Teachings of the Temple — Volume Ii Hilarion
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THE ASCENDED MASTERS the Ascended Masters Are Perfect
THE ASCENDED MASTERS The Ascended Masters are perfect, fulfilled Beings, that work for our mental evolution and awakening. Being approached by Them is the purest and strongest bliss a person can get. In the small Ashram of Hilarion, in Kifissia (Athens, Greece), special healing techniques and activities that lead to our Awakening, are given through the 7 Ray Energymental Healing Seminars, in the form of Teachings grounded by the Ascended Masters. I will mention some impressions and facts from the 7 Ray Seminars. Master El Morya, although he may be regarded to be unreachable by some people, he has actually helped in the creation of this seminar. He has also helped the attendants evolve as far as it concerns protection and skills. He is the fastest and the most direct Ascended Master and makes you feel that you are continuously running to catch up with and conceive his Teaching. Only when you get rid of what slows down your evolution, he will let you relax! Master Lanto, unknown to many people, has really reversed many social standards through his Teaching and has caused inner conflict to many students who are not willing to receive his Teaching either because they are not ready, or because they are deeply constrained by certain social standards. These however, consist the most substantial Teaching generated by the 2nd Ray. Master Paul the Venetian always active and fast while transfering data, takes your voice if you need to stop talking for a while and he puts you in the trouble of changing the way you approach the basic sectors of your life. -
Bulgakov Handbook
October 21 G.† Our Ven. Father Hilarion the Great He was born in Palestine, near Gaza City, studied the sciences and was baptized in Alexandria. When he was 15 years old, Hilarion heard about Ven. Anthony the Great and admiring "Anthony's spiritually divine, virtuous way of life" went to him. Having returned home with a blessing from Ven. Anthony, Hilarion found that his parents died and, "despising all worldly pleasures", distributed all his remaining inherited estate to the poor and in a certain deserted place was devoted entirely to prayer and abstinence. St. Hilarion struggled a lot with unclean thoughts, who confused his mind and inflamed his body; but he exhausted his body with work and drove away these thoughts by prayer and meditation on God. The holy hermit suffered much from demons and more than once while standing in prayer heard the crying of children, sobbing of women, roaring of lions and other wild animals, awful noises and confusion presented by the demons. But he did not fear the "demonic traps" and through fervent prayer conquered the "gloomy enemy powers". Once, robbers set upon the holy ascetic, but he by the power of his word convinced them to leave their vice and to lead a good life. Soon all of Palestine heard about the holy hermit's life and many began to come to him for healing of body and soul, but others wished to save their soul under his direction. With his blessing many monasteries were built in Palestine, and going from one monastery to another, he established a strict ascetic paradigm of life in them, having become the same kind of trainer for those seeking salvation in Palestine as Ven. -
Energy Healing
57618_CH03_Pass2.QXD 10/30/08 1:19 PM Page 61 © Jones and Bartlett Publishers, LLC. NOT FOR SALE OR DISTRIBUTION. CHAPTER 3 Energy Healing Our remedies oft in ourselves do lie. —WILLIAM SHAKESPEARE LEARNING OBJECTIVES 1. Describe the types of energy. 2. Explain the universal energy field (UEF). 3. Explain the human energy field (HEF). 4. Describe the seven auric layers. 5. Describe the seven chakras. 6. Define the concept of energy healing. 7. Describe various types of energy healing. INTRODUCTION For centuries, traditional healers worldwide have practiced methods of energy healing, viewing the body as a complex energy system with energy flowing through or over its surface (Rakel, 2007). Until recently, the Western world largely ignored the Eastern interpretation of humans as energy beings. However, times have changed dramatically and an exciting and promising new branch of academic inquiry and clinical research is opening in the area of energy healing (Oschman, 2000; Trivieri & Anderson, 2002). Scientists and energy therapists around the world have made discoveries that will forever alter our picture of human energetics. The National Institutes of Health (NIH) is conducting research in areas such as energy healing and prayer, and major U.S. academic institutions are conducting large clinical trials in these areas. Approaches in exploring the concepts of life force and healing energy that previously appeared to compete or conflict have now been found to support each other. Conner and Koithan (2006) note 61 57618_CH03_Pass2.QXD 10/30/08 1:19 PM Page 62 © Jones and Bartlett Publishers, LLC. NOT FOR SALE OR DISTRIBUTION. 62 CHAPTER 3 • ENERGY HEALING that “with increased recognition and federal funding for energetic healing, there is a growing body of research that supports the use of energetic healing interventions with patients” (p. -
Hindu End of Life
CE Hindu End of Life Death, Dying, Suffering, and Karma Susan Thrane, MSN, RN, OCN v Hindu suffering can be perplexing to Western KEY WORDS thought. With almost 2.3 million Hindus of Indian origin and an additional 1 million end of life practicing American Hindus now in the Hinduism United States, healthcare practitioners need to karma know more about the tenets of Hinduism to reincarnation provide culturally sensitive care. Family and suffering community interconnectedness, karma, and reincarnation are major beliefs of Hinduism. Healthcare decisions may be made by the eath is a universal experience. No matter what most senior family member or the eldest son. our culture, our religion, our race, or our coun- Karma is a combination of cosmic and moral Dtry of origin, we will all die. How we approach cause and effect that can cross lifetimes and death, how we think about suffering and grief, and life lessons learned for spiritual growth. The what we believe happens after we die vary based on belief in reincarnation gives great comfort to our culture, religion, and spiritual beliefs. Spiritual be- the dying and their families because they know liefs ground our thinking about end-of-life concepts. their loved one will be reborn into a new life Humanists, which include atheists and agnostics, be- and that they are not gone forever. Enduring lieve that death is the end.1 Christians believe that death physical suffering may lead to spiritual growth is the beginning of everlasting life with God.2 Hindus and a more fortunate rebirth. believe that while death is the end of this life, it is also the beginning of a new cycle.3 Several estimates of the number of Hindus in America exist. -
The Early Days of Theosophy in Europe by A.P
The Early Days of Theosophy in Europe by A.P. Sinnett The Early Days of Theosphy in Europe by A.P. Sinnett Theosophical Publishing House Ltd, London, 1922 NOTE [Page 5] Mr. Sinnett's literary Executor in arranging for the publication this volume is prompted to add a few words of explanation. There is naturally some diffidence experienced in placing before the public a posthumous MSS of personal reminiscences dealing in various instances with people still living. It would, however, be impossible to use the editorial blue pencil without destroying the historical value of the MSS. Mr. Sinnett's position and associations with the Theosophical Society together with his standing as an author in the Theosophical movement alike demand that his last writing should be published, and it is left to each reader to form his own judgment as to the value of the book in the light of his own study of the questions involved. Page 1 The Early Days of Theosophy in Europe by A.P. Sinnett CHAPTER - 1 - NO record could truly be called a History of the Theosophical Society if it concerned itself merely with events taking shape on the physical plane of life. From the first such events have been the result of activities on a higher plane; of steps taken by the unseen Powers presiding over human evolution, whose existence was unknown in the outer world when their great undertaking — the Theosophical Movement — was originally set on foot. To those known in the outer world as the Founders of the Theosophical Society — Madame Blavatsky and Colonel Olcott — the existence of these higher powers, The Brothers as they were called at first, was more or less imperfectly comprehended. -
Year XIX, Supplement Ethnographic Study And/Or a Theoretical Survey of a Their Position in the Article Should Be Clearly Indicated
III. TITLES OF ARTICLES DRU[TVO ANTROPOLOGOV SLOVENIJE The journal of the Slovene Anthropological Society Titles (in English and Slovene) must be short, informa- SLOVENE ANTHROPOLOGICAL SOCIETY Anthropological Notebooks welcomes the submis- tive, and understandable. The title should be followed sion of papers from the field of anthropology and by the name of the author(s), their position, institutional related disciplines. Submissions are considered for affiliation, and if possible, by e-mail address. publication on the understanding that the paper is not currently under consideration for publication IV. ABSTRACT AND KEYWORDS elsewhere. It is the responsibility of the author to The abstract must give concise information about the obtain permission for using any previously published objective, the method used, the results obtained, and material. Please submit your manuscript as an e-mail the conclusions. Authors are asked to enclose in English attachment on [email protected] and enclose your contact information: name, position, and Slovene an abstract of 100 – 200 words followed institutional affiliation, address, phone number, and by three to five keywords. They must reflect the field of e-mail address. research covered in the article. English abstract should be placed at the beginning of an article and the Slovene one after the references at the end. V. NOTES A N T H R O P O L O G I C A L INSTRUCTIONS Notes should also be double-spaced and used sparingly. They must be numbered consecutively throughout the text and assembled at the end of the article just before references. VI. QUOTATIONS Short quotations (less than 30 words) should be placed in single quotation marks with double marks for quotations within quotations. -
ABSTRACT the Apostolic Tradition in the Ecclesiastical Histories Of
ABSTRACT The Apostolic Tradition in the Ecclesiastical Histories of Socrates, Sozomen, and Theodoret Scott A. Rushing, Ph.D. Mentor: Daniel H. Williams, Ph.D. This dissertation analyzes the transposition of the apostolic tradition in the fifth-century ecclesiastical histories of Socrates, Sozomen, and Theodoret. In the early patristic era, the apostolic tradition was defined as the transmission of the apostles’ teachings through the forms of Scripture, the rule of faith, and episcopal succession. Early Christians, e.g., Irenaeus, Tertullian, and Origen, believed that these channels preserved the original apostolic doctrines, and that the Church had faithfully handed them to successive generations. The Greek historians located the quintessence of the apostolic tradition through these traditional channels. However, the content of the tradition became transposed as a result of three historical movements during the fourth century: (1) Constantine inaugurated an era of Christian emperors, (2) the Council of Nicaea promulgated a creed in 325 A.D., and (3) monasticism emerged as a counter-cultural movement. Due to the confluence of these sweeping historical developments, the historians assumed the Nicene creed, the monastics, and Christian emperors into their taxonomy of the apostolic tradition. For reasons that crystallize long after Nicaea, the historians concluded that pro-Nicene theology epitomized the apostolic message. They accepted the introduction of new vocabulary, e.g. homoousios, as the standard of orthodoxy. In addition, the historians commended the pro- Nicene monastics and emperors as orthodox exemplars responsible for defending the apostolic tradition against the attacks of heretical enemies. The second chapter of this dissertation surveys the development of the apostolic tradition. -
The Upper Triad Material Cosmic Fire
The Upper Triad Material Topical Issue 7.71 Cosmic Fire The Key to Manifestation ____________________________________________________________ The Upper Triad Material Topical Issue 7.71 Cosmic Fire ____________________________________________________________ Fourth Edition, September 2006 ____________________________________________________________ Published by The Upper Triad Association P.O. Box 1306 Victoria, Virginia 23974 ( USA ) The Upper Triad Association is a 501 ( c ) 3 non-profit educational organization established in 1974 and devoted to the study and practice of various principles leading to personal and spiritual growth. www.uppertriad.org ____________________________________________________________ ii Contents Page ● Chapter 7.71 Cosmic Fire 1 ● Section 7.711 The Triple Fire 2 Cosmic Fire 1 C 569 3 Cosmic Fire 2 C 570 4 Fire by Friction C 573 6 Solar Fire C 574 8 Electric Fire C 575 9 Cosmic Fire 6 C 577 11 ● Section 7.712 The Internal Fires 13 Cosmic Fire 7 C 583 14 Cosmic Fire 8 C 584 15 The Etheric Body and Prana 1 C 588 17 The Etheric Body and Prana 2 C 592 19 The Etheric Body and Prana 3 C 596 20 The Etheric Body and Prana 4 C 600 22 The Etheric Body and Prana 5 C 604 24 Kundalini and the Spine C 608 25 Physical and Astral Motion 1 C 612 27 Physical and Astral Motion 2 C 616 29 Physical and Astral Motion 3 C 620 30 Physical and Astral Motion 4 C 626 32 Physical and Astral Motion 5 C 627 34 Physical and Astral Motion 6 C 635 35 Physical and Astral Motion 7 C 636 37 iii Page Cosmic Fire 22 C 643 39 Cosmic Fire 23 C 644 -
American Buddhist Response to the Land
Kaza, Stephanie. 1997. American Buddhist Response to the Land: Ecological Practice at Two West Coast Retreat Centers, in Buddhism and Ecology: The Interconnection between Dharma and Deeds, eds. Mary Evelyn Tucker and Duncan Ryuken Williams, Cambridge: Harvard University Press, 1997, pp. 219-248. American Buddhist Responseto the Land: Ecological Practice at Two West Coast Retreat Centersr StephanieKaza From a theoreticalperspective, Buddhist philosophy appears to be highly congruentwith an ecologicalworldview. Respected Buddhist teacherssuch as His Holinessthe Dalai Lama andVietnamese Zen masterThich Nhat Hanh frequentlypoint to the interdependenceof human life and the environment.2American Buddhist scholars, includingmany of thosein this volume,show the basesin text and principle for a Buddhist environmentalphilosophy'3 But how do iheselinks translateinto actualpractice'l Do American Buddhists "walk their talk"? In this articleI look at two AmericanBuddhist centers to assess the extent of ecologicalpractice at an institutionallevel. Retreat centersact as fbcal pointsfor transmittingBuddhist values both to committedBuddhist practitioners and to the visiting public. To the extentthat practiceplaces reinforce ecological caretaking with spiritualprinciples, they provide a foundationfbr moralcommitment to the environment.It is clear to many leading environmental thinkersthat science,technology, and economics alone will not solve the environmentalcrisis.a lnstead, they call for cultural transfor- mation basedon religigus,moral, or spiritual valuesof deep care of and concernfor the earth.How do American Buddhistcenters contributeto this cultural shift? What in their efforts is distinctly Buddhist and what reflectsthe existing culture or reactionto it? Where are the points of tension around ecologicalpractice in Buddhistcenters? And on what institutionalelements do these practicesdepend? 220 Buddhism and Ecologl- This articleis a preliminaryreport of work in progressassessing environmentalpractices at diverseAmerican Buddhist centers in the UnitedStates. -
New Age and Neopagan Religions in America
CHAPTER SEVEN The Age of Aquarius Although the idea of a New Age was popularized by Alice Bailey in the early twentieth century, the term had been around at least since the American Rev- olution before it was used self-consciously by Theosophists like her who be- lieved a “master” would come to enlighten humanity and usher us into a new age. The concept picked up relevance as the s counterculture looked to- ward the Age of Aquarius as a utopian future of peace and equality. Move- ments aimed at social and personal transformation that emerged or were given new meaning in the s continue to shape New Age and Neopagan religions. Ideas about the expected new era vary among Neopagans and New Agers, just as they ranged in the s from social revolution to com- munal escape from society. But most agree that it will include a changed dy- namic between men and women, healthy diet, holistic healing practices, and peacefulness. Along with and related to holistic healing and feminist restructuring, en- vironmentalist concerns are seen as key in bringing about the transformation of society. Many New Agers and Neopagans believe that an ecologically vi- able relationship to the natural world will characterize the future age, when humans will live more harmoniously on earth. Some also believe the earth it- self, a living being that has been ill used by humanity, will bring about cata- clysmic changes, while others expect a gradual dawning of enlightened con- sciousness among large numbers of people to usher in the New Age. Goddess religion will emerge from a “Great Purification,” claim some ob- servers, borrowing a phrase from Hopi prophecy: “Look at the freak weather phenomena all around us . -
St. Andrew's Roman Catholic Church
St. Andrew’s Roman Catholic Church th 480 East 47 Avenue, Vancouver, B.C. V5W 2B4 Phone 604.327.2824 Fax 604.327.8067 [email protected] standrewsvan.com Email Website OFFICE HOURS PASTOR: REV. JOE NGUYEN ASSISTANT PASTOR: REV. TOMSON EGIRIOUS Monday to Friday – Office Manager Alma 9am- Abarquez12pm & 1pm - 5pm School Principal Peter Veltri 604.325.6317 Office Volunteers Thelma Aldaba P.R.E.P. Coordinator Ana Alayan Nita Alojado R.C.I.A. Coordinator Father Tomson WELCOME OFFICE HOURS FUNERALS, If you are new to our parish, please Tuesday to Friday – ANOINTING OF THE SICK, be sure to register, complete the 10am to 12pm & 1pm to 4pm COMMUNION FOR ELDERLY, registration form and get Sunday AND HOUSE BLESSINGS donation envelope. MASS TIMES Contact one of the priests anytime. Registration forms are available at ~IN-PERSON ~ the Information Centre, or at the entrance to the Church. Saturday (anticipated) – 5pm RELIGIOUS EDUCATION Sunday – 9am, 11am & 4pm If you are moving from the parish, Parish Religious Education Program changing address, or phone #, please ~LIVESTREAMED~ (P.R.E.P.) Classes (2 sessions) on notify the Parish Office. Office Volunteer: Kit Mykyte Saturday (anticipated) R.C.I.A. – 5pm Coordinator : BobSundays Mitchell for Grades 1 to 7, from Sunday – 11am October 2020 to June 2021. SACRAMENTS For more information, please contact Walk-Up Holy Communion Ana Alayan @ 604.872.2900. BAPTISM (Gym Parking Lot) Last Saturday of the months of - 6:15pm to 6:45pm (Saturday) January, March, May, September, and Rite of Christian Initiation of - 12:15pm to 12:45pm (Sunday) November @ 11am. -
The Growing Influence of the Russian Orthodox Church in Shaping Russia’S Policies Abroad
02 BLITT.DOC (DO NOT DELETE) 11/28/2011 10:25 PM RUSSIA’S “ORTHODOX” FOREIGN POLICY: THE GROWING INFLUENCE OF THE RUSSIAN ORTHODOX CHURCH IN SHAPING RUSSIA’S POLICIES ABROAD PROF. ROBERT C. BLITT* TABLE OF CONTENTS 1. Introduction ................................................................................364 2. The Russian Orthodox Church’s Foreign Policy Mandate ......................................................................................365 3. Russian Foreign Policy and Disregard for the Constitutional Obligations of Secularism, Separation, and Nondiscrimination .............................................................367 3.1. The Ideological Centrality of Orthodoxy in Russian Foreign Policy as Expressed through Euphemism ...................... 368 3.1.1. The Role of “Spirituality" in Russia’s National Security Strategy .................................................................. 368 3.1.2. A Note on Culture as a Synonym for Orthodoxy ......374 3.1.3. “Spiritual Security” & “Spiritual Revival” ..............377 3.2. Putting Rhetoric into Practice: The Ascendancy of “Spirituality” in Russia’s Foreign Policy ....................................380 3.2.1. Russian Orthodox Church-Ministry of Foreign Affairs Working Group .........................................................380 3.2.2. Russkiy Mir Foundation: A Chimera State-Church Foreign Policy Tool ................................................................383 3.2.3. Support for Days of Spiritual Culture .....................390 3.2.4. Facilitating an Exclusive