By Edgar Evans Cayce
Drawing on his readings, and put in the context of reincarnation, Edgar Cayce bargains facts of the civilisation of Atlantis - exhibiting how its achievements and screw ups at once relate to the clash and confusion of this day.
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Nevertheless, the effect for Marx is to empirically identify religious action as alienating (1956, pp. 170, 172): The more the worker expends himself in work, the more powerful hecomes the world of objects which he creates in face of himself, and the poorer he himself becomes in his inner lite, the less he belongs to himself. It is just the same as in religion. The more of himself man attributes to God, the less he has left in himself. . All the qualities in- 42 The Mystical Society volved in the production of this activity, which really belongs to man, are attributed to the intermediary.
Melucci describes a quest for unity and holism that pervades the inner journey to experienced and mythical time. It is reflected by emphasis on the body, healing, and environment. For Melucci, this inwardness of the "playing self remains within a "disenchanted world," despite its recourse to mythic time. " Melucci's social phenomenology of informationalism in the "planetary society" stops at the threshold of mystery. I argue that there, increasingly, on the grounds of religion and mystery, an individual and societal revitalization occurs that is transformative and adaptive.
This perpetual symbolic regeneration of self occurs by displacing the modern phantasm of self-assertion and socialization. Instead, there is a recuperation of the ancient social technologies of a culturally induced self-immortality. In modernity, the religion that helps vitalize the petrification of the commodity economy is sex. The ideal of heterosexual, genital sex was the locus of vitality ("libido") and living sensibility. It served as a condensation and substitute for a much wider range of sensuality and embodied experience in an environmental field of secular and sacred energies (Classen 1998).
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