But a lot of that history might be wrecked by the ISIS jackasses. And that gives me the same kind of rage I felt when the Taliban felled the Bamiyan Buddhas. Well, maybe even more so.
So me, when I see a thing humans created that endured through the ages as if it was meant to, I kind of want to see it continue to endure, in memory of those people who made great things. Not institutions or falsehoods, not slavery or ignorance--but monuments to that great thing, whatever it is, that humans aspire to at our best and best-intentioned. Or even those hints at the thing that makes us human, that ever-present desire to make, to say, to be remembered, to be known.
I don't understand people who see this stuff, and want it swept away. It feels like patricide.
4 comments:
God told them to do it. Who are we to QUESTION GOD???
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Religious fundamentalism is, at its root, nihilism- it is a rejection of the real world for a fantasy paradise afterlife.
To these idiots, to all fundamentalists, anything which doesn't conform to their narrow view of the universe must be rejected, destroyed if the fundamentalists have the power to do so.
Hi Vixen, I share your revulsion at the tragedy created by this mindless destruction.
It might interest you to know that even if all physical trace of antiquities were removed, it would still be possible to recover some of it.
You have no doubt heard about the government's remote viewing project, which was started at Stanford with the help Ingo Swann.
It was an instrument used by U.S. intelligence in coordination with physical and technological intelligence. In other words, if you had a successful target developed through remote viewing, it would be coordinated with human intelligence assets and technological assets like spy satellites or bugs or something of the sort.
It was pretty successful, but finally freaked out a lot of the brass, because it meant that no one's secrets could be protected. And then just the whole sort of ESP concept of the thing freaked some people out.
Well, actually remote viewing is just a recent procedure for what has been more popularly known as "reading the akashic records." I don't have to tell you that this is a practice that has been going on for centuries. The idea is that akasha is Substance. Here I mean substance in the way that Spinoza would use it, i.e., substance is the ultimate absolute principle, and anything other than substance does not have the property of being reality.
Akasha is associated with the sephira Binah on the Qabalistic Tree of Life. Akasha is said to be the most refined and attenuated metaphysical basis for what eventually would have a resonance in the properties we refer to as matter.
This is why it is said that "Malkuth sitteth upon the throne of Binah." [throne] Binah is considerd to be the Throne, and therefore is the ultimate support for Malkuth. That is, akasha is the finest and most metaphysical quality that ultimately supports Malkuth.
Now it is said that an atom of akasha is connected to an atom of chitta. Chitta is to the mind as akasha is to physical reality. Although there are distinctions that would necessarily have to be made about chitta, for our purposes chitta can be considered the ultimate substance that allows for things to be present in the mind.
Because we have this objective/subjective connection between mind and matter or between akasha and chitta, it is possible for one to use the mind in order to make discoveries about the objective sphere.
You no doubt have seen or heard of people who can practice psychometry. Someone holds up an object they have never seen before or holds it near a chakra, and begins to receive a flood of images, emotions, and content in respect to that object. Here we have a case of someone reading the akashic records using the object as a sympathetic link to its history.
R. A. Schwaller de Lubicz used a method of contemplation to make his discoveries in Egyptology. In this practice, he was really echoing the kind of alternative science used by Goethe when he discovered "the great plant."
In other words, the akasha can reveal history that is not known by the usual methods.
It is possible for highly skilled and developed astral travellers to move into the astral light and discover antiquities that no longer have a presence in the physical world. Some mystery cults are developed just along these lines. And even old gods are resurrected for a new incarnation for people who can plumb the depths of the astral light. (The term "astral light" as it is used in the Western lodges is also the akasha, as opposed to the astral plane being a distinct section in the astral light as depicted by Theosophists)
So basically, we are pointing out that it is possible to rediscover lost antiquities inasmuch as everything is imprinted on a reflecting substance that is impressed by every thought, deed, emotion, and feeling that has ever existed. This is why you have anniversary hauntings like Ann Boleyn; the people have long since moved to deeper and more rarified levels of the divine light, but memory traces imprinted on the akasha get triggered when a thought impulse connects the departed personality from the horrific event. It is said the arrows of our anguish fly farther than we know. And for that anniversary, the even becomes vivified.
Now on the surface of things, this seems somewhat different than Jung's discovery of the Collective Unconscious. I won't go into it here, but really the Collective Unconscious or the "objective psyche" which he called it later to divorce it from various collective movements can be reconciled when one has a deep enough understanding of both Jung's psychology and the discoveries made by the Western lodges. (You cannot really posit Individuation as the goal of human life and at the same time want to roll everyone into various collective realities. He wrote a small book about this important matter called The Undiscovered Self.)
I fully realize that what I have said will be dismissed by some. However, I will say that the Western lodges have been in existence for a long time, and we probably know more about the phenomena under discussion than our critics. You can imagine with materialists in disagreement with theologians, neither side would necessarily embrace the kind of thoughts I offer. We don't always jive with modern science, but we have been at it for longer than they have.
One author described magic as a middle ground between science and religion, reconciling both with the technology of the imagination.
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