Awe-inspiring moments — like the sight of the Grand Canyon or the Aurora Borealis — might increase our tendency to believe in God and the supernatural, according to new research.
For most spiritual folks, state change is what it's all about. Spiritual states have the power to open the mind, nourish the heart, and change the world. They are, I think, the most important force for social and environmental sustainability on the planet. And they can be lots of fun, too.
What's your position on making love? Do you regard it as one of the nicer fringe benefits of being alive? Or are you more inclined to see it as a central proof of the primal magnanimity of the universe? I'm more aligned with the latter view. Imagine yourself in the fluidic blaze of that intimate spectacle right now. . . Part One of a three-part series.
As we stand at the threshold of a new and larger world, it helps to be bathed in miracles, to show that yes, the realm of the possible is indeed far vaster than we know, and no, we are not crazy for leaving normal behind. I therefore invite all present to share a first-hand story of the impossible, for our mutual inspiration and encouragement.
Some believe that without free will, we are mere biological instruments, with no soul. But from a nondual perspective, this argument is theologically backward. The autonomous soul isn't the gateway to God; it's the gateway to delusion. This is the yetzer hara, the selfish, separating and, occasionally, evil inclination that sees the self as the center of the universe.
To communicate in a transformative way, you've got to get over your need to change and fix people. By accepting the world and the people around you as they are, you become naturally inspiring to others. In this interview, John Marshall Roberts offers a new paradigm for communicating.
Enlightenment is not for sale, and spiritual truths are not a commodity. In this spirit, many Buddhist teachers do their work for dana, for generosity. Rabbi David and Shoshana Cooper and I have experimented with bringing the spirit of dana to a Jewish context.
How was all of the "stuff" that went along with the study of magic first derived? I wanted to understand the
nature of the gods and goddesses from books and esoteric lore that I had come
to love and find a pantheon within my own life and experience.
Why did it take a recently discovered stone tablet for scholars to recognize that the resurrection myth is about society, not a particular person?