13 If I speak in the tongues of men and of angels, but have not love, I am a noisy gong or a clanging cymbal. 2 And if I have prophetic powers, and understand all mysteries and all knowledge, and if I have all faith, so as to remove mountains, but have not love, I am nothing. 3 If I give away all I have, and if I deliver up my body to be burned,[a] but have not love, I gain nothing.
4 Love is patient and kind; love does not envy or boast; it is not arrogant 5 or rude. It does not insist on its own way; it is not irritable or resentful;[b]6 it does not rejoice at wrongdoing, but rejoices with the truth. 7 Love bears all things, believes all things, hopes all things, endures all things.
Many of you are asking questions about what is happening right now. The only advice I can give you at this time is to keep your energy concentrated in the heart.
I have never as an “eagle shaman “ (which means I see the Big Picture) seen such a chess game of confusing polarities playing out.
Some of us can shine a torch at the collective shadow which is showing itself like never before because of the light pouring into this realm right now. We can remain tethered to an inner witness, whilst some can’t.
I suggest you really choose from your heart and not to go to any “them or us “ story or any simplistic answers about the current crazy narrative. Anyone in their right mind is questioning these world-wide shut downs and the play of American Politics.
Do your daily practise of being in your heart. Come off your devices, hug your friends, meditate, walk in nature, give love out, keep your emotions moving through your body. Dance, sing, write and create! Please for your true health, resist any agenda that would make you have a rushed untested vaccine that promises you can to live “ normally “ again. If we focussed in our heart and the present, anything that is not congruent with that will not take our attention or energy. So gently resist anything that takes you away from the knowing in your heart. I promise you your heart energy will protect you and guide you always.
Here is an example:
This morning I had an example of staying in your heart. I had a testing time yesterday with my eldest daughter and my heart felt bruised. I woke up and my aga had stopped working (the heart ? of the house). The fuse had burnt out. I just sat down and did a heart meditation and sent love to my daughter for all her teaching. The door opened and the best electrician in the West Country came through the door for another job for my daughter and mended it in a very short time. Then he noticed burn marks on the ceiling and realised my old down lighters were dangerously full of insects and moths etc and minutes away from catching fire and changed all the lights saving me electricity of £900 a year and saving energy for the planet. So that’s how heart energy works. Light and love is pouring into this earth right now showing up all the shadow inside and outside. Connect to the love and don’t let masks or social distancing stop us connecting in a heart space.
Sit and place a hand on your heart and just hum and imagine the rays from your heart beaming out to the sun and the sun beaming back to you . If the sun is on the other side of the world or behind clouds, still imagine it. Your heart knows the truth and will always connect to the only really stable and true energy (which is the opposite of the shadow)
In their different and sometimes similar ways, Howard Thurman and Martin King represented a spirituality deeply, solidly based in one place, among one people, about which they had no doubts at all. Just as Jesus of Nazareth represented a spirituality based in one place, among one people, about whom he had no doubts at all. At the same moment, both King and Thurman reached out far, far beyond that ground and that base and saw no contradictions in being grounded and reaching out as part of one motion of spirit and life.
Thurman was — and this was a deep part of his spirituality — a seeker. Thurman was never satisfied with the truth that he had achieved, knowing always that there was more to come, and that he must never think that he had found it all. And so in 1935, Howard Thurman and Sue Bailey Thurman — her name must be connected to his and his to hers, because they were a magnificent team and she was as powerful a figure as you could think of — went to India.
They went to India and what is now Sri Lanka and traveled a great deal. Thurman had to understand who were these people who were not Christians but who, from the deepest part of his being, he knew were God’s children. He began asking in profound ways, What is the relationship of God’s various children to each other, though they go by different names? And he went to sit with one of the greatest of God’s children, that Hindu saint, Mohandas K. Gandhi. Gandhi asked him questions about what it meant to be black in America. Thurman asked Gandhi questions about the possible relevance of the nonviolent struggle that was going on in India for what might go on in the United States.
Thurman’s faith was not a door that closed in on him as something to be kept, protected, and guarded. It was an opening door that opened out into the spirit, faith, dreams, and seekings of others. We cannot know the spirituality of Howard Thurman unless we know the spirituality of the open door.
What was he seeking? Why did he go to Gandhi? The center of his seeking was, “Mr. Gandhi, we are in deep trouble in my country. Millions of people are in deep trouble. Some of them know it, and some of those who are causing the trouble don’t know it. But we are all in trouble in my country, Mr. Gandhi. What do you have to say to us from what you have learned about the nonviolent struggle to deal with the troubles of the Indian people?”
You see, this is not a 1990s New Age seeker who goes around the world looking for answers only to personal issues. The spirituality of Howard Thurman was that of the seeker who sought for the healing of his people and of his nation. Therefore, Howard Thurman must be understood as a man of spirit who understood what roots are for. Thurman saw that his roots were not to be worshiped, that his roots were to provide him with tree-like strength to reach out, to explore new possibilities for his life. But even more, to explore new possibilities for the life of his people and his nation. Roots for growth, not for self-admiration. Roots for power, not to control, but to share.
I want to read to you from Thurman’s The Luminous Darkness. In it he tells us a great deal about those roots and about that spirituality and about where he was going.
The fact that the first 23 years of my life were spent in Florida and in Georgia has left its scars deep in my spirit and has rendered me terribly sensitive to the churning abyss separating white from black. Living outside of the region, I am aware of the national span of racial prejudice and the virus of segregation that undermines the vitality of American life.
So he says, “I know the story. I know the story of racism and segregation in my bones. No one has to tell me about it.” And then he says:
Nevertheless, knowing all of that, experiencing all of that, nevertheless a strange necessity has been laid upon me to devote my life to the central concern that transcends the walls that divide and would achieve in literal fact what is experienced as literal truth: human life is one and all men [and women] are members one of another.
Thurman’s spirituality was grounded not only in the beauties of the black experience, but grounded as well in the terrors of the black experience, as only someone living in Florida and Georgia could know them in 1915 and 1920 and 1930. At the same time, it was a spirituality that says: “And knowing all that, I also know that all human beings are one.” This kind of strange combination of spiritual truth with hard political social truth led one young man in the 1930s to say this about Howard Thurman: “I’m disappointed in him. We thought we had found our Moses. And he turns out to be a mystic.” That’s the spirituality that gets people all riled up.
Understand this about Thurman, and about King: Here are men who at no point in their life would ever deny the terrors of what it was in those days to be black in America. At no point in their life would they deny the terrorism of so much of being white in America; at the same time they would never deny the oneness of all. That’s a tough spirituality. That’s not any kind of sweet-by-and-by spirituality. That’s a spirituality that takes on the world as it is and says, “I’m gonna figure this out one way or another.” The mystic and the Moses.
It is important to realize that King and Thurman were deeply connected to each other. The legend is that Martin carried around a copy of Thurman’s Jesus and the Disinherited wherever he went. He was certainly a practitioner of what Thurman was trying to deal with in that book. Thurman was saying, If you are living the spirit of Jesus, then you cannot live in the spirit of fear, you cannot live in the spirit of deception, even for good causes; you cannot live in the spirit of hatred. None of those is the way of Jesus.
The spirituality of Martin King, in an even more active, militant way than Thurman, was the spirituality of wrestling with the angels, the angels within and the angels around. The demonic angels and the divine angels. No spirituality without wrestling — that’s where King was coming from. That spirituality came directly out of the gospel of Luke: “The spirit of the Lord is upon me.” And what is the spirit upon me for? So I can jump and scream and shout and sing? Yes, maybe that. But right then, in Montgomery, Alabama, the spirituality began, “The spirit of the Lord is upon me” so that I can go and stand with the poor, with the messed up, with the beaten up, with the downtrodden.
That was King’s spirituality. A spirituality that makes it impossible for you to avoid the folks in trouble. A spirituality to work with the poor, to be with the prisoners, to stay close to the brokenhearted, and to know what Thurman knew: Even though God was so good to black folks in such hard times, their God could never be captured by black folks. Black folks were simply one of God’s beloved people. Like Thurman, King had to figure out what you do with all of the other beloved people. Especially the messed-up beloved people. Especially the beloved people that don’t know they’re beloved.
So this was King’s spirituality, that sent him into Albany, Georgia; into Birmingham; into St. Augustine — present, present, constantly present with those in trouble. That’s where he was coming from when he came here to Washington, D.C., in 1963. Don’t forget that, please. He didn’t come down and say “I have a dream” and disappear. He came out of hard struggles that were guided by his spirituality. Tough, dangerous, death-defiant struggles. And yet, at the same moment, he could speak to the whole nation and say, “You aren’t what you should be, nation. And I’m not just cursing you out, I am entreating you in love to be what God meant for you to be, for me to be, for us to be.” King was offering an entire nation the opportunity to be free at last if we’re willing to work, if we’re willing to struggle, if we’re willing to face our bondage.
This spirituality took him back to Birmingham to mourn with the mourning mothers and fathers of those bombed-out children. But it also led him to challenge the white supremacy of that Alabama countryside and say, “No, I’m not going to give into this, because this is contrary to the Spirit. White people are not supreme. And every time they think they are, they are killing their spirit and every spirit.” This spirituality led him to Selma, to challenge the terrible voting discrimination there and throughout the South. His spirituality led him to call thousands of us to risk our lives, to join the struggle for the expansion of democracy. Martin Luther King’s spirituality did not stop with marching from Selma to Montgomery. Martin was saying some very, very powerfully spiritual things to black people and white people and everybody else who would listen. Here is how, in 1966, he expressed his spirituality. This man must have certainly gotten things mixed up. Because this is what he thought spirituality was about:
I choose to identify with the underprivileged. I choose to identify with the poor. I choose to give my life for the hungry. I choose to live for and with those who find themselves seeing life as a long and desolate corridor with no exit signs. This is the way I’m going. If it means suffering a little bit, I’m going that way. If it means sacrificing, I’m going that way. If it means dying for them, I’m going that way. Because I heard the voice saying: do something for others.
That was his spirituality. I’m not absolutely sure why you would want to know about it, but that was it.
Of course, before many months were over, King also said, “I identify with those people you call gooks and enemies and Viet Congs and those who must be burned to death. I identify with them; they are my sisters and brothers. Those are my children running aflame.” That was his spirituality. It’s not just praying “Our Father,” but finding his sisters and brothers and then acting it out in public challenges to the U.S. government. Acting out his commitment to the poor by trying to organize the poor. Not just to give nice things to them, but to organize the poor so that they can gain what they needed for their own lives.
That is the spirituality that we see him going to the end of his life with. His final saying was, “America, listen to me, please. You are being burdened down by some terrible commitments. Any nation that chooses to spend more on armaments than on social reform is a nation in trouble.” He said, “America, I would not say these things to you if I did not love you. But you are in danger of giving in to militarism, to materialism, as well as to racism.”
The tricky matter is that when Martin said these things it had already become very clear that he was not just talking to white people. The very process of desegregation was already beginning to suck us in so deeply into the ways of life and thought of the nation that he could not speak to the nation about its situation without speaking to his own black people. That was a spirituality that got lots of people very uncomfortable. That’s what spirituality does. It gets people uncomfortable.
Howard Thurman once offered a wonderful statement from the great social gospeler, Walter Rauschenbusch. He said that Rauschenbusch claimed that there are many, many good people around, but very few who are good enough to disturb the peace of the devil. King became a disturber of the peace without any question, speaking to us.
I want to close now by coming back to King’s father, to my father, to your father — Howard Thurman — and to listen to these words that Thurman wrote about life in this country and what kind of spirituality is required to live it. This again is from The Luminous Darkness (please forgive Father Howard’s sexist language).
The burden of being black and the burden of being white is so heavy that it is rare in our society to experience oneself as a human being. It may be, I don’t know, that to experience oneself as a human being is one with experiencing one’s fellows as human beings. It means that the individual must have a sense of kinship to life that transcends and goes beyond the immediate kinship of family or the organic kinship that binds him [or her] ethnically or “racially” or nationally. He has a sense of being an essential part of the structural relationship that exists between him and all other men [and women], and between him, all other men [and women], and the total external environment. As a human being, then, he belongs to life and the whole kingdom of life that includes all that lives and perhaps, also, all that has ever lived. In other words, he sees himself as a part of a continuing, breathing, living existence. To be a human being, then, is to be essentially alive in a living world.
What more could one ask from a spirituality? To show us the way to be alive with God’s life in God’s world. That’s what the father was about. That’s what the brother was about.
The Malāmatiyya (ملامتية) or Malamatis were a Muslim mystic group active in 9th century Greater Khorasan. The root word of their name is the Arabic word malāmah (ملامة) “blame”. The Malamatiyya believed in the value of self-blame, that piety should be a private matter and that being held in good esteem would lead to worldly attachment. They concealed their knowledge and made sure their faults would be known, reminding them of their imperfection. The Malamati is one for whom the doctrine of “spiritual states” is fraught with subtle deceptions of the most despicable kind; he despises personal piety, not because he is focused on the perceptions or reactions of people, but as a consistent involuntary witness of his own “pious hypocrisy”.[1]
“Malamati” can also refer to a method of teaching within Sufism based on taking blame.
Malamatiyyas and Sufis
According to scholar Sara Sviri, the Malamati originates in a town called Nishapur in Khorasan in the ninth and tenth centuries.[2] Nishapur was one of the four main towns in Greater Khorasan and it was at the crossroads of two main routes.[3] Because of their distance from Baghdad, the Malamatiyyah originally had very little influence from Sufi practice and thought.
The Malamati mystical movement developed independently from Sufism until the Baghdadi and Khurasani mystical schools combined. With the rise in Sufi literature and the stature of Baghdad as an intellectual community during the late tenth century, Sufi became the umbrella term for all Muslim mystics.[4] The name Malamati slowly disappeared as the term Sufi was used with increasing frequency although the Malamatiyyas had their own distinct practice and ideology. In fact, some sources claim that the Malamati path was heterodox to Sufism and that the two schools of thought are incompatible.[5] Some even claim that the Malamatiyyas are not only separate from Sufism, but also from Islam. Malamati critics say that the Malamatiyyas are not completely Muslim in “spirit or in theory”.[6]
According to As-Sulami
The Malāmatiyya were first written about by Abu ‘Abd al-Rahman al-Sulamī (d. 1021) in the 11th century AD (4th–5th century AH).[citation needed] Al-Sulami was born in Nishapur in 937 to a prestigious family. His father was on good terms with the early Malamatiyya. When al-Sulami was young his father moved to Makka and left al-Sulami under the care of his maternal grandfather. His grandfather, Abu ‘Amr Isma’il b. Nujayd al-Sulami (d. 971) was the spiritual heir to Abu ‘Uthman al-Hiri (d.910) who is an important figure in the formation of the Malamatiyya.[7]
Al-Sulami wrote works in a variety of genre including hagiography, commentary on the Qur’an and mystical groups’ ideology and customs. He is our chief source for information about the Malamatiyyas. Al-Sulami, as a Malamati apologist, claims that the Malamatiyyas are the most elite of the three groups of learned and pious men. The first group are those that study jurisprudence and are legal experts. The second group are people that whom God has given special knowledge. The third group, the most elite of all are the Malamatiyya, those “who are recipients of God’s special favors”.[8] His work introduced the Malamatiyya as an Islamic mystical tradition and bolstered the reputation of Nishapuri teachers. Lastly, Sulami defended the Malamatiyya from accusations of nonconformity.[9]
Although al-Sulami’s work has contributed the most insight to the Malamati path, he is not the only source of information on the Malamatiyyas. Other works exist like traces of Abu ‘Abdullah Muhammad ibn ‘Abdullah al-Hakim al-Naysaburi al-Bayyi‘s (d. 1014) Ta’rikh Naysabur. This work lists Shaykhs and scholars from Nishapur that include Malamati-like descriptions.[10]
What the Malamati understand to be humans’ spiritual anatomy is central to their ideology. The Malamatiyya believe that nafs is the principal actor because it is the center of human consciousness. Nafs is essentially the ego or the “lower self”. The Malamati conception of nafs is derived from five Qur’anic passages, four of which are S.17:11/12, 21: 3, 17:18/19, 100:6. In the fifth passage S. 12:53 it is stated that “surely the nafs, soul, incites man to be ungrateful.[11] The Malamatiyyas interpret these passages to mean that nafs is the source of all human evil like lust, desire, fear, anger, doubt, idolatry and forgetfulness.[12] In a letter to Abu ‘Uthman, Kahim al-Tirmidhi describes that nafs acts as a veil between the heart’s vision and the truth.[13]
By portraying the nafs as the source of human evil, the Malamati are led to believe that the more energy put into satisfying the ego, the less energy there is available to assist one in advancing one’s spiritual transformation. The aim is to transcend the nafs in order to first reach the qalb, the “repository of knowledge and emotions”, whereafter one can elevate oneself to sirr, the spring of man’s moral behavior.[14] The ultimate goal is to reach the summit of ruh, ultimate union with God, at which point the self no longer exists. The Malamatiyyas especially emphasized nafs and sirr in their moral system. They view nafs and sirr as opposing forces. Therefore, if one were to completely subdue the nafs, then it might be possible to order to the sirr and practice moral behavior.[15]
Values and principles
All of the Malamati values and practices attempt to humiliate the nafs with every action so that they may work toward a spiritual transformation. The “path of blame” requires that an individual always claims blame and hold his or herself in contempt. In this way, their inner being is directed towards a connection with God, however the interior is kept secret by an exterior that is non-conformist or unruly. “They live on two planes, a double life”.[16] In carrying out these principles, the Malamatiyyas did not have a comprehensive philosophy or strict ethical code. Generally, all beliefs and practices of the Malamatiyya were based on directing oneself toward God through contempt of self.
Therefore, the Malamati struggled with the hypocrisy of wanting to love good deeds they have done. Al-Sulami praises the Malamati wariness of hypocrisy saying that “no man can attain the rank of these people unless he regards all his actions as hypocrisy (riya’) and all his spiritual states are presumptuous pretense (da’awa)[17][18] One aid in the struggle against hypocrisy, was to emphasize humility.
Malamatiyyas practice intentional poverty. This poverty is sometimes a result of one of their related beliefs, that one must strive to only have a despised profession and avoid a prodigious profession.[19] However, poverty and asceticism alone is not sufficient to impede the nafs and develop the spiritual sirr. If one openly advertises their poverty, the nafs will still thrive on the admiration and respect that asceticism will draw from others. Then, the result of asceticism would be to bolster self-appraisal instead of rid the self of ego. Consequently, the Malamatiyyas believed that the only way to rid oneself of ego was to practice asceticism secretly and publicly act unlawfully in order to humiliate the nafs from all angles, from both external agents and from the Malamati himself.[20] To illustrate such a practice it is said that a saint “was hailed by a large crowd when he entered a town; they tried to accompany the great saint; but on the road he publicly started urinating in an unlawful way so that all of them left him and no longer believed in his high spiritual rank.[21] According to the Malamati, this saint was virtuous in his unlawfulness.
Outwardly, the Malamatiyya have no distinguishing marks.[22] They did not wear identifying clothing as was customary during that era. The practice of not wearing identifying clothing served a secondary purpose of hiding their identities from the authorities to escape persecution.[23] However, the tradition to not wear identifying clothing was practiced even after the Malamatiyya became an orthodox Sufi group.
The Malamatiyya school of thought deemed that adherents should not take help unless it is humiliating. Furthermore, they should not even petition god for help unless one is extremely desperate. Actually, when petitions are answered the Malamatiyyas were often suspicious of their fortune for fear it is a trap[24][25]
All of the external humiliation and embarrassment was in accordance of the virtue ikhalas or “perfect sincerity”.[26] The Malamatiyya believed that the key to sincerity is refutation of all but the Known.[27]
Futuwwa
The self-scrutiny and self-criticism of the Malamatiyya were interwoven into a highly acclaimed social code based on chivalry and altruism[28] The Malamatiyyas performed self-sacrificial acts that were also common to other groups at the time. The malamatiyyas were associated with Futuwwa, or guilds that practiced chivalry. The Malamatiyya and Futuwwa practiced similar attitudes about ithar, self-sacrifice.[29] Though they were distinct groups, “the tariqa of the Malamatiyya gradually fused with the tradition of chivalry”. However this was not uncommon as other groups including the Qalandariyya also sported chivalry as one of their main tenets.[30] The Malamatiyya in particular benefitted from their affiliation with the Futuwwa. They used the Futuwwas as a means to keep their secrecy; many of the Malamatiyya disguised their mystical life as social futuwwa.
Important figures
Even in the early stages of development, the Malamatiyya were not internally consistent. Several key figures to the evolution of the Malamatiyya emphasized different traditions and beliefs.
Hamdun al-Qassar, also spelled Kassar, (d.884) is referred to as al-malamati. He is said to have been the founder of the Malamatiyyas in Nishapur.[31] Hamdun was an extremist that was non-compromising in his striving to “incur blame on oneself”.[32] In Sulami’s Malamatiyya Epistle, Hamdun was said to have disparaged the audible dhikr, or remembrance of God.[33] Instead, he thought that all dhikr must be done silently, so that there would be no satisfaction gained if someone were to overhear their audible devotion to God.
His extreme stance was countered by the more moderate views of Abu Hafs and Abu ‘Uthman. Abu ‘Uthman trained his disciples in the middle path between his own teacher and the teachings of Hamdun. He thought that both ways are correct according to the context of their own time and place. Similar to more normative thought at the time, Abu ‘Uthman thought that it is good to learn ritual practices. However, similar to Hamdun’s teachings, he believed that these practices should then be renounced so that one would not to be dependent upon them.[34]
Malamatiyya and Qalandariyya
Some see the Qalandariyya (also spelled Kalandariyya) as a continuation of the Malamatiyya, yet the Qalandariyya in many ways are opposite to the Malamatiyya.[35] The Malamatiyya approach is known as “the way of blame” whereas the Qalandariyya is called “the way of those who are free-spirited”.[36]
Unlike the Malamatiyya that practiced extreme humility, the Qalandariyya wore silk garments. Often the qalandariyya externalized devotion, to the point of that they were viewed as ostentatious and impious. Like the Malamatiyya, the Qalandariyya almost reveled in other’s disapproval. Both the Malamatiyya and the Qalandariyya considered themselves to be inwardly in accord with god even if outwardly in discord with a community’s subjective conceptions of convention.[37] Although apologists like al-Sulami would praise these groups for their devotion, Hujwiri, a critic of both schools of thought writes, “The ostentatious men purposely act in such a way as to win popularity, while the malamati purposely acts in such a way that the people reject him. Both have their thought fixed on mankind and do not pass beyond that sphere”.[38] In this way, critics serve the malamati’s purpose of disavowing the approval of society more than the apologists who would attempt to praise them. The malamati proceed from an understanding that no man can pass judgment on another, as only God is able to do this. Therefore, they rely on their internal connection to God above all else, and invite any and all criticism from the world of mankind as a vehicle to it.
Malamati as a phase or technique
The twentieth century Sufi Idries Shah states that:
The Path of Blame is known in Persian as the Rahimalamat. Although called a “Path” it is in fact a phase of activity, and has many applications. The teacher incurs “blame”. He may, for instance, attribute a bad action to himself, in order to teach a disciple without directly criticizing him.[39]
Shah states that Dhul-Nun al-Misri the Egyptian was the earliest exponent of malamati.
Malamati outside Sufism
Some of the more unusual behaviour of the Graeco-Armenian mystic George Gurdjieff has been described in terms of the Malamati, although he did not use the term himself.[40]Malamatiyya and Alevism
Jordan B Peterson Lecture I in my Psychological Significance of the Biblical Stories series from May 16th at Isabel Bader Theatre in Toronto. In this lecture, I describe what I consider to be the idea of God, which is at least partly the notion of sovereignty and power, divorced from any concrete sovereign or particular, individual person of power. I also suggest that God, as Father, is something akin to the spirit or pattern inherent in the human hierarchy of authority, which is based in turn on the dominance hierarchies characterizing animals. Q & A Starts: 1:57:25 Producer Credit and thanks to the following $200/month Patreon supporters. Without such support, this series would not have happened: Adam Clarke, Alexander Meckhai’el Beraeros, Andy Baker, Arden C. Armstrong, Badr Amari, BC, Ben Baker, Benjamin Cracknell, Brandon Yates, Chad Grills, Chris Martakis, Christopher Ballew, Craig Morrison, Daljeet Singh, Damian Fink, Dan Gaylinn, Daren Connel, David Johnson, David Tien, Donald Mitchell, Eleftheria Libertatem, Enrico Lejaru, George Diaz, GeorgeB, Holly Lindquist, Ian Trick, James Bradley, James N. Daniel, III, Jan Schanek, Jason R. Ferenc, Jesse Michalak, Joe Cairns, Joel Kurth, John Woolley, Johnny Vinje, Julie Byrne, Keith Jones, Kevin Fallon, Kevin Patrick McSurdy, Kevin Van Eekeren, Kristina Ripka, Louise Parberry, Matt Karamazov, Matt Sattler, Mayor Berkowitz , Michael Thiele, Nathan Claus, Nick Swenson , Patricia Newman, Robb Kelley, Robin Otto, Ryan Kane, Sabish Balan, Salman Alsabah, Scott Carter, Sean C., Sean Magin, Sebastian Thaci, Shiqi Hu, Soheil Daftarian, Srdan Pavlovic, Starting Ideas, Too Analytical, Trey McLemore, William Wilkinson, Yazz Troche, Zachary Vader — SUPPORT THIS CHANNEL — Direct Support: https://www.jordanbpeterson.com/donate Merchandise: teespring.com/stores/jordanbpeterson — BOOKS — 12 Rules for Life: An Antidote to Chaos: https://jordanbpeterson.com/12-rules-… Maps of Meaning: The Architecture of Belief: https://jordanbpeterson.com/maps-of-m… — LINKS — Website: https://jordanbpeterson.com/ 12 Rules for Life Tour: https://jordanbpeterson.com/events/ Blog: https://jordanbpeterson.com/blog/ Podcast: https://jordanbpeterson.com/podcast/ Reading List: https://jordanbpeterson.com/great-books/ Twitter: https://twitter.com/jordanbpeterson Instagram: https://www.instagram.com/jordan.b.pe… Facebook: https://www.facebook.com/drjordanpete… — PRODUCTS — Personality Course: https://www.jordanbpeterson.com/perso… Self Authoring Suite: https://selfauthoring.com/ Understand Myself personality test: https://understandmyself.com/ Merchandise: teespring.com/stores/jordanbpeterson
Jordan B Peterson I had this 90 minute discussion with Jonathan Pageau, carver of Orthodox icons (http://www.pageaucarvings.com/index.html) and YouTube broadcaster (https://www.youtube.com/user/pageaujo…), as well as his brother Matthieu, who recently finished a draft of a book on the bible. I did so as part of the background research I was doing for the 8th lecture in my series The Psychological Significance of the Biblical Stories. We talked about the nature of the narrative landscape of the Bible, focusing on the Abrahamic stories, which constitute the subject material for that 8th and other forthcoming lectures. Producer Credit and thanks to the following $200/month Patreon supporters. Without such support, this series would not have happened: Adam Clarke, Alexander Meckhai’el Beraeros, Andy Baker, Arden C. Armstrong, Badr Amari, BC, Ben Baker, Benjamin Cracknell, Brandon Yates, Chad Grills, Chris Martakis, Christopher Ballew, Craig Morrison, Daljeet Singh, Damian Fink, Dan Gaylinn, Daren Connel, David Johnson, David Tien, Donald Mitchell, Eleftheria Libertatem, Enrico Lejaru, George Diaz, GeorgeB, Holly Lindquist, Ian Trick, James Bradley, James N. Daniel, III, Jan Schanek, Jason R. Ferenc, Jesse Michalak, Joe Cairns, Joel Kurth, John Woolley, Johnny Vinje, Julie Byrne, Keith Jones, Kevin Fallon, Kevin Patrick McSurdy, Kevin Van Eekeren, Kristina Ripka, Louise Parberry, Matt Karamazov, Matt Sattler, Mayor Berkowitz , Michael Thiele, Nathan Claus, Nick Swenson , Patricia Newman, Robb Kelley, Robin Otto, Ryan Kane, Sabish Balan, Salman Alsabah, Scott Carter, Sean C., Sean Magin, Sebastian Thaci, Shiqi Hu, Soheil Daftarian, Srdan Pavlovic, Starting Ideas, Too Analytical, Trey McLemore, William Wilkinson, Yazz Troche, Zachary Vader
Jordan B Peterson The Psychological Significance of the Biblical Stories starts up after a two month hiatus with the first half of the story of Jacob, the founder of Israel (“those who wrestle with God”), the man who robs his brother of his birthright, is deceived into marrying the wrong woman, and dreams of a stairway to heaven, in the ancient Shamanic tradition. Producer Credit and thanks to the following $200/month Patreon supporters. Without such support, this series would not have happened: Mike Hodges, Nick Swenson, Nathaniel Snyder, Nolan Watson, Michael M, Ahmad Alnatour, The Renegade of Funk, Levi Grandt, Nicole Weiss, David Morris Burns, Maciej Bembnista, Mauricio Morales Sanchez, Fabio Sousa, Kelly Rentzel, Roshan Punnen, Zachary Vader, Heather Drieling, TheArchangel911, Doug Deeper, Christopher Hostland, Secret Cow, Lynn Holland, Kyle Fowler, Luke Mortenson, Mark Hoad, Fabian Schuler, Eric Pirog, Khalil Choudhry, Sarah Lee South, Justin Lapollo, Benjamin Cracknell, Dan Gaylinn, Badr El Amari, GeorgeB, Ryan Kane, Enrico Leiaru, Craig Morrison, David Tien, Keith Jones, Kevin Van Eekeren, John Woolley, Julie Byrne, Srdan Pavlovic, Kevin Fallon, Sabish Balan, Chad Grills, Johnny VInje, Joel Kurth, Daren Connel, Kristina Ripka, Sean C, Jesse Michalak, James Bradley, David Johnson, Damian Fink, Brian Cartmell, Jan Suchanek, Matt Sattler, Louise Parberry, Chris Martakis, Linda Ashar, Jason Ferenc, Mayor Berkowitz, Patricia Newman, Ben Baker, George Diaz, Soheil Daftarian, Christopher Ballew, Kevin Patrick McSurdy, Trey McLemore, Safa Maiwand, DDS, Scott Carter, Robin Otto, Arden Armstrong, James N. Daniel, III, Trick
Jordan B Peterson First, a note: My new book, 12 RULES FOR LIFE: AN ANTIDOTE TO CHAOS now available at: NEW: Amazon UK: Allen Lane/Penguin: http://amzn.to/2AgWCsj Amazon USA: http://amzn.to/2yvJf9L (35% discount) Amazon Canada: http://amzn.to/2g2K7uQ (50% discount) In this lecture, I present the second half of the story of Jacob, later Israel (he who struggles with God). After serving his time with his uncle Laban, and being deceived by him in the most karmic of manners, Jacob returns to his home country. On the way, he encounters an angel, or God Himself, wrestles through the night with Him. Successful in his encounter, he still sustains damage to his thigh, but earns the name Israel, and becomes the father of all those who to this day wrestle with God. Producer Credit and thanks to the following $200/month Patreon supporters. Without such support, this series would not have happened: Mike Hodges, Nick Swenson, Nathaniel Snyder, Nolan Watson, Michael M, Ahmad Alnatour, The Renegade of Funk, Levi Grandt, Nicole Weiss, David Morris Burns, Maciej Bembnista, Mauricio Morales Sanchez, Fabio Sousa, Kelly Rentzel, Roshan Punnen, Zachary Vader, Heather Drieling, TheArchangel911, Doug Deeper, Christopher Hostland, Secret Cow, Lynn Holland, Kyle Fowler, Luke Mortenson, Mark Hoad, Fabian Schuler, Eric Pirog, Khalil Choudhry, Sarah Lee South, Justin Lapollo, Benjamin Cracknell, Dan Gaylinn, Badr El Amari, GeorgeB, Ryan Kane, Enrico Leiaru, Craig Morrison, David Tien, Keith Jones, Kevin Van Eekeren, John Woolley, Julie Byrne, Srdan Pavlovic, Kevin Fallon, Sabish Balan, Chad Grills, Johnny VInje, Joel Kurth, Daren Connel, Kristina Ripka, Sean C, Jesse Michalak, James Bradley, David Johnson, Damian Fink, Brian Cartmell, Jan Suchanek, Matt Sattler, Louise Parberry, Chris Martakis, Linda Ashar, Jason Ferenc, Mayor Berkowitz, Patricia Newman, Ben Baker, George Diaz, Soheil Daftarian, Christopher Ballew, Kevin Patrick McSurdy, Trey McLemore, Safa Maiwand, DDS, Scott Carter, Robin Otto, Arden Armstrong, James N. Daniel, III, Trick
Jordan B Peterson First, a note: My new book, 12 RULES FOR LIFE: AN ANTIDOTE TO CHAOS now available and discounted at: Amazon UK: Allen Lane/Penguin: http://amzn.to/2AgWCsj Amazon USA: http://amzn.to/2yvJf9L Amazon Canada: http://amzn.to/2g2K7uQ You can download a printable gift certificate (with a preprint of the introduction) if you want to give to the book to someone as a Christmas gift: http://bit.ly/2CSWK1Y This lecture closes the 2017, and the book of Genesis. In it, I present the story of Joseph who, as the wearer of the coat of many colors, is profoundly adaptable, courageous, adaptable, merciful and just. Even in slavery — even in prison — he comes out triumphant, because of the strength of his character and his wisdom. Betrayed by his brothers, he acts to strengthen his family; unjustly accused by the Pharaoh’s wife, he maintains his faith.
Following the NY Times’ explosive disclosure of The Pentagon’s Secret UFO Program, James Fox’s timely documentary is the most credible and accurate examination of the global mystery involving unidentified aerial phenomenon. Revealing the monumental events behind the NY Times report, riveting never-before-seen footage, and powerful testimony from high-ranking government officials, military, NASA astronauts, and witnesses, the film provides eye-opening evidence that mankind is not alone in the universe.
Fmr. U.S Senate Majority Leader Harry Reid calls it “meritorious.” Fmr. CIA officer, Senior Intelligence Service, Jim Semivan, calls it “The most important documentary of the year.” Renowned scientist Jacques Vallee calls it “The most credible documentary ever made about UFOs”.
Amongst those featured are fmr. U.S Senate Majority Leader Harry Reid, John Podesta, White House Chief of Staff for Clinton and advisor to Obama, fmr. U.S. Energy Secretary and New Mexico Governor Bill Richardson, Chris Mellon, fmr. Deputy Secretary of Defense for Intelligence, U.S Department of Defense, fmr. Arizona Governor Fife Symington, Jacques Vallee, renowned UFO researcher, portrayed in Steven Spielberg’s “Close Encounters of the Third Kind”.
Consciousness, spirituality, biography, sexuality, androgyny, futurism, space, the arts, science, astrology, democracy, humor, books, movies and more
