Hermetic gnosis

Classical Occultism – i.e. Spiritual Tradition – very often rests on imitation of old usages and forgotten rituals – or on texts and images the inner (i.e. esoteric) content of which is recog¬nized only by Initiates. This most typically applies for old sacred scriptures where cosmic and supra-cosmic processes are com¬mented under the veils of ciphers, myths, pseudo-history, and tales about countries or family clans.

Creation myths of all cultures throughout space and time most clearly illustrate this fact : They report how a God – or a community of gods – conjure ‹out of nothing› an Universe along with its physical and spiritual processes that are, usually, consciously perceived again only by Initiates.

Modern Science since the century of ‹Enlightenment› have always tried to supplant such myths by so-called ‹objective› discoveries and ‹facts›. However, it has become clear, more and more, that those ‹scientific› views are just another myth – but which remains blind to the essence of things, namely : to what we call Spirit, Light and Life. – The popular myth of the ‹Big Bang› – so typical for noise and aggression in our modern world – is the grossest cancerous outgrowth thereof.

The present book brings a Genesis in twelve Theses, in a modern language on the basis of the simplest symbols ever. Its elucidations by P. Martin, occasionally using some neologisms for relations never described before, include the paradigmata of oldest myths, but in the meantime formulate a consequent synthesis of modern Physics and classic spirituality : It also shows where the fundamental Hermetic laws come from ; how divine idea-forms  grow into material realities ; how the Kingdoms of Nature came forth – and the principles of the spiritual Path of Transfiguration  leading to the redemption of Humanity.     

Besides the Aquarius Genesis, this book contains two tales in a typical mythic style, making visible the inner Plan of the Uni¬verse, along with a scenic dialogue and a classic philosophical treatise: «About the Essence of Being» is a modern theory of ideas which – authored 60 years ago – already achieves to reduce all processes to vibrational cycles, and to Energy.

Numerous pictures, some of them full-page, and in-depth Notes explaining further the text and images complete this book.

An international review comments :
«Thus it must be : Old Truths of the Past are being confirmed by the new Truths of today !»

Paper-Back, richly illustrated, 248 pp. – ISBN  978-3-907103-02-9

In: G. Quispel (ed.), De hermetische Gnosis in de loop der eeuwen, Haarlem 20034, 383-394.

German translation: ‘Gisbertus Voetius, Hermes Trismegistos und Jakob Boehme, in: G. Quispel (ed.), Die hermetische Gnosis im Lauf der Jahrhunderte, Birnbach: DRP Verlag 2001, 389-401

Двинянинов Б. К. Синкретизм в Герметическом корпусе. Проблема отношения дуалистического и оптимистического гнозиса. 2009

Реферативная, но во многом актуальная работа по интерпретации Герметического корпуса и книг Высокого герметизма. Хочу переработать ее в две статьи.

Ссылка для скачивания на сайте Платоновского Философского Общества:
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We have two ways of knowing. Our mind knows forms, things, both subtle and gross. Faces, hands, buildings, trees, math formulas, mind knows subject and the mind knows otherness. The mind knows dualities, the mind knows me and you, us and them, and this and that. Mind knows time, mind knows the past, the present and the sense of the future. The mind knows things and entities, the mind knows beings, infinite numbers of beings and things. The mind knows difference. The mind thinks conceptually, feels affectively, imagines through imagery, the mind has sense and the mind has memory. The mind knows dualistically.

Timeless awareness is the essence of Dzogchen. Time experienced within timeless awareness is also an expression of the essence of Dzogchen. Dzogchen is an ancient form of Tibetan mystic humanism. Dzogchen makes the essential distinction between mind and awareness. A person can be located in mind alone and locked in time. As a person shifts from being located in mind alone (mindfulness) and goes beyond mind alone (mindfulness), one becomes aware of their own awareness. As we focus our awareness on our own innermost awareness, vast dimensions of awareness begin to open and self-reveal its nature to us. Awareness is a multidimensional experience and this awareness is infinite in its horizons. The innate qualities of awareness are spaciousness or openness or emptiness. Another quality of our awareness is luminous radiance and still another is awareness as energy. Awareness is alive and is both vast stillness and unceasing movement. The Union of Mind and Awareness When a person is able to experience the union of their mind and their awareness, then the person has a simultaneous experience of being in time and in timeless awareness. The mind is the place of thinking, feeling, sensation, memory and imagination and the mind is the mode of knowing singularity and difference in the world. This is the realm of ordinary knowingness and this is the realm of duality. Our mind is the realm of time. This time bound knowing is the knowing of you and I, us and them, this or that in time and place.

In the summer of 2013 at the Tibetan Center in Poolesville, Maryland the great Lama YangThang Rinpoche gave instruction on the practice of the great compassion, or as he described the practice, as being the practice of Absolute Compassion. The instruction was to extend the light of awareness into the world and into the cosmos. Extending the light of awareness into the present moment of a person, extending the light of awareness into the past time of the person and extending the light of awareness into the future time of the person. This truly is the great practice of the great compassion and everyone can practice this extension of the light of awareness. This very proactive praxis brings forth the light within us and fills us with the light of the field of awareness. It is great to practice this vast practice. Of course it takes a boldness of intention and passion of heart. Extending the light of our innermost awareness into the present of those we love, and into the past of those we love, and then extending the light into their future of those we love is self-liberating. The light of awareness illuminates experience, metabolizes experience, opens us into un-bound awareness, undoes fixated-ness, and brings forth luminous intensity. The light of awareness is pure potentiality. The same practice can be used with those whom we hate or dislike or whom disgust us. This practice of extending the light of awareness deepens our own experience of becoming aware of awareness. As we practice extending the light of awareness, awareness itself completely opens up for us and deepens our experience in depth and breath. In time we begin to experience the true secret of this praxis. Timeless awareness begins to be experienced by us and sustained by us. Timeless awareness is the

Donald Winnicott's radical existential psychoanalytic understanding of transitional awareness and transitional relatedness is an amazing and little used doorway for today's psychotherapist and psychoanalyst. In today's cognitive clinical culture we have become cognitions tampering with cognitions. Life as cognition. Existential Ontology Winnicott's creative understanding of our capacity for transitional awareness and transitional relatedness intertwines both our personal psychology and our innermost experience of our own existential ontology. Transitional knowingness intertwines both our mind and our primordial awareness field. Our field of awareness knows the field of Being since awareness is the field of Being. Transitional awareness intertwines both our mind and our psyche. Donald Winnicott's phenomenological understanding of the self radicalizes our sense of self from being a representational picture or cognitive affective schema or synthesis of disparate psychological part's to a fluid sense of self as a direct experiential felt sense of ongoing continuity of Being. Our knowingness though the medium of awareness, opens for us the direct knowing of the experience of Being. The experience of Being is for us our sense of natural spirituality. Our liminal transitional awareness field opens us into the immediate ongoing intimate experience of Being. This experience of Being is of Being within our very own self and of Being within our very own relational life-world. Ordinary Personhood We, as a most ordinary person, can experience the unfolding movement of the experiencing of Being within our own self as our self, and simultaneously, the unfolding experiencing of our own being as the being-ness of Being which is the Being of the world. As we experience the Being .

It is not easy to understand the nature of the guru and understanding the nature of the guru can be bewildering. There is often bewilderment about the guru. One source of the bewilderment is that people think that the guru is an individual person and for most people the understanding that the guru is not a person has been foreclosed. The guru is not a person. And when people see and believe the guru is a person, such a belief will create illusions about the person whom they think is the guru, and their own relationship with the person whom they see as the guru will fall into various forms of the psychology of transference. Moreover, the true and pervasive nature of the guru will be concealed and the power of the guru limited and anthropomorphized, and politicized. To use Heideggerian language the ontic dimension will become the focus and the ontological dimension becomes foreclosed. In fact, the guru is not an entity, the guru is not a thing, and the guru is not even a being. The guru is the field of Being. The guru is the field of Being's manifestation of understanding, manifestation of protection and manifestation of self-revelation. The guru is the radiance of primordial awareness. The contemporary master of Kashmir Shavism, Swami Muktananda would teach, using the language of theology, " the guru is the grace bestowing power of God. " He would also say " The guru is your own innermost awareness and you must get beyond your mind to experience the guru as your own awareness. " Vehicle-ness It is also equally true that a person can be vehicle of the guru. Even you and I can be a vehicle for the guru. The light of the guru can manifest and shine forth through you and me, and through everyone. The power of the guru does not manifest only through institutional religious teachers as some would like you to think, but most often this manifestation is through

This inquiry researches the until this day unexplored subject of Western esoteric scrying practices within the context of Media Studies. This study is the first of its kind; an exciting combination of the highly neglected field of Western esotericism and the Media Archaeological methodology as a means to gain insight in the Western esoteric dimension of media culture. It uses John Dee and Edward Kelly's scrying practices as a starting point to explore the past and present of scrying and the past and present of screens and cinema. Thereby it provides new frameworks to historically understand screens and cinema (including 3D technology and virtual reality) as a continuation of scrying practices and consequently the possibility to understand digital screens and cinema and analog cinema within one framework. It seems the human desire to transcend the limitations of one's physical and spatiotemporal existence which underlie the practice of scrying (gnosis) is also recognizable in the context of screens and cinema. This inquiry provides concrete evidence of a direct influence of scrying practices (including ancient Greek scrying institutions) on media technology and materiality and the way it functions in regard to the user/spectator. It offers an insight in the reasons why people have real bodily (physical and emotional) responses to fiction, why they enjoy fiction and why they can temporally relate to it though knowing it is not real.

Der klassische Okkultismus – d.h. Spirituelle Tradition –
beruht oft auf Imitation althergebrachten Verhaltens, oft auf Texten und Bildern, deren innerer Gehalt nur Eingeweihten erkennbar ist. Dies ist besonders typisch für alte Heilige Schriften, wo – verborgen in Chiffren, Mythen und Geschichten über Länder oder Familien-Clans – kosmische und überkosmische Abläufe beschrieben und kommentiert werden.
Die Schöpfungs-Mythen aller Kulturen machen das besonders deutlich: Sie erzählen, wie ein Gott – oder eine Göttergemeinschaft – aus dem ‹Nichts› ein Universum hervorzaubern und all die Vorgänge in Gang setzen, die z.T. eben nur Eingeweihte wahrnehmen können.
Die modernen Wissenschaften seit der ‹Aufklärung› haben
ständig versucht, solche Mythen durch sogenannt ‹objektive Erkenntnisse› zu ersetzen. Indes hat sich immer deutlicher gezeigt, daß auch diese ‹wissenschaftliche› Betrachtung nur ein neuer Mythos ist, der aber fürs Wesentliche blind bleibt: für das, was wir Geist, Licht und Leben nennen. Der populäre Mythos vom ‹Big Bang› – typisch für Lärm und Aggression in der heutigenWelt – ist der gröbste Auswuchs davon.
Das vorliegende Buch bringt in moderner Sprache und auf der Basis einfachster Symbole eine Genesis in zwölf Thesen, deren Erklärung die Paradigmen der uralten Mythen nicht ausschließt, zugleich aber die Synthese von moderner Physik und klassischer Spiritualität konsequent ausgestaltet: Es zeigt, wo die hermetischen Grundgesetze herkommen, wie göttliche Ideenformen sich zu stofflichen Realitäten verdichten, wie die Naturreiche entstanden, und worauf die Erlösung der Menschheit und der geistigeWeg der Transfiguration beruhen.
Neben der Wassermann-Genesis enthält dieses Buch zwei
Fabeln im typisch mythischen Stil, worin der innere Plan des Universums sichtbar wird, sowie einen szenischen Dialog und einen klassisch philosophischen Traktat:
«Über das Wesen des Seins» ist eine moderne Ideenlehre, die – vor über 50 Jahren verfaßt – bereits eine Rückführung aller Vorgänge auf Schwingungen und Zyklen entwickelt.
Zahlreiche Bilder, davon mehrere ganzseitig sowie vertiefende Anmerkungen zu Text und Bildern runden das Buch ab.
Ein internationaler Kritiker kommentiert:
«So muß es geschehen: Die altenWahrheiten werden durch die neuenWahrheiten bestätigt ! »
Paper-Back, reich illustriert, 248 Ss. --  ISBN: 9783-9520787-0-9

Герметизм – в широком смысле этого понятия – вся эзотерическая традиция Запада с древности до наших дней, включающая в себя мистическую философию, алхимию, астрологию, мантику, сакральную медицину, теургию и тп. Герметизм - в более узком смысле – традиция античности, основоположниками которой стали мифологизированные греческий Гермес, египетский Тот и позднеантичный Гермес Трисмегист. Конечно, влияние герметизма на последующие эпохи это общеизвестный факт, но в данном случае нас интересует именно второе определение, так как оно имеет выявленные исторические рамки, а источником для его исследования служат вполне конкретные тексты, свидетельства и археологические находки. Если говорить об изучении античного герметизма в истории отечественной науки можно выделить два основных этапа. Первый - дореволюционный, здесь представлены начальные исследования герметизма проведенные Фаддеем Францевичем Зелинским, Борисом Александровичем Тураевым, Михаилом Эммануиловичем Посновым и Дмитрием Владимировичем Странденем. Именно в имперской России, с одной стороны под влиянием к тому времени уже развитых европейских исследовательских парадигм, с другой же самостоятельных открытий в области текстологии и археологии, стали появляться основополагающие труды по данной теме.  В советское время интерес к изучению герметизма практически отсутствовал, но здесь нельзя обойти работы Алексея Федоровича Лосева, чьи исследования неоднократно касались данной темы, но исторически сыграли свою роль уже в следующем периоде. Второй – современный, охватил работы Н. В. Шабурова, В. П. Визгина, Е. В. Афонасина, Л. Ю. Лукомского, А. Л. Хосроева, Р. В. Светлова, Н. И. Сидоренко, А. В. Семушкина, И. Т. Касавиной, Л. М. Косаревой, А. В. Бойко, А. Ровнера, Д. Алексеева, К. Багуцкого, Л. Силард, Г. Бутузова, В. Рохмистрова и др. Обилие исследований  в том числе обусловлено появлением различных переводов герметических текстов с европейских языков и с языков оригиналов, а также изучением новых герметических текстов, которые стали известны относительно недавно. Работы приведенных авторов можно разделить на несколько групп по направлениям и темам исследований, а также сделать выводы о дальнейшем развитии изучения герметизма.

La Fraternidad Rosicruciana Antiqua de Venezuela alberga en su seno la antigua Iglesia Gnóstica Tradición Maestro Huiracocha. Comparte el mismo linaje apostólico cristiano con otras iglesias que se declaran sucesoras de antiguas iglesias cismáticas como los gnósticos, los cátaros y la orden de los Elus Cohen. Sus grados son: Acolito, Diacono, Sacerdote, Obispo, Arzobispo y Patriarca. Los textos religiosos en los cuales se basa su liturgia son: la santa Biblia, la Pistis Sophia y el Liber AL vel Legis. La sucesión epicospal se ha mantenido a través de un hilo rojo controversial que tiene sus fuentes originarias en Europa.

One Knower: Different Modes of Knowing In all philosophical and psychological traditions knowing has many different meanings. In Tibetan Buddhism there is nondual Dzogchen and in Hinduism there is nondual Kashmir Shaivism. In both these nondual traditions there is profound understanding that there is one knower with two different modes of knowing. My Mind Knowing You and Things One mode of our knowing is the conventional subject object knowing which is the mind knowing as the perceiver and the perceived. This is our ordinary knowing of mind, my mind knowing you and things. This is my mind knowing of all the various forms of otherness. This is my mind knowing of singular aspects of phenomena and my mind knowing, by discrimination, the differences within phenomena. This is my mind knowing of the reality of objects, and the actuality of events and situations. This is my mind knowing the reality of persons and sentient beings as well as non-sentient beings and things. This is my mind's natural mode of dualistic knowingness. My Knowing as Direct Perception As humans knowing we both have and are this wonderful other mode of knowing. In Dzogchen this is the great knowing of awareness and through awareness, and this knowing described as direct perception is often called gnosis, or jnana, or ye she. Kashmir Shaivism names this dimension of knowing of this vast field of awareness/consciousness vimarsa. This vast

For much of my personal and professional life I have had an enduring interest in the distinction between mind and awareness. As my education unfolded over these many years, I have been happy to recognize that this distinction between mind and awareness is of serious consideration in continental phenomenology, in forms of psychoanalytic understanding such as the object relations work of Donald Winnicott, as well as in many forms of the experiential psychotherapies such as Gestalt, experiential focusing, in Ericksonian hypnosis, structural family therapy, archetypal psychotherapy, existential psychotherapy, existential psychoanalysis to name a few. When I began to extend my interest based on continental phenomenology into the eastern wisdom traditions, I found the same distinction within the Hindu Tantric tradition of Kashmir Shavism. Later in my life I found the same distinction within the Tibetan non-dual Nyingma tradition of Dzogchen. In my study of the Qi Gong tradition, I had the good fortune of being able to study for a number of years with Dr. Yan Xin who is a most remarkable healer and who has this same distinction of mind and awareness in his form of Daoist Qi Gong. From an historical view point, this distinction of mind and awareness was central in gnostic philosophy and gnostic theology. In contemporary Jungian archetypal psychology there is a similar distinction between the knowing of mind of ordinary life world of lived experience and the knowing of the archetypal dimension of lived experience, as well as the knowing of the primordial awareness dimension of pure potentiality. I have also had this interest in and through the phenomena of my own knowingness, the knowing of self, the knowing of others and of knowing of the encompassing nature of Existential Being. I have had for as long as I can remember, the sense of the explicit experience of my mind as explicit thoughts, and explicit feelings and explicit sensations and explicit imaginative imagery, and at the same time a subtle sense of tacit or implicate or implicit sense of intuitive knowing. In this way I have always felt I had two ways of knowing.

Axis Mundi (http://www.axismundi.biz/)  ha rappresentato per anni un punto di riferimento sapienziale di rara profondità. Gli invisibili autori, completato il ciclo di sviluppo, hanno silenziosamente chiuso il sito. Accettando solamente, rare volte, contributi esterni.
Proseguiamo con il nuovo capitolo dedicato a
Il sistema operativo-emozionale del desiderio sessuale (lust).
Il lettore assiduo potrà verificare il Significato della monumentale quanto complessa Opera di AXIS MUNDI: "Operazione" tesa a proporre, suscitare "operatività". Ogni ordine tradizionale che mantenga la continuità della trasmissione assume tale compito operativo come base fondante, se non addirittura di prerequisito per iniziare la Via. È una proposta di meditazione finalizzata all'operatività concreta, da sperimentare direttamente.

Vintilă Horia ia distanță de esteticile imanentiste care domină «l’ère du soupçon» și «l’école du regard». „Trilogia exilului" este o alternativă la ceea ce confrații francezi din deceniul al șaselea numesc „roman experimental”, deturnând titlul lui Zola. Vintilă
Horia este mai degrabă afin cu El Greco. În "Un sepulcro en el cielo", el îl „citește” pe cretan ca pe un ins aparținând cronologic epocii de triumf al realismului Renașterii, dar încă fidel credinței medievale într-un mister transcendent. Către acest mister par să tindă, mereu împărțite între aici și o chemare luminoasă de dincolo, personajele
din tablourile „grecului” și Vintilă Horia însuși.
Vintilă Horia asociază imaginarul alchimic și paradigma fizicii cuantice, aplicându-le la interpretarea unor fenomene sociale și ideologice specifice Europei de Est postbelice. Precum Dante în Commedia, Vintilă Horia propune o soteriologie, dar una cumva
New Age, la confluența dintre fizica atomului și hermetism – o alternativă la „răul” istoriei care a înlocuit structurile cosmotice cu o entropie alimentată ideologic.
Prin proiecție psihologică și paralelism istoric, Vintilă Horia rescrie biografiile câtorva pribegi iluștri, din perspectiva propriei vieți de rătăcitor. Scriitura intertextuală îi servește la trasarea unui racord de semnificație între personalități și epoci diferite, care se confruntă însă cu experiențe asemănătoare.
Modalitățile de construcție romanescă ale lui Vintilă Horia sunt strâns legate de dominanta tematică a creației sale: exilul devenit, în cazul lui și al altor colegi de generație – Ionesco, Cioran, Eliade –, un fel de „mit personal”, cum spunea Mauron. Acesta se manifestă însă diferit, în funcție de disponibilitatea fiecăruia de a-și afirma fățiș, voalat sau mai deloc relația cu România.

Il saggio è una delineazione del profilo della gnosi volta a chiarire il suo valore trasfigurante, redentivo e libertario, nonché i punti di contatto e divergenza con esperienze contemporanee come l'esistenzialismo e il nichilismo. Il fine è circoscrivere quello spazio in cui va pensata e costruita una filosofia politica di segno anarchico, che sia consapevole delle sue radici anche profonde nella storia della cultura europea. Il percorso affronta allora le questioni seguenti: i principi storici e teoretici dello gnosticismo antico; il senso in cui essere dio a se stessi al di là sia del politeismo sia del monoteismo; la fenomenologia e le forme della gnosi; il rapporto tra Gnosi, Potere e Anarchia.


Scheda sul sito di Mimesis:
http://mimesisedizioni.it/nel-nome-di-nessun-dio.html#yt_tab_products1

Theological philosophers—including pagans—have observed the “special” nature of humans but have been vague as to the reasons or justification for this human specialty. Our hypothesis is that “Only human transformation of cosmic EM patterns creates new cosmic forms.” Part of the reason for this is that the growth of consciousness consists in discrimination of the “quality” of energies and discernment of “First Cause Intention”  (self-created choice) derived by asking the question “why?” (Aristotle, Four Causes) Intention (cosmic creativity) or so-called “free will” first becomes possible at the stage of human “embodied” consciousness. In other words, human “embodiment” (Schafer, 2020q) serves as a “transducer” (filter, transformer, and generator) for cosmic energy, so the creative potentials of “embodied human incarnation” are unique.  Therefore, in both a metaphorical and authentic sense, collective humanity is the womb of the Goddess from which the embryo of future “population/civilization” will finally be birthed on Earth. Birthing is a very intimate and alien mother/child relationship which is beyond the ken of most earthly fathers.  It may be stipulated that the “Mystery of Motherhood” is generally abjured, appreciated, but essentially incomprehensible from the patriarchal purview.
Extending the birth metaphor (Lakoff, 2008 & 2002; Jung, 1933) from physical to spiritual birth casts light on the hypothesis of this treatise. The metaphor (which incorporates pre-birth fetal development and the embodiment of spirit in-flesh at birth) becomes infinitely important for understanding authentic human purpose and responsibility as well as the meaning of the birth pains of Armageddon which feel like a crisis of extinction. In other words, searching for the meaning of the metaphor (the why?) changes one’s moral-ontological perspective completely.

Apoderarse del carbunclo rojo para llega a Dios, decían los alquimistas. Ser desorientado no es difícil: vicios, placeres…muerte. Cuando uno es dueño de si mismo, ya se puede decir gobernante. Transformar la simiente en luz y fuego, ese fue el gran secreto por el cual asesinaron a muchos; ese fue el secreto que tanto ocultaron los alquimistas en la edad media y que muchos buscaron hasta la muerte sin nunca alcanzarlo.

L'Apocrifo di Giovanni. Lo gnosticismo, il mito e la metafisica.
Tipheret, Acireale 2018.
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Cristianesimo e Gnosticismo, vangeli e libri segreti, fede rivelata e conoscenza esoterica. L’Apocrifo di Giovanni è uno dei più importanti trattati della grande biblioteca gnostica ritrovata a Nag Hammadi, in Egitto, nel 1947. In esso, il Salvatore insegna al suo discepolo i segreti del regno divino, la creazione del mondo, le tenebrose opere del Demiurgo malvagio e la via per la salvezza. Scopo di questo libro è anzitutto offrire al lettore un quadro degli studi moderni sullo Gnosticismo, per poi analizzare l’Apocrifo di Giovanni e ricostruirne le numerosi fonti religiose, filosofiche e magiche. Ma occorrerà evitare di ridurre il trattato a una serie di elementi inerti da dissezionare; si tratterà, invece, di penetrarne in profondità la materia viva e magmatica, di riscoprire il significato che sottostà alle suggestive immagini del mito gnostico. A tale scopo occorrerà giovarsi non solo dei raffronti con il corpus di Nag Hammadi, ma anche del contributo dei principali trattati antignostici cristiani e pagani, delle grandi opere ermetiche e sapienziali del tardoantico e dei principi universali della metafisica tradizionale.

The felt sense of whoness is not a me-ness…me is self-fixation and in fact the sense of whoness can free us from objectified self-fixation. The sense of me often replaces the sense of who. When the experiential nonconceptual felt sense of who is not known or experienced, the felt sense of me-ness arises desperately. The sense of who is unfixatedness and this innate sense of no-thingness can be found and even experienced as ongoing timeless awareness in time. Innermost awareness in its manifestation can be experienced as whoness, no-thingness and open knowingness. The sense of me-ness is self-fixated, self-referencing and this me-ness can obscure the experiential arising of whoness. The sense of me-ness reflects the being in mind alone, and the sense of whoness reflects being deeply within the awareness field. Whoness manifests most directly as pause and within the pause. The pause is unbound in betweeness…the space in between..transitional spaciousness. When the spaciousness of the breathless breath opens whoness can be felt as uncontained and unbound. Whoness is experiential openness….openess without a name or prior to name. We may say openness prior to mind. Dasein to use Heideggarian language. When the breathless breath manifests the experience is always mysterious. What does breathless breath mean? Breathless means no breath, there is no breath. The word breath here, in this context signifies that there is no breath but there is respiration. There is this inner most experience of no breath, no inhaling or exhaling of air and yet there is respiration. There is a respiration without breath and beyond breath. For instance, in the Kechari mudra this breathless breath experience takes place. The breath stops and yet there is an inner sense of breathless respiration. This experience of respiration without breath is described in various traditions of eastern philosophy. In the Dzogchen tradition Longchenpa describes the experience in his great text Words and Meaning. This

Being within awareness as awareness and being with another who is within awareness is a most powerful skillful means to bring forth awareness within one's self and within each other. Two awarenesses are better than one, just as self regulation can be enhanced by co self regulation on the bodily dimension. Self-illumination is a co-emergent process between and within companions, compassionate companions. The lucidity within one's own awareness, as one's own awareness can experience the lucidity within the other's awareness as lucidity. It is true, awareness awakens awareness both in one's self and in the other. This is the secret of the tantra. The luminous energy within one's own body can resonate to the luminous energy in the other's body, deepening the mutual embodiment of light. Light is awareness and awareness is light. The attunement to awareness within one's own body can bring forth the attunement of awareness within the body of the other. The self arising of the awareness field in one's self resonates to the self arising of awareness within the other's body. The self arising of the energy or the chi or the shakti can bring forth the self arising within each other and can bring forth the sustaining of the energy field within each other. In essence, humanness is the manifestation of light, and the manifestation of primordial luminous energy, and the openness of the great space of compassion.

This paper aims to compare Hermetic literature and Egyptian possible sources. It will present Egyptian equivalent models for some of the Greek philosophical concepts - Nous, Logos and gnosis - present in the Hermetica. Here the Hermetica will be analysed as a channel for the Greek's reception of Egyptian concepts into Greek might have risked unintentional misinterpretations and multiple possible understandings.

All’interno del progetto «La Rete della Vita» incontriamo il Prof. Albrile, noto storico e antropologo delle religioni che nel corso delle sue ricerche si è occupato in particolare delle interazioni fra mondo iranico ed ellenismo attraverso lo studio dell’orfismo, manicheismo e gnosticismo. Come egli stesso scrive «L’universo culturale dell’antico gnosticismo è un complesso intersecarsi di insegnamenti misterici, mitologie e filosofie ellenistiche, un crocevia erudito il cui fine è dimostrare un unico assunto: la “discesa” e l’imprigionamento nel nostro mondo di un principio spirituale superiore, una scintilla luminosa che solo attraverso la vera “conoscenza” l’uomo può riconoscere e ritrovare in se stesso» (cit. da Albrile E., “Questo mondo non è il mio mondo. lo gnosticismo tra ineffabilità e ritualità”).