Medley

Barbara Hebert – USA

 Barbara during a TheosoFEST event on the "Olcott grounds" a few years ago

We typically think of light and darkness as opposites that represent positive versus negative, or good versus evil. The light almost always epitomizes the positive—goodness, happiness, awareness, wisdom, unity, and hope. Light represents the Divine in whatever way we define that term. Darkness frequently symbolizes the negative—evil, ignorance, hatred, pain, isolation, and selfishness. Darkness represents materialism in its most earthly form—ungodly, nonsacred, and almost hellish.

Tim Wyatt – England

Nice shot of Tim  overlooking the Gulf of Corinthos, GREECE

For aeons humanity has struggled to explore and explain the mysteries of matter and the deep secrets of the cosmos – whether in the infinity of space or the microscopic world of transient particles. It’s faced an even tougher job when it comes to the metaphysical side of things – especially when trying to explain itself.

A study provides surprising insights into the phenomenon of 'spiritual boredom'

We commonly consider spiritual practices sources of peace and inspiration. A recent study led by researchers of the University of Vienna shows that they can also be experienced differently: Many persons feel bored during these practices -- and this can have far-reaching consequences. The results recently published in the academic journal Communications Psychology open up an entirely new field of research and provide fascinating insights into a phenomenon that has received only scant attention so far.

Philosopher Barry Lam, now a professor at the University of California, endorses only one rule, and that is, “we should have fewer rules.” Even as a teenager he had defiant disposition, with an urge to do just the opposite of what he was asked to do. For instance, he studied philosophy when his family pushed him to study computer science or medicine.

Antti Savinainen - Finland

photo credit: NEEDPIX.COM

Introduction

Bart D. Ehrman (b. 1955) is a respected New Testament scholar who describes himself as an agnostic or atheist. He is a professor at the University of North Carolina. Ehrman is the author of a fascinating book on how contemporary Christianity’s concept of heaven and hell came to be (Heaven and hell. A History of the Afterlife, Simon & Schuster, 2020). It might be better to speak of the plural concept of heaven and hell, since there are differences, sometimes quite large, in the teachings of Christian denominations. The most common understanding, however, is that there are only two possible destinations for a human being: eternal heaven or damnation, which in the interpretation of some denominations may mean eternal suffering in hell. What are these beliefs based on? Did Jesus himself, or perhaps the Apostle Paul, teach this? These are the questions Ehrman seeks the best reasoned historical answers to in his book. I will present Ehrman’s perspectives and examine the subject from a theosophical perspective.

Bart Ehrman

Psychotic-like experiences resemble symptoms of psychosis, but are milder, less frequent and much more common than psychotic disorders. While these symptoms do not constitute a disorder diagnosed as psychosis, they can still be disruptive, distressing or detrimental to functional capacity. Typical psychotic-like experiences include perceptual distortions and hallucinations, suspicious paranoid thinking, delusions and bizarre, unusual thoughts.

Sally and James Colbert -- USA

James and Sally Colbert with your editor at Olcott, Wheaton during ITC 2012

NOTE: This is the first in a series of articles intended to help Theosophical students or their families deal with some of the major traumas visiting so many of us.  Included will be alcoholism, marijuana addiction, Alzheimer’s, mental illness, suicide, abortion, physical disability, and effects of psychic practices. Some of the common treatment options are  seen as at odds with Theosophical ideas and teachings. It has been asked how Theosophy can offer direction for encountering these circumstances. The series of articles will give direct focus to these areas while drawing from the teachings and placing them in a modern context for practical use. The writers have been contacted by Theosophists over a number of years regarding these concerns related to their connection to the teachings and their background in clinical psychology.