2022/02/03

The Timeless Now




Moojiji
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This Satsang is a direct transmission: Heart to Heart! No notebooks, no learning, no intellectual understanding needed. Just listen with an open heart...


"This day that I speak about is not a 24 hour day… it is a God day. Which is timeless.


With your mind you can only imagine time, we can only feel time. When I say timeless what do I mean? 
That which is aware of time and sees time as phenomenal."


8 September 2021
Monte Sahaja, Portugal


~


The full version of this Satsang is available on Sahaja Express here:
https://mooji.tv/sahaja-express/must-...


If you would like to support the sharing of Satsang, you can donate here:
https://mooji.org/donate?tcode=mtv7

===

Mooji

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Mooji

Mooji (born Anthony Paul Moo-Young, January 29, 1954)[1] is a Jamaican spiritual teacher based in the UK and Portugal. He gives talks (satsang) and conducts retreats.[2][3] Mooji lives in Portugal, at Monte Sahaja.[3]

Biography[edit]

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Mooji was born Tony Paul Moo-Young in Port Antonio, Jamaica in 1954.[4] His mother migrated to the UK as one of the windrush generation when he was one year old. He was raised by his father and his mother's cousin (who became his father's lover and had more children).[3] Mooji's brother Peter went on to become one of Jamaica's top table tennis players.[4] Mooji's father died when he was eight, and he was raised by a strict uncle until he moved to London to be with his mother as a teenager.[3]

By age 30, Mooji was working as a street artist supporting his wife and child.[3] In 1985, Mooji's sister, Cherry Groce, was shot and paralysed during a police raid on her home, sparking the 1985 Brixton Riot.[4] In 1987, Mooji had an encounter with a Christian which began his spiritual quest.[5] Mooji continued to work as an art teacher until 1993, when he quit and went traveling in India, and attended the satsangs of the Indian guru Papaji.[4]

He returned to England in 1994 when his son died of pneumonia.[4] He continued to travel to India, each time returning to Brixton, London to sell chai and incense,[4] as well as give away "thoughts for the day" rolled up in straws taken from McDonald's.[3][4] He became a spiritual teacher in 1999 when a group of spiritual seekers became his students, and began to produce books, CDs, and videos of his teachings.[4] On Tony Moo becoming known as Mooji, Mooji said, "What can I say, except that’s life." Mooji's brother Peter said that people had always followed him wherever he went.[4]

Mooji continues to give satsangs at various locations around the world, regularly attracting over a thousand people from fifty nationalities.[2][4] He also holds meditation retreats, sometimes with up to 850 people, each paying between €600 and €1000 for seven days, including the cost of satsang.[2] He purchased a 30-hectare property in the parish of São Martinho das Amoreiras, in the Alentejo region of Portugal, and created an ashram called Monte Sahaja.[6] According to Shree Montenegro, the General Manager of Mooji Foundation, there are 40 to 60 people living full-time in the ashram.[2] A fire at the ashram in 2017 required the evacuation of close to 150 people.[7] Activities at the ashram are funded through the UK-based charity Mooji Foundation Ltd., which reported an income of £1.5 million in 2018 (of which nearly £600,000 came from 'donations and legacies'), as well as through income from its trading subsidiaries Mooji Media Ltd. in the UK, and Associação Mooji Sangha and Jai Sahaja in Portugal.[8][9][10][11]

Teachings and reception[edit]

Mooji’s followers describe satsang as a “meeting in truth” where people come from all around the world, to ask questions about life, and seek peace and meaning.[6] The BBC described attendees as mostly well-off whites.[4] One follower describes Mooji’s teaching as spiritual food that is neither esoteric nor hard to understand.[2] Attendees come up one by one in front of a large crowd and ask personal questions that Mooji answers or uses for “riffs on faith.”[12] The BBC described Mooji’s satsang as a “five hour spiritual question and answer session,” where devotees can ask how to find spiritual contentment.[4] Followers are seeking a more meaningful and less troubled life through connecting to their true nature, or “self.”[3] Comparing the satsang to a public therapy session, The Guardian describes Mooji as “one of those people who focuses in on you, making you feel like you really matter.”[3] According to Outlook, Mooji has one simple philosophy, centred around the search for “I am”, not contingent on any religious or political influence.[5] One New York Times journalist who attended a satsang described being moved and confused as one young man approached Mooji onstage and buried himself in his lap.[12] Devotees compare Mooji to Jesus, and often line up to receive a hug from him after his talks, and follow him as he leaves.[4] Critics say most people seek out gurus in bad times when they need answers and guidance.[5] Mooji describes his teaching as the easy path to enlightenment.[4]

Rationalist Sanal Edamaruku argues that western gurus like Mooji promote a simple formula that appeals to gullible people seeking an easy awakening.[5] Mooji was called a "Global peddler of metaphysical mumbo-jumbo" in a 22 May 2017 article in Indian publication Outlook.[5]

Books[edit]

See also[edit]

References[edit]

  1. ^ "Mooji Official Site Bio". Mooji.org. Retrieved 22 March 2020.
  2. ^ Jump up to:a b c d e Costa, Rita (30 September 2018). "There are more and more people meditating in groups. And they pay for it". Público. Retrieved 6 October 2018.
  3. ^ Jump up to:a b c d e f g h Moorhead, Joanna (9 September 2018). "The Buddha of Brixton whose spiritual quest started when his sister was shot". The Guardian. Retrieved 12 September 2018.
  4. ^ Jump up to:a b c d e f g h i j k l m n "Mooji – the guru from Jamaica". BBC News. 14 February 2008. Retrieved 18 August 2012.
  5. ^ Jump up to:a b c d e "A Quick Visa To Nirvana". Outlook India. Retrieved 26 January 2020.
  6. ^ Jump up to:a b "Last Stop Alentejo". Noticias Magazine. August 2015. Retrieved 8 May 2019.
  7. ^ "Comunidade com cerca de 150 pessoas evacuada devido a incêndio". Jornal de Noticias. 17 November 2017. Retrieved 10 February 2020.
  8. ^ "Mooji Foundation". Mooji Foundation. Retrieved 21 September 2018.
  9. ^ "UK Charity Commission Report Mooji Foundation". UK Charity Commission. December 2017. Retrieved 5 May 2019.
  10. ^ "Associação Mooji Sangha". Jornal de Negocios. May 2019. Retrieved 5 May 2019.
  11. ^ "Mooji Media Ltd". UK Companies House. May 2018. Retrieved 6 May 2019.
  12. ^ Jump up to:a b Pilon, Mary (19 June 2014). "Unplugging in the Unofficial Capital of Yoga". The New York Times. Retrieved 6 October 2018.

External links[edit]


===
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Anicius Manlius Severinus Boethius | Roman scholar, philosopher, and statesman | Britannica

Anicius Manlius Severinus Boethius | Roman scholar, philosopher, and statesman | Britannica

BY James Shiel | Last Updated: Jan 1, 2022 | View Edit History
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Anicius Manlius Severinus Boethius
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Born: 470? or 475 Rome ItalyDied: 524 Pavia? ItalySubjects Of Study: Porphyry Aristotelianism Trinity free will two natures of Christ
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Anicius Manlius Severinus Boethius, (born 470–475? CE, Rome? [Italy]—died 524, Pavia?), Roman scholar, Christian philosopher, and statesman, author of the celebrated De consolatione philosophiae (Consolation of Philosophy), a largely Neoplatonic work in which the pursuit of wisdom and the love of God are described as the true sources of human happiness.


The most succinct biography of Boethius, and the oldest, was written by Cassiodorus, his senatorial colleague, who cited him as an accomplished orator who delivered a fine eulogy of Theodoric, king of the Ostrogoths who made himself king of Italy. Cassiodorus also mentioned that Boethius wrote on theology, composed a pastoral poem, and was most famous as a translator of works of 
Greek logic and mathematics.




Other ancient sources, including Boethius’s own De consolatione philosophiae, give more details. He belonged to the ancient Roman family of the Anicii, which had been Christian for about a century and of which Emperor Olybrius had been a member. Boethius’s father had been consul in 487 but died soon afterward, and Boethius was raised by Quintus Aurelius Memmius Symmachus, whose daughter Rusticiana he married. He became consul in 510 under the Ostrogothic king Theodoric. Although little of Boethius’s education is known, he was evidently well trained in Greek. His early works on arithmetic and music are extant, both based on Greek handbooks by Nicomachus of Gerasa, a 1st-century-CE Palestinian mathematician. There is little that survives of Boethius’s geometry, and there is nothing of his astronomy.


It was Boethius’s scholarly aim to translate into Latin the complete works of Aristotle with commentary and all the works of Plato “perhaps with commentary,” to be followed by a “restoration of their ideas into a single harmony.” Boethius’s dedicated Hellenism, modeled on Cicero’s, supported his long labour of translating Aristotle’s Organon (six treatises on logic) and the Greek glosses on the work.

Boethius had begun before 510 to translate Porphyry’s Eisagogē, a 3rd-century Greek introduction to Aristotle’s logic, and elaborated it in a double commentary. He then translated the Katēgoriai, wrote a commentary in 511 in the year of his consulship, and also translated and wrote two commentaries on the second of Aristotle’s six treatises, the Peri hermeneias (“On Interpretation”). A brief ancient commentary on Aristotle’s Analytika Protera (“Prior Analytics”) may be his too; he also wrote two short works on the syllogism.


About 520 Boethius put his close study of Aristotle to use in four short treatises in letter form on the ecclesiastical doctrines of the Trinity and the nature of Christ; these are basically an attempt to solve disputes that had resulted from the Arian heresy, which denied the divinity of Christ. Using the terminology of the Aristotelian categories, Boethius described the unity of God in terms of substance and the three divine persons in terms of relation. He also tried to solve dilemmas arising from the traditional description of Christ as both human and divine, by deploying precise definitions of “substance,” “nature,” and “person.” Notwithstanding these works, doubt has at times been cast on Boethius’s theological writings because in his logical works and in the later Consolation the Christian idiom is nowhere apparent. The 19th-century discovery of the biography written by Cassiodorus, however, confirmed Boethius as a Christian writer, even if his philosophic sources were non-Christian.


About 520 Boethius became magister officiorum (head of all the government and court services) under Theodoric. His two sons were consuls together in 522. Eventually Boethius fell out of favour with Theodoric. The Consolation contains the main extant evidence of his fall but does not clearly describe the actual accusation against him. After the healing of a schism between Rome and the church of Constantinople in 520, Boethius and other senators may have been suspected of communicating with the Byzantine emperor Justin I, who was orthodox in faith whereas Theodoric was Arian. Boethius openly defended the senator Albinus, who was accused of treason “for having written to the Emperor Justin against the rule of Theodoric.” The charge of treason brought against Boethius was aggravated by a further accusation of the practice of magic, or of sacrilege, which the accused was at great pains to reject. Sentence was passed and was ratified by the Senate, probably under duress. In prison, while he was awaiting execution, Boethius wrote his masterwork, De consolatione philosophiae.


The Consolation is the most personal of Boethius’s writings, the crown of his philosophic endeavours. Its style, a welcome change from the Aristotelian idiom that provided the basis for the jargon of medieval Scholasticism, seemed to the 18th-century English historian Edward Gibbon “not unworthy of the leisure of Plato or Tully.” 
The argument of the Consolation is basically Platonic. Philosophy, personified as a woman, converts the prisoner Boethius to the Platonic notion of Good and so nurses him back to the recollection that, despite the apparent injustice of his enforced exile, there does exist a summum bonum (“highest good”), which “strongly and sweetly” controls and orders the universe. 

Fortune and misfortune must be subordinate to that central Providence, and the real existence of evil is excluded. Man has free will, but it is no obstacle to divine order and foreknowledge. Virtue, whatever the appearances, never goes unrewarded. The prisoner is finally consoled by the hope of reparation and reward beyond death. Through the five books of this argument, in which poetry alternates with prose, there is no specifically Christian tenet. It is the creed of a Platonist, though nowhere glaringly incongruous with Christian faith. The most widely read book in medieval times, after the Vulgate Bible, it transmitted the main doctrines of Platonism to the Middle Ages. The modern reader may not be so readily consoled by its ancient modes of argument, but he may be impressed by Boethius’s emphasis on the possibility of other grades of Being beyond the one humanly known and of other dimensions to the human experience of time.

Preti, Mattia: Boethius and Philosophy
Boethius and Philosophy, oil on canvas, by Mattia Preti, 17th century. 185.4 × 254 cm.In a private collection


After his detention, probably at Pavia, he was executed in 524. His remains were later placed in the church of San Pietro in Ciel d’Oro in Pavia, where, possibly through a confusion with his namesake, St. Severinus of Noricum, they received the veneration due a martyr and a memorable salute from Dante.

When Cassiodorus founded a monastery at Vivarium, in Campania, he installed there his Roman library and included Boethius’s works on the liberal arts in the annotated reading list (Institutiones) that he composed for the education of his monks. Thus, some of the literary habits of the ancient aristocracy entered the monastic tradition. Boethian logic dominated the training of the medieval clergy and the work of the cloister and court schools. His translations and commentaries, particularly those of the Katēgoriai and Peri hermeneias, became basic texts in medieval Scholasticism. The great controversy over Nominalism (denial of the existence of universals) and Realism (belief in the existence of universals) was incited by a passage in his commentary on Porphyry. Translations of the Consolation appeared early in the great vernacular literatures, with King Alfred (9th century) and Chaucer (14th century) in English, Jean de Meun (a 13th-century poet) in French, and Notker Labeo (a monk of around the turn of the 11th century) in German. There was a Byzantine version in the 13th century by Planudes and a 16th-century English one by Elizabeth I.

Boethius
Boethius, detail of a miniature from a Boethius manuscript, 12th century; in the Cambridge University Library, England (MS li.3.12(D)).By permission of the Syndics of Cambridge University Library

Thus the resolute intellectual activity of Boethius in an age of change and catastrophe affected later, very different ages, and the subtle and precise terminology of Greek antiquity survived in Latin when Greek itself was little known.James Shiel
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The Climate of History in a Planetary Age, Chakrabarty

The Climate of History in a Planetary Age, Chakrabarty




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The Climate of History in a Planetary Age


Dipesh Chakrabarty
For the past decade, historian Dipesh Chakrabarty has been one of the most influential scholars addressing the meaning of climate change. Climate change, he argues, upends long-standing ideas of history, modernity, and globalization. The burden of The Climate of History in a Planetary Age is to grapple with what this means and to confront humanities scholars with ideas they have been reluctant to reconsider—from the changed nature of human agency to a new acceptance of universals.

Chakrabarty argues that we must see ourselves from two perspectives at once: the planetary and the global. This distinction is central to Chakrabarty’s work—the globe is a human-centric construction, while a planetary perspective intentionally decenters the human. Featuring wide-ranging excursions into historical and philosophical literatures, The Climate of History in a Planetary Age boldly considers how to frame the human condition in troubled times. As we open ourselves to the implications of the Anthropocene, few writers are as likely as Chakrabarty to shape our understanding of the best way forward.READ LESSABOUT THE CLIMATE OF HISTORY IN A PLANETARY AGE


296 pages | 2 halftones | 6 x 9 | © 2021

Earth Sciences: ENVIRONMENT

History: ENVIRONMENTAL HISTORY, HISTORY OF IDEAS

Literature and Literary Criticism: GENERAL CRITICISM AND CRITICAL THEORY
REVIEWS
TABLE OF CONTENTS
EXCERPT
GALLERY
AWARDS
AUTHOR EVENTS
RELATED TITLES

REVIEWS
Previous Slide

“With his new masterwork, Chakrabarty confirms that he is one of the most creative and philosophically-minded historians writing today. The oppositions he proposes between the global of globalization and the global of global warming, between the world and the planet, between sustainability and habitability are illuminating and effective for thinking and acting through our highly uncertain and disoriented times.”

François Hartog, author of ‘Chronos’

“One of the first thinkers to reckon with the concept of the Anthropocene and its relation to humanism and its critics, Chakrabarty forges new territory in his account of the planetary. If globalism was an era of human and market interconnection, the planetary marks the intrusion of geological forces, transforming both the concept of ‘the human’ and its accompanying sense of agency. This is a tour de force of critical thinking that will prove to be a game changer for the humanities.”

Claire Colebrook, Pennsylvania State University

“Historian Dipesh Chakrabarty confronts the ‘planeticide’ by calling for a humanistic and critical approach to the Anthropocene. . . . Ever alert to the holistic and far reaching vision upheld by ‘deep history,’ the Chicago professor re-raises the old question of the human condition in the new framework of the geobiological history of the planet.”

Arquitectura Viva

“The Climate of History in a Planetary Age, by Dipesh Chakrabarty, is in my judgment the most compelling and encompassing book by a humanist on the complexities and asymmetries of the Anthropocene to date.”

The Contemporary Condition

“For Chakrabarty, ‘global’ does not refer to the entirety of the world, but rather to a particular mode of thought. . . . In critiquing the global, Chakrabarty offers another mode of thinking that can perhaps provide the philosophical grounding for a truly ecological approach. He terms it the ‘planetary.’ Chakrabarty argues the ‘planetary’ is not a unified totality, but rather ‘a dynamic ensemble of relationships.’ While the global mode of thought retains the centrality of the human observer, the planetary mode of thought decentres the human and its apprehension of the world. The human becomes only one node within a much more complex and multivalent system of actors, both human and non-human.”

Christopher McAteer | Green European JournalNext Slide
Slide 1
Slide 2

BACK TO TOP

TABLE OF CONTENTS

Introduction: Intimations of the Planetary

Part I: The Globe and the Planet

1 Four Theses
2 Conjoined Histories
3 The Planet: A Humanist Category

Part II: The Difficulty of Being Modern

4 The Difficulty of Being Modern
5 Planetary Aspirations: Reading a Suicide in India
6 In the Ruins of an Enduring Fable

Part III: Facing the Planetary

7 Anthropocene Time
8 Toward an Anthropological Clearing
Postscript: The Global Reveals the Planetary: A Conversation with Bruno Latour

Acknowledgments
Notes
IndexREAD LESSABOUT TABLE OF CONTENTS
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집담회. 기독교 신 이름의 한국어 번역과 신 이해

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Sunghwan Jo
385uS1pu Dechesmh4hber9 ofl20251 ·



서울대 신한국 인문학 집담회
<기독교 신 이름의 한국어 번역과 신 이해>

첫날: 2022년 1월 14일(금) 14:00-16:00
사회: 손은실 (서울대학교 종교학과 교수)
"기독교 신 이름의 한국어 번역과 신 이해 1"
줌링크 : https://snu-ac-kr.zoom.us/j/84199271421
회의 ID : 841 9927 1421
 
1. 김동혁 (연세대학교 원주 교목실 교수)
<엘, 엘로힘, 야훼: 이스라엘 하느님의 이름들과 그 함의>
토론: 홍국평 (연세대학교 신학과 교수)

2. 이두희 (대한성서공회 번역담당 부총무)
<신약성서의 신 이름들과 그 이름에 나타난 신 이해>
토론: 임성욱 (연세대학교 신학과 교수)

둘째날: 2022년 1월 21일(금) 14:00-17:00
사회: 최종성 (서울대학교 종교학과 교수)
"기독교 신 이름의 한국어 번역과 신 이해 2"
줌링크 : https://snu-ac-kr.zoom.us/j/85193351719
회의 ID : 851 9335 1719
 
3. 김석주 (안양대학교 신학연구소 HK교수)
<중국 기독교의 신명(神名) 논쟁: 천주(天主), 상제(上帝), 신(神)을 중심으로>
토론: 최종성 (서울대학교 종교학과 교수)

4. 조성환 (원광대 동북아시아인문사회연구소 HK교수)
<하늘님에서 한울님으로: 동학・천도교에서의 천명(天名)의 변화>
토론: 김지현 (서울대학교 종교학과 교수)

5. 손은실 (서울대학교 종교학과 교수),
<‘하느님’, ‘하나님’ 논쟁 재해석과 일치의 길 모색>
토론: 방원일 (숭실대 한국기독교문화연구원 HK 연구교수)
https://sites.google.com/snu.ac.kr/novahumanitas/2021-2...



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