House of Numbers Trailer

SYNOPSIS:
In ‘House of Numbers,’ an AIDS film like no other, the HIV/AIDS story is being rewritten. This is the first film to present the uncensored POVs of virtually all the major players; in their own settings, in their own words. It rocks the foundation upon which all conventional wisdom regarding HIV/AIDS is based. ‘House of Numbers’ could well be the opening volley in a battle to bring sanity and clarity to an epidemic gone awry.

INTERVIEWEES IN ORDER OF APPEARANCE:
Mark Conlan, Dr. John P. Moore, Dr. Donald P. Francis, Dr. Hans R. Gelderblom, Eleni Papadopulos, MSc; Dr. Robert Gallo, Street Interview England, Street Interview Australia, Dr. Kary Mullis, Dr. James Chin, Dr. Peter H. Duesberg, Dr. Reinhard Kurth, Dr. Niel T. Constantine (voice over in testing), Dr. Harold Jaffe, Celia Farber, Neville Hodgkinson, and Dr. Luc Montagnier.

Anam Cara ~ A Book of Celtic Wisdom By John O’Donohue


Book Description

From John O’Donohue, poet, philosopher, and scholar, comes a moving introduction of Celtic insights, stories, and teachings, hailed by Deepak Chopra as a “powerful and life-transforming experience”.

Discover the Celtic Circle of Belonging

John O’Donohue, poet, philosopher, and scholar, guides you through the spiritual landscape of the Irish imagination. In Anam Cara, Gaelic for “soul friend,” the ancient teachings, stories, and blessings of Celtic wisdom provide such profound insights on the universal themes of friendship, solitude, love, and death as:

* Light is generous

* The human heart is never completely born

* Love as ancient recognition

* The body is the angel of the soul

* Solitude is luminous

* Beauty likes neglected places

* The passionate heart never ages

* To be natural is to be holy

* Silence is the sister of the divine

* Death as an invitation to freedom

John O’Donohue

John O’Donohue was awarded a Ph.D. in philosophical theology from the University of Tübingen in 1990. He is the author of several works, including a book on the philosophy of Hegel, Person als Vermittlung; two collections of poetry, Echoes of Memory and Conamara Blues; and two international bestsellers, Anam Cara and Eternal Echoes. He lectures and holds workshops in Europe and America, and is currently researching a book on the philosophical mysticism of Meister Eckhart. He lives in Ireland.

A Gift from John O,Donohue and Me to Your soul
John O’Donohue is an inspiring Irish poet, philosopher, contemporary mystic and original thinker.

“Anam cara” (Ananchara) is a Gaelic word that translates as “soul” friend. Anam cara is a partner of your soul, an equal who discuss problems and share advice with you. The ancient Celts often practiced the ritual of Anam Cara to formalize friendships in the same way that marriage rituals
formalize the bond between lovers.

Celtic Friendship’s Prayer
In the eye of the Father who created me,
In the eye of the Son who purchased me,
In the eye of the Spirit who cleansed me,
In friendship and affection.
Through Thine own Anointed One, O God,
Bestow upon us fullness in our need,
Love towards God,
The affection of God,
The smile of God,
The wisdom of God.
The grace of God,
The fear of God,
And the will of God
To do on the world of the Three,
As angels and saints
Do in heaven;
Each shade and light,
Each day and night,
Each time in kindness,
Give Thou us Thy Spirit.

©2009 Humanity Healing. Partial Rights Reserved.

Soul Consciousness VS. Body Consciousness

This video shows some aspects regarding the differences between Soul Consciousness and Body Consciousness.

clips from longer interview with Deepak Chopra about his new book:

Who Owns Yoga? ~ Deepak Chopra

Newspapers used to keep morgues of old clippings (I suppose the Web has largely replaced them), and I had the feeling of being dusted off, if not revived from the dead, when my name appeared in a New York Times article about the current kerfuffle over Yoga. The Hindu American Foundation is as mad about the “brand” running out as they were a year or two ago, and their claim is just as unfounded. There was bread and wine before the Last Supper, flies and frogs before the curses that Jehovah visited on Egypt and Yoga before Hinduism.

The text usually cited as the definitive source for Yoga is Patanjali’s Yoga Sutras, but the familiar poses that are part of Hatha Yoga are generally traced to Shiva cults, the god Shiva being its founder. The problem that is being swept aside is that exact dates cannot be assigned to any of these texts. Nevertheless, what is certain is that ancient Vedic culture, which lays claim to being the first written spiritual tradition in the world, is much older than the loosely formed religion, Hinduism, that sprang from it.

The spiritual practice of Yoga was part of Vedic culture long before Hinduism. In the interests of generosity, maybe we should refer to a famous Sanskrit aphorism, Vasudev Kutumbukam: “the world is my family.” Yoga is India’s gift to the world, and it would be a shame to bring back the phrase Indian giver, now banished from polite conversation, with a new meaning.

I don’t know to what extent the “Take Back Yoga” campaign is an innocent attempt by the Indian diaspora to get some respect. I sympathize with them taking offense at the “caste, cows and curry” stereotype. Polish Americans want us to know that they are a group with dignity who are offended by Polish jokes; Italian Americans hate the Mafia stereotype. I suppose the price of a pluralistic society like America’s is that it’s an equal-opportunity offender. Indians would do well to lighten up. With a burgeoning economy at home and a return to importance on the world stage, Indian pride is getting more than its share of strokes.

Having written about spirituality for many years, I’d like to point out that the whole point of Yoga is to achieve enlightenment, and that the most revered practitioners, whether known as yogis, swamis or mahatmas, transcend religion. In fact, even if Yoga were granted a patent or copyright by the U.S. Patent Office, there is no denying that enlightenment has always been outside the bounds of religion.

That’s where the spiritual path leads, not into the arms of priests or Yoga instructors. Before Hindu Americans complain about Hatha Yoga being deracinated, they might want to promote the ideas that are the very essence of Indian spirituality, which preceded Shiva, Krishna, cows and castes. The nobility of Indian spirituality elevates Hinduism to a unique place in the world, something that religious partisans forget all too quickly.

Deepak Chopra about Brahma Kumaris – Metamorphsis

Deepak Chopra about Brahma Kumaris – Metmorphsis

What Does It Mean To Be Poor and Blessed? – Eric Simpson


Eric Simpson
Associate Editor, “In Communion: The Journal of the Orthodox Peace Fellowship”

More than a decade ago, I had a job working in an office at a strip mall in southern California, and I spent most of my time there. After dark, I would turn out the lights and sit at my desk and write. Not knowing I was there in the dark, nearly every night a homeless woman would arrive with a few cardboard boxes, put together a makeshift compartment to sleep in and situate it just outside the office in the cold air in a little cubbyhole that could not be seen from the street.

I would sometimes hear her muttering to herself. On some nights when she thought she was alone and did not know that on the other side of the stucco wall against which she propped her head, I sat in a comfortable office writing book reviews and other assorted items on a computer screen, my fingers flicking over a keyboard. I would hear her, after she was done putting her box home together, softly sobbing to herself. Here we were, me in the camp of the haves and she in the camp of the have-nots, relatively speaking, less than three feet away from each other, separated by a thin wall, each of us lost in our own universe as if the other were light years away.

Jesus says, “Blessed are you poor…” Such a statement is contrary to common sense and to all of our expectations and wisdom about how the world works. How was this woman blessed? To be blessed connotes happiness, but also signifies a more profound reality than that. There is a sense in which it means to be held in the providential hands of God, to be on the right track and to know the implicit joy of being in such a state in accordance with its potential and promise. Jesus contrasts this in His sermon on the plain, when he says, “But woe to you who are rich, for you have received your consolation.” St. James in his epistle follows this up with the words,

Come now, you rich, weep and howl for your miseries that are coming upon you. Your riches are corrupted, and your garments are moth-eaten. Your gold and your silver are corroded, and their corrosion will be a witness against you and will eat your flesh like fire. You have heaped up treasure in the last days. Indeed the wages of the laborers who mowed your fields, which you kept back by fraud, cry out; and the cries of the reapers have reached the ears of the Lord of Sabaoth. You have lived on the earth in pleasure and luxury; you have fattened your hearts as in a day of slaughter.

This seems to have things upside-down and inside-out. Isn’t abundance and wealth a sign of blessing, and destitution a sign of shame and woe? Are not the rich happier because of their abundance of things, the multitude of conveniences, the ability to satisfy all desire and want? And are not the poor more woeful because of their lack of those same things, their misery, their unspent desires, their inability to access even the most basic necessities? Isn’t wealth a sign of integrity and hard work, and poverty a sign of probable addiction and implicit laziness?

I recently overheard someone who said, “money can’t buy happiness; it is happiness.” It fixes problems. The thought of winning the lottery sends many people into hours of profound daydreaming. It would seem that money is not only the source of happiness, but also of hope. It is the meaning of Christmas. Anyone who has had to undergo the onslaught of advertising and jingles that comprise the contemporary celebration of Christmas without a lot of money for gifts and food and travel, money to temper the excited passions of kids who want every new toy that flashes across the TV screen, money to buy ourselves the things we crave and desire using the holiday as an excuse, might agree that a Christmas without cash is a joyless one.

But Jesus says, “Blessed are you poor, for yours is the kingdom of God.” What does this mean? One is initially tempted to think it refers to a pie-in-the-sky when you die theology, the notion that your suffering on earth will be rewarded in heaven. I consider this amid my own awareness of that which I lack, and I don’t think it is the total truth or the point Jesus is making. The heaven to which He refers has an entrance, a door through which we go even in this life, Christ himself, and we become partakers with him and in him of the life of God even now prior to death and that which awaits us beyond death.

The kingdom of God is a realm of rulership wherein the walls separating us are dismantled: We become equal as human persons made in the image of God, and the judgments of comparison, either condemning others through pride or ourselves through shame, are thrown down. Jesus draws out the distinctions between the two kingdoms, whose kings vie to rule our hearts, later in the Sermon on the Mount as recorded by Matthew. “Do not lay up for yourself treasures on earth, where moth and rust destroy and where thieves break in and steal, but lay up for yourselves treasures in heaven, where neither moth nor rust destroys.”

Does this mean that it is a sin to be wealthy? I don’t think that is the point either, although at the same time there is no justification implied here for seeking wealth as an end, or for the sins of acquisitiveness or greed. The point rather seems to be one that pertains to the disposition of the soul. The poor person because he does not have riches does not put his trust in them, he does not find his security in them.

We may want to have financial security, which is a good objective as long as we understand that the terminology is relative; financial security, as many people discovered in recent years, is not really secure; it can fall out from under your feet as readily as a trap door you did not know was there. The poor person is more easily predisposed to put his trust in God and to seek in Christ a sense of security that in His providential hands God will bring to him whatever medicine is most needed for his soul. That may or may not include a new car, a nice house and a beach vacation on some exotic island.

It is more difficult for a wealthy person to disengage himself from his attachment to riches and to put his trust in Christ. The temptation to feel secure because of affluence and wealth is overwhelming. By the same token, a poor person who desires to be wealthy is filled with the same avarice as the rich person who clings to his wealth, and Jesus advises that a heart captured by the deception that money buys happiness and security, whether rich or poor, will find it nearly impossible to enter the kingdom of heaven — though not impossible because all things are possible with God, even a camel walking through the eye of a needle.

Or, as Paul elaborates in his first letter to his spiritual son, Timothy, “…we brought nothing into this world, and it is certain we can carry nothing out. And having food and clothing, with these we shall be content. But those who desire to be rich fall into temptation and a snare, and into many foolish and harmful lusts which drown men in destruction and perdition.”

A person who is poor in spirit, on the other hand, does not trust in riches, or in the natural feeling of security afforded by a good job, or in the apparent stability of a comfortable home. Such things are necessary, desirable and part of life, and there is nothing implicitly wrong with one’s enjoyment of them; but the person who is poor in spirit does not invest in them beyond their usefulness. Someone who is poor in spirit depends finally on God, and this dependence leads to peace.

Jesus goes to great lengths to describe the peace that exemplifies the kingdom of God, the realm of the rulership of Christ over one’s own heart, body and mind. It is a realm where violence is not an alternative, where enemies are forgiven, where one gives to all who ask and does not judge. It is a kingdom of forgiveness, fulness, mercy and eternal life.

The kingdom ruled by riches, however, is one of spending and thrift, pride and shame, and constant comparison with others and what others have. Given notions of scarcity and feelings of unsatisfied desire, conflict is born, and perpetual unhappiness becomes the status quo despite the acquirement of many things, all of which I am ultimately ungrateful for and which I take for granted.

All the thanks that we give once a year on Thanksgiving Thursday is canceled out on Black Friday when we mob and fight each other over things, stuff on sale, stuff that we are apparently poised to give to someone we love even if it means crushing other people in our effort to get it, stuff that breaks and does not last. Against the backdrop of eternity before God, this stuff has no value and attaches to us inexorably through our desires for comfort and pleasure and pulls us down to hell.

The way we relate to money and to things in some sense determines the way we relate to other people, those in need and therefore how we relate to Christ. I am reminded of the words of St. Basil, which I read in the Fall issue of In Communion, the international quarterly journal of which I am an associate editor:

“To whom am I unjust when I keep what is mine, asks the rich man. Tell me, which things are yours? Where did you get them from at the beginning of your life? It is like someone who has a seat in the theater, and who objects when others also take their places. He claims that he owns what is for the common use of all. So too with the rich. They claim in advance that which is common property and make themselves the owners of it. Moreover, if everyone acquires what they need and leave the excess over for the destitute, then there will be no rich and no poor. Did you not come naked out of your mother’s womb? Are you not going to return naked to the earth? Where did you get your present possessions from?

If you say ‘from fate,’ then that makes you an atheist who neither acknowledges your Creator nor gives thanks to your Benefactor. If you acknowledge that they came from God, then tell me the reason why He gave them to you. Is God unjust that He gives the things of life to people unequally? Why are you rich while another is poor? In any case, is it not so that you can receive the reward for good and faithful stewardship, and the other can receive the reward for his patient effort? But you, who grasps at everything in your insatiable greed, do you really think that you are doing nobody injustice by plundering so much? Who is the greedy one? The one who is not satisfied with that which is enough. Who is the plunderer? The one who takes that which belongs to all.

Are you greedy? Are you a plunderer? The one who steals clothes off someone’s back is called a thief. Why should we refer to the one who does not clothe the naked, while having the means to do so, as anything else? The bread that you have belongs to the hungry, the clothes that are in your cupboard belong to the naked, the shoes that are rotting in your possession belong to the barefooted, the money that you have buried belongs to the destitute. And so you commit injustice to so many when you could have helped them.”

Jesus says to us, “Blessed are the poor.” To those of us who struggle in these present difficult times, this should come as a word of consolation and hope. Our struggles give us an opportunity to follow Christ, to place our trust in Him and let God be our strength and security.

The Beatitudes, if nothing else, are not only a set of blessings and promises, but they are also descriptive of the character and attributes of Jesus, who with extreme humility and poverty of spirit willfully submitted himself to death in order to redeem us from death. Let us take up our crosses and follow him. This, and not riches or possessions, is the path that leads not only to contentment even amid the trials and difficulties of life, but also leads to peace.

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