By A. H. Almaas
Publish 12 months note: initially released by means of Samuel Weiser in separate volumes as Essence: The Diamond method of internal Realization, 1986 and The Elixir of Enlightenment, 1984
Essence has been mixed with The Elixir of Enlightenment, a quick introductory textual content directed towards scholars at the course who're pissed off by means of both the non secular or mental obstacles that Western existence can current.
Discusses the values and shortcomings of religious education, and explores why an deadlock may well happen. finds how an exact figuring out of your personal character can loose your internal assets in order that your crucial being can lead you towards enlightenment.
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Additional resources for Essence with The Elixir of Enlightenment: The Diamond Approach to Inner Realization
From about the third century a new kind of literature, ‘apocalyptic’, is generally held to have developed, as prophecy ceased to be written or even reworked (Rowland 1982). This literature expresses a generally more deterministic and dualistic attitude towards the events of human history than the prophets had done, and though it is attributed to ancient sages and seers, it does not really derive from them as the prophetic books do (at least in their inner core). In a work such as Daniel—the only apocalyptic book usually recognized in the canon— predictions are attributed to Daniel, a figure said to have lived in the sixth century, a contemporary of Ezekiel.
Again this can be illustrated in detail by concentrating on different genres of literature. Narrative+Law When the Pentateuch was edited into its present shape, probably in the late sixth or early fifth century BCE, the legal material surveyed on pp. 9–10 above was placed in its ‘correct’ historical context. The Book of the Covenant and the Holiness Code were presented as part of the divine revelation given to Moses at Sinai, the Deuteronomic law as part of his final address to the Israelites in the plains of Moab, just before they were to cross the Jordan into the Promised Land.
It is in the Succession Narrative that the most ‘secular’ accounts of human events are to be found; the Deuteronomistic History tends to heighten the divine control of history, and includes more miraculous elements. The trend continued after the Exile, with Chronicles to some extent rewriting the events recorded by the Deuteronomistic Historian to make them reveal the hand of God more explicitly. Thus the development of Israel’s historiographical tradition manifests an increasing ‘sacralization’ or ‘theologization’.