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Jewish religious movements sometimes called "denominations" or "branches", include different groups which have developed among Jews from ancient times and especially in the modern era among Ashkenazi Jews living in anglophone countries. Despite the efforts of several of these movements to expand their membership in Israel and achieve official recognition by the Israeli government, non-Orthodox movements have remained largely a feature of Judaism in the diaspora.

Historically, the division of Jews in many Western countries into denominations, which in the United States in particular took the form of three large groups known as Orthodox, Conservative and Reform, can be traced to Jewish reaction to the Haskalah (Jewish Enlightenment) and its aftermath, and to a certain extent the philosophies of these movements were shaped in reaction to one another. Several smaller movements have emerged in the years since. In more recent years, all of these movements have been shaped by the challenge of assimilation.

• Common values. The movements share common values such as monotheism, charity, and klal Yisrael (a sense of being part of, and responsible for, the universal Jewish community). These Jewish values are the basis for cooperation and interplay among the various movements.

• Sacred texts. The movements share a recognition that the Torah and other Jewish spiritual writings such as Tanakh and Talmud are central to Jewish experience. However they differ in their approach to such texts.

The movements differ in their views on various religious issues. These issues include the level of observance, the methodology for interpreting and understanding Jewish Law, biblical authorship, textual criticism, and the nature or role of the messiah (or messianic age). Across these movements, there are marked differences in liturgy, especially in the language in which services are conducted, with the more traditional movements emphasizing Hebrew. The sharpest theological division occurs between Orthodox and non-Orthodox Jews who adhere to other denominations, such that the non-Orthodox movements are sometimes referred to collectively as the "liberal denominations" or "progressive streams."

Jump in!

Jump in!

I want to begin with a confession.  I love projective geometry!  I've studied it for over 30 years and I still can't get enough.  I'm convinced that this modern geometry (discovered in the Renaissance and re-discovered in the Romantic era),  has much to offer we humans as we evolve to higher levels of understanding of ourselves and the world we live in.  I'll begin by introducing the subject in a way which may not seem like mathematics (no equations, no variables, no algebra) to some readers.   Once I've established the key ideas I'll turn to some themes which hopefully will help the reader understand my enthusiasm for the subject, by connecting it to larger issues in science, society, and human development.

There are in fact some very good web sites devoted to projective geometry and its potential significance for the human future.  For example, Nick Thomas's projective geometry site is one such. It gives an overview of projective geometry and how it has begun to be applied to scientific research, using abundant illustrations and non-technical language.

This blog will represent my particular perspective on projective geometry. For example, one of my special interests is creating interactive software for all kinds of geometry.  I'd like to use this blog to make available interactive software which I've written over the years for exploring themes in projective geometry.  I'd also like to present in understandable form some ideas which form part of my Ph. D. thesis (TU-Berlin, 2011).

For this beginning post, I'd like to close with a couple of examples which give a flavor of the kind of phenomena one meets in projective geometry.

One of the fundamental theorems of projective geometry is Desargues Theorem, which concerns the relationship of two triangles.  It states that if the joining lines of corresponding vertices of the two triangles meet in a point, then the intersection points of corresponding sides (considered as infinite lines!) lie on a line.  And vice-versa!  This interactive applet allows you to play around with this theorem.   Pay especial attention to what happens as pairs of lines become parallel.  In projective geometry such pairs still have an intersection point, allowing the fluid motion to continue undisturbed.


A second famous theorem of projective geometry is Pascal's Theorem. It begins with 6 points A, B, C, D, E, and F on a conic section.  Consider the six (infinite!) joining lines of adjacent points  AB, BC, etc.  These six lines are arranged in pairs of opposite lines, for example, AB and DE,  BC and EF, and CD and FA.  Then the theorem asserts that the intersection points of these three pairs of lines lie on a line.  This interactive application allows you to explore this configuration. 

Note: in this figure point B has a distinguished role: it cannot be moved by the user.  In fact, the five other points determine a conic section, and B is constructed from these five points using Pascal's Theorem.   Also, by moving the other points one obtains a wide variety of conic sections, including ellipses and hyperbolas, but also parabolas, even a pair of straight lines can be obtained.

Before proceeding:  please play with these apps!  If they don't work, let me know (cgunn3@gmail.com).  Hands-on experience is invaluable in developing a relationship to this geometry. 

With a little experience, I think you'll agree that both of these theorems are "different" from the geometry you learned in school. In fact, they illustrate a fundamental quality of projective geometry: the geometric phenomena are much more dynamic and flexible than in ordinary "school" geometry.   We can simply note how many different configurations one can arrive at by moving one or the other of the special points of the configurations. Later perhaps we can consider why that is. 

This quality of projective geometry is related to its genesis in the birth of perspective painting in 15th century Italy.  The human being at this time learned to see the world in a new way, and projective geometry in this sense is the mathematics of this seeing.  "School" geometry,  more accurately known as euclidean geometry for its great expositor Euclid, can be thought of as the mathematics of touch.   Many of the paradoxes and peculiarities of projective geometry can be grasped in terms of this tension between these two fundamental human senses.  And the relative "strangeness" of projective geometry can be understood as an expression of its relative youth in comparison to euclidean geometry, rather than any intrinsic deficiency. 

Perfect partnerships

The previous post led to the creation of projective geometry by extending "normal" geometry by anideal plane filled with ideal points and lines.  In this post I want to explore the consequences of this extension in one particular direction, revealing a startling symmetry permeating projective geometry.

Male - Female Aspects in the Universe

NOTE: This article is highly ethnocentric with a bent toward western society enculturation and Biblical esotericism & syncretic views Table of Contents Male and Female Aspects in Creation Male and Female in the Microcosm & Macrocosm Chemistry - Some esoteric meanings of the male-female aspects – Sacred Geometry – Flower of Life – Metatron’s Cube – Silica Tetrahedron –Stars – Tree of Life – Numerology and Astrology - Meaning of Numbers in the Bible, Creation, Dreams, Personalities, etc. – From an interview with a mandala artist on esoteric astrology Male and Female in the Universe Male and Female in God - in Us   Male and Female in Human Language -- NLP -- Why is God considered a male when "He" is both male and female? -- Should a woman really let the man lead? Male and Female Aspects in Creation There are male and female aspects within creation that are so interspersed, so uniform throughout, that it almost defies logic, and yet it is perfectly logical when fully realized in its potential.  It is the order within chaos, the law and codes put into place within everything, great and small, so that you cannot look anywhere and not see it.  There is a third aspect, besides male and female and from which they came, and that is a unified whole containing both - the male-female combination (an androgyne of sorts)... this is the original Spirit Energy that pervades and permeates all of Creation.  This all-encompassing original source Energy containing both aspects and is in perfect harmony.  This is the beginnings of what sacred geometry is about.      Vesica Pisces - the splitting apart is called mitosis, i.e. cell division, also, Sphere=ovum and Oval opening of the penis The reason we have male-female split apart is a resulting disconnection when the "Eve" was removed from the "Adam" (male aspect, which was originally androgynous - containing BOTH... after all, you cannot remove the female aspect OUT of the "Adam" unless it was in him in the first place).  Many people who are from matriarchal (female-lead) societies may have issues with the original "Adam" being called a male (predominantly found within patriarchal (male-lead) societies) when "he" had both, so why not called the androgyne a "she" instead?  Are they not interchangeable?  Yes, and no.... we'll cover more on that later.  Realize the "Adam" and the "Eve" are archetypes.  This is but the introduction to the great play of life, or the great game of life, depending on how you look at it.  It is the same story told over and over in the universe from the tiniest atom, to the solar system, to the astrological signs in the heavens, to all world religions, the plant kingdom, and the animal kingdom, etc.  A Biblical literalist cannot explain how or why, when the "Eve" was taken out of the "Adam" it also affected ALL LIFE ON EARTH as well... did God also remove the "rib" ("chamber" in the Hebrew - the feminine reproductive aspect of creation, the womb) from every animal at the same time?  We have male and female lions today, with their inherent differences, as well as male and female parts of the plants, many of them being androgynes.  Even the original "Adam" was an androgyne... the perfect being created in God's image, having both parts in union within "him." Male and Female in the Microcosm and Macrocosm You will find BOTH male and female aspects in the macrocosm as well as the microcosm... in ALL things you will find both aspects; although, you will find (as in people) that one will rule over the other, being the majority in either female or male aspects so that you can call it "female" or "male."  So as the microcosm contains both, you will also find the main idea is this: microcosm = female (hidden, underlying, quiet or invisible processes) macrocosm = male (obvious, overlying, loud or visible processes) The smallest parts in the universe include atoms.  An atom consists of a nucleus, which is made up of protons, neutrons, and the outer electron shell - the electron(s).  This microcosm reality is but the type and order established at the base level which the macrocosm copies.  This is the order contained naturally within the universe.  The pattern from which everything is derived.  The intelligence and order behind what some would consider chaos.   Protons = Male Electrons = Female Neutrons = Male-Female

Question: What is this falsehood in daily life and in spiritual work? It is poured on us not only from the television screens but also from other media sources. What is this desire to distort information, and what is the technology for its correction?

Answer: Our primordial nature, the need to be satisfied with fulfillments encourages us to lie to ourselves. If I cannot be fulfilled, then my ego still yearns to protect itself and to limit its suffering because its only direction is to be happy, full, satisfied, and independent. So if I cannot get something, I close my eyes to it.

It is said, “A simple man does not want the daughter of a king.” He does not suffer that he will never have a princess because he knows that she is not for him. His ego automatically closes off this suffering for him: “Don’t be upset, you don’t have a need for this. Think about that girl who lives near you in the neighborhood. She is for you.”

Our ego behaves like this in all relationships. So when we see that we cannot attain something, we immediately abandon these thoughts so that we will not suffer in vain. This is an original system of self-defense. It exists in nature on all levels: the still, vegetative, animate, and of course on our mental level.

We behave similarly with regard to spirituality. We don’t really have serious desires for greater levels. We don’t feel them; we ourselves conceal them from ourselves! How much effort is required to orient ourselves towards a higher level, the level of today plus one? And so we always run away from it.

This means that our ego automatically destroys us; it distances us from the spiritual goal and directs us towards what exists here in front of us. I can see the higher level, but don’t want to invest effort for it, so I don’t see it. That is all.

How is it possible to correct this? Only with the help of the environment. I look at how the friends differ in their excitement: “Do you see? Yes, this is wonderful!” So I envy them. Even when they work on me, I am still envious of them. Maybe they really feel something and I don’t.

We need to play as if we are already in spiritual attainment in front of each other; then the friend will also want it. He will invest energy to attain spirituality. And when I look at him, there will be the force of envy. And in this manner, when one envies the other, we raise each other. This is the first principle of mutual cooperation in a group.

It is possible to use this in circles, to awaken the people everywhere, so that they will feel that it is possible to feel and see spirituality.

Every person has senses for all 125 spiritual levels, and for the last level, which is the completion of correction. But we don’t activate them! The whole problem is that.

So we need to evoke, impress, and inspire each other so that yearning and desire will appear in each one of us, desire that will devour us like good envyburning within us, so they won’t let us fall asleep! This can be done.
[139945]

Allah Upanishad

I take refuge in our Allah [La, to perish, and alla, eternal] who protects Mitra [sun] and Varuna [the god of water].

There is but one God [Illelle]; the king, Varuna, again takes refuge (in him).

Everything is God; sun and stars.

Everything is God; Varuna, the Sun, the illuminator.

The Great Breath, the Lord, is the Sacrificer. The Lord is the Sacrificer.

Allah is the first and best, the highest; Omnipresent; Highest of all Gods.

He is only One; ever remaining.

By sacrifice is Allah to be propitiated.

Allah is sun, moon and all stars.

Allah is (the God) of Rishis and all other deities, and of Indra, the first Maya [primordial matter] and the ether.

Allah is in the earth and in heaven and in multifarious forms.

Everything is Allah. Everything is Allah and everything is He.

Om is Allah. Everything is He. By nature eternal. Atharvan [the Rishi] bows down to such.

Give us water, cattle, siddhis, and things that live in water, and Phut [a mantra].

The Slayer of enemies. Hum, Hrim. Nothing but Allah; nothing but Allah.

Thus ends the Allopanishad.

R. Ananthakrishna Sastri

ALLOPANISHAD

SEPTEMBER 25TH, 2009

This lecture is the intellectual property of Professor S.W.Hawking. You may not reproduce, edit, translate, distribute, publish or host this document in any way with out the permission of Professor Hawking.

Note that there may be incorrect spellings, punctuation and/or grammar in this document. This is to allow correct pronunciation and timing by a speech synthesiser.

In this talk, I want to ask how far can we go in our search for understanding and knowledge. Will we ever find a complete form of the laws of nature? By a complete form, I mean a set of rules that in principle at least enable us to predict the future to an arbitrary accuracy, knowing the state of the universe at one time. A qualitative understanding of the laws has been the aim of philosophers and scientists, from Aristotle onwards. But it was Newton's Principia Mathematica in 1687, containing his theory of universal gravitation that made the laws quantitative and precise. This led to the idea of scientific determinism, which seems first to have been expressed by Laplace. If at one time, one knew the positions and velocities of all the particles in the universe, the laws of science should enable us to calculate their positions and velocities at any other time, past or future. The laws may or may not have been ordained by God, but scientific determinism asserts that he does not intervene to break them.

At first, it seemed that these hopes for a complete determinism would be dashed by the discovery early in the 20th century; that events like the decay of radio active atoms seemed to take place at random. It was as if God was playing dice, in Einstein's phrase. But science snatched victory from the jaws of defeat by moving the goal posts and redefining what is meant by a complete knowledge of the universe. It was a stroke of brilliance whose philosophical implications have still not been fully appreciated. Much of the credit belongs to Paul Dirac, my predecessor but one in the Lucasian chair, though it wasn't motorized in his time. Dirac showed how the work of Erwin Schrodinger and Werner Heisenberg could be combined in new picture of reality, called quantum theory. In quantum theory, a particle is not characterized by two quantities, its position and its velocity, as in classical Newtonian theory. Instead it is described by a single quantity, the wave function. The size of the wave function at a point, gives the probability that the particle will be found at that point, and the rate at which the wave function changes from point to point, gives the probability of different velocities. One can have a wave function that is sharply peaked at a point. This corresponds to a state in which there is little uncertainty in the position of the particle. However, the wave function varies rapidly, so there is a lot of uncertainty in the velocity. Similarly, a long chain of waves has a large uncertainty in position, but a small uncertainty in velocity. One can have a well defined position, or a well defined velocity, but not both.

By Ryan Higgins: RELI 612

It is the intention of this paper to examine some of the theological correspondences that occur between Zoroastrianism and early Brahmanism in order to identify a much older Indo-Iranian pagan tradition.  Following this examination I will identify two common modes of development shared by each tradition. These modes of development include a more articulate conception of monotheism and a revised theodicy involving the demotion of certain gods to the class of demons.

Throughout this investigation I will first discuss some of the general characteristics of the earlier Proto-Indo-European culture out of which the Indo-Iranian traditions emerged.  I will then discuss some specific features of Indo-Iranian rituals, gods, and cosmologies while identifying some of their Zoroastrian and Vedic parallels.  Following this, I will proceed to examine the general pantheon and cosmologies of the two traditions in order to identify some common patterns of theological development.   

Throughout this endeavor, I hope to avoid the trap of leading the reader to assume that the Proto-Indo-Europeans, or the ‘Aryans’ were a monolithic people or culture out of which all later phenomenon can be traced.  In this regard I caution the reader with the following quote from William Malandra:

A religion never has an absolute beginning.  When one speaks of the “beginnings” of Hinduism or Christianity or Zoroastrianism, one may have in mind the date of a founder such as Jesus or Zarathushtra; or one may be referring to the oldest texts of the religion, such as the Rig-Veda in the case of Hinduism.  Yet these ‘beginnings’ are really no more than points in history that owe their existence to events still farther in the past. (Malandra p. 5)

In the Rigveda it is stated that there are 33 deities associated with sky (dyu), earth (prithvi) and the middle realm (antariksha), though a larger number of deities are mentioned in the text.^[1] There are 1028 hymns in the Rigveda, most of them dedicated to specific deities.

Indra, a heroic god, slayer of Vrtra and destroyer of the Vala, liberator of the cows and the rivers; Agni the sacrificial fire and messenger of the gods; and Soma the ritual drink dedicated to Indra are the most prominent deities.

Invoked in groups are the Vishvedevas (the "all-gods"), the Maruts, violent storm gods in Indra's train and the Ashvins, the twin horsemen.

There are two major groups of gods, the Devas and the Asuras. Unlike in later Vedic texts and in Hinduism, the Asuras are not yet demonized, Mitra and Varuna being their most prominent members. Aditi is the mother both of Agni and of the Adityas or Asuras, led by Mitra and Varuna, with Aryaman, Bhaga, Ansa and Daksha.

Surya is the personification of the Sun, but Savitr, Vivasvant, the Ashvins and the Rbhus, semi-divine craftsmen, also have aspects of solar deities. Other natural phenomena deified include Vayu, (the wind), Dyaus and Prithivi (Heaven and Earth), Dyaus continuing Dyeus, the chief god of the Proto-Indo-European religion, and Ushas (the dawn), the most prominent goddess of the Rigveda, and Apas (the waters).

Mein Kampf [My Struggle] is a book by Adolf Hitler, combining elements of autobiography with an exposition of Hitler's political ideology of Nazism. Volume 1 of Mein Kampf was published in 1925, with volume 2 in 1926.

Several different translations of this work into English exist and where there are significant questions of interpretation they can be presented for comparison. Eventually all quotations in this section should cite volume and chapter as well as the translation used, where known. The 1939 James Murphy translation is available at Project Gutenberg Australia.^[1] There is a 1943 translation by Ralph Manheim which is not available online.^[2]

Contents

  [hide] 

• 1 Volumes
  • 1.1 Volume I
    • 1.1.1 Chapter 1 - In the Home of My Parents
    • 1.1.2 Chapter 2 - Years of Study and Suffering in Vienna
    • 1.1.3 Chapter 3 - Political Reflections Arising Out of My Sojourn in Vienna
    • 1.1.4 Chapter 4 - Personality and the Conception of the Folkish State
    • 1.1.5 Chapter 5 - The World War
    • 1.1.6 Chapter 6 - War Propaganda
    • 1.1.7 Chapter 7 - The Revolution
    • 1.1.8 Chapter 8 - The Beginning of My Political Activities
    • 1.1.9 Chapter 10 - Why the Second Reich Collapsed
    • 1.1.10 Chapter 11 - Race and People
    • 1.1.11 Chapter 12 - The First Stage in the Development of the German National Socialist Labour Party
  • 1.2 Volume II
    • 1.2.1 Chapter 1 - Weltanschauung and Party
    • 1.2.2 Chapter 2 - The State
    • 1.2.3 Chapter 5 - Propaganda and Organization
    • 1.2.4 Chapter 10 - The Mask of Federalism
    • 1.2.5 Chapter 13 - The German Post-War Policy of Alliances
  • 1.3 not yet placed by chapter
• 2 References
• 3 External links

Volumes[edit]

Volume I[edit]

Chapter 1 - In the Home of My Parents[edit]

• [...] I was placed in a very favourable position to be emotionally impressed again and again by the magnificent splendour of ecclesiastical ceremonial. What could be more natural for me than to look upon the Abbot as representing the highest human ideal worth striving for, just as the position of the humble village priest had appeared to my father in his own boyhood days?^[1]
  • I had excellent opportunity to intoxicate myself with the solemn splendor of the brilliant church festivals. As was only natural, the abbot seemed to me, as the village priest had once seemed to my father, the highest and most desirable ideal.