Forwarded from Incendiary Ideas (Jason Reza Jorjani)
This will be released publicly tomorrow, but I encourage everyone to support @NoHylicsAllowed’s channel by becoming a member. I have. https://youtu.be/Tt7TUGu3veY
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Philosophy of Fire (ft. Jason Reza Jorjani)
Today we are joined by the American Philosopher Jason Reza Jorjani. We dive into Meta-Philosophy, Theories of Time, and After Death states.
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BUY Psychotron: https://amzn.to/49cHo9I
___________(ONLY FANS)_____________…
BUY Thanosis: https://amzn.to/3N0wpaK
BUY Psychotron: https://amzn.to/49cHo9I
___________(ONLY FANS)_____________…
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Forwarded from Richard Ruach's Research Center
YouTube
Philosophy of Fire (ft. Jason Reza Jorjani)
Today we are joined by the American Philosopher Jason Reza Jorjani. We dive into Meta-Philosophy, Theories of Time, and After Death states.
BUY Thanosis: https://amzn.to/3N0wpaK
BUY Psychotron: https://amzn.to/49cHo9I
___________(ONLY FANS)_____________…
BUY Thanosis: https://amzn.to/3N0wpaK
BUY Psychotron: https://amzn.to/49cHo9I
___________(ONLY FANS)_____________…
❤6🔥5
Forwarded from Logos & Samadhi - Platonic Buddhism
This essay forms part of a book-length inquiry into the operative intelligibility shared by Platonic Theurgy and Buddhist and Śaiva Tantric traditions.
The comparison pursued here does not proceed by analogy, sectarian influence-hunting of which tradition came “first” (the chicken or the egg?), or thematic resemblance, nor by appeals to a vague perennialism. It begins from a more exacting premise: that these traditions independently developed rigorous ritual–metaphysical technologies for one and the same problem: how human awakening becomes effective within the world without collapsing into abstraction, symbolism, or mere interior experience.
The focus is therefore not on what these traditions say about ultimacy, but on how they install it within consciousness. Awakening is treated here not as a private attainment or a transcendent elsewhere, but as a mode of intelligibility that must be stabilized across perception, embodiment, relationality, and transmission. Mandala, understood not simply as a diagram but as a structured field in which awakened order becomes spatially, emotionally, and cognitively inhabitable; guru–deity relation, as the relational axis through which awakened presence becomes transmissible; emanative hierarchy, whether articulated through Buddhist trikāya theory or Śaiva–Śākta tattva systems, as the disciplined articulation of how the absolute differentiates itself without division; and ritual ontological grammar, as the means by which these structures are enacted rather than merely contemplated, are examined here as structural solutions to this demand.
What is at stake here is not synthesis, but precision. Each system is allowed to speak in its own voice. Yet neither is permitted the comfort of doctrinal and cultural isolation, since both Buddhist and Hindu tantric traditions make perennial claims about their phenomenology of awakening. The question pressing throughout is uncompromising: how does non-duality, at a universal level, survive contact with form, history, desire, societal institutions, and human relationships without being betrayed?
This text is written neither as historical reconstruction nor as prenoscriptive instruction. It inhabits a deliberately middle register, drawing on philology and doctrinal architecture while remaining accountable to how ritual, recognition, and transmission actually operate when enacted.
The last part of the essay loosens conceptual density and shifts toward a contemplative cadence, not as a stylistic indulgence but as a methodological introduction to the theoretical content of the text, since its themes cannot be understood through scholarly investigation alone. In tantric and theurgic traditions alike, once the architecture of manifestation is sufficiently clarified, it ceases to require explanation and begins to function on its own, reorganizing experience at the level of cognition prior to discursive thought.
What follows is offered not as commentary on ritual, but as an inquiry into the mandalic meditative systems as ontology. Not as metaphors, but as mechanisms of manifesting altered states of participatory knowing with reality. Not as cultural ornamentation, but as a disciplined means by which awakening is rendered present, transmissible, and durable within embodied human life and throughout generations.
To read this work attentively is not merely to understand a comparison.
It is to encounter a demand:
that Logos and Dharma be taken seriously where they have always insisted on operating — in the World, through Form, as the World yet unchangingly and beyond causality, wholly Other.
https://substack.com/home/post/p-181973920
The comparison pursued here does not proceed by analogy, sectarian influence-hunting of which tradition came “first” (the chicken or the egg?), or thematic resemblance, nor by appeals to a vague perennialism. It begins from a more exacting premise: that these traditions independently developed rigorous ritual–metaphysical technologies for one and the same problem: how human awakening becomes effective within the world without collapsing into abstraction, symbolism, or mere interior experience.
The focus is therefore not on what these traditions say about ultimacy, but on how they install it within consciousness. Awakening is treated here not as a private attainment or a transcendent elsewhere, but as a mode of intelligibility that must be stabilized across perception, embodiment, relationality, and transmission. Mandala, understood not simply as a diagram but as a structured field in which awakened order becomes spatially, emotionally, and cognitively inhabitable; guru–deity relation, as the relational axis through which awakened presence becomes transmissible; emanative hierarchy, whether articulated through Buddhist trikāya theory or Śaiva–Śākta tattva systems, as the disciplined articulation of how the absolute differentiates itself without division; and ritual ontological grammar, as the means by which these structures are enacted rather than merely contemplated, are examined here as structural solutions to this demand.
What is at stake here is not synthesis, but precision. Each system is allowed to speak in its own voice. Yet neither is permitted the comfort of doctrinal and cultural isolation, since both Buddhist and Hindu tantric traditions make perennial claims about their phenomenology of awakening. The question pressing throughout is uncompromising: how does non-duality, at a universal level, survive contact with form, history, desire, societal institutions, and human relationships without being betrayed?
This text is written neither as historical reconstruction nor as prenoscriptive instruction. It inhabits a deliberately middle register, drawing on philology and doctrinal architecture while remaining accountable to how ritual, recognition, and transmission actually operate when enacted.
The last part of the essay loosens conceptual density and shifts toward a contemplative cadence, not as a stylistic indulgence but as a methodological introduction to the theoretical content of the text, since its themes cannot be understood through scholarly investigation alone. In tantric and theurgic traditions alike, once the architecture of manifestation is sufficiently clarified, it ceases to require explanation and begins to function on its own, reorganizing experience at the level of cognition prior to discursive thought.
What follows is offered not as commentary on ritual, but as an inquiry into the mandalic meditative systems as ontology. Not as metaphors, but as mechanisms of manifesting altered states of participatory knowing with reality. Not as cultural ornamentation, but as a disciplined means by which awakening is rendered present, transmissible, and durable within embodied human life and throughout generations.
To read this work attentively is not merely to understand a comparison.
It is to encounter a demand:
that Logos and Dharma be taken seriously where they have always insisted on operating — in the World, through Form, as the World yet unchangingly and beyond causality, wholly Other.
https://substack.com/home/post/p-181973920
Substack
Emanation, Recognition, and Unification with the Guru: Mandalic Ontologies in Buddhist and Hindu Tantra
A Segment from a Forthcoming Publication on the Comparative Exploration of Theurgy and Tantra
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Forwarded from Richard Ruach's Research Center
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Top 10 Esoteric Movies
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Users on TikTok realizing they can just copy and paste the "redacted" text from Epstein file PDFs to read what it says
No coincidences. Only the Plan.
No coincidences. Only the Plan.
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Forwarded from Richard Ruach's Research Center
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Astral Projection Class w/ Richard Ruach 👁️ 🌍
Richard joins us to discuss the life and work of Robert Monroe, a successful and distinguished business executive and noted pioneer in the field of human consciousness, as well as the modern day Monroe Institute which researches "out of body experiences".…
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