Daily Archives: October 17, 2016

AJRCCM – Home (ATS Journals)

Posted: October 17, 2016 at 1:20 am

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AJRCCM - Home (ATS Journals)

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Razib Khan Blog Posts – The Unz Review

Posted: at 1:20 am

A friend asked me about population structure, and methods to ferret it out and classify it. So here is a quick survey on the major methods Im familiar with/utilize now and then. Ill go roughly in chronological order.

First, you have trees. These are pretty popular from macroevolutionary relationships, but on the population genetic scale (intraspecific, microevolutionary) youre mostly talking about representing distances between groups in a tree format. You saw this in History and Geography of Genes, where genetic distances in the form of Fst values (proportion of genetic variation unique to between two groups) were used as distance inputs.

A problem with trees is that they dont model gene flow, a major dynamic on a microevolutionary scale. Also, complex relationships can get elided in tree frameworks, and as you add more and more populations you often end up with an incomprehensible fan-like topology.

Then you have principle component analyses (PCA) and related methods (e.g., multidimensional scaling, which is very different in the sausage-making but generates a similar output). Like trees, this is a visualization of the variation, in this case on a two dimensional plot (please dont bring up three dimensional PCA, theres no such thing until holograms show up).

The problem with PCA is that different types of dynamics can lead to the same result. For example, someone who is an F1 of two distinct groups occupies the same position as a population which happens to occupy a genetic position between two groups. Additionally, by constraining the variation into two dimensions, one can mislead in terms of relationships. There are many dimensions, but operationally you focus on on two at a time.

A paper of interest, Population Structure and Eigenanalysis.

Next you have model-based clustering introduced in Jonathan Pritchards Inference of Population Structure Using Multilocus Genotype Data. There are many flavors of this, but they operate under the same framework. You have a model of population dynamics, and see how the genotype data can be explained by parameters of the model. Of particular interest is assignment to one of K populations, which can be combined to explain the variation in the data.

Unlike PCA these model-based methods are rather good at identifying people who are first generation mixes, as opposed to those from stabilized groups along a cline. But, they also produce artifacts, because they are quite sensitive to the input data, and lend themselves to cherry-picking.

Earlier I said that one problem with the tree methods is that they dont model gene flow. Joe Pickrells TreeMix does so. Like the original tree methods, and unlike PCA or unsupervised model-based clustering, you specify a set of populations. Then you compare the populations in terms of their genetic distance, and fit them to a tree, but add migration parameters to that tree where the fit between the tree and the data is the most tenuous fit.

All visualizations are deformations of reality. TreeMix attempts to mitigate this somewhat by introducing another representation, that of migration.

Next we have local ancestry methods. By local ancestry, basically we mean methods which can assign ancestry to particular regions of the genome. While tree methods measure differences across pooled populations, PCA and model-based methods compare genotypes between individuals (this is a simplification, but bear with me). Local ancestry methods, like RFMix, compare regions of the genome with each other.

Related to, but not exactly the same, as local ancestry methods are haplotype based methods. In particular, Im thinking of the FineStructure and its related methods. These leverage variation across the genome in terms of haplotypes, rather than just looking at genotypes. They also tend to benefit from phasing, for obvious methods. FineStructure and its relatives tend to need more marker density than model-based methods, which require more marker density than PCA, which requires more marker density that tree based methods. These haplotype based methods allow for correction of and accounting for forces such as genetic drift, which tend to skew results in other methods.

Finally, there is the AdmixTools framework which is good for testing very explicit hypotheses. While many of the above methods, such as TreeMix and unsupervised model-based clustering, explore an almost open-ended space of structure possibilities, the methods in AdmixTools exists in large part to test narrow delimited models. This goes to the fact that many of these methods are complementary, and you should use them together to arrive at a robust result. For example, if you are assigning populations for TreeMix, you should use PCA and model-based clustering to make sure that the populations are clear and distinct, and outliers are removed.

Theres a lot I left out, but many of the other methods are just twists on the ones above.

Continued here:
Razib Khan Blog Posts - The Unz Review

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Tamil Siddar BHOGAR – Kundalini Yoga and Spiritual Alchemy

Posted: at 1:19 am

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Click on pictures at right to visit: The Life of Bhogar in Pictures.

Patanjali Raja Yoga was his student.

All these we teach in Energy Enhancement.

Bhoganthar or Bhogar, the Jna Guru of Babaji, in the poem Bhogar Jna Sagarama (Bhogars Oceanic Life Story, consisting of 557 verses, verse number 2, lines number 3 and 4), identifies himself as a Tamilian, (Ramaiah, 1979; 1982. p. 17).[1] In the same verse he states that the great Siddha Klangi Nthar initiated him in Jna Yoga (supreme self-knowledge).

Klangi Nthar was born in Kai (Benares). He attained the immortal state of swarpa samdhi at the ago of 315, and then made China the center of his teaching activities. He belonged to the ancient tradition of Nava (nine) Nth sadhus (holy ascetics), tracing their tradition to Lord Shiva. There are nine important shrines associated with this tradition, five of which are in the Himlaya Mountains: Amarnth (where Shiva first taught Kriya Yoga to his Shakti partner, Parvati Devi), Kedarnth, Badrinth (India), Kailsanth, (Tibet) and Paupatinth (Nepal).

Meanwhile, Bhoganthar practiced Kundalini Yoga in four stages. The first three stages arc described in a later chapter on The Psychophysiology of Kriya Kundalini Pranayama. Bhoganthar chose the Palani Malai (mountain) in what is now southwestern Tamil Nadu as the site for intensive yogic practice (tapas) for the final stage. He attained swarpa samdhi at Palani, through the grace of Lord Muruga, or the eternal youth, Kumra Swmi. The Kumraswmi temple at Palani became the epicenter of his activities.

He visited many countries astrally, and physically and through transmigration leaving his body to enter into the body of another.

In one of his songs Bhoganthar claims to have flown to China at one point in a sort of airplane which he built: he held discussions with Chinese Siddhas before returning to India (Kailasapathy, 1969, p. 197-211). His visit to South America has been confirmed by accounts left by the Muycas of Chile:

He convened a meeting of many siddhas just before the beginning of the present Kali Yuga, in 3102 BC, to determine the best way for humanity to progress along the spiritual path during the coming period of darkness.

The Yoga of love and devotion, Bhakti Yoga, was chosen as being the best means. Bhoganthar was entrusted by the siddhas with the task of defining the rituals for the worship of their favorite deity Palani ndavar, the Lord (Muruga) of Palani.

Many rituals that center around the bathing (abhishekam) of an idol of Palani Andavar with many substances, including panchaamirtam consisting of five fruits and honey, were developed by him and continue to be followed to this day. The idol had to be created from a substance that would last throughout Kali Yuga. The most resilient of known substances, granite, was known to wear and crack after thousands of such rituals. So Bhoganthar fashioned it out of nine secret herbal and chemical ingredients, nava pashanam, which made it harder than granite. Eight of the ingredients were combined in a mold of the idol. The ninth, was added as a catalyst, to solidify it.

In recent times the scientists who attempted to determine the composition of a small sample of the material of the idol, were startled to find that it immediately sublimated when heated. Thus its composition remains a mystery to date. The traces of the substance are contained in the ritual offerings in which it is bathed. When these are returned and consumed by the devotee, their spiritual progress is enhanced.

Klangi Nthar decided to enter into samdhi in seclusion for 3,000 years. He summoned Bhoganthar telepathically from Tamil Nadu to China to take over his mission. Bhoganthar traveled by sea, following the trade route. In China, he was instructed by Klangi Nthar in all aspects of the Siddha sciences.

These included the preparation and use of the kaya kalpa herbal formulae to promote longevity.

After Klangi Nthar entered into trance, Bhoganthar assumed his teaching mission to the Chinese. To facilitate this, he transmigrated his vital body into the physical body of a deceased Chinese man, and thereafter went by the name Bo-Yang. Bo is a derivation of the word Bhogam which means bliss, material and spiritual.

This bliss, for which he was named Bo-Yang is experienced when the Kundalini shakti, the feminine primordial yin energy awakens, passes up to the crown of the head, the seat of Shiva, the masculine yang pole, in the Sahasra cakra at the summit of the head and unites with it.

The result of this integration of feminine and masculine parts of the being, or union (Yoga) of Shakti and Shiva, Yin and Yang, is Satchidananda: Absolute Existence-Consciousness-Bliss.

Bhoganthar decided to overcome the limitations of the Chinese body, with its degenerative tendencies, and prolong its life through the use of the kaya kalpa herbs long enough for the effect of Kriya Kundalini Pranayama and related yogic techniques to bring swarpa samdhi.

In his poem Bhogar Jna Sutra 8, verse number 4, he describes vividly what happened after carefully preparing a tablet using thirty five different herbs:

With great care and patience I made the (kaya kalpa) tablet and then swallowed it: Not waiting for fools and skeptics who would not appreciate its hidden meaning and importance. Steadily I lived in the land of the parangis (foreigners) For twelve thousand years, my fellow! I lived for a long time and fed on the vital ojas (sublimated spiritual energy) With the ojas vindhu I received the name, Bhogar: The body developed the golden color of the pill: Now I am living in a world of gold (based upon translation by Yogi S.A.A. Ramaiah, 1979, p. 40-42).

He chose three of his best disciples and his faithful dog, and took thorn to the top of a mountain. After first offering a tablet to the dog, the dog immediately fell over dead. He next offered it to his leading disciple, Yu, who also immediately fell over dead. After offering it to the two remaining disciples, who by this time were extremely nervous, and who promptly hid their tablets rather than swallow them, Bhoganthar swallowed the remaining tablets and also fell over unconscious. Crying with grief, the two remaining disciples went down the mountain to get material to bury the bodies. When the disciples returned to the spot where the bodies had been left lying, all that was found was a note, in Bhoganthars handwriting, which said:

The kaya kalpa tablets are working. After awakening from their trance I restored faithful Yu and the dog. You have missed your chance for immortality. (Ibid.)

This kaya kalpa enabled Bhoganthar to transform the Chinese body over a period of 12,000 years, during which time it developed a lustrous golden color. (The physiological transformation to the state of swarpa samdhi was, however, completed only later, at Palani in the final phases of Kriya Kundalini Yoga and related practices. These phases will be described in chapter 11. Bhoganthars own graphic description is recorded in the poem at the end of this chapter Initiation into Samdhi.)

In this poem Sutras of Wisdom 8. he sings prophetically of the taking up of the practice of pranayama in modern times by millions of persons who would otherwise have succumbed to drug abuse:

Will chant the unifying verse of the Vedanta. Glory to the holy feet of Uma (the Divine Mother of the Universe. Shakti), Will instruct you in the knowledge of the sciences, ranging from hypnotism to alchemy (kaya kalpa). Without the need for pills or tablets, the great scientific art of pranayama breathing, will be taught and recognized By millions of common people and chaste young women. Verse no. I (based upon translation by Yogi S.A.A. Ramaiah, 1982, p. 40).

After this incident with the Chinese disciples, Bo-Yang became also known as Lao-Tzu, and was accessible for nearly 200 years, and trained hundreds of Chinese disciples in Tantric Yoga practices, wherein semen and sexual energies are conserved and sublimated into spiritual energies. The advanced techniques which he taught involve raising the energies from the mladhra cakra corresponding to the perineum up to the sahasrara cakra during sexual intercourse with a spiritually minded partner, resulting in sublimated energy, tejas. manifesting throughout all the cells of the body.

In the fifth century B.C., Confucius met Lao-Tzu Bo-Yang and afterwards said of him:

I know a bird can fly, a fish can swim, and an animal can run. For that which runs, a net can be fashioned; for that which swims, a line can be strung. But the ascent of a Dragon on the wind into heaven is something which is beyond my knowledge. Today I have met Lao-Tzu, who is perhaps like a Dragon. Among the Chinese, particularly, the Taoists, the Dragon is the symbol of Kundalini Shakti, the primordial force.

At the end of his mission to China, about 400 BC, Bhoganthar, with his disciple Yu (whom he also gave the Indian name Pulipani) and other close disciples, left China by the land route. As recorded in the Taoist literature, at the request of the gatekeeper at the Han Ku mountain pass Lao-Tzu crystallized his teachings. He did so in two books, the Tao Ching, with 37 verses, and the Te Ching with 42 verses (MacKintosh, 1971).[3]

In book two he says Do good to him who has done you injury, which was also said by the contemporary Tamil Siddha, Tiruvalluvar in his Tirukkural (Tiruvalluvar, 1968). Taoist yoga traditions continue to seek physical immortality using techniques remarkably similar to those taught in Tamil Shiva Yoga Siddhnta.

Kriya Babaji, disciple of Bhogar

Bhogar Nath and his young disciple Babaji Nagaraj at Kataragama, illustration from Babaji and the 18 Siddha Kriya Yoga Tradition

Kriya Babaji shrine, Kataragama

Along their way, they visited several shrines in the Himalayas and Kmarpa, the famous Tantric Shakti shrine in Assam.[4] He composed his greatest work of 700,000 verses near Mt. Kailasa with the blessings of Lord Shiva. It was later abridged to 7,000 verses, and is known as Bhogar Sapta Kandam. He later visited Gaya, India and Arabia. Upon his return to Tamil Nadu he introduced the Chinese salts and chemistry, which he called Cna-cram and porcelain making. He submitted his 7,000 verse manuscript for evaluation to his guru, Agastyar at Courtrallam and to an academy of siddhas there. It was endorsed by all of them as a great work.

Following this, many siddhas, including Konkanavar, Karuvoorar, Nandeeswar, Kamala Muni, Satta Muni, Macchamuni, and Sundarandar became his disciples to study the sciences of kaya kalpa and yoga. He eventually turned over his teaching mission to Pulipani.

After performing tapas at Sathura Giri, and Shiva Gin, he went to Katirkamam in Sri Lanka to perform tapas and win the grace of Lord Muruga. Under inspiration from the Lord he established the famous Yantra shrine, representing the 1,008 petalled lotus cakra, which blossomed in Bhogar there.

Next he went to Palani where he attained swarpa samdhi. He retired to Katirkmam, where Babaji Nagaraj met him around 211 AD.

Later, after the period of the Six Dynasties (220 to 590 AD), Bhoganthar returned with some Tamil disciples to China. He left his mission in Tamil Nadu with Pulipani, the Chinese Siddha. During the construction of the Brihitswarar Shiva Temple in Tanjore, Tamil Nadu, around 900 AD. Bhoganthar advised its builders as to how to raise the eighty ton capstone to the top of the temple, more than 200 feet high. This was done through his disciple Karuvoorar and another Tamil disciple who acted as intermediaries and through messages tied to the legs of courier birds, like todays homing pigeons.

At Bhogars suggestion a gradient ramp five miles long was built, up which the stone was pulled to the top of the temple. This was one of the most remarkable engineering feats of all times. About this time he also advised the King of Tanjore to build a small shrine dedicated to one of his greatest disciples, Karuvoorar, behind the Bhrihiteeswarar Shiva Temple.

While Bhoganthar is reported to have left the physical plane at Palani, he continues to work on the astral plane, inspiring his disciples and devotees, and even in rare instances he transmigrates into anothers physical body for specific purposes.

Source: Babaji and the 18 Siddha Kriya Yoga Tradition, by M. Govindan (Kriya Yoga Publications, 1991), pp. 113-118.

The Tamil Siddars Vanaimoinen and Bhogar, Patanjali and Ramana Maharshi, Satchidananda and Satchidanand, and their Connection with Tolkien the Lord of the Rings and Energy Enhancement..

ENERGY ENHANCEMENT SATCHIDANAND

SATCHIDANAND IS A SERIOUS STUDENT OF ENLIGHTENMENT HAVING BEEN TAUGHT BY ZEN MASTER HOGEN OF JAPAN AND SWAMI SATCHIDANANDA OF VIRGINIA - YOGIRAJ AND STUDENT OF SWAMI SIVANANDA OF RISHIKESH. STUDENT OF SATHYA SAI BABA, FATHER BEDE GRIFFITHS, SRI YOGENDRA - NOW UNFORTUNATELY ALMOST ALL GONE!!

SATCHIDANAND REMAINS!!

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EMAIL sol@energyenhancement.org

ENERGY ENHANCEMENT COURSES

THE TAMIL SIDDARS

Vanaimoinen and Bhogar, Patanjali and Ramana Maharshi, and their Connection with Tolkien and Energy Enhancement

THE TAMIL SIDDARS Vanaimoinen and Bhogar, Patanjali and Ramana Maharshi, and their Connection with Tolkien and Energy Enhancement

Vanaimoinen and Bhogar - Tamil Siddars

Tolkien's Connection with Energy Enhancement through Tamil Suddar Vanaimoinen and the Finnish Myth, The Kalevala of Lonnrot, Beowulf and Yggdrasil the World Tree and the Tamil Siddars

For 20,000 years - yes Tamil from Tamil Nadu in the South of India predates Sanskrit by thousands of years - Tamil Siddars have been at the Heart of Human Evolution. From Tamil Siddar Bhogar of Palani Hill Temple and his Spiritual and physical Alchemy to create Enlightenment and Immortality transmigrating into the body of Lao Tsu to create Taoism.

Tamil Siddar Bhogar - Siddar Alchemy is Taoist Alchemy- Bhogar Transmigrated - moved from Body to Body - into Lao Tsu - Swami Satchidananda, Master of satchidanand, was a Tamil Siddha - Satchidananda and Satchidanand at Palani Hill Temple - Bhogars temple - in 1995 - Patanjali was a Tamil Siddar!!

BHOGAR - The Tamil Siddar - Kundalini Yoga, Spiritual Alchemy Siddha Bhoganthar: An Oceanic Life Story

To Tamil Siddar Patanjali and his Yoga Sutras of Patanjali - "Here are complete instructions on Enlightenment!!" the Truth, the whole Truth with nothing left out - "Designed to Succeed!!"

Read the Energy Enhancement Commentary of the Yoga Sutras of Patanjali here!!

THE SUPER ADVANCED ENERGY ENHANCEMENT KUNDALINI KRIYAS OF ALCHEMIST TAMIL SIDDAR BHOGAR, AND HIS STUDENTS BABAJI, PATANJALI AND TAOIST LAO TSU

To Tamil Siddar Ramana Maharshi and his Ashram in Tamil Nadu, South India.

TAMIL SIDDAR SRI RAMANA MAHARSHI, GURU, ENLIGHTENED ILLUMINATED SPIRITUAL MASTER

Tamil Siddar SRI RAMANA MAHARSHI, GURU QUOTES, ENLIGHTENED ILLUMINATED SPIRITUAL MASTER

THE TAMIL SIDDARS Vanaimoinen and Bhogar, Patanjali and Ramana Maharshi, and their Connection with Tolkien and Energy Enhancement

THE TAMIL SIDDARS Vanaimoinen and Bhogar, Patanjali and Ramana Maharshi, and their Connection with Tolkien and Energy Enhancement

ANGEL PSYCHIC POWERS THE ARCHANGEL SAINT MICHAEL'S BALLS AND HIS CONNECTION WITH SHIVA NATARAJ AND THE TAMIL SIDDARS, VANAIMOINEN, BHOGAR, LAO TSU AND THE TAOIST ORBITS, BABAJI, YOGANANDA AND THE KUNDALINI KRIYAS, PATANJALI AND THE YOGA SUTRAS OF PATANJALI, RAMANA MAHARSHI AND SWAMI SATCHIDANANDA

Tolkien, From the Tamil Siddars, From the Kalevala Saga, the Ancient sacred Texts he was studying, Tolkien absorbed, was Implanted with an Earth Protector Angel, a Good Psychic Program for the benefit of Humanity in order to defeat the Satanic Fascist Nazi Forces still, currently, ruling the World.

Everyone of the millions who read, "The Hobbit" or "The Lord of the Rings" was similarly implanted with this urge to defeat Sauron, or Lucifer creating an army of Earth Protectors still implacably opposed to the ultimate Evil.

"EVIL IS!!" from the poetry of Tolkien.

"ANGELS ARE" - Satchidanand

This implantation of Angels is, "Objective Art" as described by Gurdjieff, it is also one of the main methodologies of White Magic.

The creation of the pure steel of immaculate innocence by its courage in the face of implacable evil.

This is THE religious truth at the heart of all religions. I am a servant of the Secret Fire, wielder of the Flame of Anor. The dark fire (Luciferian Light) will not avail you, Flame of Udun! Go back to the shadow. "YOU SHALL NOT PASS!!" - GANDALF AND TOLKIEN

J.R.R. Tolkien identified in his 1936 lecture on the Saga "Beowulf: The Monsters and the Critics" a "Northern 'theory of courage'"

the heroic or "virtuous pagan" insistence to do the right thing even in the face of certain defeat without promise of reward or salvation:

"Enlightenment is the free will ONLY to do the right and good thing" - Satchidanand

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Tamil Siddar BHOGAR - Kundalini Yoga and Spiritual Alchemy

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Morbid Anatomy

Posted: at 1:19 am

We have an action packed schedule at The Morbid Anatomy Museum!

Following is a handy list of events and Morbid Anatomy News. Hope to see you at one or more!

______________________________________________

NEWLY ANNOUNCED EVENTS

Morbid Anatomy Flea Market in Williamsburg! 35 Vendors Selling Taxidermy Galore, Artful Bones, Unusual Antiques, Obscure Books and More! Sunday, June 26th, 12pm to 6pm (Morbid Anatomy Members 11am or skip the line; To become a member, click here $1, *** OFFSITE WILLIAMSBURG LOCATION: Villain, 50 N 3rd St, Brooklyn, NY 11249

Living Room Show: An Intimate Musical Evening with David J of Bauhaus and Love and Rockets Sunday, July 31st, 7 pm, $30. Tickets and more info here. NSK (Neue Slowenische Kunst): Avant Garde Art Collective and Virtual State, An Illustrated Lecture with NSK Diplomat Charles Lewis Thursday, August 4th, 7 pm, $8. Tickets and more info here.

______________________________________________

IMMEDIATELY UPCOMING EVENTS

The Coney Island Incubator Babies: How a Sideshow Became Standard Practice in Neonatal Intensive Care, an Illustrated Lecture with Elizabeth Yuko

Anatomical Venus Book Launch at the Strand Rare Book Room

Anatomical Venus Book Release Party and Symposium

German Fakirs in Weimar Berlin: An Illustrated Lecture by Mel Gordon

What Are Medieval Robots? An Illustrated Lecture with Elly Truitt

Spirits, Spoon Benders and Suffragettes: An Introduction to Spiritualism

Spirit Portraits, Auragraphs and Automatic Drawings: A Spiritualist Art Workshop with Medium Susan Barnes

Spiritualist Medium, Free Love Advocate and Presidential Candidate: The Revolutionary Feminism of Victoria Woodhull, An Illustrated Presentation with Dr. Cristina Zaccarini

Saturday, June 11th, 2 pm to 3 pm, $8/($5 for students of the classes). Tickets and more

One Minute Mediumship: An Experimental Workshop with Medium Lauren Thibodeau

Traditional Spiritualist Message Service with Tea and Coffee Reception

______________________________________________

ALL UPCOMING EVENTS

The Coney Island Incubator Babies: How a Sideshow Became Standard Practice in Neonatal Intensive Care, an Illustrated Lecture with Elizabeth Yuko

Anatomical Venus Book Launch at the Strand Rare Book Room

Anatomical Venus Book Release Party and Symposium

German Fakirs in Weimar Berlin: An Illustrated Lecture by Mel Gordon

What Are Medieval Robots? An Illustrated Lecture with Elly Truitt

Spirits, Spoon Benders and Suffragettes: An Introduction to Spiritualism

Spirit Portraits, Auragraphs and Automatic Drawings: A Spiritualist Art Workshop with Medium Susan Barnes

Spiritualist Medium, Free Love Advocate and Presidential Candidate: The Revolutionary Feminism of Victoria Woodhull, An Illustrated Presentation with Dr. Cristina Zaccarini

One Minute Mediumship: An Experimental Workshop with Medium Lauren Thibodeau

Traditional Spiritualist Message Service with Tea and Coffee Reception

And I Must Scream: An Examination of Body Horror in Japanese Animation, An Illustrated Lecture with JR Pepper

Positive Thinking Versus Negative Thinking: Which Leads to Fulfillment? A Dialogue and Debate with Oliver Burkeman and Mitch Horowitz

World Making Through Personal Symbols with Rebecca Purcell at the ARAS Archive for Research in Archetypal Symbolism at the C.G. Jung Center of New York

Welcome to the Department of Moving On, a screening with Julia Leffler

Psychedelics and Death: A Brief Introduction, with Dr. Neal Goldsmith Ph.D

Victorian Hair Art Workshop with Master Jeweler Karen Bachmann

Morbid Anatomy Flea Market in Williamsburg! 35 Vendors Selling Taxidermy Galore, Artful Bones, Unusual Antiques, Obscure Books and More!

JSTOR presents: First Blood Transfusions: An Illustrated History by Elizabeth Yale

The Bone Rooms, From Scientific Racism to Human Prehistory in Museums: An Illustrated Lecture with Samuel J. Redman

The Beauty, Truth and Terror of THE TWILIGHT ZONE, An Illustrated Lecture with Chris Alexander

Surrealism and Alchemy: More than just a pretty picture, an Illustrated Lecture with Brian Cotnoir

Goth 101: A History of the Postpunk and Goth Subculture, 1978 - 1992, An Illustrated Lecture with Andi Harriman

JSTOR Presents: Dying Onstage: Real and Imaginary Deaths in Live Performance: An illustrated Lecture by Michael Lueger

I Can Sell My Body If I Wanna: Riot Grrrl Body Writing, Feminist Resistance, and Neoliberalism: An Illustrated Lecture with Leah Perry

Living Room Show: An Intimate Musical Evening with David J of Bauhaus and Love and Rockets

Raising the Dead: A History of Early Modern Necromancy, an Illustrated Lecture with Dr. Alexander Cummins

NSK (Neue Slowenische Kunst): Avant Garde Art Collective and Virtual State, An Illustrated Lecture with NSK Diplomat Charles Lewis

Midcentury Stereopanorama with Eric Drysdale: Look and see the 1950s in 3D!

The Satanic Sex: Puppets, and the Pathological Feminine in Vienna 1900, an Illustrated Lecture with Frankie Roe

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Morbid Anatomy

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Library – Transhuman- Shoud 1

Posted: at 1:19 am

THE CRIMSON CIRCLE MATERIALS

The Transhuman Series

SHOUD 1 Featuring ADAMUS SAINT-GERMAIN, channeled by Geoffrey Hoppe

Presented to the Crimson Circle August 6, 2016 http://www.crimsoncircle.com

I Am that I Am, Adamus of Sovereign Domain.

Welcome to Shoud 1 of the Transhuman Series. Hm, take a good deep breath with it (taking a deep breath). Mm. Something different. Theres something different in the air, in the energy. You can sense it if you take a good deep breath and get out of your mind for a moment (slight pause). Something different. Well talk about that in just a moment, but

I had a few words to start out with, but theres this overwhelming aroma (Adamus sniffs and audience laughter) as I breathe in; an overwhelming aroma either of good French champagne on your breath (Adamus sniffs again) or something more pervasive. Could it be could it be real coffee? (audience says Yeah!) Sandra! Where is my coffee?!

LINDA: Adamus! I think its your time to walk over to the special Masters Club.

ADAMUS: Well, Im getting invited to

LINDA: Yes, you are! (audience applause)

ADAMUS: the human Masters Club. Thank you, my dear.

LINDA: We want you to see these beautiful creations that the Masters are doing. Yes.

ADAMUS: So well just walk on to the Masters Club.

LINDA: Yes.

ADAMUS: I think I might have prepared a little speech for this, but who knows? Who knows?

LINDA: Oh! Is it possible? You? A speech?!

ADAMUS: Mwah! A little kiss here before

LINDA: Oh. There we go.

ADAMUS: Oh, yes!

LINDA: Yeah, how about more? Yeah. Yeah.

ADAMUS: Mwah! (blowing kisses to various audience members) Yes. Yes.

LINDA: Yeah, yeah.

ADAMUS: Mwah! Air kiss.

LINDA: Dont miss out! Dont miss out!

ADAMUS: Mwah And a hug. Ah, dear old friend (they hug). Havent seen you in a while. Mm. Mm. And your beautiful daughter. Havent

LINDA: Shes gorgeous.

ADAMUS: Ill be with you in a moment.

LINDA: Yeah, no problem. No problem.

ADAMUS: Mwah! Ive got my kissing to oh.

SHARON: Oh.

ADAMUS: Oh. Mwah!

SHARON: Thank you.

LINDA: We dont want to interrupt anything.

ADAMUS: Okay.

LINDA: Okay.

ADAMUS: So

LINDA: Here we go. Here we go.

ADAMUS: Okay. Thank you. Can you take my hand, please?

LINDA: Yes. Yes.

ADAMUS: Yes. Yes.

LINDA: I want to make sure that youre taking care of Geoffrey.

ADAMUS: Ahh!

LINDA: Oh, wait, wait!

ADAMUS: Ahhh!

LINDA: Oh, did you see that? Did you see that? (points to painting of Tobias on the wall)

ADAMUS: Ah, Tobias.

LINDA: Ah.

ADAMUS: You never looked so good, Tobias

LINDA: Ohh!

ADAMUS: as you do in that painting.

LINDA: Ohhh!

ADAMUS: Okay. Oh! So this is it?

LINDA: This is it.

ADAMUS: This is it, the Masters Club.

LINDA: Arent you proud? (he sighs deeply) Its an amazing beautiful creation.

ADAMUS: It is a beautiful creation. If you dont mind, Ill get my coffee and

LINDA: Haah! Whats this?

ADAMUS: and then thats Timothy (Adamus chuckles).

LINDA: Behind Timothy, with Timothy.

ADAMUS: Im going to be speaking from here for a moment (Timothy moves to a different seat). So. Yes, and my coffee, ladies.

LINDA: Ah! Barista trained!

ADAMUS: Already made? One

SANDRA: Yes, from the barista (Kerri).

ADAMUS: Oh, would you

LINDA: Ohh!

ADAMUS: run that to the camera and show them how beautiful it looks with the thank you.

LINDA: Ohhh! Im not sure I have to go

ADAMUS: Thank you.

LINDA: to get this to the camera. Oh, my goodness. This is going to be this is tense. Okay, can you see inside this coffee cup?

ADAMUS: Lower it a bit and they can dip the camera.

LINDA: I dont think this can be done.

ADAMUS: Right into the coffee cup.

LINDA: Can you see it?

ADAMUS: There it is!

LINDA: Ohhh! They can see it. Wait! Wait! Ohhh! Look at that professional barista work! (its a shape of a heart in the coffee) Ohhh! You!

ADAMUS: Right here. So.

LINDA: You are so lucky.

ADAMUS: Thank you and thank you, beautiful ladies, for making me a real coffee. All of these years Ive endured this ahem other kind of coffee, less elegant coffee. But now, now and I know it was my wish and I asked Cauldre and Linda to make sure we got in a good coffee machine here in the Masters Club. If you dont mind (he takes a sip). Ahhh!

LINDA: Finally, satisfaction!

ADAMUS: Thank you. Thank you.

LINDA: Wow.

The Masters Club

ADAMUS: As the first Ascended Master into this club, into this human club, I would like to take this moment to invite all of the other Ascended Masters, both those who are embodied here on Earth and those who are in the other realms. I would like to invite them to come in, and Crash, could you be so kind just to open the door, or Timothy, open the door to let them in. Im only kidding. They dont need the door to come in (laughter). He fell for it. He fell for it.

Im going to ask them to come in and to join with all of you, those of you watching online, those of you here at the Crimson Circle Connection Center, to really ground these energies, to take a deep breath and to allow the energies to flow in between what you would call heaven and Earth, between the other realms and this human realm, and more than anything, in this moment, allowing all of the Ascended Masters to come in and to be with us to really meld into the and. Its not so much about heaven and Earth or this realm and that, its about the and, the many. And thats really what all of you are doing. Youre doing it in your personal lives; youre doing it right here at the Masters Club.

So lets take this moment in beautiful silence, which truly isnt silent, to invite in the Ascended Masters. Those who are here over fifteen hundred who are here embodied on this planet and all the ones who are in the other realms, who have their own Ascended Masters Club, but Im certain that it doesnt even compare to the energies of what you have here (pause), because here is something so special, such a history that is embedded into this wall. A history of your journey, your many, many lifetimes.

It was said before that the stones in the wall here represent all of Shaumbra, the many, many stones, and that is true. But it also represents all of your lifetimes, all of your experiences, for each and every one of you, all the stones here everything that youve been through, every experience, every hardship, every beautiful joyful moment right here on this wall.

Take a moment just to feel that. Its a memorial wall, in a way. Its not the Wailing Wall, indeed, and dont start putting little prayers in there. Its the wall of joy and the wall of being the transhuman.

And on the other wall, which well show later, but on the other wall on the opposite side of the room, what Cauldre has called the big crimson wall, on that wall represents the art of life and the act of life. Its a beautiful wall and its not just flat, because youre not just flat. It has dimension. It has character in it. It has artwork in it, infused in it by the artist who created it, but by each and every one of you. It shows the swirls of life, the texture of life, the anything-but-flatness of life, which for so many, and for those many who are living in the singular nature of life, their lives can be like a flat, almost colorless wall. But for those who go into the and, who allow the and, who allow, really, the embodiment of everything, this wall represents that beauty of and, of art, of potentials.

So we have the two walls, the Wall of Joy with your experiences, and the Wall of And, representing depth and representing truly the transhuman.

And then, of course, right in the middle of it we have the coffee machine and the kitchen, representing that very beautiful part of human life, to feed the body, to enjoy the sensual things of life itself. So here we have it.

And the last wall, the windows. The windows, which look out onto the world, which look out, giving such a perspective of reality. Thats what these four walls are really about. And when you stand here today, any time you come to visit, any time you just sit in this energy, whether its surrounded by other Shaumbra or maybe by yourself, feel now the connection that youve made between the other realms and this realm, the integration of the and, right here.

It may just be a small space on a small planet in a very big universe, but what it is and what it represents is bringing and to this Earth. The many, the all-ness, no longer a linear simplistic life.

Let's take a good deep breath with that.

This day is as important, as historic, or maybe even more so, than the day we had at the Quantum Leap together, back in 2007 in September. And that was a day of saying we go off the scales. It may not show up in your life or human life right away, but the quotient of consciousness, the path of history changed on that day. It was called the Quantum Leap because we went into something else. Its taken a number of years for it to manifest, but here we are right now, this day of the and. This day of true embodiment on this planet is here.

Lets take a deep breath with that.

(pause)

And dear Linda, if you would guide me back, and Sandra, would you bring my coffee for me?

LINDA: (giggles) Anyone else youd like?

ADAMUS: Shes yes, an escort.

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Library - Transhuman- Shoud 1

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Posthumanism – Wikipedia

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This article is about a critique of humanism. For the futurist ideology and movement, see transhumanism.

Posthumanism or post-humanism (meaning "after humanism" or "beyond humanism") is a term with at least seven definitions according to philosopher Francesca Ferrando:[1]

Philosopher Ted Schatzki suggests there are two varieties of posthumanism of the philosophical kind:[12]

One, which he calls 'objectivism', tries to counter the overemphasis of the subjective or intersubjective that pervades humanism, and emphasises the role of the nonhuman agents, whether they be animals and plants, or computers or other things.[12]

A second prioritizes practices, especially social practices, over individuals (or individual subjects) which, they say, constitute the individual.[12]

There may be a third kind of posthumanism, propounded by the philosopher Herman Dooyeweerd. Though he did not label it as 'posthumanism', he made an extensive and penetrating immanent critique of Humanism, and then constructed a philosophy that presupposed neither Humanist, nor Scholastic, nor Greek thought but started with a different religious ground motive.[13] Dooyeweerd prioritized law and meaningfulness as that which enables humanity and all else to exist, behave, live, occur, etc. "Meaning is the being of all that has been created," Dooyeweerd wrote, "and the nature even of our selfhood."[14] Both human and nonhuman alike function subject to a common 'law-side', which is diverse, composed of a number of distinct law-spheres or aspects.[15] The temporal being of both human and non-human is multi-aspectual; for example, both plants and humans are bodies, functioning in the biotic aspect, and both computers and humans function in the formative and lingual aspect, but humans function in the aesthetic, juridical, ethical and faith aspects too. The Dooyeweerdian version is able to incorporate and integrate both the objectivist version and the practices version, because it allows nonhuman agents their own subject-functioning in various aspects and places emphasis on aspectual functioning.[16]

Ihab Hassan, theorist in the academic study of literature, once stated:

Humanism may be coming to an end as humanism transforms itself into something one must helplessly call posthumanism.[17]

This view predates most currents of posthumanism which have developed over the late 20th century in somewhat diverse, but complementary, domains of thought and practice. For example, Hassan is a known scholar whose theoretical writings expressly address postmodernity in society.[citation needed] Beyond postmodernist studies, posthumanism has been developed and deployed by various cultural theorists, often in reaction to problematic inherent assumptions within humanistic and enlightenment thought.[4]

Theorists who both complement and contrast Hassan include Michel Foucault, Judith Butler, cyberneticists such as Gregory Bateson, Warren McCullouch, Norbert Wiener, Bruno Latour, Cary Wolfe, Elaine Graham, N. Katherine Hayles, Donna Haraway Peter Sloterdijk, Stefan Lorenz Sorgner, Evan Thompson, Francisco Varela, Humberto Maturana and Douglas Kellner. Among the theorists are philosophers, such as Robert Pepperell, who have written about a "posthuman condition", which is often substituted for the term "posthumanism".[5][6]

Posthumanism differs from classical humanism by relegating humanity back to one of many natural species, thereby rejecting any claims founded on anthropocentric dominance.[18] According to this claim, humans have no inherent rights to destroy nature or set themselves above it in ethical considerations a priori. Human knowledge is also reduced to a less controlling position, previously seen as the defining aspect of the world. The limitations and fallibility of human intelligence are confessed, even though it does not imply abandoning the rational tradition of humanism.[citation needed]

Proponents of a posthuman discourse, suggest that innovative advancements and emerging technologies have transcended the traditional model of the human, as proposed by Descartes among others associated with philosophy of the Enlightenment period.[19] In contrast to humanism, the discourse of posthumanism seeks to redefine the boundaries surrounding modern philosophical understanding of the human. Posthumanism represents an evolution of thought beyond that of the contemporary social boundaries and is predicated on the seeking of truth within a postmodern context context. In so doing, it rejects previous attempts to establish 'anthropological universals' that are imbued with anthropocentric assumptions.[18]

The philosopher Michel Foucault placed posthumanism within a context that differentiated humanism from enlightenment thought. According to Foucault, the two existed in a state of tension: as humanism sought to establish norms while Enlightenment thought attempted to transcend all that is material, including the boundaries that are constructed by humanistic thought.[18] Drawing on the Enlightenments challenges to the boundaries of humanism, posthumanism rejects the various assumptions of human dogmas (anthropological, political, scientific) and take the next step by attempting to change the nature of thought about what it means to be human. This requires not only decentering the human in multiple discourses (evolutionary, ecological, technological) but also examining those discourses to uncover inherent humanistic, anthropocentric, normative notions of humanness and the concept of the human.[4]

Posthumanistic discourse aims to open up spaces to examine what it means to be human and critically question the concept of "the human" in light of current cultural and historical contexts[4] In her book How We Became Posthuman, N. Katherine Hayles, writes about the struggle between different versions of the posthuman as it continually co-evolves alongside intelligent machines.[20] Such coevolution, according to some strands of the posthuman discourse, allows one to extend their subjective understandings of real experiences beyond the boundaries of embodied existence. According to Hayles's view of posthuman, often referred to as technological posthumanism, visual perception and digital representations thus paradoxically become ever more salient. Even as one seeks to extend knowledge by deconstructing perceived boundaries, it is these same boundaries that make knowledge acquisition possible. The use of technology in a contemporary society is thought to complicate this relationship.

Hayles discusses the translation of human bodies into information (as suggested by Hans Moravec) in order illuminate how the boundaries of our embodied reality have been compromised in the current age and how narrow definitions of humanness no longer apply. Because of this, according to Hayles, posthumanism is characterized by a loss of subjectivity based on bodily boundaries.[4] This strand of posthumanism, including the changing notion of subjectivity and the disruption of ideas concerning what it means to be human, is often associated with Donna Haraways concept of the cyborg.[4] However, Haraway has distanced herself from posthumanistic discourse due to other theorists use of the term to promote utopian views of technological innovation to extend the human biological capacity[21] (even though these notions would more correctly fall into the realm of transhumanism[4]).

While posthumanism is a broad and complex ideology, it has relevant implications today and for the future. It attempts to redefine social structures without inherently humanly or even biological origins, but rather in terms of social and psychological systems where consciousness and communication could potentially exist as unique disembodied entities. Questions subsequently emerge with respect to the current use and the future of technology in shaping human existence,[18] as do new concerns with regards to language, symbolism, subjectivity, phenomenology, ethics, justice and creativity.[22]

Posthumanism is sometimes used as a synonym for an ideology of technology known as "transhumanism" because it affirms the possibility and desirability of achieving a "posthuman future", albeit in purely evolutionary terms.

James Hughes comments that there is considerable confusion between the two terms.[23][24]

Some critics have argued that all forms of posthumanism have more in common than their respective proponents realize.[25]

However, posthumanists in the humanities and the arts are critical of transhumanism, in part, because they argue that it incorporates and extends many of the values of Enlightenment humanism and classical liberalism, namely scientism, according to performance philosopher Shannon Bell:[26]

Altruism, mutualism, humanism are the soft and slimy virtues that underpin liberal capitalism. Humanism has always been integrated into discourses of exploitation: colonialism, imperialism, neoimperialism, democracy, and of course, American democratization. One of the serious flaws in transhumanism is the importation of liberal-human values to the biotechno enhancement of the human. Posthumanism has a much stronger critical edge attempting to develop through enactment new understandings of the self and others, essence, consciousness, intelligence, reason, agency, intimacy, life, embodiment, identity and the body.[26]

While many modern leaders of thought are accepting of nature of ideologies described by posthumanism, some are more skeptical of the term. Donna Haraway, the author of A Cyborg Manifesto, has outspokenly rejected the term, though acknowledges a philosophical alignment with posthumanim. Haraway opts instead for the term of companion species, referring to nonhuman entities with which humans coexist.[21]

Questions of race, some argue, are suspiciously elided within the "turn" to posthumanism. Noting that the terms "post" and "human" are already loaded with racial meaning, critical theorist Zakiyyah Iman Jackson argues that the impulse to move "beyond" the human within posthumanism too often ignores praxes of humanity and critiques produced by black people, including Frantz Fanon and Aime Cesaire to Hortense Spillers and Fred Moten. Interrogating the conceptual grounds in which such a mode of beyond is rendered legible and viable, Jackson argues that it is important to observe that blackness conditions and constitutes the very nonhuman disruption and/or disruption" which posthumanists invite. In other words, given that race in general and blackness in particular constitutes the very terms through which human/nonhuman distinctions are made, for example in enduring legacies of scientific racism, a gesture toward a beyond actually returns us to a Eurocentric transcendentalism long challenged.

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Posthumanism - Wikipedia

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