terça-feira, 28 de junho de 2011

O Poder Do Cristo e a Determinação de Vencer

O Cristo transmite-nos a força necessária para vencer. Novos tempos surgem e a mensagem do Cristo embora transmitida há 2.000 anos é nova e ousada.

Sob a perspectiva da humanidade é unificadora , o que ainda demora e requer um amadurecimento psicológico coletivo.
Sob a perspectiva pessoal é proporcional a da humanidade pois quanto mais seres humanos despertos , a humanidade sobe de nível.

A mensagem do Cristo não é para transformarmo-nos em pessoas passivas , subservientes , quando ele afirmou virar a outra face , não quis dizer deixem te bater  e sim era uma orientação política conquanto a julgo Romano.

Sob o ponto de vista de progresso ele aponta para a Maturidade Psicológica e a Maestria da Vida. Entregar nosso fardos ao Cristo significa aceitá-lo em nós através de nosso Cristo Interno . Quando acreditarmos realmente nesse Cristo Interno receberemos a ajuda e orientações necessárias para superarmos as adversidades de nossas vidas.

A linha do Cristo é a dos Filhos do Fogo , ou seja , das pessoas com Coragem , Ousadia , Inteligencia Criativa , Determinadas a substituir os velhos paradigmas ou aperfeiçoá-los.

Os Ensinamentos do Cristo estimula o desenvolvimento de nossas Competencias e nos instiga à aplicá-las na vida diária.

O nosso Cristo Interno às vezes nos conduz à situações de desafios; propositalmente porque se enfrentarmos os mesmos estaremos em condições de entender as mensagens ou insights que ele nos transmite.

O Poder Do Cristo dá luz a Consciencia e à Vida.

Ricardo Maffia

quarta-feira, 15 de junho de 2011

Visions of Utopia

Matthew Scanlan Reports on the Canonbury Masonic Research Centre Conference

The first weekend of November saw the Canonbury Masonic Research Centre (CMRC) host its ninth international conference, an event that drew speakers and delegates from across Europe and North America. One of the original aims of the CMRC was to address the lack of scholarly research being conducted into Freemasonry in the UK and elsewhere, a focus that remains at the heart of the Centre’s mission.
     The dire need for such scholarly research was recognised as long ago as 1969 by the Oxford historian, John Morris Roberts, who made an impassioned plea to fellow academics to study an area of history that had been almost completely neglected - Freemasonry - yet his plea went unanswered for almost thirty years. 

     In October 1998, the Pro Grand Master, Lord Northampton, and Lady Northampton, founded the CMRC in order to help encourage scholarship in this area and to provide an ecumenical approach to the study of Freemasonry, western esotericism and symbolic expressions of the sacred. In addition, the CMRC also aims to encourage researchers to examine a huge wealth of only partially tapped archival resources available in this field, including several important Masonic libraries in the UK.
     The key event in the CMRC’s annual calendar is its autumn conference which allows scholars and delegates, academic or masonic, a chance to meet and discuss their various interests in a relaxed atmosphere. The location of the Centre provides a congenial backdrop for these two-day events; a leafy and tranquil oasis of north London, on land that was once home to the medieval Canons of the Priory of St. Bartholomew’s, Smithfield, as well as the philosopher and Lord Chancellor, Sir Francis Bacon.
     Since the first conference in 1999, the CMRC has hosted nine such events, each of which has focused on an eclectic array of topics. The themes covered so far have included: the social impact of Freemasonry on the modern western world, the relationship between Freemasonry and enlightenment, Freemasonry and the visual arts, Freemasonry and music and literature, Freemasonry and religion, Freemasonry and initiatic traditions, and Gnostic movements and secret traditions. The Centre is currently publishing the proceedings of these events in a series of edited volumes.

Visions of a Perfect Land

The theme of this year’s conference, ‘Visions of Utopia: masonic, religious and esoteric’, explored a variety of themes which either underpin, compliment, or run in parallel to, themes contained in the many of the degrees of Freemasonry. The word utopia in Greek means ‘no place’, and as such, the word has traditionally been used to allude to a perfect place or state, which is somewhat analogous to the masonic concept of an idealised temple or a well-ordered society.
     The term was made famous by a statesman and humanist of the English Renaissance, Sir Thomas More (1478–1535), who in 1516, wrote of a fictional island called Utopia just off the Atlantic coast. As Dr. Chloe Houston, a lecturer in early modern literature at the University of Reading explained, More himself referred to Utopia as ‘Noland’ or a place that does not exist. More modelled his imaginary island state on Plato’s Republic and described it as having the perfect social, legal and political system, where everyone was equal, where everyone shunned war, where poverty had been completely eradicated, and where all religions were tolerated.
     Another well-known thinker who wrote on utopianism was the Dominican, Tommaso Campanella (1568-1639), who was the focus of a presentation by Dr. Peter Forshaw, a lecturer at Birkbeck College, London University. Campanella, who lived a century after More, famously rejected the orthodox philosophy of Aristotle and championed various unorthodox beliefs. For his literary defence of Galileo and the Copernican system, he spent much of his life in gaol courtesy of the Inquisition.
     While he was incarcerated that Campanella wrote one of the most important utopian works of the era –– The City of the Sun. The work took the form of a dialogue between a Genoese sailor, who had sailed with Columbus to the New World, and a knight Hospitaller.
     In the work, he described his imaginary city as being of a philosophical hue, a communistic republic where all things were governed according to nature; even the city’s concentric walls were related the seven planets of traditional astrology, which as Dr. Forshaw explained, reflected Campanella’s interest in natural magic, common to many intellectuals of the time.
     Dr. Guido Giglioni of the Warburg Institute presented a paper on Francis Bacon’s New Atlantis, in which he spoke of an ideal state called Bensalem where both the temporal and religious establishments promoted the advancement of learning in all its forms, in an attempt to understand the ‘secret motion of things’.
     Professor Tony Lentin, of Clare College, Cambridge, gave a fascinating address on an eighteenth-century utopian vision, Journey to the land of Ophir, by Russian Prince Mikhail Mikhailovich Scherbatov in 1784.
     Prince Scherbatov was Imperial Historiographer to Catherine the Great and is widely recognised as one of the most important commentators on her reign. However, his path to political advancement was personally blocked by Catherine as she was aware that he had secretly written critiques of her absolutist rule. Consequently, many scholars now believe that Scherbatov, when writing of his utopian land, may have couched his politically-charged beliefs in a literary narrative, and thereby proffered a subtle blueprint for potential social reforms. Intriguingly, Prince Scherbatov was also a Freemason, and in the 1770s he was a member of the Lodge of Equality as well as a Royal Arch Chapter.
     Continuing in this political vein, Pierre Mollier, Director of the Library and Museum of the Grand Orient of France, gave a fascinating paper on several social utopians of the nineteenth-century. Concentrating predominantly on the social theorist, Charles Fourier (1772-1837), Mollier explained that Fourier believed French society should be reorganised into self-sufficient units which would be scientifically designed so as to offer the maximum amount of co-operation and self-fulfilment.
     This ‘utopian’ society would radically alter the concepts of marriage, private property and the way people lived. Mollier also pointed out that Fourier’s theories emerged at a time when French Freemasonry was changing, when the lodges were moving away from philanthropy and esotericism, and were beginning to develop an interest in social issues and new religious concepts.
     Consequently, many French Freemasons began to adopt Fourier’s theories. In 1836 one lodge in Brest, Les Elus de Sully, even advocated that the Grand Orient of France should change its name to ‘The Disciples of Fourier’, a move no doubt assisted by the fact that Fourier was himself a mason.
     But as Professor Wouter Hanegraaff (holder of the Chair of History of Hermetic philosophy and related currents at the University of Amsterdam) pointed out in a paper, ‘Utopias of the Mind’, utopias need not necessarily be understood as ideal societies in a three-dimensional sense. On the contrary, if we look again at the original meaning of utopia, he argued, it is essentially ‘no place’, that is, it does not physically exist. 

     Instead, such places belong to the realm of the imagination. Such places can and have been visited during altered states of consciousness, which for the sojourner, it may be argued, are just as real. And such places have been known to mystics in all cultures throughout the ages, right down to the practitioners of the so-called ‘new age’ movements of today. 

     Indeed, perhaps it is to such places that every mason must travel if they want to quarry material for the construction of the true Masonic temple.

quarta-feira, 8 de junho de 2011

O Pensamento Sistemico e as Transformações Conscientes

O Pensamento Sistemico é uma necessidade atualmente e também o será para o futuro que é agora. Veio para ficar.
A  falta de condição de se estar devidamente estruturado psicologicamente é o que gera tanta ansiedade nos dias atuais. Muita informação sem se estar capacitado para assimilá-las e processá-las gera distorções cognitivas.

O Ser Humano é Sistemico em sua natureza e os Sistemas Sociais tentam adaptarem-se ao Pensamento Sistemico.Uma analogia real , pois o Planeta , a Natureza , o Universo são sistemicos.

O mercado ficou sistemico e ao ficar mostrou para os seres humanos a importancia de suas ações e as possíveis repercussões que a princípio foram na Economia , mas por analogia percebe-se que as ações significativas provocam reações em cadeia.

A Física Quantica demonstra claramente as inter-relações do todo em tudo e se pararmos para analisar ou refletir , esta verdade está presente na Kabbalah , na Astrologia , Numerologia , ciencias estas que de Místicas tornam-se a partir de um estudo sério , Ciencias. É a famosa afirmação em Mahatma Letters M. and KH to A.P Sinnett  ( 1889 ) : A Ciência no futuro será nossa melhor aliada.

O Pensamento Sistemico demonstra as complexas relações do Karma e com as ferramentas sérias aplicadas mais a Visão Sistemica , percebemos que o futuro está sempre em movimento e poderá ser mudado.

O Pensamento Sistemico indica a Inter-dependencia e como podemos atuar nessas relações de forma construtiva e progressista.

Ricardo Maffia

sexta-feira, 3 de junho de 2011


An international team of researchers, led by University of Toronto physicist Aephraim Steinberg of the Centre for Quantum Information and Quantum Control, has found a way to do just that by applying a modern measurement technique to the historic two-slit interferometer experiment in which a beam of light shone through two slits results in an interference pattern on a screen behind.
That famous experiment, and the 1927 Neils Bohr and Albert Einstein debates, seemed to establish that you could not watch a particle go through one of two slits without destroying the interference effect: you had to choose which phenomenon to look for.
"Quantum measurement has been the philosophical elephant in the room of quantum mechanics for the past century," says Steinberg, who is lead author of Observing the Average Trajectories of Single Photons in a Two-Slit Interferometer, to be published in Science on June 2. "However, in the past 10 to 15 years, technology has reached the point where detailed experiments on individual quantum systems really can be done, with potential applications such as quantum cryptography and computation."
With this new experiment, the researchers have succeeded for the first time in experimentally reconstructing full trajectories which provide a description of how light particles move through the two slits and form an interference pattern. Their technique builds on a new theory of weak measurement that was developed by Yakir Aharonov's group at Tel Aviv University. Howard Wiseman of Griffith University proposed that it might be possible to measure the direction a photon (particle of light) was moving, conditioned upon where the photon is found. By combining information about the photon's direction at many different points, one could construct its entire flow pattern ie. the trajectories it takes to a screen.
"In our experiment, a new single-photon source developed at the National Institute for Standards and Technology in Colorado was used to send photons one by one into an interferometer constructed at Toronto. We then used a quartz calcite, which has an effect on light that depends on the direction the light is propagating, to measure the direction as a function of position. Our measured trajectories are consistent, as Wiseman had predicted, with the realistic but unconventional interpretation of quantum mechanics of such influential thinkers as David Bohm and Louis de Broglie," said Steinberg.
The original double-slit experiment played a central role in the early development of quantum mechanics, leading directly to Bohr's formulation of the principle of complementarity. Complementarity states that observing particle-like or wave-like behaviour in the double-slit experiment depends on the type of measurement made: the system cannot behave as both a particle and wave simultaneously. Steinberg's recent experiment suggests this doesn't have to be the case: the system can behave as both.
"By applying a modern measurement technique to the historic double-slit experiment, we were able to observe the average particle trajectories undergoing wave-like interference, which is the first observation of its kind. This result should contribute to the ongoing debate over the various interpretations of quantum theory," said Steinberg. "It shows that long-neglected questions about the different types of measurement possible in quantum mechanics can finally be addressed in the lab, and weak measurements such as the sort we use in this work may prove crucial in studying all sorts of new phenomena.
"But mostly, we are all just thrilled to be able to see, in some sense, what a photon does as it goes through an interferometer, something all of our textbooks and professors had always told us was impossible."