The Self-Actualizing Cosmos The Akasha Revolution in Science ~ ERVIN LASZLO

March 2014

An exploration of the current revolution in scientific thought and the newest scientific findings in support of the Akashic field

• Explains how the new Akasha paradigm recognizes the interconnection of all things in space and time through the quantum resonance of the Akashic field

• Reveals the cosmos to be a self-actualizing, self-organizing whole, bringing forth life and consciousness in countless universes

• Explores the latest discoveries in the sciences of life, mind, and cosmos

Science evolves through alternating phases of “normal science” and radical shifts that create scientific revolutions. We saw this at the turn of the 20th century, when science shifted from a Newtonian worldview to Einstein’s relativity paradigm, and again with the shift to the quantum paradigm. Now, as we recognize the nonlocal interconnection of all things in space and time, we find our scientific worldview shifting once again.

With contributions by physicists Paul A. LaViolette and Peter Jakubowski, pioneering systems scientist Ervin Laszlo explores the genesis of the current revolution in scientific thought and the latest findings in support of the Akashic field. He explains how the burgeoning Akasha paradigm returns our way of thinking to an integral consciousness, a nonlinear mode of understanding that enables us to accept the reality of nonlocal interconnection throughout the world. This new inclusive way of understanding reaffirms the age-old instinctive comprehension of deep connections among people, societies, and nature, and it integrates and transcends classical religious and scientific paradigms.

Providing examples from cutting-edge science of quantum-resonance-based interactions among all living systems, Laszlo shows the cosmos of the Akasha to be a self-actualizing, self-organizing whole, where each part is in coherence with all others and all parts together create the conditions for the emergence of life and consciousness. The advent of the Akasha paradigm marks a new stage in science’s understanding of the fundamental nature of the world and offers unique guidance for contemporary efforts to create a peaceful and sustainable world.

Ervin Laszlo is a systems scientist, integral theorist, and classical pianist. Twice nominated for the Nobel Peace Prize, he has authored more than 75 books and published over 400 articles and research papers.

A holder of the highest degree of the Sorbonne,he is the founder and president of the international think tank the Club of Budapest as well as of the Ervin Laszlo Center for Advanced Study. He serves as Chancellor of the Giordano Bruno Online World University and is a member of the International Academy of Science, World Academy of Arts and Science, the Hungarian Academy of Science, and the International Academy of Philosophy of Science. He lives in Tuscany.

Tiger Woods accident and sex scandal ~ Sam Geppi – Vedic Astrologer.

Tiger has a powerful Jupiter aspecting a Moon/Venus conjunction in Scorpio.. bringing wealth and fame but also a weakness for the fairer sex.

THERE IS NO GOD AND HE IS ALWAYS WITH YOU: A Search for God in Odd Places ~ Brad Warner (Updated Aug 17, 2013)

Can you be an atheist and still believe in God?
Can you be a true believer and still doubt?
Can Zen give us a way past our constant fighting about God?

Brad Warner was initially interested in Buddhism because he wanted to find God, but Buddhism is usually thought of as godless. In the three decades since Warner began studying Zen, he has grappled with paradoxical questions about God and managed to come up with some answers. In this fascinating search for a way beyond the usual arguments between fundamentalists and skeptics, Warner offers a profoundly engaging and idiosyncratic take on the ineffable power of the “ground of all being.”

Brad Warner was born in Ohio in 1964. In 1983 he met Zen teacher Tim McCarthy and began his study of Zen while he was still the bass player of the hardcore punk band Zero Defex, whose big hit was the eighteen-second masterpiece “Drop the A-Bomb on Me!” In the 1980s he released five albums of psychedelic rock under the band name Dimentia 13 (that’s the way he spelled it), though Dimentia 13 was often a one-man band with Brad playing all the instruments. In 1993 he moved to Japan, where he landed a job with Tsuburaya Productions, the company founded by Eiji Tsuburaya, the man who created Godzilla. The following year Brad met Gudo Nishijima Roshi, who ordained him as a Zen monk and made him his dharma heir in 2000. Brad lived in Japan for eleven years. He published his first book, Hardcore Zen, in 2003, followed by Sit Down and Shut Up! in 2007 and Zen Wrapped in Karma Dipped in Chocolate in 2009 and Sex, Sin, and Zen in 2011. These days he travels around the world leading retreats, giving lectures, and looking for cool record stores. At last report he was living in Los Angeles.

Click here to browse inside.

Brad Warner on Neo Atheism

Published on May 24, 2013

Brad Warner’s new book There Is No God and He Is Always With You is a fascinating search for a way beyond the usual arguments between fundamentalists and skeptics. Warner offers a profoundly engaging and idiosyncratic take on the ineffable power of the “ground of all being.”

Brad Warner: Can We Communicate With the Dead?

Published on Jun 4, 2013

Brad Warner, author of There IS No God And He Is Always With You talks about communicating with the dead!

Brad Warner: Is Buddhism a Religion Without a God?

Brad Warner, author of There Is No God And He Is Always With You talks about religion without God.

A Talk with Brad Warner about There is No God and He is Always with You
By Brad Warner

Why did you write a book about God?

I got into Buddhist practice because I wanted to understand God. I didn’t grow up in a religious family so I had no indoctrination into beliefs about God. But in my teens I found that I really wanted to understand this idea of God. The religious people I encountered when I was growing up in rural Ohio seemed mostly just delusional and irrational. Science made sense and could be demonstrated to work, so I couldn’t reject it the way they did. And yet there seemed to be something valuable to this idea of God. I wanted to pursue it further. This book is the outgrowth of decades of personal inquiry into the question of whether or not there is a God. Not just inquiry through reading and thinking about the subject, but inquiry through many, many hours of silent meditation.

Isn’t Zen Buddhism a religion without a God?

Zen Buddhism offered me a way to approach God without religion, or at least without what we usually think of as religion. Zen doesn’t have any belief system you’re required to buy into. But it’s not atheism because atheism is also a belief system. Some Zen Buddhists believe in God and some do not. But I think the ultimate object of inquiry in Zen practice can be called God if we choose to call it God. Dogen Zenji, the founder of the order I belong to, preferred not to name it at all. He just called it, “it.”

Your book is subtitled “A Search for God in Odd Places.” Why?

I’ve traveled around the world several times in recent years, giving lectures and holding meditation retreats. This has been very educational. A lot of people all over the world are interested in Buddhist meditation these days. But every culture brings something different to the inquiry. In Israel I spoke to a group of Jewish psychologists interested in meditation while I stayed at the home of a Muslim man who worked for peace between the Palestinians and Jews. In Northern Ireland I saw how religion divides people in a similar way that it does in Israel. But people in those places still long for some kind of sense of God and spirituality. In Mexico I saw how the ancient Gods of pre-colonial days still live on in the guise of Catholic saints. It’s all been very instructive.

Your book references the New Testament and early Christian theologians almost as many times as it references Buddhist teachers. Why is that?

When I first started inquiring into the question of God, I tried the Christian Bible. But the Christians I met in Ohio were mostly conservative fundamentalists who hated science even as they used the tools of science like TV and later the Internet to spread their message. It was transparently hypocritical and very much driven by fear. Even so, I never lost the idea that the early Christians may have been onto something. I also find the story of Jesus deeply fascinating. I was a history major in university and studying Jesus in historical terms is really interesting. Who was this guy? Why did the movement he started diverge so radically from what he taught? I also feel that the types of meditation practiced by the early Christians were very similar to Zen. Some of the most Zen-like material in early Christianity actually predates similar ideas that were later developed in Chinese Zen Buddhism.

What do you think of the neo-Atheist movement championed by people like Richard Dawkins, Christopher Hitchens and Sam Harris?

It’s interesting. I’ve read some of their books. I find that I mostly agree with them. But the God that they’re spending so much energy denouncing isn’t the kind of God I believe in. I wonder how many people actually believe in that kind of anthropomorphic vengeful God anymore. Obviously some still do. But I think they’re a tiny minority. I feel like a lot of those writers are setting up very easy, strawman-like targets. What they’re saying doesn’t really address the kind of deep questions that I and a lot of other people have about God.

Have you come to any conclusions about God?

I’ve done Zen practice for nearly 30 years now, starting when I was quite young. In that time I’ve had some very profound moments in meditation that have revealed something of the nature of God to me. That’s not to say I have any great revelations about God that I want to bestow upon the ignorant masses. It’s not like that at all. I feel that God is available to all of us at any time, but that God isn’t what we imagine.

Why did you choose such a provocative title? Are you suggesting that God is separate from us or is there hidden meaning in the title?

The title comes from something the contemporary Zen teacher Joshu Sasaki once said to a student who held very strong beliefs about God. It neatly expresses the Zen view of God. On the one hand there is no God in the sense that everything you could ever imagine about God is always mistaken. But we don’t deny that there is an ultimate ground to all being and non-being. And this ground, which is the source of everything, is not just dead matter interacting at random. Yet the explanation that it behaves like dead matter acting at random also has merit. Zen is a philosophy that embraces contradiction. Logic forces us to choose one way of looking at things or another, but never two or more at the same time. Life isn’t like that. Life constantly has things two, three or a million contradictory ways all at the same time. The brain can’t handle that much data so it rejects what it can’t manipulate successfully. Life is not like that. Reality is not like that.

What are your qualifications for writing about God and Buddhism?

None really. I’m a Buddhist monk. But that doesn’t mean a lot. It means I meditate a whole lot and I’ve gone through a few initiation ceremonies, which qualify me to teach Zen and wear a certain color of robes. Big deal. I am a human being and I believe all human beings are equally qualified to inquire into the question of God and to reach conclusions, or at least provisional understandings, about God.

What audience are you hoping to attract?

I don’t really know. I hope this book will be read by people who are interested in the question of God. I hope it finds an audience outside the world of people who buy every book on the shelf with Zen in the title. I hope that it helps move the inquiry into God a little further. I feel like the current arguments between atheists and true believers are mostly very shallow and kind of useless. I’d like to get a little deeper into an issue that I think is really important.

Who do Buddhists pray to?

No one. Buddhists don’t really pray in the sense that the word “pray” has come to mean these days. We don’t believe we can ask God to do things for us. And yet I think most Buddhists feel a strong relationship to something that a lot of people call God, even if the Buddhists themselves tend to avoid that word. I’ve chose to frame my inquiry in terms of God, which is a very divisive and messy word that evokes a lot of strong emotions. I think we need to do this because there are some very important issues at stake. If you avoid the word God because it’s so difficult and dangerous, I think you’re avoiding a very serious topic and I think we really have to look into this.

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