Mystery Incorporated Quotes

In politics we do well to abide by precedent and precept and even prejudice, for the great mysterious incorporation of the human race has acquired a prescriptive wisdom far greater than any man’s petty private rationality.

Mystical experience needs some form of dogma in order not to dissipate into moments of spiritual intensity that are merely personal, and dogma needs regular infusions of unknowingness to keep from calcifying into the predictable, pontificating, and anti-intellectual services so common in mainstream American churches. So what does all this mean practically? It means that congregations must be conscious of the persistent and ineradicable loneliness that makes a person seek communion, with other people and with God, in the first place. It means that conservative churches that are infused with the bouncy brand of American optimism one finds in sales pitches are selling shit. It means that liberal churches that go months without mentioning the name of Jesus, much less the dying Christ, have no more spiritual purpose or significance than a local union hall. It means that we -- those of us who call ourselves Christians -- need a revolution in the way we worship. This could mean many different things -- poetry as liturgy, focused and extended silences, learning from other religious traditions and rituals (this seems crucial), incorporating apophatic language. But one thing it means for sure: we must be conscious of language as language, must call into question every word we use until we refine or remake a language that is fit for our particular religious doubts and despairs -- and of course (and most of all!) our joys.

By “the Permanent Things” [T. S. Eliot] meant those elements in the human condition that give us our nature, without which we are as the beasts that perish. They work upon us all in the sense that both they and we are bound up in that continuity of belief and institution called the great mysterious incorporation of the human race.

For a light and airy cake, it’s imperative that the egg yolks and sugar are slightly thickened before incorporating the chocolate. Mom

Only three of the naturally occurring elements were manufactured in the big bang. The rest were forged in the high-temperature hearts and explosive remains of dying stars, enabling subsequent generations of star systems to incorporate this enrichment, forming planets and, in our case, people. For many, the Periodic Table of Chemical Elements is a forgotten oddity—a chart of boxes filled with mysterious, cryptic letters last encountered on the wall of high school chemistry class. As the organizing principle for the chemical behavior of all known and yet-to-be-discovered elements in the universe, the table instead ought to be a cultural icon, a testimony to the enterprise of science as an international human adventure conducted in laboratories, particle accelerators, and on the frontier of the cosmos itself.

At its root, the logic is that of the Grand Inquisitor, who bitterly assailed Christ for offering people freedom and thus condemning them to misery. The Church must correct the evil work of Christ by offering the miserable mass of humanity the gift they most desire and need: absolute submission. It must “vanquish freedom” so as “to make men happy” and provide the total “community of worship” that they avidly seek. In the modern secular age, this means worship of the state religion, which in the Western democracies incorporates the doctrine of submission to the masters of the system of public subsidy, private profit, called free enterprise. The people must be kept in ignorance, reduced to jingoist incantations, for their own good. And like the Grand Inquisitor, who employs the forces of miracle, mystery, and authority “to conquer and hold captive for ever the conscience of these impotent rebels for their happiness” and to deny them the freedom of choice they so fear and despise, so the “cool observers” must create the “necessary illusions” and “emotionally potent oversimplifications” that keep the ignorant and stupid masses disciplined and content.

By a constitutional policy, working after the pattern of nature, we receive, we hold, we transmit our government and our privileges, in the same manner in which we enjoy and transmit our property and our lives. The institutions of policy, the goods of fortune, the gifts of providence are handed down to us, and from us, in the same course and order. Our political system is placed in a just correspondence and symmetry with the order of the world, and with the mode of existence decreed to a permanent body composed of transitory parts; wherein, by the disposition of a stupendous wisdom, moulding together the great mysterious incorporation of the human race, the whole, at one time, is never old, or middle-aged, or young, but, in a condition of unchangeable constancy, moves on through the varied tenor of perpetual decay, fall, renovation, and progression. Thus, by preserving the method of nature in the conduct of the state, in what we improve, we are never wholly new. . . .

Finally we touch that Great Fact, which Goethe incorporated into his final words: the 'ever-womanly.' It is a sin against Goethe to say that here he means the female sex. He refers to that profundity signifying the human soul as related to the mystery of the world; that which deeply yearns as the eternal in man, the ever-womanly which draws the soul to the eternally immortal, the eternal wisdom, and which gives itself to the 'eternal masculine.' The ever-womanly draws us towards the ever-masculine. It has nothing to do with something feminine in the ordinary sense. Therefore can we truly seek this ever-womanly in man and woman: the ever-womanly which aspires to the union with the ever-manly in the cosmos, to become one with the Divine-Spiritual that inter-penetrates and permeates the world towards which Faust strives. This mystery of man of all ages pursued by Faust from the beginning, this secret to which Spiritual Science is to lead us in a modern sense, is expressed by Goethe paradigmatically and monumentally in those five words at the conclusion of the second part of Faust represented as a mystic Spirit Choir; that everything physical surrounding us in the sense world is Maya, illusion; a symbol only of the spiritual. But this spiritual we can perceive if we penetrate that which covers it like a veil. And in it we see attained what on earth was impossible of attainment. We see that, which for ordinary intellect is indescribable, transformed into action as soon as the human spirit unites with the spiritual world. 'The ineffable wrought in love.' And we see the significance of the moment when the soul becomes united with the eternal masculine of the cosmic world. That is the great secret expressed by Goethe in the words: 'All of mere transient date As symbol showeth; Here the inadequate To fullness groweth; Here the ineffable Wrought is in love; The ever-womanly Draws us above ...

He argues that evangelism means listening as well as talking, that evangelical churches should incorporate silence and mystery into religious worship, and that they should make room for introverted leaders who might be able to demonstrate a quieter path to God. After all, hasn’t prayer always been about contemplation as well as community? Religious leaders from Jesus to Buddha, as well as the lesser-known saints, monks, shamans, and prophets, have always gone off alone to experience the revelations they later shared with the rest of us.

The power of the DNA revelation is that it provokes questions about the past, which seems suddenly not like the past at all. It makes you question fundamental truths. It provokes an accounting—of a life in an orphanage, or a time when a couple was having trouble conceiving, or when a young unmarried woman went off for a mysterious vacation and returned many months later. It invites revisions to things we long ago analyzed and incorporated into our personal narratives. It suggests the past is never over, but a living thing that can be amended.

In this very brief history of modern cosmological physics, the laws of quantum and relativistic physics represent things to be wondered at but widely accepted: just like biblical miracles. M-theory invokes something different: a prime mover, a begetter, a creative force that is everywhere and nowhere. This force cannot be identified by instruments or examined by comprehensible mathematical prediction, and yet it contains all possibilities. It incorporates omnipresence, omniscience and omnipotence, and it’s a big mystery. Remind you of Anybody?49

Pattee explains there is a basic and extremely important distinction between laws and rules in nature.11 Laws are inexorable, meaning they are unchangeable, inescapable, and inevitable. We can never alter or evade laws of nature. The laws of nature dictate that a car will stay in motion either until an equal and opposite force stops it or it runs out of energy. That is not something we can change. Laws are incorporeal, meaning they do not need embodiments or structures to execute them: there is not a physics policeman enforcing the car’s halt when it runs out of energy. Laws are also universal: they hold at all times in all places. The laws of motion apply whether you are in Scotland or in Spain. On the other hand, rules are arbitrary and can be changed. In the British Isles, the driving rule is to drive on the left side of the road. Continental Europe’s driving rule is to drive on the right side of the road. Rules are dependent on some sort of structure or constraint to execute them. In this case that structure is a police force that fines those who break the rules by driving on the wrong side. Rules are local, meaning that they can exist only when and where there are physical structures to enforce them. If you live out in the middle of the Australian outback, you are in charge. Drive on either side. There is no structure in place to restrain you! Rules are local and changeable and breakable. A rule-governed symbol is selected from a range of competitors for doing a better job constraining the function of the system it belongs to, leading to the production of a more successful phenotype. Selection is flexible; Newton’s laws are not. In their informational role, symbols aren’t dependent on the physical laws that govern energy, time, and rates of change. They follow none of Newton’s laws. They are lawless rule-followers! What this is telling us is that symbols are not locked to their meanings.

The conclusion that the Egyptians of the Old Kingdom were acquainted with both the Fibonacci series and the Golden Section, says Stecchini, is so startling in relation to current assumptions about the level of Egyptian mathematics that it could hardly have been accepted on the basis of Herodotus' statement alone, or on the fact that the phi [golden] proportion happens to be incorporated in the Great Pyramid. But the many measurements made by Professor Jean Philippe Lauer, says Stecchini, definitely prove the occurrence of the Golden Section throughout the architecture of the Old Kingdom.... Schwaller de Lubicz also found graphic evidence that the pharonic Egyptians had worked out a direct relation between pi and phi in that pi = phi^2 x 6/5.

I serve him a portion of chocolate, pear and pepper tart with a glass of chilled rosé. I watch him eat, and think that, in the end, he didn't lie: he is eating in my restaurant. Except it's not supper time, so he did lie. I look at him and think he's feeding off me because I put all of myself into that first tart, that inaugural dessert. I kneaded gently, melted patiently, saved the juice as I sliced, then incorporated it into the pastry, with the Masai-black chocolate, my brown pastry in my hands, rolling it out and shaping it, rolling it out and shaping it, the pepper over the pears because I believe- in the kitchen as in other areas- in the mysterious power of alliteration. The peppercorns are dark on the outside and pale yellow on the inside, not crushed or ground. Sliced. My pepper-mill is a grater, creating tiny slices of spice.

To summarise, an outbreak of mysterious pneumonia in a copper mine, more than 1,800 kilometres by road from Wuhan, led to patient samples being sent to Wuhan for analysis. A 2013 medical thesis concluded, after incorporating results shared by the WIV, that these miners had likely been infected by a SARS-like coronavirus from bats in the mine. An expedition by Wuhan virologists to seek the viral cause brought back hundreds of samples from bats. Their repeated visits to the mine turned up a bat-borne coronavirus in 2013, which was recognised to be a novel SARS-like coronavirus. The WIV team partly sequenced this new virus in 2017 and then fully sequenced it in 2018. When its sequence was found to closely match the sequence of the virus causing Covid-19, the Wuhan scientists published it under a new name and failed to cite their own paper detailing its discovery or to reveal that they had been studying the virus over the past few years or to mention that it had come from a mine where there had been a fatal outbreak of pneumonia.

In our healing and growing, we must, inevitably, make peace with our own stories and then tell them to at least one person. The telling is crucial. We must own our true stories. In doing so, we begin again to belong to the world in the way only we can. The door to soul opens […] Story is the very fabric of our lives. Every life begins and ends with a story and, taken as a whole, is a story. Every relationship is a story. Every dream. Every experience. Each soul — whether embodied or not in that person's life — is a story longing to be told. The world itself is a story; indeed, it might be more accurate to say the world is made up of stories than to say it is made up of atoms, earth, trees, and other things. The German philosopher Ludwig Wittgenstein insisted the world divides up into facts, not things; I prefer to say stories, not facts. Storytelling has an enormous power over us. It conveys meaning in a way a mere explanation never could. Telling and listening to stories are essential tools in approaching the soul and embodying what we find there. There are many soulcraft skills and practices that incorporate storytelling.

Fresh Pasta Dough Recipe INGREDIENTS: 1 ½ cups flour ½ cup semolina flour (pasta flour) 2 whole eggs, at room temperature 3 egg yolks, at room temperature DIRECTIONS: In a large bowl, whisk together the flour and the semolina. Create a well in the center and add the eggs and egg yolks. Using a fork, break up the eggs then gradually start to draw flour from the edges of the well into the mixture. If the dough gets too firm to mix with the fork switch to mixing with your hands. Continue to work in flour until the dough no longer sticks to your hands; you may not need to incorporate all of the flour. (I used a bit more than what the recipe called for.) Transfer the dough to a lightly floured surface and knead the dough for 8 to 10 minutes or until it is smooth and pliable. Wrap the dough tightly in plastic wrap and allow to rest for at least 30 minutes. If using a pasta roller: Divide the dough into 4 pieces. Starting with the machine set to the widest setting, pass the dough through the rollers. Fold the dough into thirds and pass it through again 2 more times. Continue passing the pasta through the machine, reducing the setting a few notches each time. You may need to dust a bit with flour if the dough sticks to the rollers at all. Once you reach your desired thickness, use the cutting attachment to cut the pasta sheet into fettuccine. Dust the cut pasta with more flour to prevent sticking and repeat with the remaining dough. If using a rolling pin: Divide the dough in half. Dust your surface with flour and sprinkle generously on your rolling pin. *Roll out the dough as thin and as evenly possible, adding flour as needed to prevent sticking. Use a paring knife (a pizza cutter works great!) to cut your dough into even ribbons, then set aside, dusting the cut pasta with more flour. Repeat with the remaining dough. (At this point, the pasta can be transferred to a sealable plastic bag and frozen for up to 3 months; do not defrost before cooking.) Cook the pasta in a large pot of generously salted boiling water, checking for doneness after just 1 minute; fresh pasta cooks very quickly. As soon as it is al dente, no more than 3 or 4 minutes, drain, reserving some of the cooking water if desired for saucing the pasta. Toss with your sauce, loosen with some of the reserved cooking water as needed and serve immediately. *Note:  You must get the dough as thin as possible and cut them into small strips, otherwise, it will be too thick and end up having the texture of dumplings.

Pumpkin Sugar Cookies Sugar Cookies just got better with a little pumpkin! This recipe creates soft, chewy, lightly spicy glazed pumpkin sugar cookies that are perfect for Fall! Ingredients: 1/2 cup softened butter 1/2 cup vegetable oil 1/2 cup pumpkin puree {canned pumpkin} 1 cup granulated sugar 1/2 cup powdered sugar 1/2 teaspoon vanilla 2 large eggs 4 cups all purpose flour 1/4 teaspoon baking soda 1/4 teaspoon cream of tartar 1/2 teaspoon salt 1 teaspoon cinnamon 1/2 teaspoon nutmeg For the glaze topping: 3 cups powdered sugar 4 tablespoons water 1/4 teaspoon pumpkin pie spice Instructions Preheat oven to 350 degrees. Line a baking sheet with parchment paper or silicone baking mat and set aside. In a large bowl, stir butter, oil, pumpkin, sugars, vanilla and eggs together until incorporated and smooth. Slowly mix in all dry ingredients until completely incorporated. Scoop onto prepared baking sheet using 1 1/2 tablespoon scoop and flatten to 1/2 inch thick using the bottom of a glass. If the dough is sticking to the glass, press the bottom of the glass in granulated sugar before flattening. Bake 8-9 minutes. While cookies bake, stir all ingredients together for glaze until smooth. Once cookies are finished baking, cool 3 minutes on baking sheet before transferring to cooling rack. Spread 1 1/2 teaspoons glaze over each warm cookie. Let glaze harden 2-3 hours before serving. OR eat them warm with lots of runny glaze.

The Japanese sense the presence of a divinity in every industrial object. For us, that sacred presence has been reduced to a tiny ironic glimmer, a nuance of play and distantiation. Though this is, none the less, a spiritual form, behind which lurks the evil genius of technology which sees to it itself that the mystery of the world is well-guarded. The Evil Spirit keeps watch beneath artefacts and, of all our artificial productions, one might say what Canetti says of animals: that behind each of them there is a hidden someone thumbing his nose at us. Irony is the only spiritual form in the modern world, which has annihilated all others. It alone is the guardian of the mystery, but it is no longer ours to exercise. For it is no longer a function of the subject; it is an objective function, that of the artificial, object world which surrounds us, in which the absence and transparency of the subject is reflected. The critical function of the subject has given way to the ironic function of the object. Once they have passed through the medium or through the image, through the spectrum of the sign and the commodity, objects, by their very existence, perform an artificial and ironic function. No longer any need for a critical consciousness to hold up the mirror of its double to the world: our modern world swallowed its double when it lost its shadow, and the irony of that incorporated double shines out at every moment in every fragment of our signs, of our objects, of our models. No longer any need to confront objects with the absurdity of their functions, in a poetic unreality, as the Surrealists did: things move to shed an ironic light on themselves all on their own; they discard their meanings effortlessly. This is all part of their visible, all too visible sequencing, which of itself creates a parody effect.

I’d met Madison, as I’ve already mentioned, two months earlier, in Budapest. I’d been at a conference. She’d been there with some girlfriends. We’d got talking in the hotel bar. An anthropologist, she’d said; that’s … exotic. Not at all, I’d replied; I work for an incorporated business, in a basement. Yes, she said, but … But what? I asked. Dances, and masks, and feathers, she eventually responded: that’s the essence of your work, isn’t it? I mean, even if you’re writing a report on workplace etiquette, or how to motivate employees or whatever, you’re seeing it all through a lens of rituals, and rites, and stuff. It must make the everyday all primitive and strange—no? I saw what she was getting at; but she was wrong. For anthropologists, even the exotic’s not exotic, let alone the everyday. In his key volume Tristes Tropiques, Claude Lévi-Strauss, the twentieth century’s most brilliant ethnographer, describes pacing the streets, all draped with new electric cable, of Lahore’s Old Town sometime in the nineteen-fifties, trying to piece together, long after the event, a vanished purity—of local colour, texture, custom, life in general—from nothing but leftovers and debris. He goes on to describe being struck by the same impression when he lived among the Amazonian Nambikwara tribe: the sense of having come “too late”—although he knows, from having read a previous account of life among the Nambikwara, that the anthropologist (that account’s author) who came here fifty years earlier, before the rubber-traders and the telegraph, was struck by that impression also; and knows as well that the anthropologist who, inspired by the account that Lévi-Strauss will himself write of this trip, shall come back in fifty more will be struck by it too, and wish—if only!—that he could have been here fifty years ago (that is, now, or, rather, then) to see what he, Lévi-Strauss, saw, or failed to see. This leads him to identify a “double-bind” to which all anthropologists, and anthropology itself, are, by their very nature, prey: the “purity” they crave is no more than a state in which all frames of comprehension, of interpretation and analysis, are lacking; once these are brought to bear, the mystery that drew the anthropologist towards his subject in the first place vanishes. I explained this to her; and she seemed, despite the fact that she was drunk, to understand what I was saying. Wow, she murmured; that’s kind of fucked. 2.8 When I arrived at Madison’s, we had sex. Afterwards,

...at root, what unites us are our unproven irrational beliefs of one kind or another in non-material dimensions of reality, inhabited by incorporeal beings that interact with us and frame our destiny in mysterious ways.

...at root, what unites us are our unproven irrational beliefs of one kind or another of non-material dimensions of reality, inhabited by incorporeal beings that interact with us and frame our destiny in mysterious ways

Burke, and the better men among his disciples, knew that change in society is natural, inevitable, and beneficial; the statesman should not struggle vainly to dam the whole stream of alteration, because then he would be opposing Providence; instead, his duty is to reconcile innovation and prescriptive truth, to lead the waters of novelty into the canals of custom. This accomplished, even though he may seem to himself to have failed, the conservative has executed his destined work in the great mysterious incorporation of the human race; and if he has not preserved intact the old ways he loved, still he has modified greatly the ugly aspect of the new ways.

For there is the one Son, who accomplished His Father’s will; and one human race also in which the mysteries of God are wrought, “which the angels desire to look into;” and they are not able to search out the wisdom of God, by means of which His handiwork, confirmed and incorporated with His Son, is brought to perfection; that His offspring, the First-begotten Word, should descend to the creature (facturam), that is, to what had been moulded (plasma), and that it should be contained by Him; and, on the other hand, the creature should contain the Word, and ascend to Him, passing beyond the angels, and be made after the image and likeness of God.

But from our perspective, it’s simply a predictable consequence of weak, and hence unexpected, associations being incorporated into the dream narrative.

Most early-twentieth-century books didn't have illustrations. Corporate cookbooks, you know, ones that were created to sell a brand of something like vegetable shortening or flour, popularized the use of black-and-white photograpic images in the nineteen twenties. By the nineteen forties, most cookbooks incorporated illustrations, and colour photography became more popular. But the cookbook as a sort of a coffee table book didn't take off until the eighties and nineties.

I have discovered that there are deeply coded Illuminist messages incorporated and imbedded in the architectural specifications of these many new pyramids. Satanic leaders are well aware of the Luciferian intent of the pyramids and this is why this design is so immensely popular among the wealthy, elite builders of today’s Illuminati global network. The Secret Doctrine of the Pyramid involves the initiation of all humanity into the coming prisoner matrix of the New World Order. Its design also inspires the devotion of Illuminists because the pyramid contains within its sun–bright walls the womb of the goddess. Its exterior pictures in symbolic art the phallus of the Mystery Religion god whom they devoutly worship. All this I explain in my eye–opening video.

If, through the event, Da-sein as the open center of the selfhood that grounds truth is first thrown to itself and becomes a self, then Dasein again, as the concealed possibility of the grounding essential occurrence of beyng, must belong to the event. And in the turning: The event must require Dasein and, in needing it, must place it in the call and thereby bring it before the passing by of the last god. The turning essentially occurs in between the call (to the one that belongs) and the belonging (of the one that is called): the turning is a counter-turning. The call to the leap into the appropriation is the great stillness of the most concealed self-knowledge. Every language of Da-sein originates here and is thus in essence silence (cf. restraint, event, truth, and language). As counter-turning, the event “is” therefore the highest reign over the advent and absconding of the past gods. The most extreme god needs beyng. The call is intrusion and remaining absent in the mystery of the appropriation. Playing out in the turning are the intimations of the last god as the intrusion and remaining absent of the advent and absconding of the gods and of their abode of sovereignty. In these intimations the law of the last god is intimated, the law of the great individuation in Da-sein, of the solitude of the sacrifice, and of the uniqueness of the choice regarding the shortest and steepest path. In the essence of the intimation lies the mystery of the unity of the innermost nearing in the most extreme distance, the traversal of the broadest temporal-spatial playing field of beyng. This extremity of the essential occurrence of beyng requires what is most intrinsic in the plight of the abandonment by being. This plight must belong and listen to the call of the reigning of that intimation. What resonates and spreads out in such listening is first able to prepare for the strife of earth and world, i.e., for the truth of the “there” and, through the “there,” for the site of the moment of the decision and so for the playing out of the strife and thus for the sheltering in beings. Whether this call of the extreme intimation, this most concealed appropriation, still happens openly, or whether the plight becomes mute instead and all reigning is withheld, and whether the call is still taken up, provided it does happen at all, and whether the leap into Da-sein and thus, out of the truth of the latter, the turning still become history—therein is decided the future of humans. They may for centuries still ravish and devastate the planet with their machinations, and the monstrousness of this drive may “develop” to an inconceivable extent, assume the form of an apparent strictness, and become the measuring regulation of the devastated as such; the greatness of beyng will remain closed off, since decisions about truth and untruth and their essence no longer arise. All that matters is the calculation of the success and failure of the machinations. This calculation extends into a presumed “eternity,” which is not such but is only the endless “and so on” of what is most desolate and most fleeting. Where the truth of being is not willed, not incorporated into a willing of knowledge and experience, into a questioning, there all timespace is withdrawn from the moment, i.e., from the flashing up of beyng out of the enduring of the simple and always incalculable event. Or else the moment still belongs only to the most solitary solitudes, although these are denied a grounding comprehension of the instituting of a history. Yet these moments, and they alone, can become the preparations in which the turning of the event unfolds into truth and joins truth. Indeed, only pure persistence in the simple and essential, which are uncompellable, is mature enough for the preparation of such preparedness; the fleetingness of the frenetically self-surpassing machinations is never so mature.

Codes proved their value many times over in wartime. Far less obvious, though, is the way hidden messages found a place in another setting with universal significance. Here the intent was not to deceive an enemy but to intensify a sense of mystery, not to achieve military conquest but to produce greater appreciation. It is in art and in some of its most famous expressions that we readily realize an important truth: artistic geniuses often produced their greatest works when they incorporated concealed meanings in their masterpieces.

Most would find it surprising to learn that America was consciously, intentionally, and specifically founded and formed after the pattern of ancient Israel. Its founders saw it as a new Israel, the Israel of the New World. It was their exodus from Europe like the Hebrew exodus from Egypt. The New World was their new promised land, and the Massachusetts Bay Colony was their New Jerusalem. As for the legal system of the new American commonwealth, the Puritans sought to incorporate the Law of Moses. They instituted a day of rest after the pattern of the Hebrew Sabbath. And the American holiday, Thanksgiving, was formed after the pattern of the Hebrew Sukkot, the Feast of Tabernacles. They named the mountains of America after the mountains of Israel: Mount Gilead, Mount Hermon, Mount Ephraim, Mount Moriah, Mount Carmel, and Mount Zion. They called their towns and cities, Jericho, Jordan, Salem, Canaan, Goshen, Hebron, and Beersheba. They named their children Joshua, Rachel, Ezra, Zechariah, Esther, Jeremiah, and a host of other names derived from the people of ancient Israel.

When justice and love are rightly understood, love is not in conflict with justice but love incorporates justice.1 —NICHOLAS WOLTERSTORFF

in mysterious ways.” The big change in Buddhism is that it tries to define that problem and, instead

4. Transcendence. SoulBoom practices will incorporate the findings of modern positive psychology and the current mindfulness movement, alongside the ancient wisdom of the Vedas, Lao-tzu, and the Pali canon of Buddhism—spiritual tools to hold our ego in check and keep the satellite dish of our hearts pointed in the right direction. Up. Only then will we find deep surrender to the creative source and nurture the spark of that primal longing to connect to something greater than ourselves. The Great Mystery.

When we look for the pre-Christian origins of paradise, however, we don't have to look far at all. Countless Pagan sources reveal the nearly universal Pagan belief in "happy afterlife" realms for various kinds of persons, vocations, or mystery-cult initiates who made special personal bonds with certain Gods or Goddesses, qualifying them for existing in the unearthly beauty or power of that divinity or those divinities forever, or until the world's ending. It is those hallowed spiritual conditions and stories about them that came to be incorporated into the Christianized "paradise" notion; it was the only metaphysical place they could be put, even though they were swiftly forgotten, or outright denied as heathen delusions. Witches from the pre-modern period who attended the Otherworldly and extra-temporal Sabbat revelry reported the powerful ecstatic delights of that experience, and believed that they would be transported, in death, to a perpetual Sabbat. A witch told Pierre De Lancre "The Sabbat was the true paradise… where there was more joy than could be expressed." Another told him that "the joy that witches had at the Sabbat was but a prelude to a much greater glory.

Ingredients: 2 cups flour (plus extra for dusting work surface) 2 ½ teaspoons baking powder ½ teaspoon salt ½ cup unsalted butter, cut into small pieces with a knife or grated using a box cheese grater or food processor. Leave chilling in fridge until ready for use ½ cup granulated sugar ½ cup buttermilk 1 large egg 1 teaspoon pure vanilla extract Filling: 1 cup raspberries, frozen 1 cup white chocolate chips Egg Wash: 1 egg, beaten 1 tablespoon milk or cream Sugar Topping: Turbino or raw sugar for sprinkling Directions: Preheat oven to 400°F. Line a baking sheet with parchment paper. In a medium bowl, combine flour, baking powder, and salt. Add the chilled butter and mix with your fingers. In a small bowl, add sugar, buttermilk, egg, and vanilla. Mix well. Pour liquid mixture into flour mixture and gently mix until the two are just incorporated (I like to use my hands. I rinse them in very cold water or spray them with cooking spray first. That way, the dough won’t stick to my fingers). If your dough is too dry, add more buttermilk. If too wet, add a bit more flour. Your dough will be sticky. When it’s at the desired consistency, add raspberries and chocolate chips. Some of the raspberries will color your dough pink. That’s okay. Gently fold the berries and chips into your dough. Do not overmix. The more you handle the dough, the tougher your scones. Form dough into a ball. If you have time, chill dough in bowl for 15 minutes before continuing. When ready to bake, turn dough out of bowl onto lightly floured surface. Using your floured hands or lightly floured rolling pin, shape dough into 8-inch circle and use a pizza cutter to form 8 equal-sized wedges. Using a floured spatula, transfer wedges to baking sheet. Scones should be at least 2 inches apart. Brush egg wash over scones and sprinkle with sugar. Bake for 20-25 minutes. Scones should be a light golden brown when properly baked. Let cool. Enjoy with clotted cream or fresh jam. Or both! Read on for a sneak peek of the next Secret, Book, and Scone Society mystery, THE BOOK OF CANDLELIGHT coming soon from Kensington Publishing Corp.

Chocolate Peppermint Cupcakes Yield: 12 cupcakes From the cozy mystery novel Peppermint Peril by Molly Maple “I love the look of the crushed candy canes sprinkled on the top of the peppermint frosting. The hot cocoa cupcakes add a dash of happiness to the kitchen as every surface is taken over by baked goods.” -Peppermint Peril Ingredients for the Cupcake: ¾ cups all-purpose flour ½ cup unsweetened cocoa powder 1 tsp baking powder ½ tsp baking soda ½ tsp salt 1/3 cup vegetable oil ½ cup granulated sugar 2 large eggs, room temperature 2 tsp pure vanilla extract ½ cup plain yogurt or vanilla yogurt, room temperature Instructions for the Cupcake: Preheat the oven to 350°F and line a cupcake pan with cupcake liners. In a medium bowl, sift together ¾ cups flour, 1 tsp baking powder, ½ tsp baking soda, and ½ tsp salt. Set flour mix aside. In a large bowl, use a mixer to beat the vegetable oil and sugar on medium speed for three minutes. Beat until shiny, scraping down the sides of the bowl as needed. Add eggs one at a time while the mixer runs on low speed. Add 2 tsp pure vanilla extract. Mix until smooth. With the mixer on low speed, add the flour mixture in thirds, alternating with the yogurt. Mix to incorporate with each addition, scraping down the sides of the bowl as needed. Beat until just combined. Batter should look a bit thin. Divide the batter into your 12-count lined cupcake pan, filling each one 2/3 the way full. Bake for 20-24 minutes at 350°F, or until a toothpick inserted in the center comes out clean. Let them cool in the pan for 10 minutes, then transfer to a cooling rack. Cool to room temperature before frosting. Ingredients for the Frosting: 2 sticks unsalted butter, softened 4 cups powdered sugar 2 tsp peppermint extract ¾ cup crushed candy cane pieces Instructions for the Frosting: Place 2 sticks unsalted butter into a stand mixer and beat until well combined. Slowly add powdered sugar one cup at a time, alternating with peppermint extract until combined but not overmixed. Mix in ¼ cup candy cane pieces. Beat until fluffy. After frosting the cooled cupcakes, top with the remaining crushed candy cane pieces.

(Calvino) had long ago accepted that his business model as a private investigator in Bangkok needed to incorporate spirit house offerings, lizard and gecko yammering, fortune tellers’ predictions of auspicious days and times, and Chinese reading of faces and head shapes before any decision would be made. . .the day soon came when they no longer seemed crazy.

Here again, we’re reconstructing the past based on shared myths across cultures—these are instances where the same story appears with slight changes. Obviously, the names are changed, but the shape of the narrative is the same. One common belief is that there were two progenitors of mankind: brothers, sometimes twins. For the Indic, it was Manu and Yemo; the Germanic have tales of Mannus and Ymir. These mythologies were eventually incorporated into histories. For the Romans, Remus and Romulus; the Hebrews, Cain and Abel. Another common myth is that of the Great Flood—it appears in some form in every PIE culture. But overwhelmingly, the most common myth is that of an epic battle ending with the slaying of a serpent, usually a dragon of some sort.

Dark Times is an award-winning thriller by Michael Gerhartz. I really enjoyed how the author skillfully incorporated different speech for his characters based on their upbringing and nationality, and loved the use of appropriate colloquialisms, and the dialogue was written in such a way you could easily hear the speaker’s voice. Whilst the book has many characters, it focuses mainly on the journeys and exploits of a few, using supporting characters to expertly build scenes, create tension, and reveal the depths alternative, related events. There is so much to this book, the in-depth and detailed plot will keep readers entertained beginning to end, building a clear picture of the characters, their evolving relationships, and the difficulties they face. This is certainly a well-constructed novel with a brilliantly executed plot. I honestly didn’t want to put it down, so the fact I was on a long-haul flight had its benefits, because I didn’t have to. If you enjoy watching plots and schemes unravel in a character and event-driven plot filled with dark happenings, mystery, and danger, then you will love this.

Now, the very legend of Vishnu, that pretends to make him no mere creature, but the supreme and "eternal god," shows that this interpretation of the name is no mere unfounded imagination. Thus is he celebrated in the "Matsya Puran:" "The sun, the wind, the ether, all things incorporeal, were absorbed into his Divine essence; and the universe being consumed, the eternal and omnipotent god, having assumed an ancient form, REPOSED mysteriously upon the surface of that (universal) ocean. But no one is capable of knowing whether that being was then visible or invisible, or what the holy name of that person was, or what the cause of his mysterious SLUMBER. Nor can any one tell how long he thus REPOSED until he conceived the thought of acting; for no one saw him, no one approached him, and no one can penetrate the mystery of his real essence." In conformity with this ancient legend, Vishnu is still represented as sleeping four months every year. Now, connect this story with the name of Noah, the man of "Rest," and with his personal history during the period of the flood, when the world was destroyed, when for forty days and forty nights all was chaos, when neither sun nor moon nor twinkling star appeared, when sea and sky were mingled, and all was one wide universal "ocean," on the bosom of which the patriarch floated, when there was no human being to "approach" him but those who were with him in the ark, and "the mystery of his real essence is penetrated" at once, "the holy name of that person" is ascertained, and his "mysterious slumber" fully accounted for. Now, wherever Noah is celebrated, whether by the name of Saturn, "the hidden one,"--for that name was applied to him as well as to Nimrod, on account of his having been "hidden" in the ark, in the "day of the Lord's fierce anger,"--or, "Oannes," or "Janus," the "Man of the Sea," he is generally described in such a way as shows that he was looked upon as Diphues, "twice-born," or "regenerate

For Aristotle, nature is no insubstantial mystery, just as no system is entirely static. Like the puppy and like us, systems naturally incorporate change. Aristotle’s term for nature’s built-in bias toward change and motion is energeia; he also uses the word dynamis, which translates as “power.” Aristotle’s worldview is dynamic.

Without wonder meditation is not a panacea. In fact when asked the spiritual leader Jiddu Krishnamurti, "What good is all this contemplation doing?" It's no use at all," he responded. "Meditation isn't guaranteed to make you wealthy, gorgeous or famous. That's a mystery. You do want to achieve your goal, but you need to let go of the target-oriented, overachieving, task-centered way of doing and remain in the state of being that helps to incorporate your mind and body in your meditation. It is the paradox of the Zen instruction “Try not to try.

Meditation can generate several different kinds of altered states like strong emotional swings. Some of these states may be fun, but they are not the aim of exploring the whole universe of phenomena — seeing, listening, feeling, eating, touching, and thought — and of seeking our liberation amid the storm rather than demanding that the phenomenon match our desires. Practices of contemplation are powerful. When you work alone, and feel you're not free, please protect yourself. This dangerous feeling could include extreme fear, stress, uncertainty or even signs of the physical. Stay to speak with an instructor, a psychologist or a professional who can educate you about the procedure if something like this happens. Without wonder meditation is not a panacea. In fact when asked the spiritual leader Jiddu Krishnamurti, "What good is all this contemplation doing?" It's no use at all," he responded. "Meditation isn't guaranteed to make you wealthy, gorgeous or famous. That's a mystery. You do want to achieve your goal, but you need to let go of the target-oriented, overachieving, task-centered way of doing and remain in the state of being that helps to incorporate your mind and body in your meditation. It is the paradox of the Zen instruction “Try not to try.” What to Do in an Emergency A professional teacher's guide is often required. A group called the Spiritual Emergence Network advises people suffering from a spiritual emergency and lets qualified psychologists and physicians discern between a psychological emergency and a mental breakdown. Another way to tell the difference is that the person who sees visions in a spiritual disaster realizes they are delusions, whereas in a psychotic breakdown the person believes the dreams are real. If you have feelings that are extremely unpleasant and no trainer is present, immediately stop the practice and concentrate on simple earthy stuff to get yourself focused. Dig into the yard, go out walking or jogging, get a workout, take a bath or a shower and eat heavy stuff. Slow down your spiritual awakening when you feel threatened by it.

Oh. My. God. Are the two of you wearing matching cardigans?" I had gotten so used to Longganisa dressing in cutesy outfits and doing multiple costume changes in a day that I had to glance down at her to remind myself of what she was wearing. "Yeah, Adeena has been obsessed with crochet lately and made these for us. It was Longganisa's birthday last month and this was her present. Well, one of them." Adeena, who loved colors and patterns as much as Ninang Mae did, had also been trying to get me to incorporate more color into my wardrobe. The chunky burnt orange cardigan with oversize buttons was a nice compromise for us, and looked absolutely adorable on Longganisa as well. She knew I couldn't turn down a cute matching outfit. Longganisa cautiously approached Cleo, who hadn't moved from her position at Quinn's feet. There was something regal about the older dog, as if she were waiting for Longganisa to present herself and curtsy. The two sniffed each other for a moment and, after a quick glance at me, Longganisa kneaded the blanket that Cleo was lying on into a little nest before curling up next to her. Cleo must've accepted her because she just laid her head on Longganisa and the two of them promptly fell asleep. Cue me and Quinn whipping out our phones to take pictures and trying not to sob from the cuteness.