#sufi course

[irfangohar]

“The real art of living is making others’ lives comfortable ” - #YounusAlGohar #quoteoftheday❤️ #ifollowGoharShahi #GoharShahi #ImamMehdiGoharShahi #life #comfort #character #humble #wayoflife #sufi #positive #good #comfort #work #humbling #growth #course #help #people #instagram #sunday #monday #quote (at Washington D.C.) https://www.instagram.com/p/Cpt66pDOrmj/?igshid=NGJjMDIxMWI=

#younusalgohar #quoteoftheday❤️ #ifollowgoharshahi #goharshahi #imammehdigoharshahi #life #comfort #character #humble #wayoflife #sufi #positive #good #work #humbling #growth #course #help #people #instagram #sunday #monday #quote

[businessworld22]

Discovering Sufi Music Courses for a Spiritual Journey

There are some academies where you can find excellent assistance for Sufi music courses that would help you to concentrate and become a pro in the language of music. The serenity of the music and the culture will mesmerize the candidates who are enthusiasts of the same. 

Knowing About Sufi Music Classes

Sufi music classes are available from online music institutions that people will get to access from all over the world. Teachers from other regions are also present, allowing people to interact and embark on a new musical journey.

Sufi music is a spiritual path that helps people recover from a variety of mental health conditions. Through the music academy, the candidates will be able to enter a new stage of their lives thanks to the Sufi's spiritual journey.

Great Mentors

Kailash Kher is a prominent face of Sufi music with a mesmerizing voice that people are loves to hear over the years.

How Sufi Music Courses Offers a Spiritual Journey?

Music Is Known To Heal

Sufi music has the ability to heal a person's mental health crises on its own. Sufi music in particular has a spiritual impact that enhances the experience and quality of the music.

The music is full of love and compassion to reach the soul and help listeners become mindful. Sufi music classes offer a lot of opportunities that give visitors on these websites ample opportunities.

Love for Sufi Music

There are certain chosen candidates that can appreciate the Sufi music's flow and are motivated to support the genre. Sufi music classes are being offered by a number of academies, with demo classes available for selection. Sufi music enthusiasts gain knowledge and find time for the classes despite their hectic schedules so they can enjoy the musical journey.

The experience of the Sufi world

Learning Sufi music is a profound experience that requires students to experience emotions, embark on a spiritual journey, and practise the music as they learn it. Sufi music practise requires concentrated time in order to be well nourished.

The soul of music must originate from inside; the technical aspects of it can only be taught through music schools. The ability to taste and comprehend music cannot be taught; rather, it must be ingested through time. To make it a natural part of who we are, there must be an ongoing curiosity and want to learn more and practise.

Kailash Kher is a prominent name in the world of Sufi music where he discovered the spiritual journey with the music. He is helping music lovers to consider their talent and rediscover their passion through his assistance and guidance in the online music academy.

#Sufi Music Classes #Sufi Music #Spiritual Journey #music academy #Kailash Kher Academy #Sufi Music Courses

[kkalaindia]

There are some academies where you can find excellent assistance for Sufi music courses that would help you to concentrate and become a pro in the language of music. The serenity of the music and the culture will mesmerize the candidates who are enthusiasts of the same.

Knowing About Sufi Music Classes

Sufi music classes are available from online music institutions that people will get to access from all over the world. The teachers are also present from various parts where people can interact and learn a new journey of music.

Sufi music is a spiritual journey where people can heal from several mental health issues. The spiritual journey of Sufi will help the candidates to discover a new phase of their life through the music academy.

Read More: https://learnwithkkala.blogspot.com/2022/09/discovering-sufi-music-courses-for-a-spiritual-journey.html

#Sufi Music Classes #Sufi Music #Spiritual Journey #Kailash Kher Academy #Sufi Music Courses

[log6]

imagining muslim Trump "I'm actually observing ritual by not literally fasting.. you know Ibn Arabi great guy made a similar argument for facing Mecca during prayer... distinction between ritual and non ritual denying tahwid.. it's all sufi, very advanced stuff. I understand of course."

[givemearmstopraywith]

(disclaimer: i am not muslim but i have studied sufism under muslim and sufi scholars- my analysis will be invariably and unfortunately comparative) al-’aṭṭār" wrote "When a woman becomes a man in the path of God she is a man and one can no longer call her a woman… the first man to enter paradise will be Mary, the mother of Jesus" and the gospel of thomas wrote "I myself shall lead her in order to make her male, so that she too may become a living spirit resembling you males. For every woman who will make herself male will enter the kingdom of heaven."

you know whats different about these passages? its that the gospel of thomas maintains that women can only enter the kingdom of God through the validation and guidance of a man, as if being a man or having a male form maintains some spiritual hierarchy in which women will always be inferior because of their embodiment. whereas al-’aṭṭār recognizes, firstly, that embodiment has no real weight in spiritual authority, and the absolute truth of God is that a woman does not require the validation of a man to reach paradise. a woman's relationship to God is mediated by herself and God, not by a man who stands between the two. additionally in al-’aṭṭār "male" and "female" are not gender determiners but to the concept of muruwwa (lit. manliness), the spiritual state of friends of God, that has nothing to do with gender division so much as a sense of spiritual maturity (in contrast to futuwwa, young manliness, which is associated with chivalry, again denoting spiritual maturation rather than gender). whereas the gospel of thomas does, in fact, imply a more literal understanding of gender divisions. these pieces are, of course, radically different to those who can exercise critical thinking skills <3

#p #do not fucking play with me

[alpaca-clouds]

Isaac and Religion

Please Note: No, I am not a Muslim myself. But I talked quite a bit about this with a friend who is a Muslim scholar.

Something that I have spent maybe too much time thinking about, is Isaac's relation to religion (and in general religion within the castlevania series - though that might be a discussion for another day).

We know that Isaac is Sufi. To those who have never heard about Sufism: It is Islam, but with Mysticism mixed into it. And during the high medieval period it was for a time the most widely spread version of Islam, especially in Northern Africa and the Ottoman Empire. Though at the time the series takes place it was already in decline.

Sufism did originate with Sunni Islam. Though I do have to wonder how much difference it makes to Isaac, as one of the core parts of the entire struggle is about who gets to interpret the Qur'an - and it really does not seem to matter much for Isaac given that he seems to be mostly on his own with his religion, hence having to do the interpreting himself.

But it brings with it quite a few interesting observations about how his relation to his religion is. He is clearly religious, yes. But he does obviously do quite a lot of sinning.

The self-flagellation is something that Islam as a whole frowns upon, because technically self-harm is explicitly forbidden by the Qur'an. But... still there are fractions of Islam that to this day practice self-flagellation, partly as a religious practice, partly as an act of mourning.

Sufism usually does involve meditative practices, which might at times also involve forms of self-flagellation. Which makes me think it is linked to that. Especially based on the dialogue with the captain. Though than again it does contradict his dialogue with Godbrand, where he reasons it has to do with purging his body of sickness (= sin). Ironically this makes me wonder, if he actually has gotten that stuff from the templars/monks, because that reasoning for self-flagellation is a very catholic one. And given he was a kid when he was taken, there is a good chance he might have picked up some catholic dogma as well, maybe even unconsciously. Especially given he uses the same belt for the beating, he had taken from his former owner.

And, of course, there is the practice of sorcery, especially necromacy. Something that again is very much a sin and forbidden in Islam. While Sufi practice some mysticism and maybe even magic, those are usually linked to learning the names of God and are quite different from what Isaac is doing.

Of course, Isaac does have a reasoning behind it and behind his killing of so many. Because Muslim endtime prophecies do in fact involve the souls of the dead being lifted out of hell and reunited with their dead bodies, so that they may be judged by God. (He even quotes from this when talking to the shopkeepere.)

So, in Isaac's mind he is basically just what Christians would call a rider of the apocalypse. He brings upon the endtimes, so that people may be judged again and the wicked might go to hell, while the good people might go to paradise.

As I said, there is obviously the fact that he probably has learned a lot about Islam by himself. He was taken by templars as a child. So while he might have been educated in the faith as a child before that, he was not after it. And given that he was keeping to himself after it, after experiencing a lot of violence, I do not assume he ever went into a mosque to pray or have many talks with scholars. So there is a good chance that a lot of his knowledge on Islam has come from he himself reading the Qur'an and maybe the Hadith and interpreting them himself.

Something that kinda irks me in some fics, is when I read about him drinking alcohol (something he canonically does not do) or eating pork or other haram foods. It is just one of those things with fanfics, where I do wonder how hard it is to be a bit more thoughtful when writing about characters from other religions.

A thing that I personally have thought about a lot is his relation to sexuality. I read him as gay for so many little reasons in canon (though obviously interpretations might vary). Now, medieval Islam had a different view on the topic of homosexuality than modern Islam. Homoromanticism was usually permitted. Homosexuality at least somewhat accepted. Usually Sufi were a bit more accepting in that regard, because of their unique understanding of gender.

But... The Qur'an and especially the Hadith have a strong and clear opinion on one thing, that the bible does not have any opinion about: Anal sex. While the bible refers to homosexual acts in very vague terms, the Qur'an explicitly talks about anal sex and it says: "No go. Not even with women."

Which actually gives me an interesting hook for conflict when I write his relationship with Hector. And it is something that I find kinda sad for it being barely brought up in fics. Just a thought.

#castlevania #castlevania netflix #castlevania headcanon #castlevania isaac #isaac laforeze #religion #meta commentary

[loneberry]

From "The Ocean of Nonexistence" by Mohammed Rustom

Rumi, it will be recalled, defined love as the Ocean of Life. This is from the perspective of God. Yet from the perspective of humans, it is more fitting to call love the ‘Ocean of Nonexistence’ (darya-yi 'adam). Hence, Rumi says:

What then is love? The Ocean of Nonexistence. It is there that the foot of the intellect is broken.

...the first hemistich is not as clear: if love is the Ocean of Nonexistence, then why bother with it? That is, what does it mean to call love the Ocean of Nonexistence, and why should human beings devote themselves to something that ‘is not’? As a provisional answer, and one that will become clearer in due course, it can be noted that Rumi is not trying to say that love is nonexistent in reality, or that love is somehow that which leads to nonexistence. Rather, love is the Ocean of Nonexistence on the human side of the equation. After having delved into the Ocean of Love, which is the root of existence for Rumi – since it is nothing other than God, the Living Lover – one’s own qualities, self-perception, and ‘ego’ cease to ‘be’. That is, the ego, overtaken by the tidal waves of love, becomes completely annihilated in the face of love’s waters, and thus comes to be nonexistent. What subsists is not the individual ego, but the soul transformed by the power of love so that it can dwell in the sacred presence of God, not as an individual ‘I’ that is separate from God, but an ‘I’ that is wholly indistinguishable from the Ocean. In other words, once the individual waves of the Ocean ebb back into the Ocean, they lose their individual properties and return to their true source, which is the Ocean. It is at this moment that all traces of duality disappear, and it is from this perspective that such Qur’anic verses as VIII: 17 are to be understood.

With respect to the intellect, Rumi distinguishes in his writings between two types. The first type of intellect, which is called the ‘partial intellect’ ('aql-i juzwi), is unsound and unhealthy. It can only see duality, otherness, separation and multiplicity; in short, it insists on the separate existence of the waves in the Ocean. It is the foot of this intellect that ‘breaks’ when it dips itself into the Ocean of Nonexistence. In contrast to the partial intellect is an intellect that is sound and healthy, and that is spiritually fit to discern the nature of reality. It can see unity, oneness and truth; in short, it can see the Ocean and does not insist on the separate existence of its waves. In keeping with the Persian Sufi tradition that preceded him, Rumi calls this type of intellect the ‘Universal Intellect’ ('aql-i kulli). 

#oceanic feeling #water #poetry #Persian poetry #sufism #sufi poetry #rumi #Mohammed Rustom #masnavi #mysticism #islamic mysticism #theology #islamic literature #fana #waters of oblivion

[eyeoftheheart]

Idries Shah talks about the importance of a living philosophy based on direct experiential knowledge (gnosis / maʿrifa) of truth, reality or the Divine. The unity of theory and practice is at the heart of the ancient philosophy of Egypt and Greece and the philosophy of the Sufis is a living, breathing continuation of this stream of eternal wisdom.

“Philosophy has always existed, and there has always been a true philosopher in the world. The differences between the ancients and moderns is one of proof and demonstration. Aristotle was a great teacher, but dependent upon his forerunners. Among these were Hermes, Aesculapius and others, in very long succession. They may be divided into classes, some more elevated than others, according to the balance between intellection, speculation, belief and so on. The importance of the philosopher is so great that if a fully balanced one is found, he is the representative of God on earth. But the inner philosopher is always superior to the scholastic. There is never an age in which a great theosopher is not in existence. The speculative philosopher has no right or claim to rulership. This rulership may not be political power; but if wisdom and power of a material sort are combined, the age is illuminated. Yet the philosopher may, because of his endowments, remain unknown and yet have the mastery of the world.

It is best for the philosopher to combine insight with experience, rather than one or the other. Nobody can benefit from a study of Sufism unless he has freed himself from the mental habits of formal philosophy. Such an undeveloped person should only frequent ordinary philosophers. In Sufism certain perceptions have to be developed and further development depends upon these. This is the equivalent of the scholastic method in which the experiences are formed and ideas built of ideas. Unless this method of the Sufis is followed, the practitioner cannot be considered a real philosopher.

The ancient doctrines of Egypt and Greece are in direct line with Sufism, and with them, of course, exposition had to take its place and relationship to experience, which means the development of the Sufi perceptions. The terminology of the illuminists indicates that the theory embraces the ancient wisdom of the Semites as well as that of the Persians, hence showing the theme of the essential unity of ‘complete’ philosophy at the theory and practice level. In formal scholasticism, of course, the division between intellect and inspiration is so great that it is difficult at first for the uninformed reader to grasp that these two things are considered by this school to be inseparable if the truth is to be reached. Hence the Sufi insistence that this step of cognition must be made.”

― The Sufis by Idries Shah - The Idries Shah Foundation

#The Sufis by Idries Shah #Philosophy #Perennial Philosophy

[tired-reader-writer]

Getting to know you ask meme

Tagged by @colleyuriko

Last song: Amagoi Uta (雨乞い唄) by Hitoshizuku x Yama△

Last movie/TV show: Yubisaki to Renren (A Sign of Affection)

Sweet/spicy/savory: I'll have to pick spicy!

Relationship status: single and I'd like to stay that way

Last thing I googled: Sufi whirling

Current obsession: Arslan Senki (of course), and my AUs for Ascendance of a Bookworm and G-witch [Liminal: The Unstraying, and like the strings on a rope (darling I fray like a firework) respectively]

Last book: I think the last book I actually finished was Annihilation by Jeff Vandermeer... but wait if we can count manga in this then I just finished another Otoyomegatari reread. I have no regrets. Currently trudging my way through Zoroastrians: Their Religious Beliefs and Practices by Mary Boyce.

Looking forward to: for us students to be given an extended holiday, LOL. I haven't had one in a very long time. I'm so tired.

Tagging: uhhhhh let's see... @sanhatipal @werewolfcoochie @concernedbrownbread @marchdancer @sharpdistances @importantdestinydefendor @ex-macina as well as anyone else who'd like to join.

#y'all don't have to get to this immediately or like. ever. #this is not an obligation #I'm just doing it bc I got bored #thanks for tagging me tho!!

[vetulicolia]

Long, unedited WIP passage running down the concept behind the worldbuilding in my art under the cut.

In the period of European national revolutions, the movement in modern-day Croatia was encompassed by the "Illyrian national revival" primarily aiming toward literary reform, linguistic modernization and pan-slavic independence from the Austrian and Hungarian dominated Habsburgs. Of course, there's a lot more nuance to get into here, up until Yugoslavism overtook the charge of Illyrism, but here I'm dealing with an alternate and conceptual history of this movement and nation.

One founded in a world of alternate metaphysics where idealism such as the one emergent in the republican revolutions is a material force and the winds of revolution swept across the world, where the "Illyrian provinces" of the French republic had this emerging identity deliberatelly fostered.

To clearly outline the timeline while avoiding a lore-neurotic puzzlebox narrative, our divergence begins with the success of the montagnard reign of terror and failure of the thermidorian reaction, propelling the jacobin club into the domination of French politics and the beginning of the First Revolutionary War. The details are tertiary here, the events are determined by a fractal of idealistic forces spurring on reality-shaping events, an axiomatic wind of history emanating from humanity. We will get to this much later - right here, what matters is that the old order of Europe is annihilated and a French jacobin hegemony is established up to the retracted Ottoman empire and the far east of the Russian Republic. In the late 1810s, or 20s of the republican calendar, the Illyrian provinces under direct French directorate are given increased autonomy to develop as a nation.

The movement of Ljudevit Gaj, the nascent bourgeoisie class of Ljubljana, Gradec and Belgrade is granted license to fashion fate and impose it on millions of peasants, orthodox tradesmen, sufi clerics, mountain pastoralists and danubian smallholders. This bolder iteration of "Illyrian National Revival" is hallmarked by paradoxical elements. Classicist undertones comparable to Hellenism, a secular adoption of names picked from ancient Illyrian tribes. A deliberate distinction from surrounding European empires, supported by the French cores interest in possessing an oriental frontier at its doorstep. Secular and mystical, revolutionary and despotic. It is, in all senses, the embodiment of "Ruritania".

A "Ruritania" is a fictional minor european nation of 19th century fiction, in this case specifically referring to the historical narratives of national development in the balkans. "Ruritania" is the hide of national romanticism draped over a state, tanned in the sun until it appears as an organic emanation of the culture - though in reality, it is a product of megalomaniacal idealism, constructed by the ruling intelligentsia and industrialist class, refracted through western interests, whether it be inventing ancient emnities to entrench division, Habsburg abuse of "exotic" architecture (I heartily recommend reading about the moorish revival in Bosnia!) or victorian fetishism for the "primitive". The discreet national identities existing today are themselves ruritanian, founded on cherrypicked delusions of grandeur from recently shared mythos. Illyria is a concentrated one, built on a different set of foundations.

To return to our timeline, Illyrian national identity, the empire of megalomania, is easily entrenched. Rural areas remain particularist and "regional identities" such as Dalmatian, Moravian or Bosnian persist without shaping into national identity. The core of the Illyrian state lay in the urbanized northern belt, the Kranj, Red (derived from Red Croatia) and Dunav provinces. The industrialization of the state is inequal, almost entirely concentrated in the three provinces, in part exported to the urban cores of the Bosnian province, Dalmatia and Istria. An endless stream of emigrants from the hinterlands changes the face of the nation, industrialized agriculture in the north overshadows the old pastoral ways, and then the process is abruptly halted again.

Toward the end of the first century of the republican calendar, the Second Revolutionary War begins with the toppling of the British Republic by national revanchists, the ensuing crisis dissolving the Jacobin hegemony in France and ushering in a series of intracontinental wars between fractions loyal to jacobinism, those disappointed with the state it brought about and the liberal and national revolutionaries of Europe. Illyria is spared of the carnage - for now - due to its politically unmotivated population and entrenched ruling intelligentsia.

The Second Revolutionary War culminates in the formation of an unified front of reformist and new jacobin forces to halt the encroachment of social-revolutionaries in France, Germany and a number of other European nations. This unified front is the foundation of the reformed pan-european defense pact, the ARC - Axe Republicain Continental. The last bastion of the defeated social-revolutionaries (In Illyria, Eseri, or pejoratively Termitnik movement) is the Hungarian Workers and Soldiers State, encompassing most of the Pannnonian basin and the Carpathians. With a dash of historic paranoia over Hungarian rule and the pragmatic need to safeguard the balance of power from the Eser state, Illyria enters ARC as a core member.

#writing #ilinaka #blythe

[neko-sufis-world]

Hi you still know me right?

Neko-Sufi: Of course, Seren!

[belovedisaster]

the other blog i asked about this has rightfully refused to humour me by posting these ramblings but maybe ull be more understanding: darkstalker could have been something. namely, a critique of christianity for the modern world. beyond the sympathetic depictions of an unwilling christ like in the last temptation of christ or mystic interpretations of him like in the last days of judas iscariot. no no. he could have superseded all that. because think about it. he is christ if christ were only a man; if he was as the non-trinitarians and deists believe him to be. he is born with power. he is betrayed, he dies and is reborn. but he cannot bring himself to redeem. he is too terrified. he is not the anti-christ in a traditional sense; for he IS christ, but not. when he faces qibli, the nearly-penitent thief - this dismas, who is dying, who is afraid of God's judgement as he languishes on the cross. all figuratively, of course. as he faces him, he cannot redeem him. without the divine wisdom that our christ had, he is too terrified to redeem him. so he offers to this thief all the worldly comforts he can provide - but dismas has tasted death. he has tasted hell. he is still on the cross, a moment away from expiring. dismas wants to be penitent. it is his namesake, his destiny, to be a penitent thief. dismas denies these comforts. and he becomes the anti-anti-christ. a christ without any power supernatural, no, but with wisdom and with goodwill and with a burning compassion for all the gestases of the world, the impenitent thieves, who he cannot save - for he is not christ, but the anti-anti-christ. this is what it COULD have been. darkness of dragons could have been a mystic text, valued by fransiscans and shakers and quakers and perhaps even sufis and wiccans as an insight into christology that orthodox christianity could never provide, living proof of the efficacy and wisdom of seeing christ not just as pantokrator, implacable god, but as well a man who lived his life like any other, who could have been a far different man sans the cup which the father refused to let pass him over. this is what this book, this character, could have been. but they didn't lean hard enough into the MESSIANIC aspect of either character of darkstalker (the anti-christ) or qibli (the anti-anti-christ, dismas). actually, this solves another problem - a friend of mine (sort of; a mutual, more like) hates winter's epilogue in darkness of dragons. everyone does! but if they had leaned harder into qibli's messianic shtick in particular, he could have been a dismas unto his own - a gestas turned dismas, and this transformation could have been what his epilogue contained!! do you see? this is what tui t sutherland threw away! this fame, this insight into christology, this fanservice - if only IF ONLY she had leaned a little bit harder into the messianic thing!!!!!!! anyway there's a scene in darkstalker (the book) where clearsights flying over like a valley of housing?? you know what i mean. and its talking about how the houses are all under mountains and hills. well in isaiah and revelation (and probably elsewhere, too) it's stated that at the end of days all the people of the world, rich and poor, will hide themselves under the mountains. just thought u should know. sorry for being mentally ill in your inbox.

anon i just hope you can understand i took a moment to publish this because when i received this messge at 3am and the first sentence i read was "darkstalker is a modern critique of christianity" and i remembered i'm not getting paid to run this blog i turned my phone off and went to sleepb.ut now that ive sobered and ive actually read this i want some time alone just you and me

#I see your vision i see it with clarity #You are.you are one of few understanders left on the earth #I LITERALLY ALWAYS THOUGHT THE CAVE SCENE WAS. PROBABLY THE MOST FASCINATING SHOWS OF CHARACTER. FOR BOTH OF THEM #their opposites.. you said it all so much better than i ever could i wont even try. I understand you i comprehend you i want the masses #to see this absolute dissertation #wof #wings of fire #also i'm like. completely obsessed with the fact you got turned away by the first blog you asked and then you went #'huh i know what mentally ill darkstalker liking freak might let this into their house' #You were right ???!!??!?!

[creature-wizard]

CHAOS MAGIC AND PARADIGM SHIFTING.

i think there is much confusion and deliberate misdirection regarding this topic, so i am going to share my opinion to clarify a few of these issues.

First, people are generally born and indoctrinated into a specific set of paradigms (which amounts to a belief system, if this set of paradigms is at least apparently self-consistent) by the other members of the society the individual has been brought up in.

For example Christianity is prevalent in most of western civilization (monotheistic, with the possibility for direct intervention of the deity in the world, ethical dualism, and judgment after death).. while most intelligent people can develop strength of character and personality to overcome society's influence and modify their belief system at least once in the course of their lives; say you where born and baptized, then become disappointed at the implications of being a Christian, and chose to change, to be converted into Islamism, Buddhism, Taoism, etc..

That is one thing, let´s define it as Indirect doxastic voluntarism.

What sets a chaote apart from most intelligent people, as previously regarded, is either (categorized by degree of difficulty):

1) the tendency to change sporadically and without external motivation their current belief system, call it Direct doxastic voluntarism.. say you start from a Christian set of paradigms, then conform into a Taoistic worldview, becoming enchanted by the process of change, so you decide to start having fun paradigm shifting.. become a vampire for a few months, adopting the Book of Nod as your creed, then changing into a Sufi, whatever works.. and keep doing that for as long as it is exciting; or

2) the ability to create a composite bare-bones belief system, not necessarily self-consistent, using different paradigms from unrelated belief systems, defying dogmas pertaining to each of the sources used, and establishing an original world view that makes sense to you personaly, which you are obviously free to change or rebuild at will. say you create a Christian wicca belief system, or an Islamic Lovecraftian masonry, adhering to it diligently, just try not to be stuck, resisting the urge to indoctrinate others; or

3) the last step.. which demands complete deconditioning through methodological skepticism. you need to go all in and break your notion of reality. then you can develop a new, potentially self-consistent, belief system from the ground up, preferably from a suitable metaphysical foundation, then you build a whole cosmological model to make sense of reality, using sufficiently rich and complex mathematical structures. at this level, nothing really sets a magician apart from a philosopher of science or a theoretical physicist, except the necessity of incorporating the possibility of magic into the core of reality. that´s the level of chaos magic that Pope Pete operates at, for example.. not with paradigms anymore, but with mathematical structures, and i don´t really feel that attachment to your work at this level constitutes as weakness, or is even dogmatic at all, but can be better comprehended as sense of fulfillment and achievement.

In my opinion, doxastic voluntarism does not apply at the last level, though, except in the context that you are free to choose the mathematical structure that will integrate all the concepts inherent in your cosmological model.. but once you choose one, there are only so many ways to apply it in a natural way to explain physical phenomena.

I'm not sure what you want me to do with this?

#answered #chaos magic

[kkalaindia]

Do you love singing? Do you want to bring some degree of improvement to your singing skills? If you answered - Yes, you are on the right page. Well, Kailash Kher Academy For Learning Art (KKALA) is proud to offer online music courses for beginners.

Well, with the help of learn signing online courses, a novice person can get introduced to the basics of music and even provide them detailed insight so that they can understand and analyze the music in a better way. Learners through such basic music courses can easily improve their singing skills and advance their careers. It can help to improve pitch, scale, rhythm, etc.

Read More: https://buzzlift.blogspot.com/2022/08/music-courses-for-beginners-by-kkala.html

#Sufi Music #Indian Classical Music #Kailash Kher Academy #Online Music Cources #Music Courses by KKALA #Bollywood Song #Learn Signing Online

[dwellordream]

“Noor Inayat Khan was not what one would expect of a British spy. She was a princess, having been born into royalty in India; a Muslim, whose father was a Sufi preacher; a writer, mainly of short stories; and a musician, who played the harp and the piano.

But she was exactly what Britain’s military intelligence needed in 1943. Khan, whose name was in the news in Britain recently as a proposed new face of the £50 note, was 25 when war was declared in 1939. She and her family went to England to volunteer for the war effort, and in 1940 she joined the Women’s Auxiliary Air Force and trained to become a radio operator.

Able to speak French, she was quickly chosen to go to Paris to join the Special Operations Executive, a secret British organization set up to support resistance to the Germans from behind enemy lines through espionage and sabotage. Khan was the first female radio operator to be sent by Britain into occupied France, according to her biographer, Shrabani Basu.

Khan had worked hard to overcome her fear of weapons during combat training and improved her ability to translate Morse code, but colleagues in her intelligence network still had doubts. Some wondered if she was too young and inexperienced. They pointed out that she had carelessly left codes lying around and that she had unthinkingly revealed her British background by pouring milk into cups before the tea.

They also questioned whether she had the right sensibility for the job, having been raised under Sufism, a mystical form of Islam. “Not overburdened with brains but has worked hard and shown keenness, apart from some dislike of the security side of the course,” a superior officer, Col. Frank Spooner, wrote in her personal file. “She has an unstable and temperamental personality and it is very doubtful whether she is really suited to work in the field.”

Still, she had excellent radio skills, which the special operations unit desperately needed, so in June 1943 she was sent to France, where she assumed the name Jeanne-Marie Renier, posing as a children’s nurse. Madeleine was her code name. Within 10 days of her arrival, all the other British agents in Khan’s network had been arrested. The S.O.E. wanted her to return to Britain, but she refused, saying she would try to rebuild the network on her own.

She ended up doing the work of six radio operators. She moved constantly to evade detection and dyed her hair blonde to avoid being recognized. She knocked on the doors of old friends, asking them if she could use their homes to send messages to London from a wireless set that she carried around in a bulky suitcase.

Her work had become crucial to the war effort, helping airmen escape and allowing important deliveries to come in. “Her transmissions became the only link between the agents around the Paris area and London,” Ms. Basu wrote in her biography “Spy Princess: The Life of Noor Inayat Khan.” In recognition of her bravery and service, she was awarded the George Cross by Britain and the Croix de Guerre, with gold star, by France.

Noor-un-Nisa Inayat Khan was born on Jan. 1, 1914, in Moscow to Hazrat Inayat Khan and Ora Ray Baker, an American who had changed her name to Amina Sharada Begum after her marriage. Khan’s father, a musician and philosopher who was known as Inayat Khan, was in Moscow at the time on an extended stay with his group, the Royal Musicians of Hindustan, who had been invited to perform in Russia.

Her father was also a descendant of an 18th-century ruler of the Kingdom of Mysore, in southwest India, making Noor a princess. Inayat Khan was raised in Baroda, in west India, but left the country to introduce Sufism to the west. (He met his future wife while lecturing in San Francisco.) Sufism emphasizes the renunciation of worldly things, purification of the soul and the mystical contemplation of God’s nature.

During World War I, the family moved to Paris and then to London, where Noor’s three siblings were born. The family returned to Paris in 1920 and eventually settled in Suresnes, west of the city. Inayat Khan died while on a pilgrimage in India. With her mother overwhelmed by grief, Noor, at just 13, was left to look after the family.

Even as she managed the house, Noor wrote short stories, dedicated poems to the family and enrolled at École Normale de Musique de Paris. She also studied child psychology at the Sorbonne. After finishing school, Khan produced an English translation of the Jataka Tales, fables about the previous incarnations of the Buddha, and established herself as a writer. Her book “Twenty Jataka Tales” was published in 1939.

Khan never made it home from the war. Just as she was about to leave for England in October 1943, she was captured by the Gestapo. She tried to escape but was caught and sent to a German prison in Pforzheim, on the edge of the Black Forest, where she was chained in solitary confinement, fed the smallest rations and beaten.

On Sept. 12, 1944, she was sent to the Dachau concentration camp and tortured there. She and three other S.O.E. women were executed the next day. She was 30. Her cousin Mahmood Khan Youskine remembered her as a refined and dainty young woman who had told him charming stories about rabbits and urged him to play the piano.

“The remarkable thing was, within that fineness was also that steely strength of will,” he said in a telephone interview, the “kind of attitude that she displayed in her military career toward the Germans.” He attributed her determination to her upbringing in the Sufi tradition.

That sense of duty is also evident in her writing, said her nephew Pir Zia Inayat-Khan, who has helped get her work, including a retelling of Homer, published. “The theme of sacrifice comes up again and again in her writing,” he said by phone. “It’s as if she had already anticipated her own martyrdom.”

Khan will not be the next face of the £50 note; the Bank of England has announced that the subject will be a scientist, replacing the likenesses of the steam engine pioneers James Watt and Matthew Boulton. (The selection will be announced in 2020.) But awareness of Khan's wartime efforts, in part because of the £50 note publicity, has grown.

English Heritage, a British group that celebrates notable people in history, is planning to create a traditional blue plaque for Khan, adding her to a long roster of figures whose plaques appear on buildings in which they lived or worked. In France, a primary school in Suresnes has been named after her. In 2014, PBS made her the subject of a documentary, “Enemy of the Reich: The Noor Inayat Khan Story.” And the writer Arthur Magida is working on another biography of her.

In Gordon Square in London, where Khan once lived, there is a statue of her in a quiet corner. It is engraved with the last word she reportedly said before being executed at Dachau — “Liberté.””

- Amie Tsang, “Overlooked No More: Noor Inayat Khan, Indian Princess and British Spy.”

#history #indian #world war ii #1940s #20th century

[kikizoshi]

Feeling discouraged, so here's a short, unfinished Godos piece that will never be realised. Nikolai's attempting (read: failing) to write his first draft of a play (an adaptation of Dead Souls, Part 2). Fyodor was going to cheer him up and inspire him, somehow, but I don't have any clue how, so this is all I could get out of that idea. (I do at least like how it turned out, though, unfinished as it is.)

---

The words on the page taunted Nikolai like so many Sufi dervishes. They blurred, swirled into characters half-formed, who jumped and jeered just out of Nikolai’s sight. ‘Find us,’ they seemed to say. ‘Come and see our beautiful lives! And then depict us, reveal us to everyone, that we may truly exist.’ They beckoned him to find them, invited him to view their marvelous exploits, to laugh along with their absurd adventures—and then just as he reached to meet them, they slipped away, laughing. Unendingly they tortured him with scenes just beyond grasp, a perfect story hidden in the periphery of a dense fog.

Nikolai groaned, leaned back, and pressed his palms against his eyes. It was a perfect picture of agony, well-practiced and endlessly rehearsed. ‘Yet all the acting in the world won’t save a lacking script,’ he thought. ‘Ah, why can’t you just write yourselves? Hop along, I’ll even guide the quill, so long as you do something, anything, oh please…’ His entreaties, of course, prompted naught but more formless tittering. Nikolai sighed, and contemplated how effective bashing his scull against the door-jam would be at shaking something loose.

“Is something the matter?” an irritatingly calm Fyodor asked from behind him. Nikolai swung around in his chair, resting his arms on the back, and stared pointedly at his relaxed friend who lounged so serenely on the green recliner, a book nestled under his folded palms. The question itself was preemptive, a set-up, a frivolous first line of a three-line script which always arrived at the same conclusion. Nikolai recognised the offer for friendly—and perhaps even needed—advice, but took it no less bitterly. He smiled mirthlessly. Nevertheless, he played his part.

“Whatever gave you that impression? Was it the willful suicide of the last of my creative expression? Or perhaps you hear them laughing too?”

“Your characters won’t work with you?” (Here, the second phrase, to be replied with…)

“Oh, far beyond that. They won’t speak to me at all! I’m being shunned.”

“I see.” Fyodor concluded and stood, pulling the curtain on their impromptu play. Nikolai watched him go, mildly curious which remedy Fyodor would prescribe this time. “I need to visit the theatre,” he said finally. “Would you like to join me?”

Nikolai laughed flatly. “For what? The stage doesn’t—and I say this from great experience—do anything for one’s imagination. If anything, it’s worse, because you see everything that has been and none of what could be! Can you imagine that? I know, I know, you’re ‘not that way artistically inclined,’ but imagine for a moment that the sentences of your computer codes were jumping and jaunting about in front of your very eyes, and so to fix it, you decided to stare at someone else's pages. Well? Would that help you very much?”

“Most likely it wouldn’t.” Fyodor smiled. “But we won’t be going to the stage. I need to stop by the costuming department. Misha talked one of the women there into parting with an unused costume design for Verenka, but couldn’t pick it up himself.”

“And you just so happen to be free?”

“No,” Fyodor said, a bit dejected. “But I couldn’t stand to stare at my colleagues’ ‘pages’. As you say, it won’t do any good.” He sighed wearily. “Some fresh air and new scenery, tea, something else to think about… I need them greatly. And some company would be nice, too.”

Nikolai stood without ceremony (a shame, yes, but recall his lack of inspiration and forgive him), stretched, and said flatly, “Well then, what are we waiting for?”

---

As it turned out, Nikolai was quite quick to regret those words. A lovely stroll down the uncharacteristically sun-touched streets of St. Petersburg wound down into a bustling cafe.

---

Surprisingly, all went well at the theatre. The lady was quite nice, expressing her condolences and well-wishes for the ‘poor young woman’, and waved them on their way. Pattern safely secured, the two stopped by the next-door cafe, ‘The Stray Dog’, (home to aspiring and established artists alike), for a spot of tea. And thence all collapsed.

#writing #bsd #bsd fyodor #bsd nikolai #godos #fyolai #the projection is strong with this one #I wanted to try a story more from Nikolai's perspective #adding his way of viewing the world into the prose #because usually I do a more third-person omniscient style and Дом в котором inspired me #the Fyodor really wasn't Fyodoring in this one though... #by the way: 'The Stray Dog' isn't just a BSD reference #it's an actual cafe that was frequented by a lot of prominent silver age Soviet artists #and still exists today I believe after having been shut down for a while #it also happens to share a building with Mikhailovsky theatre. which is near-ish to the apartment they're in right now #(their apartment being on Grazhdanskaya street) #also to ramble a bit about Fyodor and Nikolai's living situation #they share a one-room apartment. which is why Fyodor was reading in the same room #Fyodor works on his laptop in the kitchen but prefers to read in the bedroom #Nikolai's writing desk is also in the bed/living room so it's often that he's writing/rehearsing while Fyodor's reading #which personally sounds like a living hell but they both grew up sharing rooms with siblings so ig they're already used to it