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Possibility of the new

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I just recently read a book by Danijel Turina called “Possibility of the new” and it was fantastic. The start was interesting, philosophical and very scholarly. Some of the historical facts were new to me, the arguments were useful and it was interesting to reconcile the views of spirituality with those of scientism. Things really started to get interesting at the chapter on “change of paradigm”. From then on my eyes were glued, popping out and my mouth was frequently wide open – either at the sheer beauty and poetry of the words expressed or the newness of the concepts. I'm still trying to make sense of the chapters on Angled shot and Lucifer. But I’ll leave people to read that for themselves:


The book can be downloaded for free from his website:


Below are some quotes from the book, they may come across as a little out of context because I only included sections of the text, but they can still provide a taste for some of the contents in the book. Of course, it’s best to read the complete book in order to get the full meaning. I don’t normal recommend books to people but this one has been really refreshing:


Morality of Darshan


“Only when the darkness of human existence is stripped away from the soul, and when it finds itself in the presence of God, can one experience that incredible elation and relief, expansion, joy, reality – that is most closely comparable with the power of a nuclear blast, if we poetically describe it as the light that escaped from the bondage of the coarse matter, only in a spiritual sense. You can call this experience indescribable”, but that doesn't suffice, because many trinkets and trivia are indescribable, from orgasm to the scent offlowers. Had you spent your entire life paralyzed like Hawking, unable to move anything but your eyes, and additionally you had a brain injury that makes you incapable of feeling anything more than dull stupor, and at a single moment all that is stripped away from you, the entire mental capacity of greatest genius is made yours, together with the greatest mobility and dexterity, and knowledge that that, indeed, is your true state of being, and not a paralyzed brain damaged state, which is but an illusion, and the reality is the greatest glory and clarity and goodness, and that this reality has no end, that where you going is forever, well that's a limited way of describing the nature of an experience of ananda, the joy of Brahman.”


“there's our foundation of morality: to remove from our consciousness and from the consciousness of other beings the ignorance, illusion, spiritual darkness and evil, so that in their consciousness the light of Brahman can shine – to remove its opposites, to dissolve spiritual obstacles, to be a flame of Brahman that sets ablaze the dry grass of human reality. That's our true morality, that is the meaning of doing good, that is the meaning of living the truth. The ethical meaning of human existence is therefore clear. One has to live in a way that makes those who feel you, feel the song of the Ainur1 and remember the shores of a distant land beyond Creation. How and what exactly doesn't matter. Your song is your own, and cannot be given to you, you need to make your own. From Brahman you take and create your own life in your own individual way, unrepeatable, unique, original, and you give something completely new, without any predefined limits. There are no ethical rules other than: be Brahman, and live so in the world. To refuse being Brahman and existing as Brahman is the foundation of all sin, if one understands sin as opposing the will of God, because the will of God is for Logos to be born in the world. The will of God is for Brahman to intrude into and exist in the world. That, if anything, is the lesson we must learn from the history of the Universe.”


Ekam sat, ...


“Hinduism has the concept of an avatar, a point of God's intrusion into the world with some specific goal or purpose, usually in a time of crisis, where an incarnate God leads mankind through crisis and into a new age. Theism is comparable to a situation where one dreams a dream from a third person perspective, observing some persons doing something, and at a certain point he becomes first-person aware, from a viewpoint of one of the characters involved. Theism is therefore a situation where the dreamer awakes within his dream as one of the characters, and starts acting in his dream as first-person aware. Since the dreamer has, in fact, limitless power to change anything within his dream, this explains the “miracles” within the material world. From a viewpoint of the material beings, those miracles are something impossible, but from the dreamer's viewpoint, it's just a dream and everything is possible, including complete awakening, where only the dreamer remains, and all the characters within the dream are absorbed and dissolved within his spirit. The miracles performed by the Divine incarnations are therefore completely understandable and easy to process once you understand that Universe is the software and not the hardware, dream and not the dreamer, and that God can, awake in his own dream, in form of a lucid dream, simply change any of the “laws” in the dream. The beings who perceive his dream as their reality, viewing it from the perspective of it being “the” reality, can neither comprehend nor repeat those miracles, and in that sense only God can perform miracles and change the parameters of the Universe. Any being that awakens within the dream and thus closes the ouroboros of creation by knowing itself as the dreamer, and attains the fullness of the emergence of Logos, the self-realization of Brahman, or whatever else you might call it, is essentially identical to the concept of Divine incarnation in the world, or a personal God as he is defined by the theism.”


The God factory


“What I can therefore confirm from my experience aren't the talking snakes, but the existence of spiritual beings who establish their influence over the portions of the physical plane, and who are occasionally motivated by their own idea of realizing some spiritual goal or another, and those goals can be essentially characterized as good. For instance, if we characterize manifestation of Brahman on the physical plane as good, it leaves an open question of the form of such a manifestation, of what it'sgoing to look like. Apparently, the opinions in the spiritual world are divided on that matter as well. As much as Brahman is a given, it leaves an open question of how exactly could Brahman manifest itself in certain aspects of the relative reality, for instance in the physical matter. Is manifested Brahman a state in which there is a complete breach, an intrusion of Brahman into the relative, a perfect self-realization of Brahman within consciousness of an individual being? Or is it manifested when several beings together manifest the qualities of Brahman, in other words when their social interactions bear the quality of satcit-ananda, reality-consciousness-bliss, in a way that the whole of their collective existence is a manifestation of Brahman? Or is it something else, ie. “enlightenment” of all beings, from first to last? What does a being that manifests Brahman look like, is it a strong, focused “ego” of an individual which is the living God, or is it a dispersed, disintegrated ego of a group of barely-individuals who manifest Brahman as a group? The answers to those questions are very important because they decide the direction of evolution, and a wrong answer that appears correct in the short term can lead the evolution of not only human species, but the entire biological basis or at least its large portion, in a wrong direction1, which is then very difficult to remedy due to the inertia of the physical, and something along the lines of a K-T event2 might be the only solution.”


“So let's say that the spiritual field of some higher being applies pressure on the matter and creates the human species. That's the aspect the Platonists – or Theosophists – would find familiar. But the conscious matter, a self-aware human being, through its original thoughts, emotions and similar forms of spiritual existence, creates the spiritual forms that didn't exist before, thus giving an authentic, original contribution to the spiritual world. Furthermore, a great Yogi who becomes initiated beyond all the levels of Prakrti and attains realization, becomes in fact a new, original Purusha, a new eternal spiritual being, a new God. So it's not only true that the Gods create men and other beings, but the thing also works in the other direction: the matter creates new Gods, in quite a literal sense: a man is in fact a being which, by breaking through the limitations imposed by the matter, and providing he1 attains fulfillment of his highest potential, creates such a radical spiritual breakthrough that he becomes a new Divine being, which, for all intents and purposes, is a relative viewpoint of the Brahman, without any share of illusion.


This concept is particularly pronounced in Hinduism and Buddhism – in Hinduism, some of the greatest Divine beings, the Rishis such as Vyasa and Narada, didn't always have this status, but had evolved from common men; Narada, for instance, was a servant's son from a lower caste. In Buddhism, the Buddhas are not “incarnations of a deity”, but beings of newly attained status, completely self-made. Far from the fatalist systems where enlightenment is some sort of a game for the beings that were Divine to begin with and went through the motions for the sake of an audience, the concept of evolution introduces a new category: the world as an instrument of initiating new Gods.”


The plurality of the spiritual


“What happens when your ideas about the goal of your spiritual evolution differ from the ideas of the spiritual being which, due to investment of his spiritual force, has authority over the aspect of the physical world in which you create your physical existence? Should one do what the good followers of monotheism would, which is to see what this being wants and declare it our own, the greatest good and the goal of all our aspirations, axiomatically, and join our spiritual energy with his efforts, as foreign as they might be to us, and as local, as opposed to universal, those efforts might be? What if the local “God” implements the concepts that are far from the main stream among other Gods? What if it's an experiment, a deviation, a branch of evolution that's headed the way of the dinosaurs? Should we join the other lemmings' cliffdiving just because the majority can't be wrong, or because “God can't be wrong?”


“Those questions are highly relevant in this world, since this world has a King. The King has many names. He is a being of the Eternal Fire, the Bearer of Light. He is called the Morning Star, for he precedes the Sun and proclaims its light. He is the Lightbearer, the one who takes God's light and gives it to the world. He is the Eternal Youth. The King of this world is Sanat Kumara, known in the Bible as Satan, or Lucifer.”


Freedom for the new


“Instead of passively reproducing the biologically conditioned mechanisms without awareness, allow yourselves something new – a step into the unconditionality of the spiritual. We had enough of the passive reproduction of the same old ideas. Admit to yourself the possibility of the different, of the new – of your own self sufficient

light, your own personal path, because the same Brahman that is the foundation of this world, is also the foundation of your own personal reality. All the enlightened ones, the wise and the Gods are already there, and are inviting you to become one of them, and have done so for centuries. You, as a person, yourself, are more important to them than any religion, society or mankind, because you as a person have a personal connection with God, and mankind, with all its self-important religions and pecking orders, is merely a speck of dust which will soon disappear in the ocean of time, together with the other, already abandoned sections of the great poem of creation.”

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