active Evil and Passive Good by Elvin Karda

Dwelling in the arcadia Pure daisies and cle the joyful life Piping songs of pleasant glee A child watches the piper on a cload "Pipe a song about a lamb- Let those tones into the air A reminiscence of a golden land Hidden treasures in ancient sand!" The piper plucks a hollow reed fire tunes his inner song and he stains the water clear walking the rippling stream along In the evening dew The joy is giving way to tears When green shoots turn violet- blue Error is created and eternal what is true

The child's weeping as meek as lamb But vanishes and crumbles into dust As melody clothes the tone in written words Mind and body out of touch Energy is life and like a fountain overflows Active evil is better than told with bad intent passive good

[popculturehero]

Al-Andalus: Unraveling the Literary and Scientific Odyssey, Paving the Way for the European Renaissance

In the corridors of time, the cultural crescendo of Al-Andalus emerges as a beacon of intellectual brilliance, weaving together the diverse threads of Muslim, Jewish, and Christian influences. This article endeavors to unveil the kaleidoscopic literary and scientific scene of Islamic Spain, exploring the prolific authors, their masterpieces, and the intellectual symphony that resonated through the Golden Age of Al-Andalus. At its core, this exploration is guided by two pivotal theses: the transformative impact of education and freedom of knowledge within Al-Andalus and its influential role in seeding the European Renaissance through the contributions of Muslim scholars.

Al-Andalus: A Cradle of Scientific Innovation

Before delving into the literary legacy of Al-Andalus, it is imperative to recognize the monumental scientific contributions that emanated from this Islamic territory. Muslim scholars in Al-Andalus were pioneers in various scientific disciplines, creating an intellectual atmosphere that laid the groundwork for advancements that would eventually find their way to the European Renaissance.

Mathematics and Astronomy: A Legacy of Precision

The House of Wisdom in Cordoba became a haven for mathematicians and astronomers, who not only preserved ancient Greek and Roman mathematical texts but also expanded upon them. Figures like Al-Khwarizmi, the "father of algebra," and Al-Zarqali, who refined the astrolabe, made enduring contributions. Their mathematical prowess and astronomical insights not only advanced knowledge within Al-Andalus but also set the stage for the scientific reawakening in Europe.

Medicine and Pharmacology: Healing Wisdom

The medical schools of Al-Andalus, notably in Cordoba and Toledo, were unrivaled in their pursuit of medical knowledge. Scholars like Al-Zahrawi, known as the "father of surgery," authored comprehensive medical encyclopedias that became essential references in both the East and the West. The advancements in pharmacology and surgical techniques pioneered in Al-Andalus had a profound impact on the evolution of medical sciences.

Geography and Cartography: Navigating New Horizons

The navigational prowess of Al-Andalus extended to geography and cartography, with scholars like Al-Idrisi creating detailed maps and atlases that influenced European explorers centuries later. The accuracy of their maps and the incorporation of geographical knowledge from various cultures underscored the cosmopolitan nature of Al-Andalus.

The Cultural Tapestry: Al-Andalus as a Crucible

Al-Andalus, a cultural melting pot that transcended political boundaries, flourished as a haven of intellectual exchange. The coexistence of Muslims, Jews, and Christians fostered an environment where ideas traversed linguistic and religious barriers, resulting in a harmonious blend of cultural influences. This rich amalgamation laid the foundation for an unparalleled literary and scientific renaissance that echoed through the corridors of time. Central to this efflorescence was an educational ethos that transcended religious affiliations, fostering an environment where the pursuit of knowledge was paramount.

Poetry: Ibn Zaydun and the Eloquent Echoes of Love

At the heart of Al-Andalus' literary and scientific brilliance lies the artistry of poetry, a medium through which emotions and intellect found eloquent expression. Ibn Zaydun, a luminary from Cordoba, infused his verses with a passionate fervor that transcended cultural boundaries. His love poems, a marriage of Arab and Andalusian influences, resonate with the intensity of human emotions, becoming timeless echoes of the region's cultural dynamism. The intellectual freedom and education prevalent in Al-Andalus allowed poets like Ibn Zaydun to explore and articulate complex emotions with a level of sophistication rarely witnessed elsewhere.

Similarly, Al-Mutanabbi, although not native to Al-Andalus, carved his niche in the poetic annals. His verses, adorned with political insight, expressions of love, and panegyrics for patrons, showcased the breadth of themes explored by poets of the time. Through their poetry, these luminaries painted a vivid portrait of the emotional landscape of Al-Andalus, showcasing how an educated and enlightened society nurtured creative expression.

Philosophical Peaks: Ibn Hazm and Ibn Rushd's Legacy

As the poets flourished, philosophers like Ibn Hazm and Ibn Rushd elevated Al-Andalus to new intellectual heights. Ibn Hazm's "Tawq al-Hamama" (The Ring of the Dove) transcends the boundaries of conventional love stories. Embedded within its narrative is a profound exploration of ethics and societal norms, reflecting the cultural synthesis prevalent in Al-Andalus. The flourishing educational institutions allowed thinkers like Ibn Hazm to engage in intellectual pursuits, contributing to the development of philosophical narratives within their works.

Ibn Rushd, known in the West as Averroes, left an indelible mark on Islamic philosophy. His extensive commentaries on Aristotle's works not only served as bridges between Greek thought and Islamic understanding but also as catalysts for the intellectual pursuits of the Renaissance. While not focusing on fictional narratives, his influence on the philosophical discourse of Al-Andalus reverberates through the ages. The intellectual freedom of Al-Andalus allowed philosophers to engage in a free exchange of ideas, paving the way for profound philosophical reflections.

Anthological Heights: Al-Isfahani and "Kitab al-Aghani"

Amidst this intellectual renaissance, Abu al-Faraj al-Isfahani's "Kitab al-Aghani" (The Book of Songs) stands as a monumental anthology. Beyond being a collection of poetry, it serves as a multifaceted repository of anecdotes, stories, and cultural insights. This literary compendium not only showcases the diversity of voices in Al-Andalus but also provides a panoramic view of the cultural, social, and artistic tapestry that defined the era. The freedom of knowledge and the accessibility of education allowed for the compilation and preservation of diverse cultural narratives within anthologies like "Kitab al-Aghani."

Prose and Philosophical Allegories: Ibn Tufail and Al-Ma'arri's Enlightenment

Beyond the lyrical verses and anthologies, Al-Andalus embraced the realm of prose and philosophical allegories. Ibn Tufail's "Risalat Hayy ibn Yaqzan" (The Epistle of Hayy ibn Yaqzan) serves as an early venture into philosophical storytelling. The allegorical journey of a boy's self-discovery on a deserted island explores profound themes of isolation, enlightenment, and the pursuit of knowledge, foreshadowing the later emergence of the philosophical novel. The intellectual atmosphere of Al-Andalus, marked by educational freedom, provided the fertile ground for the creation of allegorical narratives that explored complex philosophical ideas.

In the realm of prose, Abu al-Ala al-Ma'arri's compositions embodied skepticism and asceticism. His poetry and prose challenged prevailing societal norms and religious orthodoxy, reflecting a courageous intellectual spirit that questioned established beliefs. Through their works, Ibn Tufail and Al-Ma'arri became torchbearers of enlightenment in Al-Andalus, illustrating how a society rich in educational opportunities could produce individuals who questioned and reshaped societal norms.

Anecdotal Archives: Ibn al-Jawzi's Insights into History

Ibn al-Jawzi's "Sifat al-Safwa" (The Characteristics of the Elect) contributes to the literary panorama with biographies and anecdotes of notable figures from the Islamic world. This work, while not a fictional narrative, serves as a historical mosaic, offering glimpses into the lives of influential personalities. It provides a nuanced understanding of the historical and moral landscape of Al-Andalus, showcasing the diversity of thought that thrived in the region. The availability of education and the preservation of historical anecdotes within works like "Sifat al-Safwa" underscore how an educated society values its historical narrative.

Al-Andalus and the Seeds of the European Renaissance

While Al-Andalus reached the zenith of its intellectual prowess, its influence transcended the borders of the Iberian Peninsula. Islamic Spain played a pivotal role in sowing the seeds of the European Renaissance, and its impact on European scholars cannot be overstated. The interconnectedness of cultures, fostered by the educational ethos of Al-Andalus, facilitated the transmission of knowledge that would later catalyze the intellectual rebirth of Europe.

The scientific contributions of Al-Andalus, especially in the fields of mathematics, astronomy, medicine, and cartography, acted as catalysts for the Renaissance in Europe. Muslim scholars, committed to the pursuit of knowledge, meticulously translated and preserved ancient Greek texts, introducing European scholars to a wealth of scientific wisdom.

Mathematics and Astronomy: The Legacy of Al-Khwarizmi and Al-Zarqali

Al-Khwarizmi's pioneering work in algebra and algorithmic processes provided European mathematicians with foundational principles. The term "algebra" itself is derived from his influential treatise "Al-Kitab al-Mukhtasar fi Hisab al-Jabr wal-Muqabala" (The Compendious Book on Calculation by Completion and Balancing).

Al-Zarqali's advancements in astronomy, including his refinement of the astrolabe, influenced European navigators and astronomers. The precision of Al-Andalusian astronomical observations laid the groundwork for the later scientific revolution in Europe.

Medicine: Al-Zahrawi's Surgical Innovations

Al-Zahrawi, known in the West as Albucasis, revolutionized the field of surgery with his comprehensive medical encyclopedias. His detailed descriptions of surgical instruments and techniques became foundational texts for European surgeons during the Renaissance, influencing medical practices for centuries.

Geography and Cartography: Al-Idrisi's Maps Charting New Frontiers

The meticulous maps and atlases created by Al-Idrisi provided European explorers with accurate representations of the known world. His "Tabula Rogeriana," a world map commissioned by King Roger II of Sicily, became a reference for European cartographers navigating uncharted territories.

The Renaissance Echo: A Resurgence of Knowledge

The translation movement facilitated by Islamic Spain's commitment to education and knowledge brought Greek classics, scientific treatises, and philosophical works to European scholars who were on the cusp of a cultural renaissance. The knowledge amassed in Al-Andalus laid the foundation for the revival of learning in Europe, sparking a period of unparalleled creativity, scientific inquiry, and artistic flourishing.

Figures like Gerard of Cremona, who translated numerous Arabic works into Latin, and scholars like Adelard of Bath, who traveled to Al-Andalus to study, exemplify the profound impact of Islamic Spain on European intellectual development. The universities that emerged across Europe drew inspiration from the educational institutions of Al-Andalus, fostering an environment where critical thinking and the pursuit of knowledge were paramount.

The influence of Al-Andalus on the European Renaissance is not merely a historical footnote; it is a testament to the enduring power of education, intellectual freedom, and the cross-pollination of ideas. The Renaissance, with its fervor for knowledge and cultural revival, owes a debt to the enlightened society that thrived on the Iberian Peninsula.

In essence, the educational vibrancy of Al-Andalus not only shaped the literary and scientific landscape of Islamic Spain but also played a pivotal role in the intellectual awakening that would redefine the course of European history. The echoes of Al-Andalus reverberate through the annals of time, reminding us that the pursuit of knowledge knows no boundaries and that a society enriched by education can leave an indelible mark on the tapestry of human civilization.

List of books:

Poetry:

Ibn Zaydun - Selected Poems: Explore the love poetry of Ibn Zaydun, a prominent poet of the Umayyad Caliphate in Cordoba.

Al-Mutanabbi - Diwan Al-Mutanabbi: A collection of poems by the renowned Arab poet Al-Mutanabbi, offering insights into politics, love, and panegyrics.

Philosophy:

3. Ibn Hazm - Tawq al-Hamama (The Ring of the Dove): Dive into the philosophical and literary aspects of love in Ibn Hazm's work.

Ibn Rushd - The Incoherence of the Incoherence: Explore Ibn Rushd's philosophical ideas through his critique of Al-Ghazali's work, "The Incoherence of the Philosophers."

Narrative and Allegory:

5. Ibn Tufail - Risalat Hayy ibn Yaqzan (The Epistle of Hayy ibn Yaqzan): Delve into the allegorical novel by Ibn Tufail, exploring themes of isolation, self-discovery, and philosophy.

Ibn al-Jawzi - Sifat al-Safwa (The Characteristics of the Elect): Read anecdotes and biographies of notable figures from the Islamic world in this historical work.

Historical Chronicles:

7. Ibn Khaldun - Al-Muqaddimah (The Introduction): Gain insights into historical patterns, governance, and societal dynamics through Ibn Khaldun's seminal work.

Anthologies and Collections:

8. Al-Isfahani - Kitab al-Aghani (The Book of Songs): Explore this anthology, which includes poetry, anecdotes, and stories, offering a glimpse into the cultural and social life of the time.

Ibn Gabirol - Fons Vitae (The Fountain of Life): A philosophical work by Ibn Gabirol that explores Neoplatonic themes.

General Exploration of Literature:

10. The Book of One Thousand and One Nights (Arabian Nights): While its origins are diverse, this collection was compiled and expanded upon during the time of Al-Andalus.

[reasonoptional]

Hey how's it going, handsome?

Can you put together your top 5 Sanderson's oeuvres? Can be top 7, if needed, but no more than 10. Okay, 15 tops.

Or bette

This is hard to answer, because I just love his stuff the Cosmere so much. First, why the cross-out?

The Alcatraz series didn't make much of an impact. I suppose it would have been so much better if I had read them in 8th grade, but he hadn't written them then. I mean they're funny, but it's just not my thing (plus, my mom was a librarian, and she's definitely not into world domination. That I know of)

Same for the Cytoverse series, I suppose. I really did like one aspect of it (the humans' position in the universe, won't get more spoilerful than that), but on the whole, reading it when younger is better.

But now on to the stuff I did like and read several times, in order:

Warbreaker: the first book of his that I've read, and a great intro to the wider Cosmere, even if you don't know what that is. The one thing that struck me from the beginning was how scientifically it approaches magic, without lessening it. All the characters are sympathetic and multidimensional, even the psycho murderers. Plus, the god Lightsong is one of my favorite characters ever, up there with Sam Vimes from the Discworld. Gotta love a god who's skeptical of his own religion.

Elantris: Hooked on the first page, and the premise is fantastic: there is a city where (certain) people live like gods, surrounded by light and harmony and power, forever. And then ten years ago it all went to shit, and now Raoden needs to fix it, while his intended wife has no idea he's dead (it's complicated), and the militant religion from the neighborhood empire is stirring up a whole new batch of shit.

I had written several paragraphs about each of the Mistborn series (The Final Empire, The Well of Ascension, The Hero of Ages) but then decided that it's too spoilery, so I'll just put the whole first series as a whole: an evil power threatened the world, and a hero rose up to challenge it. He failed, and now, a thousand years later, the bad guy is still emperor of the planet. A crew of magically empowered thieves decide to rob him. Features well-rounded, fucked-in-the-head characters, a complex magic system, two more magic systems in the sequels because of course it does, warring gods, shape shifters, and a surprisingly tender love story.

Yes, we've had Mistborn, but what about second Mistborn? Well, Sanderson has got us covered, v with the Wax and Wayne series (The Alloy of Law, Shadows of Self, The Bands of Mourning, The Lost Metal): three hundred years after the conclusion of the first series, most of the characters have become mythological/religious figures, and the world has progressed technologically, so where the first one was fantasy-standard medieval(-ish), the second is roughly Victorian-level, with the protagonist Wax (a descendant of one of the original heist crew) being a law keeper out in the wilds and a less-than-perfect gentleman in the city. Since the world's deity situation changed, it follows that we get a brand new magic system. As per the norm, great characters (including a very well written and well-treated neurodivergent one), more secrets, more immortal shapeshifters (Soonie pups are this world's Teddy bears, inspired by a dog-shaped one from the first series (who is still around and amused by the toys)) and also there's Wayne, who according to Sanderson was not written; he just showed up one day, stole a hat and started making bad jokes.

Mistborn: Secret History answers up some of the questions the first two series pose, and clarifies very little. But we do get to see the Lord Ruler being condescending post-mortem, and somebody gets punched in a very satisfying manner.

Shadows for Silence in the Forests of Hell: admittedly I read this only because of the title, but it was worth it: an exploration of what kind of people live in a grim world, where the souls of the dead wander about mindlessly... until you break the Simple Rules, and then they kill you. Strong female protagonist, gloomy world building.

Sixth of the Dusk: a story about colonialism from the native perspective, about self-reliance as an individual and as a people, and the toll it takes to live in symbiosis with a telepathic bird. Confirmed to take place late in the game, as the colonizers came in magically powered starships from the planet Mistborn takes place on.

Yumi and the Nightmare Painter: another love story, with pleasant characters, intricate world building (twice), complex plot that Painter doesn't know is supposed to have a bad ending. Brando Sando stated that he wanted to write about having a bullshit 9-to-5 job in a magical universe, and this was the result. Features Design, a lovely young lady who is neither young nor a lady, and everybody seems surprised by it (despite the fact that she repeatedly points out she is not human)

And the best for last, the Stormlight Archive (The Way of Kings, Words of Radiance, Oathbringer, The Rhythm of War, and not soon enough Wind and Truth). A huge series, almost halfway done, and huge in scope and complexity. Dozens of viewpoint characters, none of whom is mentally fine (with one exception, but Adolin is also getting his trauma in future books, mark my words). Incredible world building (again), complex magic system (again), several plots going on at the same time (again), less-than-perfect deities (again), and an interesting exploration of gender roles, not in the way you imagine (oh you like reading? You're either a woman or a pervert). The main point of the series so far seems to be that magic will solve problems, but you have to solve your problems yourself. Oh, and Shardblades are confirmed to exist because Sanderson wanted big-ass anime swords.

White Sand and The Dark One are both graphic novel series, but I haven't read them yet. But they're probably very good.

As for the non-Cosmere works, The Frugal Wizard's Handbook for Surviving Medieval England is hilarious (and scifi).

[edit the next day] I completely forgot about the Reckoners series, which should tell you everything you need to know about my feelings towards it.

[eternal-echoes]

“Harnack's central idea was to return simply to the man Jesus and to his simple message, underneath the accretions of theology and indeed of hellenization: this simple message was seen as the culmination of the religious development of humanity. Jesus was said to have put an end to worship in favour of morality. In the end he was presented as the father of a humanitarian moral message. Fundamentally, Harnack's goal was to bring Christianity back into harmony with modern reason, liberating it, that is to say, from seemingly philosophical and theological elements, such as faith in Christ's divinity and the triune God. In this sense, historical-critical exegesis of the New Testament, as he saw it, restored to theology its place within the university: theology, for Harnack, is something essentially historical and therefore strictly scientific. What it is able to say critically about Jesus is, so to speak, an expression of practical reason and consequently it can take its rightful place within the university. Behind this thinking lies the modern self-limitation of reason, classically expressed in Kant's "Critiques", but in the meantime further radicalized by the impact of the natural sciences. This modern concept of reason is based, to put it briefly, on a synthesis between Platonism (Cartesianism) and empiricism, a synthesis confirmed by the success of technology. On the one hand it presupposes the mathematical structure of matter, its intrinsic rationality, which makes it possible to understand how matter works and use it efficiently: this basic premise is, so to speak, the Platonic element in the modern understanding of nature. On the other hand, there is nature's capacity to be exploited for our purposes, and here only the possibility of verification or falsification through experimentation can yield decisive certainty. The weight between the two poles can, depending on the circumstances, shift from one side to the other. As strongly positivistic a thinker as J. Monod has declared himself a convinced Platonist/Cartesian.

This gives rise to two principles which are crucial for the issue we have raised. First, only the kind of certainty resulting from the interplay of mathematical and empirical elements can be considered scientific. Anything that would claim to be science must be measured against this criterion. Hence the human sciences, such as history, psychology, sociology and philosophy, attempt to conform themselves to this canon of scientificity. A second point, which is important for our reflections, is that by its very nature this method excludes the question of God, making it appear an unscientific or pre-scientific question. Consequently, we are faced with a reduction of the radius of science and reason, one which needs to be questioned.

I will return to this problem later. In the meantime, it must be observed that from this standpoint any attempt to maintain theology's claim to be "scientific" would end up reducing Christianity to a mere fragment of its former self. But we must say more: if science as a whole is this and this alone, then it is man himself who ends up being reduced, for the specifically human questions about our origin and destiny, the questions raised by religion and ethics, then have no place within the purview of collective reason as defined by "science", so understood, and must thus be relegated to the realm of the subjective. The subject then decides, on the basis of his experiences, what he considers tenable in matters of religion, and the subjective "conscience" becomes the sole arbiter of what is ethical. In this way, though, ethics and religion lose their power to create a community and become a completely personal matter. This is a dangerous state of affairs for humanity, as we see from the disturbing pathologies of religion and reason which necessarily erupt when reason is so reduced that questions of religion and ethics no longer concern it. Attempts to construct an ethic from the rules of evolution or from psychology and sociology, end up being simply inadequate.”

- Pope Benedict XVI, MEETING WITH THE REPRESENTATIVES OF SCIENCE - Aula Magna of the University of Regensburg, 12 September 2006

[mahayanapilgrim]

The Urgent Call for Compassion in Society

In recent times, society has been shaken by incidents that expose a disturbing lack of compassion. A poignant example is the tragic event at Harbin Medical School, where a doctor lost their life and three others were injured. What ensued was a shocking survey revealing that a significant number of respondents expressed happiness over the incident. This alarming response prompts us to reflect on the state of humanity and the pressing need for compassion in our societies.

The Erosion of Compassion:

The survey results raise crucial questions about the root causes of such cold-blooded reactions. Why are people rejoicing over the demise of a doctor, a figure traditionally associated with compassion and care? The simplistic response that "doctors are no good" underscores a broader societal issue – a fundamental lack of compassion. If the very professionals we rely on for empathy and healing are seen as lacking in compassion, what does this suggest about the state of compassion in our society as a whole?

Mental Health Crisis:

The prevalence of mental illness in China, as highlighted by the Department of Mental Health in the Chinese Center for Disease Control and Prevention, is staggering. Over one hundred million people suffer from varying degrees of mental disorders, with a significant portion diagnosed with serious mental illness. Suicide rates, reaching alarming numbers, further underscore the gravity of the mental health crisis. Experts predict that depression, if left unaddressed, will become a major global public health problem.

The Role of Compassion in Mental Health:

Amidst the gloomy statistics, there emerges a potential solution – the power of compassion. Experts propose a "happiness prescription," emphasizing the need for daily happiness to combat depression. While anti-depressants are a common treatment, meditation stands out as a holistic approach supported by both Buddhist philosophy and scientific studies. The book "The Joy of Living" explores how meditation can elevate happiness, shedding light on a promising avenue for mental well-being.

Compassion in Business:

The call for compassion extends to the business world, where it is posited as the driving force and cohesive factor in enterprises. Compassionate business leaders are urged to create cultures that prioritize the well-being of employees, addressing the pervasive issue of anxiety-driven suicides in some companies. The article argues that a compassionate businessman contributes significantly to society and emphasizes the non-religious nature of compassion, debunking the misconception that it is solely rooted in religious beliefs.

As we grapple with incidents that expose a lack of compassion and confront a growing mental health crisis, the call for compassion becomes more urgent than ever. From societal responses to tragic events to the pressing need for mental health solutions, compassion emerges as a central and transformative force. It is a call for individuals, communities, and businesses to prioritize empathy, kindness, and understanding – essential elements that can pave the way for a more compassionate and harmonious society. Ultimately, the hope is that everyone can go to work happily and return home safely every day.