A Futures Vision of Sacredness As the Formative Base of Democratic Governing: Source, Model and Transformation of Spirituality Into Government
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Cultural Shifts...Etc. [Macrohistory]
Feminist Critiques and Visions of the Future by Ivana Milojevic and Sohail Inayatullah “Feminist visions and Critiques of the future,” Futures Research Quarterly (Vol. 14, No. 1, Spring, 1998), 35-46 (with Ivana Milojevic). Rewritten and translated into Finnish in Futura (March, 2010), 19-31. Current trends One does not need to be an expert to realize that wherever we look, either into our past or into our present, either within our local community or around the world, one fact remains almost universal: society always treats its women worse than it treats its men. If current trends continue, women will continue to suffer from violence, poverty, malnutrition, legal and economical disadvantages well into the 21st century. Women will continue to face more difficulties than men in many areas of life, mostly because our societies are still controlled by men and male values. The crucial spheres for "controlling" the future, politics, as well as most institutional and personal decision making processes, will remain out of women's reach. According to the United Nations' future projections, women's position will improve a bit, but even in the year 2200, women will be far from reaching gender equality.1 According to these projections, the percentage of world income received by women will increase from current 10% to 20% in the year 2025, and then further to 40% in the year 2200. The 1 percentage of world property owned by women will increase from the "huge" 1% as it is today, to 3% in year 2025, and 20% in year 2200. In the year 2025, women will still outnumber men as poor (60%), illiterate (55%), refugees (70%), and sick (57%).2 Women can hope to still outlive men, as female life expectancy continue to be higher than male's, although this is not because of our social and "human" efforts to help the disadvantaged, but inspite of them. -
Gaia, the Planetary Religion : the Sacred Marriage of Art and Science
University of Massachusetts Amherst ScholarWorks@UMass Amherst Doctoral Dissertations 1896 - February 2014 1-1-1994 Gaia, the planetary religion : the sacred marriage of art and science. Doctress Neutopia University of Massachusetts Amherst Follow this and additional works at: https://scholarworks.umass.edu/dissertations_1 Recommended Citation Neutopia, Doctress, "Gaia, the planetary religion : the sacred marriage of art and science." (1994). Doctoral Dissertations 1896 - February 2014. 5144. https://scholarworks.umass.edu/dissertations_1/5144 This Open Access Dissertation is brought to you for free and open access by ScholarWorks@UMass Amherst. It has been accepted for inclusion in Doctoral Dissertations 1896 - February 2014 by an authorized administrator of ScholarWorks@UMass Amherst. For more information, please contact [email protected]. GAIA, THE PLANETARY RELIGION: THE SACRED MARRIAGE OF ART AND SCIENCE A Dissertation Presented by DOCTRESS NEUTOPIA Submitted to the Graduate School of the University of Massachusetts Amherst in partial fulfillment of the requirements for the degree of DOCTOR OF EDUCATION February 1994 School of Education GAIA, THE PLANETARY RELIGION: THE SACRED MARRIAGE OF ART AND SCIENCE A Dissertation Presented by DOCTRESS NEUTOPIA Approved as to style and content by: o W. J.Jackson, Dejan 1 of Education Copyright by Doctress Neutopia 1994 All Rights Reserved DEDICATION GAIA The World Soul: Past, Present, and Future ACKNOWLEDGEMENTS My profound thanks to dame Phyllis Rodin for engaging me in long deep conversations about the life-force. I would also like to thank my committee members: Dr. Robert Baker for encouraging me to do a traditional work of scholarship; Dr. Jack Wideman for supporting my efforts after searching for one long year for an outside member; and especially Dr. -
Transforming Global Governance: Contesting Images of the Future from People on the Edge of the Periphery
1 Transforming Global Governance: Contesting Images of the Future from People on the Edge of the Periphery. Anita Kelleher, MLM, MFS Supervisors: Principal: Professor Joanne Scott Associate: Adjunct Professor Sohail Inayatullah Submitted in fulfilment of the requirements for the degree of Doctor of Philosophy Faculty of Arts and Business University of the Sunshine Coast 2012 2 Keywords. Bioregionalism, critical futures studies, decision-making, feminism, future, global governance, globalisation, globalism, Global Digital Democracies, image, international relations, metaphor, multilateralism, myth, partnerships, planetary civilisation, United Nations, United Nations reform, Unrepresented Nations and Peoples Organisation, transformation, vision, world order, worldviews. ____________________________________________________________________________________________ Transforming Global Governance: Contesting Images of the Future from People on the Edge of the Periphery 3 Abstract. This thesis aims to bring unconventional perspectives to the global governance debates by developing multiple images of futures from contesting worldviews. Informed by futures research and the perspectives and stories of nations and peoples currently unrepresented in global decision-making forums such as the United Nations General Assembly, the thesis maps global governance philosophies, systems and structures, agencies, and their underlying worldviews and myths to produce possible futures for each of six actor groups contesting the current global governance system. The criteria used to construct these possible futures are then used to construct a model and story for the Unrepresented Nations and Peoples Organisation (U.N.P.O.) using their materials, collected at their 2010 General Assembly, as content. The model and story represent the preferred global governance future for U.N.P.O. evoking an image of ‘One World’. The thesis in its entirety provides U.N.P.O. -
Addressing Fundamentalism by Legal and Spiritual Means
H UMAN R IGHTS & H UMAN W ELFARE Addressing Fundamentalism by Legal and Spiritual Means By Dan Wessner Religion and Humane Global Governance by Richard A. Falk. New York: Palgrave, 2001. 191 pp. Gender and Human Rights in Islam and International Law: Equal before Allah, Unequal before Man? by Shaheen Sardar Ali. The Hague: Kluwer Law International, 2000. 358 pp. Religious Fundamentalisms and the Human Rights of Women edited by Courtney W. Howland. New York: St. Martin’s Press, 1999. 326 pp. The Islamic Quest for Democracy, Pluralism, and Human Rights by Ahmad S. Moussalli. Gainesville: University Press of Florida, 2001. 226 pp. The post-Cold War era stands at a crossroads. Some sort of new world order or disorder is under construction. Our choice to move more toward multilateralism or unilateralism is informed well by inter-religious debate and international law. Both disciplines rightly challenge the “post- Enlightenment divide between religion and politics,” and reinvigorate a spiritual-legal dialogue once thought to be “irrelevant or substandard” (Falk: 1-8, 101). These disciplines can dissemble illusory walls between spiritual/sacred and material/modernist concerns, between realpolitik interests and ethical judgment (Kung 1998: 66). They place praxis and war-peace issues firmly in the context of a suffering humanity and world. Both warn as to how fundamentalism may subjugate peace and security to a demagogic, uncompromising quest. These disciplines also nurture a community of speech that continues to find its voice even as others resort to war. The four books considered in this essay respond to the rush and risk of unnecessary conflict wrought by fundamentalists. -
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 . -
1 Learning to See Reality As It Is
1 LEARNING TO SEE REALITY AS IT IS “To see is to be free” (Sri Bhagavan) INTRODUCTION The second seed group of the New Group of World Servers (NGWS) is that of the Trained Observers. They have been given the task of achieving freedom from the world illusion and glamour through “right observation” and “right direction” of the light of the soul. With this liberation of the illusion and glamour of the astral plane this group will inaugurate the era of light. This group has one of the most difficult tasks, which is seeing and teaching others to see reality as it is, and therefore seeing through the illusion of the all pervading glamour which seems very real for humanity in its current state of consciousness. For this the esoteric sense has to be developed, which means the possession of a constant inner contact with the soul. To cultivate this esoteric sense, and to achieve the needed detachment from form, regular meditation is needed, by which the intuition will be developed. Developing the intuition and bringing it into activity will eventually lead to solutions of many problems humanity is faced with today. In this paper I will go into the problem of humanity of being stuck in the material reality perceived by the lower personality. And I will elaborate on the contribution of the Trained Observers in solving this problem by learning humanity to see reality as it is by developing the esoteric sense and the intuition through meditation. THE GLAMOUR OF MATERIALITY In another paper ‘Dissipation of the Glamour of Materiality’ I wrote that one of the most pervading and enveloping glamours for humanity is the glamour of materiality. -
The General Principles of Alice Bailey's Esoteric Astrology
Spring 2019 The General Principles of Alice Bailey’s Esoteric Astrology Maureen Temple Richmond Abstract Introduction his essay penetrates behind the mass of uch interest in the esoteric astrological T information given by the Hierarchy in Al- M doctrine of Alice Bailey and the Tibetan ice Bailey’s Esoteric Astrology to identify the circulates in the metaphysical community to- core principles on which the system articulated day, and rightly so. As expounded in Esoteric in this volume is based. Synthesizing material Astrology and other of the Bailey works, this from Esoteric Astrology, the quintessential A system offers a stunningly enlightened alterna- Treatise on Cosmic Fire, and many more of tive to the sometimes trivial pronouncements the key Bailey works, this discussion points to of the astrological field in general. By contrast three distinct domains of knowledge central to to the treatments of dating and relationship the right comprehension of the esoteric astro- compatibility often featured in popular astrolo- logical doctrine of Alice Bailey: principles of gy, Bailey offers a view of human evolution causation, principles of energy dissemination, which plainly states that the individual can, if and principles of spiritual guidance. Sections willing, scale the heights of spiritual achieve- on each of the three domains detail the basis ment to walk among the stars and help cosmic for this assertion in the Bailey material. A sec- evolution onward. Yet, to do so, the individual tion on principles of causation explains that the needs must become a responsible receiver and basis of analysis in the discipline of esoteric distributor of energy impacts right here and astrology proceeds from the origin of all ener- now, amidst the affairs of life on planet Earth. -
Authority, Marriage, and Politics in Late-Medieval France
The Pennsylvania State University The Graduate School College of the Liberal Arts PERSUADING THE POLITY: AUTHORITY, MARRIAGE, AND POLITICS IN LATE-MEDIEVAL FRANCE A Dissertation in French and Women’s Studies by Elizabeth L. Kinne © 2013 Elizabeth L. Kinne Submitted in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy May 2013 The dissertation of Elizabeth L. Kinne was reviewed and approved* by the following: Norris J. Lacy Edwin Erle Sparks Professor (Emeritus) of French and Medieval Studies Dissertation Advisor Co-Chair of Committee Bénédicte Monicat Professor of French and Women’s Studies Head of the Department of French and Francophone Studies Co-Chair of Committee Christine Clark-Evans Associate Professor of French, Women’s Studies, and African and African-American Studies Jean-Claude Vuillemin Professor of French Robert R. Edwards Edwin Erle Sparks Professor of English and Comparative Literature * Signatures are on file in the Graduate School Kinne ii Abstract Persuading the polity: Authority, marriage, and politics in late-medieval France In the later Middle Ages, texts on marriage proliferated, either works of conduct meant to make women good wives or more general reflections addressed to a wide spectrum of medieval society. These multiple and contradictory discourses regarding matrimony performed a variety of functions beyond attempting to regulate a household or persuade the audience of the worthiness, or lack thereof, of the institution. They are displays of power that seek to impose an idealized vision of society and one’s authority over others. An exploration of this subtext brings to light the difficulties of exerting individual agency in the face of myriad constraints, whether social, economic, or political. -
The Divine Plan
Gordon Herbert, September 2015 The Divine Plan There is a divine plan for our planet and for the role of humanity on it. Its source is in the divine councils of the universe, and it is implemented by the highest three kingdoms of Life on our planet.1 We humans have a role to play in cooperating with this plan to help bring about the ascension of the whole. Divine Purpose The ultimate purpose for humanity is unknown, as we are simply conscious cells within larger cosmic wholes. We would need to know the divine purpose of these many integrated “gods”, and hence of God Itself. However, masters and seers have suggested that the immediate purpose of our Planetary Logos is to create a planetary synthesis of all seven kingdoms of Life, with fully integrated systems, in order to bring about a tremendous solar revelation.2 This is the planetary equivalent of the integrated personality uniting with soul, freed of material attachments, and then uniting further with divine Will. In both human and planet this level of attainment is the fourth initiation of crucifixion and resurrection, marking the ascension out of one kingdom into the next, higher kingdom of Life.3 Cosmic beings cooperating with the will of the Planetary Logos manifest this process. They set the parameters of the Earth system to guide all aspects of planetary life, including the growth of human free will. Our will develops within the limits of their parameters, guided by karma, reincarnation and grace. It eventually leads, as a result of this learning, to a personal decision to unite with the will and purpose of the Planetary Logos, the Father, to be as one. -
The Personal Politics of Spirituality: on the Lived Relationship Between Contemporary Spirituality and Social Justice Among Canadian Millennials
THE PERSONAL POLITICS OF SPIRITUALITY: ON THE LIVED RELATIONSHIP BETWEEN CONTEMPORARY SPIRITUALITY AND SOCIAL JUSTICE AMONG CANADIAN MILLENNIALS by Galen Watts A thesis submitted to the Cultural Studies Graduate Program In conformity with the requirements for the degree of Master of Arts Queen’s University Kingston, Ontario, Canada April, 2016 Copyright © Galen Watts, 2016 ii Abstract In the last quarter century, a steadily increasing number of North Americans, when asked their religious affiliation, have self-identified as “spiritual but not religious” (SBNR). Resultantly, a wealth of literature on the subject of contemporary spirituality has recently emerged. Some suggest, generally, that we are seeing the emergence of a “progressive spirituality” that is potentially transformative and socially conscious. Conversely, there are scholars who have taken a more critical stance toward this recent cultural development, positing that contemporary spirituality is a byproduct of the self-obsessed culture which saturates the west, or that spirituality, at its worst, is simply a rebranding of religion in order to support consumer culture and the ideology of capitalism. One problem with the majority of this literature is that scholars have tended to offer essentialist or reductionist accounts of spirituality, which rely primarily on a combination of theoretical and textual analysis, ignoring both the lived aspect of spirituality in contemporary society and its variation across generations. This thesis is an attempt to mitigate some of this controversy whilst contributing to this burgeoning scholarly field. I do so by shedding light on contemporary spirituality, as it exists in its lived form. Espousing a lived religion framework, and using the qualitative data I collected from conducting semi-structured interviews with twenty Canadian millennials who consider themselves “spiritual but not religious,” I assess the cogency of the dominant etic accounts of contemporary spirituality in the academic literature. -
Caught in a Web of Deception Have Experienced the Phenomenon First Hand
seem to reflect poorly on their attempts to legitimize UFOs the bastard science of Ufology. One would also need to include in this group, those serious investigators who Caught in a Web of Deception have experienced the phenomenon first hand. A group of men and women who would much rather have lived This paper was originally presented at the out their days without adding an mib encounter to their Gulf Breeze UFO Conference, catalogue of life–experiences. Gulf Breeze Florida, February 12, 1994 Many relegate the mib question to some dusty men- © R. W. Boeche, 1994 All Rights Reserved tal shelf where they like to hide all of the oddball data they would rather not have to deal with in developing Today I intend to address the phenomenon of UFOs gen- theories regarding the UFO phenomena. This is the erally, by addressing an often-ridiculed, little-explored, shelf where they think they can safely put all of the real- subset of the UFO phenomenon. This area, known as ly wacky stuff. the Men-in-Black1 or mib phenomenon contains some This “really wacky stuff” has changed over time. Once, of the strangest and most bizarre events in the annals such things as UFO landings and sightings of UFO occu- of UFO research. And before anyone asks, I don’t mean pants were ignored by the ‘serious’ investigators for years. the Will Smith, Tommy Lee Jones movies. And then there is the problem of the contactees3: those What are UFOs? Some 85–95% of sightings have mun- chosen few who — beginning in the late 1940’s — were dane explanations. -
The Astral Body with Blavatsky's Principal of ‘Kama’ (Desire) and Called It the Emotional Body
The Astral and Causal Bodies The first references to the Astral and Causal Bodies are found in the Upanishads the Ancient Philosophy of India. Historians have put the date of composition of the Upanishads to between 800 - 400 BC. The founder of Theosophy Helena Blavatsky also refers to the Astral and Causal Bodies. Theosophists C.W. Leadbeater and Annie Besant, equated the Astral Body with Blavatsky's principal of ‘Kama’ (desire) and called it the Emotional Body. The terms Astral Body, Desire Body, and Emotional Body have become synonymous. The Astral Body in later Theosophical writings is said to be ‘the vehicle of feelings and emotions’ through which ‘it is possible to experience all varieties of desire’. The Astral and Causal Bodies are also mentioned in the writings of Alice Bailey. Her books were written between 1919 and 1949. Her books were telepathically dictated to her by the Tibetan Master Djwal Khul. The texts describe him as a member of the 'Spiritual Hierarchy', or 'White Brotherhood', he is one of the Masters of the Ancient Wisdom, defined as the spiritual guides of mankind. Mandukya Upanishad The Mandukya Upanishad refers to the ‘Self’ (Soul) as having four "feet" or states of consciousness. These are - waking, dreaming, dreamless sleep, and the transcendent (Turiya). Each of these is associated with both an individual state of consciousness and a cosmic state. These four states of consciousness are linked to the four bodies – Physical, Astral, Causal and the Soul. Koshas According to Vedantic philosophy the Soul or Atma has five coverings or sheaths. These are called the Koshas.