This is what are building the structure for

Sacred as spirit AND matter

Surely, the sacred INCLUDES the secular?

for - the word "sacred" - why I prefer this to "spiritual" - John Churchill

for - the word "sacred" - sacred 2.0 - low level of the sacred

for - problem with humanity - lack of understanding of sacred friendship and sacred humanism - John Church

for - sacred perspective - embodied - we have lost - John Churchill

for - spiritual seeking in modernity - initiation - third stage - mind - John Churchill - meaning crisis - spiritual initiation - third stage - mind - John Churchill - initiation - third stage - mind - examples - sacred geometry - sacred mathematics - deeper meditation practices - John Churchill

for - western education - spiritual - inner sacred technologies - lost for 2000 years since the Romans - John Churchill

for - examples of lost sacred practices of the West - Druid - Pythagoreans - Egyptians - Therapeuti - psychedelics - John Churchill

for - cliche - the more things change, the more they remain the same - quote - labour - transforming - to - spiritual - sacred - meaningful - Benjamin Suriano - adjacency - meaninglessness of labour in modernity - sacred - spiritual - reviving spirit of monastics Benjamin Suriano - meaning crisis - John Vervaeke

adjacency - between - the meaninglessness of labour in modernity - Benjamin Suriano - the proposal for revival of labour as spiritual activity -- mitigating the meaning crisis - John Vervaeke - adjacency relationship - In his PhD dissertation, Benjamin Suriano argues that reviving the spirit of Christian monastics of the medieval era could mitigate modernity's meaning crisis.

quote - labour - transforming - to - spiritual - sacred - meaningful - Benjamin Suriano - (see below) - Because the substantial surplus expropriated by the few - allowed them to invest their time into developing a state, military, and cultural apparatus that reproduced their exploitative position of privilege, - the collective consciousness ruling this sociopolitical body tended to comprehend its free citizenship abstractly, - as if a natural given, - with little consciousness of the contribution of the laboring body

Technicians of the Sacred, Third Edition by Jerome Rothenberg

Recommended by Eric Sinclair

for - BEing journey - meditate on two polar images - apply nondual love - can you recognize the sacred? - the shared being of both? - Rupert Spira

BEing journey - meditate on two polar images - apply nondual love - can you recognize the sacred? - the shared being of both? - Rupert Spira

adjacency - between - Rupert Spira's exercise to identify the Common Human Denominator (CHD) of the sacred in both - abused-abuser relationship - adjacency relationship - Rupert's exercise can lead to compassion if we study the abused-abuser relationship deeply and bring it to bear - The coexistence of - the feeling of anger arising from the suffering the abuser causes - the feeling of sadness arising from the suffering the abuser has suffered earlier in life - creates a mixture of feelings in the same person - Also can help to think of the mechanism by which the abused-abuser cycle continually becomes reconstructed and perpetuated in the world

reference - untreated childhood abuse of children - they can grow up to become dictators - such as Putin, Trump and Kim Jong Un - https://hyp.is/LOhh4mqvEe-mU3_0EcDYiQ/acestoohigh.com/2022/03/02/how-vladimir-putins-childhood-is-affecting-us-all/

for - democracy of the sacred - illusion of Maya - poverty mentality

democracy of - the sacred - illusion of Maya - Theoretically, we should all be able to awaken to the sacred, because THAT is what we all are! - And yet, most of us are so deluded that we cannot access that experience - Maya's illusion of separation is so strong - Poverty mentality is so strong

for - everyone is sacred

for - more meaningful lives from connecting to the greater whole of the human species - n other words - experience the sacred

Religious experience (also mystical) emerged as a concept in te 19th century due to the dominant discourse of rationalism in the West.

See William James, but also Rilke who had a religious experience when going to Russia (and probably many others).

Coogan, Michael David, Marc Zvi Brettler, Carol Ann Newsom, and Pheme Perkins, eds. The New Oxford Annotated Bible: New Revised Standard Version with Apocrypha, An Ecumenical Study Bible. Fully Revised Fourth. 1962. Reprint, New York: Oxford University Press, 2010.

Annotations URL: urn:x-pdf:d8e0b658bbb0af5343bfb78eec4546f9

Alternate annotations view: https://jonudell.info/h/facet/?user=chrisaldrich&max=100&exactTagSearch=true&expanded=true&url=urn%3Ax-pdf%3Ad8e0b658bbb0af5343bfb78eec4546f9

• for: money - enabling transaction with strangers, adjacency - money - othering

• adjacency between

  • money
  • othering
  • competition
  • sacred
• adjacency statement
  • in exchange for MY labour, I have access to the fruits of others
  • how much money your can get used how much resource produced by others you can get
  • we accumulate money for ourselves and don't share much with others
  • othering is built into the use of money ,- the artificial scarcity of money puts us all in competition with each other for a scarce resource
  • competition is othering
  • by default, the economic game is about grabbing the most resources for self
  • hence it is facing a direction AWAY from the sacred
  • it intrinsically does not treat all others a equally sacred
  • it promotes an every-person-for themselves attitude

• for: good story - everyone is sacred

• for: treating each other as sacred, recognizing the sacred, quote - not recognizing the sacred

quote: not recognizing the sacred - we've become sadder and meaner because we don't treat each other with the consideration that we deserve

• for: epoche - application - harmonizing radical alterity of the sacred.

• comment

  • this would be an invaluable tool for Deep Humanity analysis

Alter, Robert. The Hebrew Bible: A Translation with Commentary. 1st edition. New York London: W. W. Norton & Company, 2018. https://amzn.to/3QioxiS

Jacob's use of a stone as a massebah wasn't forbidden because it was dedicated to Yahweh.

Massebah for pagan worship: - Exodus 23:24 (https://hypothes.is/a/r3m5QmyDEe6SC8eLYcJE1Q) - Hosea 10:1 (https://hypothes.is/a/4PK2GGyDEe6wZg_r2YpVCA ) - 2 Kings 18:4 - 2 Kings 23:14

Massebah for worship of Yahweh: - Genesis 28:18 Jacob's pillow (https://hypothes.is/a/NF5p8Gx6Ee65Rg_J4tfaMQ)<br /> - Genesis 31:44-45 Jacob and Laban's covenant - Exodus 24:4 - Joshua 24:25-27

Link to https://hypothes.is/a/r3m5QmyDEe6SC8eLYcJE1Q

In neighboring cultures in which both have oral practices relating to massebah, one is not just destroying "sacred stones" to stamp out their religion, but it's also destroying their culture and cultural memory as well as likely their laws and other valuable memories for the function of their society.

View this in light also of the people of Israel keeping their own sacred stones (Hosea 10:1) as well as the destruction of pillars dedicated to Baal in 2 Kings 18:4 and 2 Kings 23:14.

(Link and) Compare this to the British fencing off the land in Australia and thereby destroying Songlines and access to them and the impact this had on Indigenous Australians.

It's also somewhat similar to the colonialization activity of stamping out of Indigenous Americans and First Nations' language in North America, though the decimation of their language wasn't viewed in as reciprocal way as it might be viewed now. (Did colonizers of the time know about the tremendous damage of language destruction, or was it just a power over function?)

Use of massebah for remembrance of a name...

Potentially used for other factors? translation? context?

See also: https://hypothes.is/a/oqgH4mx9Ee68_dMgihgD0A (Rachel's massebah in Genesis 35:19-20)

Use of a standing stone or massebah (pillar) to mark a grave in Genesis 35:19-20.

Certainly could have been other than to simply mark a location and may have been used to mark and remember the knowledge of Rachel as well as the family's experiences with Rachel, a practice which is still commonplace when visiting burial locations.

Relationship to the first two commandments against worshiping other gods and the use of idols?

How does this relate to the standing stone found in the room at Khirbet Qeiyafa from the time of David?

Dates of this text with respect to Khirbet Keiyafa?

they provide a broader definition of sacred/holy texts that extend to books which form the basis of a groups' identity and often involve orthodoxy.

relation to politics, gender identity, cults, etc.

-for: awe, wonder, Deep Humanity, inner transformation, transition, inner/outer transformation, social tipping point, individual tipping point - Awe / wonder (getting in touch with the sacred) is evolutions solution to helping us transition into the unknown - This is in alignment with the essence of the open source Deep Humanity praxis - helping individuals to rediscover the sacred, to transform life back into a living experience of awe and wonder - Deep Humanity's purpose is to rekindle awe so that - we may bring about an individual tipping point, and collectively, - collective tipping point in global society to accelerate the transition out of the polycrisis

...moving from the scared back to the sacred

• the sense of something sacred

• comment

  • Deep Humanity alignment

• Comment
  • the power of the mind can indeed be extended,
  • but without the simultaneous extension of the power of the heart,
    • https://jonudell.info/h/facet/?max=100&expanded=true&user=stopresetgo&exactTagSearch=true&any=Jan%2Bsmuts
  • We will only create destructive technologies with ever greater efficiency
  • that is is why the next major evolutionary transition
  • must involve compassion and the rediscovery of the sacred
  • which this journey of life has blinded us to
  • The next great evolutionary shift must be conscious cultural evolution
    • https://jonudell.info/h/facet/?max=100&expanded=true&user=stopresetgo&exactTagSearch=true&any=Jan%2Bsmuts
  • that is the direction civilization must collectively move
  • if civilization itself is to have a chance of surviving
  • emotional intelligence needs to balance intellectual intelligence

!- sacred : in n every moment - the equanimity of reality - is that all appearances are sacred - of we have the insight of the profundity of this moment, it can translate to all other moments of life

!- Indigenous Wisdom : all living beings are sacred - we are in a time of reckoning

!- inherent worth : each person is sacred !- comment : treating ALL human (and non-human) beings as sacred and not just transactional or instrumental is a key starting point - practice of Deep Humanity

Each human being is born sacred. We each enter the world without pre-conceptions, filters or biases. We certainly do not enter the world with hatred or animosity. As scientist Gerald Edelman once said, we come into an undivided world. There is no division, there is only an experience of nature experiencing herself through a human body, a human form.

This initial embodiment of the sacred is transformed by culture's and introduced by culture's leading agent, our mother. She first introduces us to language and enculturates us into the world of other humans like us. And along the road of life, the diverse environments individual human beings find themselves (ourselves) in can cause us to stray from embodying the sacred as a living principle to the same degree as that first moment of birth.

In this moment of our collective human history, when the project of civilization building reveals a fundamental flaw and we are tasked to undo our impact on the natural world as exponentially quickly as we have damaged it, rekindling awe may be our final saving grace. For we need something extraordinary to turn things around at this point, and that extraordinary is something that has always been inside of each of us.

In the human-created world which now fills us with anguish, reminding each of us that we are sacred, returning to our primordial roots as being incarnations of nature herself, can accelerate system change in the nonlinear way now required.

As neuroscietist Beau Lotto points out, the Anthropocene is creating greater and greater uncertainty and unpredictability, but the one human trait evolution has created to help us deal with this is the sense of awe. See my annotation on Beau Lotto's beautiful TED Talk: How we experience awe and why it matters https://hyp.is/go?url=http%3A%2F%2Fdocdrop.org%2Fvideo%2F17D5SrgBE6g%2F&group=world

In short, the sacred is the antidote to the increase in uncertainty and unpredictability as we enter into the space of the Anthropocene. Awe can be the leverage point to the ultimate leverage point for system change that Donella Meadows pointed out many years ago- it can lead to rapid shift in paradigms, worldviews and value systems needed to shift the system.

Nature (including human nature) is sacred from the smallest to the largest scale and every scale in between

BEing journey that inspires awe, wonder and the invocation of the sacred.

Uncle Ghillar Michael Anderson told a story of how his mob went into a museum and transferred the knowledge from sacred objects in the museum and then took the spirts out of there and moved them back in country. The curators didn't understand the process at all or how they had corrupted the sacred objects.

So very true. Monsters are made, not born. Everyone is born into the sacred, but then life can transform the sACred into the sCAred. Pathological fear can motivate a host of pathological responses such as selfishness, alienation, greed, anger, control, abuse, othering,dehumanization, etc.

Each day, there seem to be so many epiphanies. That shift in awareness feels overwhelming. I’m not sure what to do with these realizations, as the next right thing is often uncertain and ambiguous. Charles Eisenstein is drawing me into an exploration of sacred economics.

On Saturday, October 9, after our World Weavers conversation on the topic Matter is Derivative of Consciousness, I was exploring Value Village, a thrift store in Chilliwack, with my wife, Jayne. I came across a book that fits with the theme for our World Weavers conversation on October 23: Shifting from an attention economy to an intention economy.

Sacred Economics

By Charles Eisenstein

Sacred money, then, will be a medium of giving, a means to imbue the global economy with the spirit of the gift that governed tribal and village cultures, and still does today wherever people do things for each other outside the money economy.

Sacred Economics describes this future and also maps out a practical way to get there. Long ago I grew tired of reading books that criticized some aspect of our society without offering a positive alternative. Then I grew tired of books that offered a positive alternative that seemed impossible to reach: “We must reduce carbon emissions by 90 percent.” Then I grew tired of books that offered a plausible means of reaching it but did not describe what I personally, could do to create it. Sacred Economics operates on all four levels: it offers a fundamental analysis of what has gone wrong with money; it describes a more beautiful world based on a different kind of money and economy; it explains the collective actions necessary to create that world and the means by which these actions come about; and it explores the personal dimensions of the world-transformation, the change in identity and being that I call “living in the gift.”

(Page XIX)

A great quote and framing from Abigail Echo-Hawk.

This reliance on going to community elders (primarily because they have more knowledge and wisdom) is similar to designing for the commons and working backward. Elders in many indigenous cultures represent the the commons.

This isn't to say that we shouldn't continue to innovate and explore the evolutionary space for better answers, but going slow and fixing things is far more likely to be helpful than moving fast and breaking things as has been the mode for the last fifteen years. Who's watching the long horizon in these scenarios?

This quote and set up deserves some additional thought into the ideas and power structures described by Lynne Kelly in Knowledge and Power in Prehistoric Societies Orality, Memory and the Transmission of Culture

Indeed, it might. Might it not?

I'm not being coy or trying to build my annotation count, I'm after something in particular here. Here, experiment and improv are suggested because they might lead to progress. My question is: What fencepost does the posthumanist leave unmoved? Is anything sacred? Is anything best left alone, without being subject to "experiment and improvisation?"

This is interesting!

pledge to each other our lives, our fortunes, & our sacred honor- Jefferson also capture this phrase from~ https://books.google.com/books?id=_ntDAQAAIAAJ&q=pledge+to+each+other+our+lives&dq=pledge+to+each+other+our+lives&hl=en&sa=X&ved=0ahUKEwjXr-DH0cPUAhUEbD4KHeBtA5QQ6AEINDAC