Meditation — The Making of Images

Introduction

From the Rig Veda to Plato the act of imagining is the secret technology of the mystics. While most people use fantasy to achieve the results they fantasize for the sake of the subject, and theologians use concepts to claim knowledge and revelation, imagining has been always the technology of a few souls, from East and West, in their effort to repeat the divine act of creation uncontaminated by human faculties. For this reason and to describe what this technology is based on I have chosen to write this paper following the clear descriptions of this act as found in the writings of Ignatius de Loyola and as he used them in the making of his Spiritual Exercises. The reason for this choice is the radical need of presenting how images are made, rather than borrowed in meditation. It is my contention that this tradition of making images in meditation is present wherever meditation is practiced. It is common in Hinduism, from the Rig Veda down, in Buddhism, and in Christianity, as well as in other religions. The aim of such presentation is to show that in religious practice no image may be borrowed.

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Ecstasy

ECSTASY

 

An article in Newsweek states that scientists have long known that epileptics often feel spiritual ecstasy during seizures.(November l7,l997) It further identifies the region of this ecstasy as the limbic region of the brain, home of emotions , religious feelings and some seizures. We also know that those under the influence of drugs claim similar ecstasy, not to mention the flora and fauna of pathological events that also claim such ecstasy. How can we separate the two, the true religious ecstasy from the induced one; the true mystical experience from the pathological? And more to the point, is there any true description of mystical ecstasy we can understand as a human event, namely, capable of being captured by our own experience?


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Heart Ethics

Heart Ethics: The Moral Imperative from Oral Cultures and Neurobiology

By Way of Introduction

Indoctrinated, as we are, into making decisions, even those on which our lives depend, based on the management of head ethics, to resurrect now heart ethics and the individual will might sound, at best, a sentimental journey into the past or, at worse, a misguided enterprise. And yet, head ethics, our rational faculty, is only aware of five per cent of our inner and outer human life, it has no access to the outside world, it selects from the right hemisphere of the neo-cortex what pleases its own interests, and justifies itself with logics that have no bases in any other reality than its own abstractions.

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Neurobiology and Yoga: From the gods of the amygdala to the God of the Heart

New discoveries in perceptual psychology, brain-chemistry, brain evolution, brain development, ethology, cultural anthropology, the more recent work of MacLean on the structure of the brains and the discovery by Gazzaniga of the role of the, so-called, "interpreter module", are the foundations of a new paradigm on human cortical information processing, called by its discoverer, Dr. M. Colavito, the "biocultural paradigm." 

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The Biocultural Paradigm: The Neural Connection Between Science And Mysticism

by Antonio T. de Nicolas, PhD

Published in Experimental Gerontology, Volume 33, Nos.1/2,000-000, 1997
Copyright 1997 Elsevier Science Inc.
Printed in the USA. All rights reserved.


Abstract

New discoveries in perceptual psychology, brain-chemistry, brain evolution, brain development, ethology, cultural anthropology, the more recent work of MacLean on the structure of the brains and the discovery by Gazzaniga of the role of the, so-called, "interpreter module", are the foundations of a new paradigm on human cortical information processing, called by its discoverer, Dr. M. Colavito, the "biocultural paradigm." This paradigm shows that biology and culture act on one another as the conditioning parameters of neuro-cultural in-formation.

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Religion: The Last Weapon of Discrimination – II

THE BIOCULTURAL CORRECTIVE

This part of the paper is the follow up on the previous paper entitled: Religion: The last weapon of discrimination. It focuses on the work I started doing on the Rig Veda and Bhagavad Gita and how this work has been used for over thirty years by the Union of International Associations in collaboration with the UN and UNESCO to make the same points and influence policy. It is even more remarkable the fact that this work has been recently verified by the discoveries of modern neurobiology. This work, however, will be more effective if it is taken over and implemented at the local, community, levels through watchful research on the particular needs of each community by exposing abuses and implementing the result of research on Universities, politics, media and families. Conversely this research would also be of the greatest use in India itself where the structures of creativity have been alive for over five thousand years and hopefully are still embodied in the subjects themselves, even though the virus of colonial technologies has contaminated many of her subjects.

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Religion : The Last Weapon of Discrimination – I


  Introduction

This paper is a corollary to Moor Nam’s excellent paper in Medha Journal “The Caste Non-System”. I will try to show the roots of divisiveness and exploitation of colonial powers over ancient and creative cultures, like India’s, by focusing on the inner technologies and external means used in such an endevour, not only as it happened in the past but more closely in the present. This first paper will concentrate on the problem at hand, while a following paper will bring out the necessary categories that will allow us to correct the deviant path of the present so we may look forward to a brighter future.

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Religion — The last weapon of Discrimination

ABSTRACT


This paper is a corollary to Moor Nam’s excellent paper in Medha Journal “The Caste Non-System”. I will try to show the roots of divisiveness and exploitation of colonial powers over ancient and creative cultures, like India’s, by focusing on the inner technologies and external means used in such an endevour, not only as it happened in the past but more closely in the present.


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The return of the Sacred: A Common Ground

by Antonio T. de Nicolas, PhD

How and where can East and West meet? Can the West talk to the East, and if the East talks to the West how, and where does the dialogue begin? This paper is an effort to find the common place for a dialogue that can bring back the sacred to a divided human species.

The context of the present essay is that of modernism. Modernism has been with Western tradition for a long time and it will, in all probability, continue for some time to come. The advantage of the present time is that for the first time in its history, modernism has exhausted itself and has come to form part, at least theoretically, of past history, of one of the shores of the next dialectical move in the movement of history. Properly speaking, what we are doing here today is part of a new period known as post-modern.

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