Ajalugu Podcastid

Tobias Churton

Tobias Churton


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Gnostilise vaimsuse ülemaailmne autoriteet TOBIAS CHURTON on Suurbritannia juhtiv õpetlane lääne esoteerika valdkonnas. Omades magistrikraadi teoloogias Brasenose'i kolledžis Oxfordis, määrati ta 2005. aastal Exeteri ülikooli auliikmeks ja Lääne esoteerika õppejõuks. Tobias on ka filmitegija, luuletaja, helilooja ja paljude raamatute, sealhulgas Gnostikud, kuldsed ehitajad, okultistlik Pariis, Babülooni geen ja William Blake'i, Aleister Crowley, Elias Ashmole'i ​​ja G.I. tunnustatud elulood. Gurdjieff.

Ülemine pilt: (c) Mark Bennett 2018

Külastage: https://tobiaschurton.com

Viimane raamat

Ükski kümnend kaasaegses ajaloos pole tekitanud rohkem poleemikat ja lahkarvamusi kui segased 1960ndad. Mõne jaoks olid 60ndad vaba armastuse, narkootikumide ja sotsiaalse revolutsiooni ajastu. Teiste jaoks olid kuuekümnendad jumalakartmatu tagasilükkamine kõigest heast ja pühast. Asudes 1960ndate suurte ühiskondlike murrangute tagase vaimse tähenduse põhjalikule otsimisele, pöörab Tobias Churton kaleidoskoopilise objektiivi religioossele ja esoteerilisele ajaloole, tööstusele, teadusele, filosoofiale, kunstile ja ühiskondlikule revolutsioonile, et tuvastada kõigi nende erinevate liikumiste tähendus. .


    TOBIAS CHURTON



    Sutton Coldfieldis iidses Cheshire'i perekonnas sündinud Tobias Churton veetis 1960. aastal kaks aastat Austraalias aastatel 1966–1968 ja naasis oma viiendasse kooli, Lichfieldi katedraalikooli. Kolm kooli hiljem võitis ta näituse Oxfordi Brasenose kolledžisse, kus õppis teoloogiat. Olles sunnitud vahetama preesterluse kutse televisiooni karjääri madalama väljavaate vastu, tuli ta esmakordselt avalikkuse ette 1987. aasta Channel 4 lavastusega, GNOSTICS. Neljaosaline draama-dokumentaalfilm läks laupäeva õhtuti välja tippajal. See võitis New Yorgi telefestivali kuldauhinna parima religioosse sarja eest. Sarjaga kaasas olnud Churtoni kanal 4/Weidenfeld & Nicolson oli bestseller.

    Ammu enne seda, kui Dan Brown tabas tabamuse Da Vinci kood, Tobias Churton tutvustas populaarsele publikule esoteeriliste saladuste autentset maailma. Hollandi teadlase Gilles Quispeli sõnul muudaks telesari „miljonite meelt”. Churton esitas fakte, mitte fantaasiat. Rootsi teoloog Jan-Arvid Hellström pidas Churtonit "religioosseks geeniuseks", Amsterdami bibliofiil ja tööstur Joost Ritman aga tervitasid entusiastlikult uue "kirjutavat tähte".

    Edu Gnostikud lubas Tobiasel oma energia koondada oma esimesele armastusele: kirjutamine. Pärast aastaid kestnud mahukat lugemist, müstilist kogemust ja loomingulisi püüdlusi oli Churtonil palju väljendada.

    Salvestamine "LOODUS SEES" album koos vokalisti Merovée Churtoniga

    Lõpetanud oma kahekümne neljanda raamatutellimuse, on Tobias Churton täna rahvusvaheliselt tunnustatud esoteerikat, vaimset ajalugu, kunsti ja filosoofiat tutvustavate raamatute eest. Juurdepääsetavad ja teaduslikud Churtoni teosed kõnetavad nii uskujaid kui ka kahtlejaid ning on märkimisväärselt stimuleerinud mõnel lugejal vaimseid kogemusi. Ta on edukalt laiendanud nn esoteerilise vaimsuse atraktiivsust. Churtoni soe stiil ja sügavad teadmised on lõbustanud tuhandeid lugejaid. Tobias on ka filmitegija, õppejõud, luuletaja ja muusik. Ta salvestas hiljuti oma orkestreeritud partituuri oma tulevase dramaatilise projekti jaoks, William Blake: Armastus põleb!, samas kui tema muusikal Nancy Cunardist ja Henry Crowderist, SINA, MINA JA EILE, koostatud koos kunstniku ja laulukirjutaja John Myattiga, esitati 2011. aastal Lichfieldi Garricki teatris suure tunnustusega. Ta on loonud ja salvestanud kuus originaalmuusika albumit.


    Tobias Churton

    Tobias Churton (sündinud 1960) on Briti roosiristluse, vabamüürluse, gnostitsismi [1] ja teiste esoteeriliste liikumiste õpetlane. Ta on Exeteri ülikooli õppejõud ja raamatu autor Gnostiline filosoofia, vabamüürluse magus ja vabamüürlus ja palju muid esoteerikaga seotud teoseid. [2]

    Churton on teinud mitmeid telesaateid, sealhulgas Gnostikud, 4-osaline draama-dokumentaalsari, mille tegi Border TV kanalile 4 (Ühendkuningriik) (koos kaasraamatuga), mis anti eetrisse 1987. aastal ja kordus 1990. aastal. [3] [4] Churtoni uurimused hõlmavad heresioloogide arusaamade kriitikat naiste rolli kohta nendes "ebatraditsioonilistes" kristlikes liikumistes. [5]

    Churtoni Aleister Crowley elulugu ilmus 2011. aastal. Seejärel avaldas ta Crowley kohta veel neli eluloolist köidet - Koletis Berliinis, Aleister Crowley Ameerikas,, Aleister Crowley Indias ja Aleister Crowley Inglismaal: Suure metsalise tagasitulek. Viimase elulugu peaks ametlikult avaldama 7. detsembril 2021.


    Esoteeriliste raamatute ülevaade

    Nähtamatud: roosikristlaste tõeline ajalugu
    autor Tobias Churton
    avaldas Lewis Masonicu
    HB, 444 lk, 19,99 naela
    David Rankine

    Kui olete varem lugenud mõnda Tobias Churtoni ja#8217 teost, näiteks „Gnostikud” või „Vabamüürlus” ja „Reaalsus”, siis teate, et tal on kombeks seada endale keerulisi teemasid ja need siis hea stipendiumi ja terava teabe abil kättesaadavaks teha selge selgitav stiil. Nähtamatutega jääb ta vormitruuks, pakkudes põhjalikku ülevaadet roosiristluse ajaloost ja arengust, mis on Lääne ühiskonna arengu kaudu viimastel sajanditel loodud vaimse seinavaiba üks olulisemaid suundi. Nagu teistegi raamatute puhul, kasutab Churton oma harjumust põnevate infovõimaluste kõrvalekaldumiseks, et tuua need lugeja ette tagasi, et illustreerida tema mõtteid täiesti teise nurga alt! Ta annab teavet ka viisil, mis võimaldab lugejal teha oma järeldusi, mis on sellises teoses haruldane ja kasulik omadus.
    Seda raamatut võiks kirjeldada kui teaduse ja heategevuse viimase nelja sajandi vaimse arengu varjatud või nähtamatut ajalugu. See on jagatud kaheks osaks, päritolu ja areng, mis mõlemad tutvustavad lugejale tervet hulka ajaloolisi isikuid, millest mõned on paremini tuntud ja tuttavamad kui teised. Isegi tuntumate tegelastega on veel detaile ja katkendeid, millest mõned valmistavad üllatusi, mis ootavad ootamatut meelt ja põhjustavad ideede ümberhindamist.
    Churton on koostanud raamatu, mida tuleks teatud aja jooksul lugeda, sest iga peatükk on täis ideid, mis vajavad aega, et neid täielikult uurida ja võtta seemet nagu tugev puu. Kui midagi, siis mõnes peatükis on peaaegu liiga palju teavet, seega soovitan teil selle raamatu jaoks aega võtta. Nagu peen vein, on selle eeliseks küpsus ja seda on kõige parem nautida lonksude ja mitte lonksude kaudu!
    Raamatu olemuseni on sellesse teosesse kaasatud kõik, mida võiksite oodata, alates Fama Fraternitast ja Christian Rosenkreuzist kuni Rose-Croixi ja Societas Rosicruciana-ni Inglismaal. Rosicrucianismi euroopalikku olemust uuritakse selle valgustite kaudu, keda on palju. Minu jaoks võib -olla selle olulise teose parim omadus on see, et see suudab esile tuua vaimset olemust, mis läbib roosiristluse ajalugu, mis on Churtoni jaoks suur saavutus. See raamat on suurepärane ja väärt uurimus, mis väärib lugemist kõigil, kes vähegi huvitatud vaimsusest, ajaloost või tõepoolest filosoofi kivi teest isikliku muutumiseni.


    RIELPOLITIK

    “ … Gnoos tähendab mulle isiklikult kingituse saamist - kingitust, millega kaasnevad teatud kohustused. Kergendada - või valgustada - on üsna raske asi! Meil on palju, mis takistab meil jumalike teadmiste tõusmist ja kasvamist. Minu jaoks tähendab gnoos tõearmastust, tundlikkust elu maagiliste aspektide suhtes ja ennekõike püsivat võitlust materiaalse teadvusega ”

    Gnostikud, roosikristlased ja ampli alkeemia, intervjuu Tobias Churtoniga

    Tobias Churton on üks tänapäeva elavaimaid ja meeleolukamaid Lääne traditsiooni maa -aluse voo uurijaid, mida tuntakse kui gnostitsismi. Esmakordselt hakkas ta gnostika vastu huvi tundma 1970. aastatel Oxfordi ülikooli teoloogia eriala lugedes.

    Varsti pärast lahkumist tekkis tal huvi neid ideid televisiooni jaoks uurida. "Mul oli peas, et religioosset televisiooni pole kunagi olnud - ainult saated religioonist," meenutas ta hiljem. „Ma olin kirjutanud sel teemal paberi, milles soovitati sellele kõige tähelepanuta jäetud alale uut tüüpi televisiooni, midagi televisioonis, sellist programmi, mis siseneks religioosse kogemuse olemusse ja seda lihtsalt ei jälgitaks. ” Churton sai oma võimaluse 1980. aastate keskel, kui ta produtseeris Briti televisioonile sarja Gnostics. Oma sarja saatel kirjutas ta oma esimese raamatu Gnostikud, selle tabamatu esoteerilise liikumise ajalugu varasest kristlusest kuni tänapäevaste ilminguteni sellistes tegelastes nagu Giordano Bruno ja William Blake ning isegi Mary Shelley Frankensteinis.

    Pärast seda on Churton jätkanud ja süvendanud oma tunnustust lääne esoteeriliste traditsioonide vastu. Ta oli asutaja toimetaja Vabamüürlus täna ajakirja ja viimase aasta jooksul on ilmunud kaks uut raamatut. Kuldsed ehitajad: alkeemikud, roosiristlased ja esimesed vabamüürlased uurib müüritise tausta selle eelkäijatest antiikaja alkeemilistes ja hermeetilistes traditsioonides tänapäevaste ilmingute kaudu. Tema viimane raamat, Gnostiline filosoofia: iidsest Pärsiast tänapäevani, heidab veelgi laiema võrgu, jälgides gnostilist pärandit selle juurtest zoroastrismist, mithraismist ja esseenidest kuni 20. sajandi magus Aleister Crowley ja gnoosi ilminguteni popkultuuris. Churton teeb praegu oma kodu Suurbritannias - Richard Smoley

    Kuidas kirjeldaksite täpselt gnoosi? Mida see teile tähendab?

    Kuidas ma kirjeldaksin gnoosi? Tahaksin kirjeldada gnoosi kui kogemust teadmisest või lähedusest sellega, mida me nimetame Jumalaks. Jumal, Piibel ütleb meile, soovib saada teada. Sõna "gnostik" - see, kes on kogenud gnoosi - kasutasid hüüdnimena esmakordselt neid, kes olid kogu idee vastu või arvasid, et see on inimestele liiga palju.

    Mõnes mõttes on see tõesti kõige tohutum põse, kui öelda, et inimesel on Jumala kogemus! Näiteks Johannese evangeelium ütleb, et „keegi pole Jumalat kunagi näinud”. Vaimuhaigete haiglad on täis inimesi, kes väidavad kõige erakordsemat intiimsust, millel on üle jõu käivad võimud. Gnostilise traditsiooni kohaselt on mõistus või meelerahu gnoosi vili. Ja "mõistlikkus" tähendab puhtaks saamist või "tervikuks", seega tuleb arvestada nii moraalse kui ka füüsilise ja psühholoogilise mõõtmega. Võib väita, et Jumala tundmiseks peab osalema Kristuses. Kuid selgelt on olnud gnosis väljaspool kristlikku traditsiooni. Nii et Jumal tahab ilmselgelt, et kõik teaksid!

    Gnoos tähendab mulle isiklikult kingituse saamist - kingitust, millega kaasnevad teatud kohustused. Kergendada - või valgustada - on üsna raske asi! Meil on palju, mis takistab meil jumalike teadmiste tõusmist ja kasvamist. Minu jaoks tähendab gnoos tõearmastust, tundlikkust elu maagiliste aspektide suhtes ja ennekõike püsivat võitlust materiaalse teadvusega. Inimesed näevad pigem inimest põletatuna kui oma raha põletatuna. Me ütleksime, et see on loomulik. Poliitikud oskavad sellel tasemel meid apelleerida. Gnostikuks olemine hõlmab ebatavalist suhtumist loomulikku korda. Pelgalt inimene meis on vaatluse all - valgus näitab meis varje ja pimedust, kui soovite. Ilmselgelt ei meeldi kellelegi, kui teda “näidatakse”, nii et me taga kiusame valguse toojaid ja peidame end piltide taha, kes me end arvame. Gnoos on kerge ja kui ma nii võin öelda, siis „minu koorem on kerge”.

    Kas gnoosi on võimalik ise kogeda?

    Ilmselgelt usun, et gnoosi on võimalik ise kogeda. Vaevalt saaks seda teiste inimeste jaoks kogeda! Kuid kogemus muutub ja inimene ei pruugi alati olla teadlik, et tal on gnoos. See pole üks riik. See ei ole sama mis “instant satori”. Universum ise on gnoosi projektsioon, kui see on piiratud. Peaksin ütlema, et kui inimesel pole gnoosikogemust, ei saa vaevalt öelda, et ta on tõeliselt elus olnud.

    Kas saaksite natuke selgitada antiikaja gnostiliste koolkondade kohta ja mis nendega juhtus?

    Hilis-antiikajal oli meie teada palju gnosti koolkondi, nii palju kui me teame, ümbritsevat mõnda konkreetset õpetajat või sellise õpetaja isehakanud järgijaid. Neil oli nägemusi, unistusi, avaldusi, seisukohti ja järgijate korraldusi. Mõned olid ilmselt šarlatanid ja mõned „tõelised asjad”, nagu võiks arvata.

    Õigeusklikud kristlikud õpetajad, kes võtsid kiriku gnostilise liikumise alavääristamise ja hävitamise ülesandeks, kaldusid alati õpetaja isoleerima. Nimede nimetamine oli suur osa gnostikuvastasest propagandast. Tänu nende pingutustele on meil mõned hämarad andmed selliste meeste kohta nagu Basilides, Carpocrates, Marcus, Marcion, Valentinus, Simon Magus, Dositheos. Näiteks ortodokssed apologeetid Irenaeus, Hippolytus, Epiphanius ja Tertullianus tegid oma ülesandeks esitada neid gnostikaõpetajaid nõdrameelsetena, kes viisid oma järgijad sellesse, mida Irenaeus nimetas - umbes aastal 180 - „hulluse ja jumalateotuse kuristikuks”. Ma ei tea, kui tõsiselt võib nende tõendite esitlusi võtta. See on natuke nagu George Bushilt küsimine, kas ta eelistab Revolverile seersant Pepperi Lonely Hearts Clubi bändi!

    Gnostikud esindasid omamoodi vastukultuuri ja seetõttu sattusid nad tagakiusamise ja naeruvääristamise alla. Te ei kujuta ette, et gnostikud rändavad ülikondades ja lipsudes portfellidega, kes räägivad kinnisvara väärtustest! Mõned näivad olevat kohtunud katakombides ja privaatsetes kohtades. Egiptuse Thebaidi Püha Pahhomi kloostrites olid gnostikud. Tõepoolest, võib vaielda, et esimene kloostriliikumine oli peamiselt inspireeritud soovist saada koht maailmast eemale ja kogeda Jumalat, st: gnostiline inspiratsioon. On selge, et kloostritel on alati olnud eriline roll autentse vaimse elu edendamisel, kui tavaliselt salajas. Seintel olid kõrvad.

    Kahjuks kippusid Briti ja Saksa reformatsioonid protestantliku kalduvuse nimel kloostreid rünnates beebi koos vanniveega välja viskama, nii et tänapäeva gnostiku positsioonil on teatav seos algkristliku gnostikuga. Kuhu me läheme ?, võivad nad küsida. San Francisco ilmselgelt kõigile ei sobinud!

    Kuid nagu me teame Nag Hammadi raamatukogu loost, ei olnud gnostikud isegi kõrbekloostrites ohutud. Ametlikud visiidid vähendasid solvavat kirjandust ja mõistsid selle leekideks. Peagi ootab solvavaid gnostikuid sama saatus. Kirik haakus riigiga 4. sajandil eKr ja tõeline gnoos saadeti pagendusse. Lihtsalt üks hea põhjus hoida religioon poliitikast eemal!

    Kuidas see gnosti pärand pärast vanade gnostikute koolide lõppu ellu jäi? Millist pärandit nad meie tsivilisatsioonile kinkisid?

    Tänu Jumalale, elasid gnostilised kogemused ja väljakutsed üle Rooma kotka lennu. Nagu arvata võis, püsis see vana impeeriumi äärealadel - Süürias, Iraagis, Bulgaarias, Turkestanis ja Bosnias - võimalik, et ka Iirimaal. Isegi mõnda aega Mongoolias ja Hiinas. Leek hoiti elus lugematute sõjaliste kampaaniate, veresaunade ja kuningate, sultanite, pooljumalate, pooljumalate, diktaatorite ja keisrite vägivaldsete konfliktide kaudu. See viidi pärast 7. sajandit islami impeeriumi rüppe hermeetilise filosoofia näol teaduse ja filosoofia inspiratsiooniks - uurides Jumalat Tema teostes ja imedes. Harrani sabiaanid - kes ei olnud moslemid, vaid sabiaanid ja olid Koraani poolt lubatud - on nende roll leegi elus hoidmisel erakordselt tähtis.

    Islami müstika-õigemini gnoosi-ilmumine nn sufide hulka üheksandal ja kümnendal sajandil oli ülitähtis. Maagiat, filosoofiat, teadust, müstikat-lühidalt öeldes, inimkonna arengut-edendasid islamimaailma valgustatud ringkonnad-mängides, tuleb alati märkida, mingit varipoksimängu karmide võimudega, kes hoolisid nii vähe isikliku kogemuse saamiseks jumalikust kuningriigist, nagu seda tegi ka Rooma kirik läänes.

    Niinimetatud katarite hävitamine Lõuna-Prantsusmaal ja Põhja-Itaalias 13. sajandil näitas, kui kaugele olid võimud valmis minema, püüdes hävitada vaimset eksistentsi, mida status quo ei kontrollinud. leiame igal ajastul: nähtamatu vaimse vastuseisu ilmsed jõud, nagu gnostik seda näeb. Gnostikud on olnud maailma valgus ja leiva juuretis. Gnoosita maailm oleks tõesti väga tume koht. Gnostik tervitab Päikest, "nähtavat jumalat". Ta näeb esimest korda koitu - kõigepealt võite öelda, et ülestõusmise aias.

    Mõned teadlased väidavad, et mõiste „gnostik” on liiga problemaatiline, et olla väärtuslik, ja see tuleks asendada millegi muuga. Kas sa nõustud?

    Mõned teadlased väidavad, et mõiste "gnostik" on liiga problemaatiline ja tuleks asendada. No mul on neist kahju. Gnoos ise on selles maailmas alati problemaatiline. Päev, mil see mõne teadlase sõnaraamatusse hubaselt sobib, on päev, mil tal pole enam võimu. Ei, "gnostik" - nagu "kristlane" - sai alguse hüüdnimest ja nagu kõiki selliseid nimesid tuleks pimedas maailmas uhkusega kanda. Jah, määratlemisel on probleeme. Aastal 1966 oli Messinas teadlaste kollokvium, mille eesmärk oli määratleda mõiste „gnostitsism”, kuid see ei suutnud seda terminit maha jätta. Nii et mina, isegi ilma Itaalia päikese eeliseta, ei saa seda selles intervjuus teie heaks teha. Teema võiks täita raamatu. Siiski on veel üks takistus, mida saame järgida. See tähendab, miks seda tuleks määratleda? Definitsioon - nagu loendus - viib kontrollini. Palju parem, kui gnostiline traditsioon kannab vastupanu määratluse ainulaadset kvaliteeti! Pole kahtlust, et seda küsimust on segi ajanud kristlike kirikute tegevus, mis domineerivad läänes mõtlemisel suuremal määral, kui me ehk arvame.

    Kui ma olin näiteks Oxfordi ülikooli tudeng, kulus mul kaua aega, enne kui sain aru, kui tõsised tagajärjed on sellel, et teoloogiakursusi korraldasid peamiselt kirikujuhid. Tuleb tunnistada, et oleks olnud veider, kui neid oleksid juhtinud tööstuskeemikud! Kuid mõte oli selles, et näiteks „gnostitsism” käsitles universaalset kogemust ainult selle kohaloleku või õigeusu kristlikust kirikust pagendamise osas. Selle teologiseerimine eitas oma juurt autentses kogemuses. Kui me ei saa usaldada oma sügavat kõige isiklikumat ja absoluutselt autentset kogemust, siis mida me saame usaldada? Igatahes, ma arvan, et tagantjärele oleks olnud parem uurida kogu gnostilise filosoofia, religiooni jms valdkonda omaette voona, mis läbib-tingimata-kõigi nn suurte religioonidega maailm.

    Üks huvitavaid asju õigeusu kiriku kohta - kui me vaid sekundiks võime näha vastuoluliste organite paljusust laia ühtsusena - on see, et see leiab, et see mahutab lõpuks kõik - kõik, see tähendab, välja arvatud gnoos! Sellega pean ma silmas seda, et Esimese maailmasõja ajaks võeti Inglismaa kirik Darwini enam -vähem vastu. Kirikujuhid - mitte kõik, ma tean - asusid majutama Hitleri, Stalini ja Mussolini juures ning - olgem ausad - Kirik on maailmaga rahu teinud. Gnostilised tüübid ei leia end maailma suhtes sellises mugavas asendis, nagu see on.

    Paljud inimesed, kes on teel gnoosini, kes võib -olla seda ei mõista, leiavad end Jumala armastusest ja jumalakartusest - ning hirmust enda ja teiste ees - raiskamas aastaid väga ebarahuldavatel Kiriku koosviibimistel, mis - Jumalalt - nõua nende ohverdamist ja truudust. Olen alati avastanud, et enesest loobumist kuulutasid kõige isekamad rühmitused.

    Aga kui asja juurde tagasi pöörduda, siis mis muu taltsakas sõna võiks asendada sõnade Gnostic, Gnosis räsitud hiilguse ja räsitud leiva - isegi selle teadlaste sõna „gnosticism”? Müstika on liiga udune. Magick on bowdlerised ja Disneyfied. Vaimsus - noh! Varem oli sellel tähendus, nüüd tähendab see kõike ja ilmselt mitte midagi. On vaid aja küsimus, millal autotootjad pakuvad välja teie vaimsetele vajadustele vastava auto! Ma tõesti ei tea, mida inimesed mõtlevad, kui nad räägivad „vaimsusest”. See on nii ebamäärane, et on kasulik igale pseudo-religioossele šarlatanile ja ahnele poliitikule maailmas! Kui ütlete "gnostik", peate seda alati selgitama. Ja kui sa seda teed, on inimesed alati lummatud, kas nad tunnistavad seda või mitte! Nii et see on meil olemas ja me peame sellest maksimumi võtma. Gnosis tähendab teadmisi. Saage kätte?

    Mida arvate praegustest katsetest gnostitsismi taaselustada? Mis väärtus neil on?

    Te küsite hiljutiste katsete kohta gnostitsismi taaselustada. See on keeruline küsimus minusugustele, kes eelistavad autentseid kogemusi, millele on lisatud tõeline ajalugu. See on minu õpetlane ja antikvaar. Minu tee pole teie tee.

    Ma ei usu, et „gnostitsismi” - see sõna viitab tõesti gnostilistele rühmitustele, kes kristliku kiriku teadaoleva elu esimese viie sajandi jooksul sattusid konflikti kristlike õigeusu võimudega - saab või tuleb „taaselustada”. Patsient pole surnud - kuigi maailm võib olla. "Surnud pole elus," ütleb gnostiline evangeelium, "ja elavad ei sure." See on minu isiklik lemmik paljude suurepäraste gnostiliste loogiate seas. Surnud pole elus ja elavad ei sure. Kui tõsi.

    Pealegi on mitu suurt autentset gnostilist voolu endiselt tugev - kuigi vähemalt ühte neist taga kiusatakse tõsiselt. Põhja -Iraagi, Lääne -Iraani, Gruusia Armeenia jeziididel - see tähendab Taga -Kaukaasia Kurdestanil - on kõige uskumatult inspireerivam traditsioon. Sellega pole kogu maailmas midagi võrrelda. See on omaette klass. Võimul olevad isikud on jesidisid julmalt taga kiusanud, sest neid ei peeta määratluse kohaselt „raamatuinimesteks” - see sõna on jälle olemas! - Koraanis. Neid on juba ammu süüdistatud kuradi kummardamises, kuid selline julmus on rõhujate seas olnud tavaline, sest Jeesust süüdistati kõik need aastad tagasi kuradi suuvoodrina. See on raamatu vanim trikk ja toimib, sest inimesed kardavad igat tüüpi kurja, välja arvatud nende oma.

    Täna rünnatakse ja tapetakse jeziide Mosulis ja selle ümbruses ning keelatakse politsei kaitse Gruusia Armeenias. See on fakt.

    Teine traditsioon, millele mõtlesin, oli Alam -Iraagi mandalaste pärimus, kes väidavad, et Ristija Johannes on eriline prohvet ja on huvitaval kombel viidanud „Rooma Kristusele”. Mis puutub "gnostikutesse", siis need inimesed on kahtlemata "tõeline asi".

    Kui tegin aastatel 1985-87 telesarja Gnostics, kirjutasime Iraagi saatkonnale Londonis ja nad eitasid igasuguseid teadmisi mandalaste kohta. Olin mures selle pärast, et nad olid hävitatud Iraagi viimase viletsa režiimi ajal, kuid oma rõõmuks märgin nüüd, et nad on ellu jäänud - kuigi peavad end õigustama, olles ümbritsetud erinevatest islami traditsioonidest. Ma arvan, et nad kuuluvad koraanis sabialaste hulka ja on seetõttu kaitstud. Imelisi jeziide on seevastu 1300 aastat taga kiusatud ja neil puudub selline kaitse.

    Sõltumatu Kurdistan pakuks neile ainulaadsetele ja imetlusväärsetele inimestele tõenäoliselt tulevikku, mis muidu võib olla ohus. See oleks väga hea, kui Iraagi praegusest segadusest välja tuleks. Suurriigid on Lähis -Idat pärast Rooma impeeriumi langemist sassi ajanud, seega võib õigustatult küsida, kas hullumeelne ja halb mäng haavatavate vara jagamiseks lõpeb meie eluajal. Peame lootma, uskuma ja armastama. Säästke armastust jeziidide vastu - kuigi enamik inimesi pole neist ilmselt kunagi kuulnud.

    Teie küsimusele vastamiseks oleks see hea viis hoolitseda gnostilise traditsiooni eest - ma peaksin ütlema, et maailma autasustatud ja maailma orjastatud inimese autentse vaimu traditsioon. Armastus raha vastu on kogu kurja juur. Gnoosi taaselustamise viis tuleb Gnosisel taaselustada.

    Miks on inimesed tänapäeval gnostilismist nii huvitatud?

    Ma arvan, et inimesi huvitab tänapäeval gnostika, sest meie kultuuri keskmes on selgelt vaimne vaakum. Teadus ja masstootmine on tassi väliskülje heaks palju ära teinud, kuid sisemus on tühi ja seda ei saa rahuldada narkootikumide, seksi ja rock ’n’ rolliga. Lubatud vabanemine on lühike rõõm, millele järgneb kiire langus. Grace vaatab eemale ja ohver peab õnne korral vaatama enda sisse.

    Isegi riikides, mis pole suurettevõtetest nii küllastunud kui meil-kus pesumasinad, keskküte ning isiklikud stereosüsteemid ja arvutid võivad olla väga teretulnud-, on nüüd hästi sõnastatud kaebus, et kogu raha ja „lubadus vabadus ja vabadus kõigile ”on suur oht.

    Oht on südameelule ja õrnale, nähtamatule elule - tuhandele lingile Jumalaga -, mis on lugematuid ohte ja puudusi silmas pidades inimesi sajandeid elus hoidnud. Ma ei tahaks siin romantikat teha, kuid tuleb küsida: „Kes vajab kõige rohkem abi?” Ida või lääs? On selge, et mõlemad kannatavad vaesuse all - materiaalne vaimsus ja vaimne vaesus - ning loomulikult on Läänes palju materiaalset vaesust ja idas kahtlemata vaimset vaesust. Aga kas me ei saa üksteist aidata? Ja aitame seeläbi iseennast? Aga kuidas me seda teeme?

    Jeesus pakub vihje: "Kõigepealt puhastage tassi sisemus." Kas puhastada? me võime nutta - enamik meist isegi ei tea, et see seal on! Kus see "tassi sees" on? Kus on see taevariik (kuningriik, pange tähele, mitte demokraatia!), Mis peaks olema meie lähedal ja meie sees? Noh, eeskuju ja kompromissitu pühendumine vaimsele reaalsusele on nii tugev ja võimas jõgi, mis voolab läbi gnostilise traditsiooni, et oleks erakordne, kui meie kondikuiv maailm ei sooviks oma elustavatesse vetesse sukelduda!

    Seni, kuni me end ära ei sorteeri, saame eksportida ainult oma segadust.

    Kas saaksite natuke öelda Lääne esoteeriliste traditsioonide kohta tervikuna? Milline on nende olukord täna? Mida nad peavad meie tsivilisatsiooni panustama?

    Olete palunud mul rääkida natuke Lääne esoteerilistest traditsioonidest tervikuna ja sellest, mida need võivad meie tsivilisatsioonile kaasa aidata. Selle küsimuse teine ​​osa on lihtne. Nad peavad panustama tsivilisatsiooni. Mis on tsivilisatsioon? See pole ilmselgelt võim ja võim või võime sundida muutuma. Vastasel juhul peame hindama Attila Huni ja Chingiz Khani tsivilisatsiooni juhtideks! Tsivilisatsioon taandub tõepoolest paljude inimeste võimele elada linnas, end organiseerida ja üksteisega läbi saada ilma kaosesse sattumata. Seda, mis edendab tiheda taru elu, võib kirjeldada kui tsiviliseerivat mõju. Tsivilisatsioon ei ole siis tõe otsustaja, vaid see, mis toimib hästi. Kuid targad mehed ja naised on kaldunud - vastuollu - vanale veendumusele, et miski ei toimi nii hästi kui tõde ja et mädanenud oks, mis on korruptsioonist mädanenud, ei toeta ennast isegi väga kaua - hoolimata sellest koormast tsivilisatsioonist. Tõde on hea.

    Kui ma mõtlen lääne tsivilisatsioonile kogu selle võimete ja sotsiaalse staatuse ebavõrdsusega, selle mitmesuguste rassiliste ja religioossete tüüpidega, pulseeriva inimeksistentsi tihedusega, haavatavusega loodusjõudude, haiguste, meeleheite, hüsteeria, valeootuse, igavuse ja nii edasi, ma ei saa mõelda, et sellised organisatsioonid nagu vabamüürlus ja diskreetne isikliku arengu ühiskond on olulised. Kuigi korrumpeerivate jõudude eesmärk on alati töötada rümba sees, peavad tervendavad ained töötama ka inimese taru kangas - mitte hirmsa saladuses, vaid tagasihoidlikkuse ja armastusega, mis kahtlustab kuulsust, tühisust ja sotsiaalset tähelepanu. Jahe tuul töötab nähtamatult hästi. See on igavene tarkus. Ma arvan, et parimad müürsepatraditsioonid on tohutult kaasa aidanud sallivuse ja tõkkeid murdva sotsiaalse idealismi mõistmisele. Aeg -ajalt leiame isegi vaimse ülevaate mõnest kõige kangekaelsemast vaimsest materjalist!

    Mida iganes head mehed ja naised selle lõbusa idioodiga, keda nimetatakse meheks, saavutada püüavad, on siiras hõivatud mesilane alati meie bioloogilise ja moraalse pärandi vastu. See pärand on kindlasti piisavalt tume, et panna tugevad mehed ja naised nutma ning anda piisavalt põhjust meeleheiteks või varjuda küünilisse stoilisusesse, mida Gore Vidal näiteks sellise maitse ja klassiga esitab.

    Kaasaegsete roosiristide ühiskondade kohta on palju öelda selle kohta, et nad tutvustasid inimestele kujutlusvõimelise vaimse arengu maailma. Paljud leiavad ülevaate näiteks teosoofia, Thelema ja antroposoofia maailmast. See kõik on nii hästi kui võimalik, kuid inimühiskond võib olla söövitav - isegi hävitav.

    Inimesed pole tõesti väga toredad - kui nad pole üksteisesse mingisuguses armastuses - ja isegi siis ... noh! Lahutusmäärad koos kõigi nende kurbade juttudega ahastusest ja ahnusest annavad tunnistust entusiasmile ja lotovõidule rajatud vande haprusest. Psalmist oli lihtsalt realistlik, kui ta lausus sõnad: „Ükski pole õige. Ei, mitte ühtki. ” Rühmadesse kaasamine võib loova ja jumaliku vaimu lämmatada. Kuid üksindus võib olla raske ja üksindus on, nagu Jimi Hendrix laulis, "lohistamine". Võib -olla peame mingil kohandatud viisil taaselustama kloostri kontseptsiooni - mitte, ma tohin rõhutada, seda kurba alternatiivi - kommuuni. Hipid olid puusad kõigele peale omaenda rikutuse. Peter Coyote ja Diggers ütleksid mulle kahtlemata, et ma pole kunagi näinud tõelisi hipisid. Tal oleks õigus. Võib -olla olin mina üks neist - ja kui tihti me ennast näeme?

    Ma arvan, et kui inimene paneb oma käe Jumala kätte - nii palju kui me temast teame -, leiab ta inimese elus juhiseid, kohtudes igasuguste rühmituste ja inimestega. Ükski viis ei tööta kõigi inimeste jaoks ega kõigil juhtudel. Nii peabki olema. Need, kes vajavad absoluutset kindlust, on valmis uskuma kõike. Üks on alati kohal, kui seda ei nähta.

    Kogemus näitab, et inimkonna kosmilises elus on palju varjatud sooni ja mul on hea meel - ja mul on põhjust rõõmustada - nende olemasolust. Gnosis is, as I said earlier, a gift. One has to be in the right place to receive it. No organisation can do that for anyone. The Spirit bloweth where it listeth. Heed the Spirit above all – and keep the powder dry!

    Could you talk a little bit about your own background, how you came to be interested in this area, and what meaning it has for you personally?

    You ask about my background. I am an Englishman born in Birmingham – the English Midlands – in 1960, who grew up to believe that something was seriously ‘out of kilter’ in my own dear country and in the world at large. This was something I found in myself as I grew older and travelled about the busy world. I had no special financial or educational advantages, but my father – a railwayman by choice in his later years – said “Seek and ye shall find.” I loved the past and had great respect for the ancients. I was always suspicious of words like ‘modern’ and ‘new’. No one knows the future and if, as someone once said, “the future is a poor place to store our dreams,” then I should say that a dream stored is a dream over. King Arthur will sleep so long as we do.

    I cannot remember when I first became interested in the authentic tradition of spiritual life. It seems to have always been with me. I suppose studying the Gnostics at Oxford in the late 70s made me realise that I was not alone, but there were always shadows and intimations of gnosis in books, films – especially old films (the new stuff is generally too cocksure, superficial and loud to have anything to say worth hearing) – and in music.

    I have often tried to ‘get away’ from Gnosis, rather like Jonah sailing to sea to avoid Nineveh, but I keep coming back to port, whether I like it or not. Often, I don’t like it at all. I’ve spent a fair amount of time in the cold belly of the whale. The world, however, needs this insight, even if for me it now seems an old story. Somehow, it comes alive afresh again with each telling. And I discover so many new aspects to it, each time I willingly return to its study. It makes us wise and makes fools of us. Gnosis means creation because we do what we know. Creation is the fiery dragon whose scolding breath burns away the void and leaves the golden tree. We pick its fruit and create nothing.

    I was lucky (by modern standards) to have both parents and that both parents believed in the individual and believed in the mystery and magick of life, and that they were plain speaking, virtuous and down to earth as well as being receptive to higher influence. That was a gift too. Come to think of it – it’s all been a gift. I’ve done little to deserve such a theatre of sorrow and joy! There’s so much more to do and life is really both too long and too short. We’re here and we’d better make the best of it. Long may She reign over us.

    Could you tell us about your recent books, The Golden Builders and Gnostic Philosophy? What are they about?

    My books The Golden Builders ja Gnostic Philosophy took me ten years to write and were continuations of a work begun in 1986 when I wrote my first book, The Gnostics, at the age of 25. You could say that the new books are the considered works of research and experience – an attempt to bring readers of the first book into deeper acquaintance with the extraordinary Gnostic tradition. I was very aware that some terrible books have appeared in the last 20 years which have exploited the whole subject area and confused people with a lot of journalistic twaddle and conspiracy tales. Some have inspired a recent best-selling novel that suggested Leonardo Da Vinci worked with a code that could be understood by an idiot demented by marijuana.

    I wanted to put the record straight. The truth is stranger than fiction and a good deal more interesting. The trouble with fiction is that you can’t live on it you always want more. Perhaps if you wanted to define the Truth, you might – with tongue in cheek – call it NON FICTION. There is NON FICTION in magick, Gnosis, mysticism and spiritual understanding – but then, I suppose, your readers know this already, or they would not be suffering this interview with a distant star..


    The Lost Pillars of Enoch, by Tobias Churton

    Although I was excited to dive into The Lost Pillars of Enoch: When Science & Religion Were One by Tobias Churton, I will also admit to feeling slightly intimidated by the subject matter. Religious history is interesting to me, but this book was denser than my usual reading for review fare and certainly not my area of expertise. It is, however, the author’s area of expertise, and he skillfully presented an enormous amount of information in these 325 pages.

    Tobias Churton, a British scholar, author, and lecturer at Exeter University, has authored an impressive number of books regarding history and esoteric belief systems including Rosicrucianism, Freemasonry, and Gnosticism, as well as biographies of those involved in these studies and systems, including several biographies of Aleister Crowley, and at least two titles that are now on my wish-list (Occult Paris: The Lost Magic of the Belle Epoque ja The Spiritual Meaning of the Sixties). The more pages I turned, the more comfortable I became with the idea that I would indeed be able to understand the imposing subject matter at hand and the main premise of the book: the idea that once upon a time science and religion were one.

    Our journey begins in antiquity with an explanation of how information was carved into pillars (stele) as a way of record keeping. One example given was Herodotus’ (ca. 484-425 BCE) account of conqueror Sesostris’s pillars that included this passage:

    “When those that he met were valiant men and strove hard for freedom, he set up pillars in their land whereon the inscription showed his own name and his country’s, and how he had overcome them with his own power but when the cities had made no resistance and had been easily taken, then he put an inscription on the pillars even as he had done where the nations were brave but he drew on them the privy parts of a woman, wishing to show clearly that the people were cowardly.” 1

    This passage seemed to present much more than just an example of how history was recorded, and it is an example of how far back we can trace certain mindsets and attitudes as well.

    Of the many pillars carved, inscribed, and painted to preserve history, the pillars in question — the pillars of Enoch — were supposedly carved with information so important to our survival that it was inscribed upon pillars made of brick and marble because these would survive should the world be destroyed by flood or by fire.

    The book is divided into three parts and moves quickly through a compact history of religion, which then proceeds into part two, the bulk of the book, which deals with Hermetic philosophy. Being very interested in Hermeticism, I found this entire section highly illuminating. And although this section covers an extensive history of “believers” and supporters of both science and Hermeticism, from the Medici family, Copernicus, Giordano Bruno, to famed court magician John Dee, and even on to Aleister Crowley in the relatively recent past, the thing that stood out to me the most was what the belief they all had in common. This belief is basically that something has gone wrong, in that we have lost touch with something our species once knew and understood. This results in an idea that we have to look to the past in order to move forward into a better future.

    The passages on Isaac Newton were particularly eye-opening for me, especially considering the premise of the book (that these pillars were inscribed to withstand flood and fire) and the discovery that Newton’s notes (millions of words sold at auction in 1936, now in the process of being revealed by The Newton Project, Canada) suggest a diluvium ignis, or deluge of fire, in 2060. 2 I found myself certainly hoping that Newton was not a prophet.

    Churton touches on the current popular archaeology portrayed on websites and documentary television and how there seems to be a basic spin from the explosion of alternative life theories associated with the 1960s, along with millions of adherents that find today’s science to be less friendly and more likely to be prone to government manipulation, politicization, and to being bought and sold.

    One of Churton’s proposals that I found to be quite profound is the idea that although we have been taught over and over, that the “ascent” of man is a progressive, generally upward affair, perhaps man has devolved and may yet evolve from a state that is now latent, or partially accessible within us. I find that thought very refreshing in the light of so much current talk within spiritual communities of “ascension” – an idea that does not seem congruent with so much societal behavior today. Part Three of the book is titled Paradise Regained? and the author once again makes some very thoughtful statements about our future as human beings and why the thoughts and ideas presented in esotericism are important to how we navigate it.

    Overall, I enjoyed The Lost Pillars of Enoch very much. The author presented a large amount of historical information in a balanced and insightful way, along with an occasional dose of humor that lightened the otherwise heavy subject matter. I would recommend this book to anyone interested in esoteric history and hermeticism. I’ve gained insight into how many of our current day ideas about spirituality, prophecy, and science have developed over time, and I’m encouraged that many of the myths we hold dear still have an important message for us.

    Cindie Chavez, “The Love & Magic Coach”, is a certified life and relationship coach as well as an author, speaker, and teacher. She has a reputation for bringing astounding clarity and having a wicked sense of intuition. She has a widely diverse range of other proficiencies and interests including astrology, kabbalah, tarot, magic, and spirituality. She also loves painting, knitting, gaming, and enjoying belly laughs with her husband and family.


    Are you an author?

    This definitive biography of Aleister Crowley (1875–1947), the most notorious and controversial spiritual figure of the 20th century, brings together a life of world-shaking ‘magick’, sexual and psychological experimentation at the outer limits, world-record-beating mountaineering and startling prophetic power – as well as poetry, adventure, espionage, wisdom, excess, and intellectual brilliance. The book reveals the man behind the appalling reputation, demolishing a century of scandalmongering that persuaded the world that Crowley was a black magician, a traitor and a sexual wastrel, addicted to drugs and antisocial posing, rather than the mind-blowing truth that Crowley was a genius as significant as Jung, Freud or Einstein.

    Churton has enjoyed the full co-operation of the world’s Crowley scholars to ensure the accuracy and plausibility of his riveting narrative. The author has also been in contact with Crowley’s grandson, who has vouchsafed rare, previously untold accounts of family relationships. The result is an intimate portrait that has never before been shown, and one that has great emotional impact.

    The book contains the first ever complete investigation of Crowley’s astonishing family background – including facts he concealed in his lifetime for fear of social prejudice.

    Tobias Churton also gives us a detailed account of Crowley’s work as a British spy during World War I in Berlin during the early 1930s and during World War II. This information has not been available to any previous biographer.

    Follow Aleister Crowley through his mystical travels in India, which profoundly influenced his magical system as well as the larger occult world

    • Shares excerpts from Crowley’s unpublished diaries and details his travels in India, Burma, and Sri Lanka from 1901 to 1906

    • Reveals how Crowley incorporated what he learned in India--jnana yoga, Vedantist, Tantric, and Buddhist philosophy--into his own school of Magick

    • Explores the world of Theosophy, yogis, Hindu traditions, and the first Buddhist sangha to the West as well as the first pioneering expeditions to K2 and Kangchenjunga in 1901 and 1905

    Early in life, Aleister Crowley’s dissociation from fundamentalist Christianity led him toward esoteric and magical spirituality. In 1901, he made the first of three voyages to the Indian subcontinent, searching for deeper knowledge and experience. His religious and magical system, Thelema, shows clear influence of his thorough experimental absorption in Indian mystical practices.

    Sharing excerpts from Crowley’s unpublished diaries, Tobias Churton tells the true story of Crowley’s adventures in India from 1901 to 1906, culminating in his first experience of the supreme trance of jnana (“gnostic”) yoga, Samadhi: divine union. Churton shows how Vedantist and Advaitist philosophies, Hindu religious practices, yoga, and Mahayana and Theravada Buddhism informed Crowley’s spiritual system and reveals how he built on Madame Blavatsky and Henry Steel Olcott’s prior work in India. Churton illuminates links between these beliefs and ancient Gnostic systems and shows how they informed the O.T.O. system through Franz Hartmann and Theodor Reuss.

    Churton explores Crowley’s early breakthrough in consciousness research with a Dhyana trance in Sri Lanka, becoming a devotee of Shiva and Bhavani, fierce avatar of the goddess Parvati. Recounting Crowley’s travels to the temples of Madurai, Anuradhapura, and Benares, Churton looks at the gurus of yoga and astrology Crowley met, while revealing his adventures with British architect, Edward Thornton. Churton also details Crowley’s mountaineering feats in India, including the record-breaking attempt on Chogo Ri (K2) in 1902 and the Kangchenjunga disaster of 1905.

    Revealing how Crowley incorporated what he learned in India into his own school of Magick, including an extensive look at his theory of correspondences, the symbology of 777, and the Thelemic synthesis, Churton sheds light on one of the most profoundly mystical periods in Crowley’s life as well as how it influenced the larger occult world.

    Explores the unified science-religion of early humanity and the impact of Hermetic philosophy on religion and spirituality

    • Investigates the Jewish and Egyptian origins of Josephus’s famous story that Seth’s descendants inscribed knowledge on two pillars to save it from global catastrophe

    • Reveals how this original knowledge has influenced civilization through Hermetic, Gnostic, Kabbalistic, Masonic, Hindu, and Islamic mystical knowledge

    • Examines how “Enoch’s Pillars” relate to the origins of Hermeticism, Freemasonry, Newtonian science, William Blake, and Theosophy

    Esoteric tradition has long maintained that at the dawn of human civilization there existed a unified science-religion, a spiritual grasp of the universe and our place in it. The biblical Enoch--also known as Hermes Trismegistus, Thoth, or Idris--was seen as the guardian of this sacred knowledge, which was inscribed on pillars known as Enoch’s or Seth’s pillars.

    Examining the idea of the lost pillars of pure knowledge, the sacred science behind Hermetic philosophy, Tobias Churton investigates the controversial Jewish and Egyptian origins of Josephus’s famous story that Seth’s descendants inscribed knowledge on two pillars to save it from global catastrophe. He traces the fragments of this sacred knowledge as it descended through the ages into initiated circles, influencing civilization through Hermetic, Gnostic, Kabbalistic, Masonic, Hindu, and Islamic mystical knowledge. He follows the path of the pillars’ fragments through Egyptian alchemy and the Gnostic Sethites, the Kabbalah, and medieval mystic Ramon Llull. He explores the arrival of the Hermetic manuscripts in Renaissance Florence, the philosophy of Copernicus, Pico della Mirandola, Giordano Bruno, and the origins of Freemasonry, including the “revival” of Enoch in Masonry’s Scottish Rite. He reveals the centrality of primal knowledge to Isaac Newton, William Stukeley, John Dee, and William Blake, resurfacing as the tradition of Martinism, Theosophy, and Thelema. Churton also unravels what Josephus meant when he asserted one Sethite pillar still stood in the “Seiriadic” land: land of Sirius worshippers.

    Showing how the lost pillars stand as a twenty-first century symbol for reattaining our heritage, Churton ultimately reveals how the esoteric strands of all religions unite in a gnosis that could offer a basis for reuniting religion and science.

    • Reveals Crowley’s sex magick relations in London and his contacts with important figures, including Dion Fortune, Gerald Gardner, Jack Parsons, Dylan Thomas, and black equality activist Nancy Cunard

    • Explores Crowley’s nick-of-time escape from the Nazi takeover in Germany and offers extensive confirmation of Crowley’s work for British intelligence

    • Examines the development of Crowley’s later publications and his articles in reaction to the Nazi Gestapo actively persecuting his followers in Germany

    After an extraordinary life of magical workings, occult fame, and artistic pursuits around the globe, Aleister Crowley was forced to spend the last fifteen years of his life in his native England, nearly penniless. Much less examined than his early years, this final period of the Beast’s life was just as filled with sex magick, espionage, romance, transatlantic conflict, and extreme behavior.

    Drawing on previously unpublished diaries and letters, Tobias Churton provides the first detailed treatment of the final years of Crowley’s life, from 1932 to 1947. He opens with Crowley’s nick-of-time escape from the Nazi takeover in Germany and his return home to England, flat broke. Churton offers extensive confirmation of Crowley’s work as a secret operative for MI5 and explores how Crowley saw World War II as the turning point for the “New Aeon.” He examines Crowley’s notorious 1934 London trial, which resulted in his bankruptcy, and shares inside stories of Crowley’s relations with Californian O.T.O. followers, including rocket-fuel specialist Jack Parsons, and his attempt to take over H. Spencer Lewis’s Rosicrucian Order. The author reveals Crowley’s sex magick relations in London and his contacts with spiritual leaders of the time, including Dion Fortune and Wicca founder Gerald Gardner. He examines Crowley’s dealings with artists such as Dylan Thomas, Alfred Hitchcock, Augustus John, Peter Warlock, and Peter Brooks and dispels the accusations that Crowley was racist, exploring his work with lifelong friend, black equality activist Nancy Cunard.

    Churton also examines the development of Crowley’s later publications such as Magick without Tears as well as his articles in reaction to the Nazi Gestapo who was actively persecuting his remaining followers in Germany. Presenting an intimate and compelling study of Crowley in middle and old age, Churton shows how the Beast still wields a wand-like power to delight and astonish.

    An extensive examination of the history of gnosticism and how its philosophy has influenced the Western esoteric tradition

    • Explains how the Gnostic understanding of self-realization is embodied in the esoteric traditions of the Rosicrucians and Freemasons

    • Explores how gnosticism continues to influence contemporary spirituality

    • Shows gnosticism to be a philosophical key that helps spiritual seekers "remember" their higher selves

    Gnosticism was a contemporary of early Christianity, and its demise can be traced to Christianity's efforts to silence its teachings. The Gnostic message, however, was not destroyed but simply went underground. Starting with the first emergence of Gnosticism, the author shows how its influence extended from the teachings of neo-Platonists and the magical traditions of the Middle Ages to the beliefs and ideas of the Sufis, Jacob Böhme, Carl Jung, Rudolf Steiner, and the Rosicrucians and Freemasons. In the language of spiritual freemasonry, gnosis is the rejected stone necessary for the completion of the Temple, a Temple of a new cosmic understanding that today's heirs to Gnosticism continue to strive to create.

    The Gnostics believed that the universe embodies a ceaseless contest between opposing principles. Terrestrial life exhibits the struggle between good and evil, life and death, beauty and ugliness, and enlightenment and ignorance: gnosis ja agnosis. The very nature of physical space and time are obstacles to humanity's ability to remember its divine origins and recover its original unity with God. Thus the preeminent gnostic secret is that we are God in potential and the purpose of bona fide gnostic teaching is to return us to our godlike nature.

    Tobias Churton is a filmmaker and the founding editor of the magazine Vabamüürlus Täna. He studied theology at Oxford University and created the award-winning documentary series and accompanying book The Gnostics, as well as several other films on Christian doctrine, mysticism, and magical folklore. He lives in England.

    An exploration of Crowley’s relationship with the United States

    • Details Crowley’s travels, passions, literary and artistic endeavors, sex magick, and psychedelic experimentation

    • Investigates Crowley’s undercover intelligence adventures that actively promoted U.S. involvement in WWI

    • Includes an abundance of previously unpublished letters and diaries

    Occultist, magician, poet, painter, and writer Aleister Crowley’s three sojourns in America sealed both his notoriety and his lasting influence. Using previously unpublished diaries and letters, Tobias Churton traces Crowley’s extensive travels through America and his quest to implant a new magical and spiritual consciousness in the United States, while working to undermine Germany’s propaganda campaign to keep the United States out of World War I.


    The Missing Family of Jesus – by Tobias Churton

    An Inconvenient Truth – How the Church erased Jesus’s brothers and sisters from history

    –by Tobias Churton

    Published in The Watkins Review, Issue 26, Spring 2011

    Some time ago, I sat down with my family to watch the movie version of Dan Brown’s Da Vinci kood. After a good dose of Tom Hanks’s adventures as symbol sleuth Robert Langdon, I began asking myself the question, ‘Why are people so involved in this story?’ I concluded that the root of the fascination lies in a single straightforward question: Whatever happened to Jesus’s family?

    It occurred to me that such a question might serve as the launching-pad for a book-length investigation. Fortunately, Michael Mann at Watkins Publishing shared this opinion and The Missing Family of Jesus was born.

    We’ve all seen paintings of ‘The Holy Family’. It’s a pretty nuclear affair. We might see Joseph leading a donkey on which Mary sits, holding the baby Jesus. Otherwise, we might see Mother Mary and baby Jesus – but no daddy at all.

    Families just weren’t like that in those days.

    Even the canonical gospels give us some hints. Mark 6,v.3 tells us that Jesus (Yeshua or ‘Joshua’) had brothers: James (properly ‘Jacob’), Joses (Joseph), Simon and Juda (called ‘Judas’ in Matthew). But after the establishment of Christianity in the Roman Empire, 300 years later, believers were discouraged from dwelling on questions like: ‘Whatever happened to Jesus’s Family?’ Even today, in Catholic encyclopaedias of the Saints, ‘Saint James the Just’ – universally regarded as Jesus’s brother by the earliest Church Fathers – is called the ‘son of Alphaeus’, deliberately obscuring any theologically compromising family relationship.

    The Jesus of the Church jumps out as an ‘only child’ from the pages of dogma. He is God’s ‘only begotten son’. This is a theological point, but we know now that Jesus was a part of history, and like everyone else, he came from a family. Indeed, his family was important to his work. The first ‘bishop’ of the ‘Church’ in Jerusalem after the Crucifixion was James the Righteous (‘Zaddik’), brother of Jesus. James continued his more famous brother’s hostility to the governing priests, scribes and pharisees. According to Eusebius, they had James clubbed to death in AD 62. Brother James was succeeded as second ‘bishop’ of Jerusalem by Jesus’s cousin, Symeon, son of Klopa. According to Hegesippus, Symeon, though a man of exceptional age, was also martyred, like his kinsman James, in AD 106 or 107. Furthermore, according to Church historian Eusebius, the grandsons of Jesus’s brother Judas survived until the reign of the Emperor Trajan (AD 98-117) when they were interrogated on grounds of being of the House of David, and therefore politically suspect.

    The earliest ‘Church’ in Jerusalem was to a significant extent, a family affair. Like all families, there would have been problems. Jesus did not need children of his own his family provided man (and woman) power.

    Why are these facts so little known? Why for so many people is Jesus an ‘unreal’ character? The answer is simple. The Roman Church did not want a ‘real’ character. The Roman Church wanted a super-real character, preferably with no character at all, as we understand the term. By the late fourth century, the Jewish Christians, who followed the old tradition first established in Jerusalem (and who were nicknamed ‘the Poor’), were regarded as ketserid – outside of the care of ‘the Church’. The Roman Church had effectively usurped the Family and become self-appointed executors of Jesus’s Will and Testament. How could they do this? After Emperor Constantine gave ‘Christianity’ imperial sanction, the Roman Church had the power and might and muscle of the state of Rome behind it.

    The Missing Family Of Jesus constitutes the first systematic, historical investigation into kõik of the evidence surrounding the questions ‘Who belonged to Jesus’s family?’ ‘What do we know about their relationships to one another?’ ‘What happened to Jesus’s Family?’

    What do we have to go on? There is some historical evidence, disparate, sometimes obscure, but sufficient to build a picture of reasonable probability, without recourse to wild speculation. There is legendary material, of which much has been made for conspiracy-style narratives. This material is examined rationally. The Missing Family of Jesus scrutinizes the historical basis, such as it is, for the ‘Holy Blood Holy Grail’ narrative. Good history is at last liberated from storytelling.

    The book includes in its sweep a thorough search into what orthodox authorities have called ‘apocryphal material’, accounts not included in the official canon of the Churches, but from an historical perspective, of value. For example, in several apocryphal gospels, the figures of James the Righteous and of a possible twin (‘Didymos’ or ‘Thomas’) brother, called Judas, are given special – and fascinating – prominence. James and Judas/ Thomas were important to some Jewish Christians living in Syria in the 2 nd and 3 rd centuries. We cannot dismiss evidence simply because the Churches do not like it. The shortcomings of evidence are highlighted.

    We also possess an abundance of historical and archaeological knowledge which helps us to establish real conditions and real possibilities as regards social and political conditions relevant to the story.

    It must be the case that behind both the historical and the legendary evidence, there exists a missing, truthful picture of the family of Jesus. The task of the book has been to establish as much of that truth as is historically possible within the bounds of reasonable probability.

    I am delighted to announce that the project has succeeded in bringing our picture of Jesus back home, for while I suspected at the start that such an examination might help us to get back to Jesus’s historical family, I had no idea that the search would take me directly to the ‘historical Jesus’. This, for me, was an astonishing experience, one in which I must confess I felt a guiding hand from above I can find no other words to describe the experience.

    The final chapter is subtitled ‘The Mystery of Christianity Solved’. I admit this sounds extremely bold, even rash, but I can convey to you in all sobriety that that is precisely what has been achieved. How I came to this momentous conclusion, I shall leave, naturally to the book itself, but I can say this: it is my belief that sooner or later, this book’s conclusion will have to be addressed by the highest religious authorities and, as a US contact has recently informed me, the results should be ‘world-changing’. Well, I don’t know about that, but it might be person-changing, and we can all do with a spiritual wake-up call. It all seems a long way from an evening in watching a filmed novel on TV. But does not the Lord move in mysterious ways?

    For those who like bullet-points, here are some key points explored in The Missing Family of Jesus:


    TOBIAS CHURTON



    "Tobias Churton is the perfect candidate to explore Gnosticism with an insightful gaze and a solid grip on history. In 1987 he was involved in the acclaimed British Channel Four series The Gnostics and wrote the companion volume. Many of us interested in Gnosticism were first exposed to the Gnostic tradition through these early works.

    Churton breaks out of the Christian ghetto mentality and explores Gnosticism as a wider phenomenon meandering through history. His depth of coverage is impressive, from early Vedic and Zoroastrian traditions through Judaism, Christianity and medieval sects, to modern neo-Gnostics, including the infamous Aleister Crowley. He offers an excellent summary of various Gnostic streams, with lucid commentary and lots of quotes from primary sources.Churton shows his background in Freemasonic history with a superb exploration of the Gnostic elements in Hermeticism and Freemasonry. Churton sees Gnosticism as a playful exploration of the spiritual verities, a praxis (i.e. practical spirituality) based on a direct perception of the spiritual world (gnosis = to know), rather than as a purely speculative form and this is the key to understand his work."

    Churton separates the wheat from the chaff and disposes of unnecessary speculations and fantasy. To get a good handle on what Gnosticism is really all about (and isn’t), a great place to start is with Gnostic Philosophy by Tobias Churton."

    Robert Burns, NEW DAWN magazine

    "For the last 2000 years or more, Gnosticism has been persecuted and wilfully misunderstood by those who prefer to control human freedom. In this magisterial work Churton explores the origins of Gnosticism, its growth and development and along the way setting right not a few myths which have developed. This is not really a book to be read through in one sitting, it is rather a work to be dipped into in order to elucidate some important episode in our history which has hitherto been ignored or misused. The section on Jesus and the relationship of his words with the texts of the Dead Sea Scrolls is particularly important. Churton writes: ‘Had Jesus visited the supposed "Qumran Sect" he would I think have looked at the community, with their hopes for changing the nature of the world from without, with pity.’ Churton bravely seeks to rescue the eighteenth century Illuminati and the later Aleister Crowley from the hell to which they have been consigned by historians. He sees the rise of the radical Illuminati as the consequence of the replacement of pro-masonic and benevolent enlightenment rulers with narrow-minded successors. The exploration of Crowley’s thought is fascinating and, one assumes, seminal."

    Michael Baigent, FREEMASONRY TODAY

    "A wonderful book. I've felt happy since I read it yesterday. The breadth of coverage is great: over 2000 years of Gnostic groups and individuals, among them Cathars, Sufis, Jacob Bohme, Rosicrucians, Freemasons, Carl Jung, and Rudolf Steiner.

    Within each topic, there’s suprising depth of coverage. The coverage of the Sufis is beautiful writing. The coverage of Aleister Crowley is enthusiastic and complex. This is in no way a dry survey. Nevertheless, the writing is backed up with 42 pages of footnotes and a 7 page bibliography. Altogether, many pointers to further reading on Gnosticism. There were some surprises for me about who could be considered Gnostic: for example, the coverage of the Troubadours and, more recently, Jimi Hendrix. Churton is able to define Gnosticism through those he has selected to represent it. It's a long way from Valentinus to Hendrix, to be sure, but Churton quite capably threads together the many individuals and groups he considers Gnostic. In doing so, he moves from history to presence, so that he may, as if he did for me, provide you a vital sense of how Gnosticism may be relevant today for you.

    Gnostic Philosophy may inform and entertain, but, due to the deep care and warmth with which Churton has written it, it may also call to you. This book is a brilliant presentation of why Gnosticism matters."

    Everpresence of Gnosis, by ‘calmly’ May 7, 2005 ***** (Amazon Review)

    "Churton, founding editor of Freemasonry Today, is an authority on the subject and comprehensively chronicles Gnostic History to its earliest origins. What is more, he does this in a highly readable format, his journalistic experience shining through in each chapter. If your curiosity of Western esoterica has been piqued of late, and you're looking to get the low-down on what it is actually all about, there is probably no better place to start."

    The Real McCoy, August 11, 2005 **** by’ BPG’ (Amazon Review)

    "I read every word of this book. First, it is not about some slightly interesting “idea” circulating in the development of Christianity. It’s about gnosis which is the full realization of being. It’s about the ancient and eternal quest for the Meaning of Existence. It's the history of a philosophical search based on the illusion of separation from source that's become entangled over the long years in complex literalism. And it’s made thrillingly clear to a careful reader because it's well understood by its own writer. This one will always have space on my bookshelves, shelves that get smaller as the years pass rather than larger. I seem to be getting very picky as I go along."


    Excerpt

    Not everyone greeted the Invisible Ones with the salivating relish of a yellow journalist in a vulgar Sunday newspaper. Another anonymous writer of 1623 penned a document entitled Recherches sur les Rose-Croix (Researchers into the Rose Cross), now in the Bibliothèque Nationale:

    The Rose Cross is an imaginative invention of a group of persons who use it as their symbol and mark. Besides this it means nothing. They claim that an ancient wisdom has been transmitted from Adam through Seth, Noah and Moses to Solomon, and that this wisdom was revealed by the Arabs to the foreigners in 1413. . . . It has seen been preserved in obscure terms by the alchemists Basilius Valentinus, Theophrastus, Isaac the Hollander, Severinus Danus, Paracelsus, Raymond Lull, Valentin Conrad, and Robert Fludd. . . .
    Their religion is drawn exclusively from Genesis, from the book of Tarkus, ja Psalmid of David, but they approach them with a formal conception to create a semblance that these great personalities wrote only to justify their own belief. In this endeavour they are greatly assisted by their knowledge of the roots of languages.

    Whether the Brethren of the Rose Cross were in fact devil worshippers or, as the author of the above study maintained, “Protestant monks, formerly of the Cistercian order, who live on a rock on the shores of the Danube in an almost inaccessible place,” fraternization with their beliefs or literature incurred dire consequences.
    Three years before the Invisibles were supposed to have floated about Paris, two students of Marburg University in Hessen, Philipp Homagius and Georg Zimmerman, were tried by the university. Homagius was accused of burning all his books except his Rosicrucian works and a magical textbook attributed to “Arbatel.” Homagius was sentenced to “eternal imprisonment” in a frontier fort.
    Meanwhile, the University of Paris condemned all works by, or inspired by, Paracelsus--and that included “Rosicrucian” works as a matter of course.
    In the same year as the Paris scare, “Rosicrucian” defender and mathematician Heinrich Nollius was expelled from the University of Giessen for his professional interests in sacred magic and Hermetic philosophy. Two years later he would try to form a new group “the keepers of the celestial wheel.”
    In 1624, a year after the Paris scare, catholic authorities at the University of Leiden in the Netherlands set up a tribunal to try Rosicrucian writings. The Leiden trials would be followed in Haarlem in 1627 by the trial, torture, and imprisonment of a sometime-pornographic artist, Jan Symonsz van der Beek. According to Susanna Åkerman, the Leiden judges “correctly saw that the Rosicrucian fiction stemmed from Arabic magic, from Hebrew wisdom, and from dangerously subversive Paracelsian themes.”
    That is quite a case for the prosecution. So the Rosicrucian beliefs were a fiction? Why then were people all over northern Europe and elsewhere getting into trouble for paying attention to a fiction? It is not as if they did not have novels in the seventeenth century. They knew the difference between a novel and a serious book. What was it about this fiction that was causing so much trouble?
    Were the Invisibles real, or were they . . . invisible, that is to say, imaginary?
    Who were they? Would one of them stand up and be counted? People were, after all, suffering in their name. Even where it was not physically dangerous, mere rumor of association with the Brothers of the Rose Cross could make life very inconvenient.
    Take the case of (now) world-famous philosopher, René Descartes. According to Adrien Baillet’s biography, Descartes returned to Paris from his travels with the Duke of Bavaria’s army in 1623, only to find the Rosicrucian scare in full force. In fact, Descartes had vainly sought the Brothers of the Rose Cross in the winter of 1619, hoping for help with his internal struggles and obscure mathematical studies. (The Brothers of the Rose Cross had promised a new mathematics.)
    A year later, Descartes had met up with an excellent mathematician, Johann Faulhaber, whose less advanced ideas inspired Descartes to new heights of original genius. Faulhaber had been an early defender of the mysterious Brothers, having responded eagerly to their promise of a reformed science.
    Descartes was unlikely to have swallowed the calumnies about satanic brethren invisibly subverting the capital, but he took seriously the advice given him that he was a potential suspect, having appeared alone, and from Germany--and doubtless being a mathematician and philosopher too. Should he hide? No, he concluded. He made himself visible about town. How, he reasoned, could anyone suspect he was a Brother of the Rose Cross? Had not everyone heard? The infernal brethren were invisible!
    Furthermore, he reasoned, having sport with the credulous inquiries of friends, it was that very invisibility that must have prevented his finding the fraternity in Germany!
    It is good to know the philosopher had a sense of humor there are not many laughs in his Discourse on Method.
    What were people afraid of? Why were even the more enlightened writers, such as Descartes’ mentor Father Marin Mersenne and well-informed commentator Gabriel Naudé, so suspicious? What had the Brothers of the Rose Cross done?

    In order to find out how such a powerfully subversive group of conspirators had come out of nowhere, only to manifest themselves without manifesting themselves, only to be seen in the imagination while remaining distinctly and indistinctly invisible--only to be dismissed as harmless by some, yet perceived by others as a threat to the stability of the whole catholic world (and all in the space between two celestial conjunctions), we need to go back to the beginning of what Simon Studion thought (in 1604) was the end.


    Vaata videot: ΑΓΙΑ ΓΡΑΦΗ - ΚΑΤΑ ΙΩΑΝΝΗ ΕΥΑΓΓΕΛΙΟ AUDIO BIBLE (Mai 2022).


    Kommentaarid:

    1. Wazir

      Kas te pole juhuslikult ekspert?

    2. Meshura

      Vabandust, aga see pole just see, mida ma vajan.

    3. Montie

      Hästi tehtud, milline vajalik fraas ..., helge idee

    4. Mesar

      Sounds it is tempting

    5. Dougrel

      Mulle meeldib!!!!!!!!!

    6. Arvin

      Täitsa õige! Idee on hea, nõustute.



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