Co se od našich vzorů můžeme naučit, je především ta skutečnost, že duše skrývá obsahy nebo je vystavena vlivům, jejichž asimilace se pojí s největšími nebezpečími. Když tedy staří alchymisté své tajemství připisovali hmotě a Faust ani Zarathuštra nás nikterak nepovzbuzují k tomu, abychom je k sobě přičlenili, nezbývá asi nic jiného, než ten arogantní nárok vědomí, aby bylo samo duší, odmítnout a přiznat duši skutečnost, již našimi současnými rozumovými prostředky nejsme schopni pochopit. Nepovažuji za tmáře toho, kdo přizná svou nevědomost, nýbrž toho, jehož vědomí není ještě ani tak vyvinuto, že o své nevědomosti nic neví. Jsem toho názoru, že alchymistické očekávání, že z hmoty lze zhotovit filosofické zlato nebo všelék nebo zázračný Kámen, je sice na jedné straně iluzí (jejíž příčinou je projekce), ale na straně druhé odpovídá psychickým skutečnostem, jimž v psychologii nevědomí připadá velký význam. Alchymista totiž, jak dokazují texty a jejich symbolika, projikoval proces individuace do chemických procesů proměny.

The resurrection of the body - what do we really mean by this? ...Did not the mystics and sages of all times teach us that the positive meaning of death is precisely that it liberates us from the prison of the body, as they say, from this perennial dependency on the material, physical, and bodily life - finally rendering our souls light, weightless, free, spiritual? We [must] consider more profoundly the meaning of the body... We must consider the role of the body in our, in my, life. On the one hand, of course it is entirely clear that all of our bodies are transitory and impermanent. Biologists have calculated that all the cells that compose our bodies are replaced every seven years. Thus, physiologically, every seven years we have a new body. Therefore, at the end of my life the body that is laid in the grave or consumed by fire is no longer the same body as all the preceding ones, and in the final analysis each of our bodies is nothing other than our individual [being] in the world, as the form of my dependence on the world, on the one hand, and of my life and of my activity on the other. In essence, my body is my relationship to the world, to others; it is my life as communion and as mutual relationship. Without exception, everything in the body, in the human organism, is created for this relationship, for this communion, for this coming out of oneself. It is not an accident, of course, that love, the highest form of communion, finds its incarnation in the body; the body is that which sees, hears, feels, and thereby leads me out of the isolation of my *I*. But then, perhaps, we can say in response: the body is not the darkness of the soul, but rather the body is its freedom, for the body is the soul as love, the soul as communion, the soul as life, the soul as movement. And this is why, when the soul loses the body, when it is separated from the body, it loses life.

On this material plane, each living being is like a street lantern lamp with a dirty lampshade.The inside flame burns evenly and is of the same quality as all the rest—hence all of us are equal in the absolute sense, the essence, in the quality of our energy.However, some of the lamps are “turned down” and having less light in them, burn fainter, (the beings have a less defined individuality, are less in tune with the universal All which is the same as the Will)—hence all of us are unequal in a relative sense, some of us being more aware (human beings), and others being less aware (animal beings), with small wills and small flames.The lampshades of all are stained with the clutter of the material reality or the physical world.As a result, it is difficult for the light of each lamp to shine through to the outside and it is also difficult to see what is on the other side of the lampshade that represents the external world (a great thick muddy ocean of fog), and hence to “feel” a connection with the other lantern lamps (other beings).The lampshade is the physical body immersed in the ocean of the material world, and the limiting host of senses that it comes with.The dirt of the lampshade results from the cluttering bulk of life experience accumulated without a specific goal or purpose.The dirtier the lampshade, the less connection each soul has to the rest of the universe—and this includes its sense of connection to other beings, its sense of dual presence in the material world and the metaphysical world, and the thin connection line to the wick of fuel or the flow of electricity that resides beyond the material plane and is the universal energy.To remain “lit” each lantern lamp must tap into the universal Source of energy.If the link is weak, depression and-or illness sets in.If the link is strong, life persists.This metaphor to me best illustrates the universe.

- Душата се ражда - унесено поде той - именно в онези мигове, за които ти говорих. Ражда се бавно, в мрак, и нейното раждане е много по-тайнствено от това на тялото. В тази страна, още щом се роди, върху душата на човека хвърлят мрежи, за не ѝ позволят да литне. Говориш ми за националност, език, религия. Аз ще сторя всичко, за да се изплъзна от тези мрежи.

I am a thin layer of all those beings on [samadhi level] 3, mingling, connected with one another in a spherical surface around the whole known universe. Our "backs" are to the void. We are creating energy, matter and life at the interface between the void and all known creation. We are facing into the known universe, creating it, filling it. I am one with them; spread in a thin layer around the sphere with a small, slightly greater concentration of me in one small zone. I feel the power of the galaxy pouring through me. I am following the programme, the conversion programme of void to space, to energy, to matter, to life, to consciousness, to us, the creators. From nothing on one side to the created everything on the other. I am the creation process itself, incredibly strong, incredibly powerful.This time there is no flunking out, no withdrawal, no running away, no unconsciousness, no denial, no negation, no fighting against anything. I am "one of the boys in the engine room pumping creation from the void into the known universe; from the unknown to the known I am pumping".I am coming down from level +3. There are a billion choices of where to descend back down. I am conscious down each one of the choices simultaneously. Finally I am in my own galaxy with millions of choices left, hundreds of thousands on my own solar system, tens of thousands on my own planet, hundreds in my own country and then suddenly I am down to two, one of which is this body. In this body I look back up, see the choice-tree above me that I came down.Did I, this Essence, come all the way down to this solar system, this planet, this place, this body, or does it make any difference? May not this body be a vehicle for any Essence that came into it? Are not all Essences universal, equal, anonymous, and equally able? Instructions for this vehicle are in it for each Essence to read and absorb on entry. The new pilot-navigator reads his instructions in storage and takes over, competently operating this vehicle.

Tuve que ahorrar un poco para mi siguiente obsesión. Los discos de mi padre se me habían quedado cortos, así que finalmente dejé de desayunar durante unas semanas y reuní lo suficiente para una nueva adquisición.Un disco.Era Temptin' Temptations, de los Temptations. En la portada aparecían cinco jóvenes negros vestidos de blanco inmaculado, con chaquetas cortas de un botón y zapatos negros.Recuerdo la primera vez que lo puse en el tocadiscos. Primero un crujido. Y luego, BAM. Una música elegante, evocadora, romántica. Chirriando, algo lejana, tomando la habitación. La canción era «Since I lost my baby».Mirándolo, comprendí. Esa foto pintaba un mundo superior en el que los hombres eran dandis y toda la música era gloriosa, sus trajes nítidos, blancos, sus caras de ébano, sus zapatos relucientes. Donde cada minuto de vida era así: refinado y pleno, hermoso. Sin manchas. Un mundo irreal en el que nadie envejecía y había códigos de honor, y todo era puro y bello. Un mundo que no se parecía en nada a mi pueblo, a mi instituto, a los jugadores de fútbol que me perseguían para mantearme.Mi tía abuela me ha contado muchas veces cómo entraba en mi cuarto y me encontraba dormido al lado del tocadiscos, durmiendo plácidamente en el suelo. Aquellos discos eran mi medicina y mi vaso de leche caliente, mi primer compadre, mi escondite y mi refugio, mis armas.Con el tiempo llegaron las Marvelettes y los Impressions, los Temptations y Betty Harris, Bobby Womack y Al Green, Sam Dees y los Miracles. También Gloria Jones, Kim Weston, Barbara Acklin, Esther Williams, Curtis Mayfield, los 4 Tops, las Supremes, Chuck Jackson, Z.Z. Hill, Tommy Hunt, Billy Stewart, Sly & The Family Stone, Nina Simone, Billy Butler, Gene Chandler, Shirley Ellis y J.J. Jackson.Nunca volví a escuchar otra cosa

كلما تتركنى فكما تترك روحى جسدى ،فأنا الأن بلا روح وأيضاً بلا جسد لا أشعر ببردٍ أو حر،فكأنى على أشواك ولا أشعر وكأنى نائم على لهب أحر من الجمر ولا أشعر ،يا كل الأقدار تحدى حدثى القادم فأنا متعطش لفرجٌ قريب ،فبجوابها تأخذنى إلى أعلى السماء وأنظر إلى الكون وكأنه طيف منعكسٌ على وجههاالمشرق الذى كم أتمنى أن يراودنى فى حلمٌ عميق لا أود الإستيقاظ منه ، .كم أنا عاشق

И я, с главою, ужасом стесненной:"Чей это крик? — едва спросить посмел. —Какой толпы, страданьем побежденной?"И вождь в ответ: "То горестный уделТех жалких душ, что прожили, не знаяНи славы, ни позора смертных дел.И с ними ангелов дурная стая,Что, не восстав, была и не вернаВсевышнему, средину соблюдая.Их свергло небо, не терпя пятна;И пропасть Ада их не принимает,Иначе возгордилась бы вина".(Песнь третья, "Ад")

[The goal is] "liberation from the bondage of rebirth. According to the Vedantists the self, which they call the atman and we call the soul, is distinct from the body and its senses, distinct from the mind and its intelligence; it is not part of the Absolute, for the Absolute, being infinite, can have no parts but the Absolute itself. It is uncreated; it has existed form eternity and when at least it has cast off the seven veils of ignorance will return to the infinitude from which it came. It is like a drop of water that has arisen from the sea, and in a shower has fallen into a puddle, then drifts into a brook, finds its way into a stream, after that into a river, passing through mountain gorges and wide plains, winding this way and that, obstructed by rocks and fallen trees, till at least it reaches the boundless seas from which it rose.""But that poor little drop of water, when it has once more become one with the sea, has surely lost its individuality."Larry grinned."You want to taste sugar, you don't want to become sugar. What is individuality but the expression of our egoism? Until the soul has shed the last trace of that it cannot become one with the Absolute.""You talk very familiarly of the Absolute, Larry, and it's an imposing word. What does it actually signify to you?" "Reality. You can't say what it is ; you can only say what it isn't. It's inexpressible. The Indians call it Brahman. It's not a person, it's not a thing, it's not a cause. It has no qualities. It transcends permanence and change; whole and part, finite and infinite. It is eternal because its completeness and perfection are unrelated to time. It is truth and freedom.""Golly," I said to myself, but to Larry: "But how can a purely intellectual conception be a solace to the suffering human race? Men have always wanted a personal God to whom they can turn in their distress for comfort and encouragement.""It may be that at some far distant day greater insight will show them that they must look for comfort and encouragement in their own souls. I myself think that the need to worship is no more than the survival of an old remembrance of cruel gods that had to be propitiated. I believe that God is within me or nowhere. If that's so, whom or what am I to worship—myself? Men are on different levels of spiritual development, and so the imagination of India has evolved the manifestations of the Absolute that are known as Brahma, Vishnu, Siva and by a hundred other names. The Absolute is in Isvara, the creator and ruler of the world, and it is in the humble fetish before which the peasant in his sun-baked field places the offering of a flower. The multitudinous gods of India are but expedients to lead to the realization that the self is one with the supreme self.

«Ты разве умер?»* – с уст моих слетело.И он в ответ: «Мне ведать не дано,Как здравствует мое земное тело.Здесь, в Толомее, так заведено,Что часто души, раньше, чем сразилаИх Атропос , уже летят на дно.И чтоб тебе еще приятней былоСнять у меня стеклянный полог с глаз,Знай, что, едва предательство свершила,Как я, душа, вселяется тотчасЕй в тело бес, и в нем он остается,Доколе срок для плоти не угас.* Данте был удивлен, встретив в Аду Альбериго, который весной 1300 г. был еще жив.(121-132, песнь тридцать третья, Ад)

When General Genius built the first mentar [Artificial Intelligence] mind in the last half of the twenty-first century, it based its design on the only proven conscious material then known, namely, our brains. Specifically, the complex structure of our synaptic network. Scientists substituted an electrochemical substrate for our slower, messier biological one. Our brains are an evolutionary hodgepodge of newer structures built on top of more ancient ones, a jury-rigged system that has gotten us this far, despite its inefficiency, but was crying out for a top-to-bottom overhaul.Or so the General genius engineers presumed. One of their chief goals was to make minds as portable as possible, to be easily transferred, stored, and active in multiple media: electronic, chemical, photonic, you name it. Thus there didn't seem to be a need for a mentar body, only for interchangeable containers. They designed the mentar mind to be as fungible as a bank transfer.And so they eliminated our most ancient brain structures for regulating metabolic functions, and they adapted our sensory/motor networks to the control of peripherals.As it turns out, intelligence is not limited to neural networks, Merrill. Indeed, half of human intelligence resides in our bodies outside our skulls. This was intelligence the mentars never inherited from us....The genius of the irrational......We gave them only rational functions -- the ability to think and feel, but no irrational functions... Have you ever been in a tight situation where you relied on your 'gut instinct'? This is the body's intelligence, not the mind's. Every living cell possesses it. The mentar substrate has no indomitable will to survive, but ours does.Likewise, mentars have no 'fire in the belly,' but we do. They don't experience pure avarice or greed or pride. They're not very curious, or playful, or proud. They lack a sense of wonder and spirit of adventure. They have little initiative. Granted, their cognition is miraculous, but their personalities are rather pedantic.But probably their chief shortcoming is the lack of intuition. Of all the irrational faculties, intuition in the most powerful. Some say intuition transcends space-time. Have you ever heard of a mentar having a lucky hunch? They can bring incredible amounts of cognitive and computational power to bear on a seemingly intractable problem, only to see a dumb human with a lucky hunch walk away with the prize every time. Then there's luck itself. Some people have it, most don't, and no mentar does.So this makes them want our bodies...Our bodies, ape bodies, dog bodies, jellyfish bodies. They've tried them all. Every cell knows some neat tricks or survival, but the problem with cellular knowledge is that it's not at all fungible; nor are our memories. We're pretty much trapped in our containers.