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Guru Granth Sahib
Composition, Arrangement & Layout
ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
Ashtpadiyan (53-71)
Gurbani (71-74)
Pahre (74-78)
Chhant (78-81)
Vanjara (81-82)
Vaar Siri Raag (83-91)
Bhagat Bani (91-93)
ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
Ashtpadiyan (110-129)
Ashtpadi (129-130)
Ashtpadiyan (130-133)
Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
Ashtpadiyan (220-234)
Karhalei (234-235)
Ashtpadiyan (235-242)
Chhant (242-249)
Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
Ashtpadiyan (411-432)
Patee (432-435)
Chhant (435-462)
Vaar Aasaa (462-475)
Bhagat Bani (475-488)
ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
Ashtpadiyan (564-565)
Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
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<blockquote data-quote="Astroboy" data-source="post: 59321" data-attributes="member: 4990"><p><strong>The Experiential/Phenomenological Approach of Mysticism</strong></p><p></p><p style="text-align: center">M.Alan Kazlev</p><p>Science uses experiment and confirmation (or falsification). In esotericism however this is not easily possible. <a href="http://www.kheper.net/topics/Aurobindo/SriAurobindo.htm" target="_blank"><u><span style="color: #0000ff">Sri Aurobindo</span></u></a> may have experienced the <a href="http://www.kheper.net/topics/Aurobindo/Overmind.htm" target="_blank"><u><span style="color: #0000ff">Overmind</span></u></a> (Noetic Reality), and <a href="http://www.kheper.net/topics/gurus/Da.htm" target="_blank"><u><span style="color: #0000ff">Adi Da</span></u></a> the <a href="http://www.kheper.net/topics/gurus/Da-Realization.htm" target="_blank"><u><span style="color: #0000ff">Radiant Transcendental Being</span></u></a>, and <a href="http://www.kheper.net/topics/Theon/Theon.htm" target="_blank"><u><span style="color: #0000ff">Max</span></u></a> and <a href="http://www.kheper.net/topics/Theon/Alma.html" target="_blank"><u><span style="color: #0000ff">Alma</span></u></a> <a href="http://www.kheper.net/topics/Theon/index.htm" target="_blank"><u><span style="color: #0000ff">Theon</span></u></a> explored the byways of the psychic planes, but it is not easy for the average person to attain such heights (understatement of the month). </p><p>Of course, it is not easy to confirm or refute <img src="http://www.kheper.net/images/www.gif" alt="" class="fr-fic fr-dii fr-draggable " style="" /> <a href="http://www.exploratorium.edu/origins/cern/ideas/higgs.html" target="_blank"><u><span style="color: #0000ff">the existence of the Higgs Boson</span></u></a> either, but assuming a suitably large particle accelerator can be built, it can be done, by physicists with the required training. Whereas the realisation of the <a href="http://www.kheper.net/realities/Noetic/Noetic.htm" target="_blank"><u><span style="color: #0000ff">Noetic Reality</span></u></a> or of <a href="http://www.kheper.net/topics/Buddhism/sunyata.htm" target="_blank"><u><span style="color: #0000ff">Shunyata</span></u></a> or <a href="http://www.kheper.net/realities/Psychic/index.html" target="_blank"><u><span style="color: #0000ff">psychic planes</span></u></a> can be done very cheaply (in terms of material cost) but only with great personal skill and very rare attainment (in terms of individual training and realisation). Once again, Physical Science and Esoteric Science are polar opposites and complementary (like <a href="http://www.kheper.net/topics/I_Ching/yin_and_yang.html" target="_blank"><u><span style="color: #0000ff">Yin and Yang</span></u></a>) </p><p>A Universal Esoteric Science deals with experiences as authentic data (phenomenology, proposition 3 in the provisional list). But not all experiences, not all phenomena of consciousness, are accessible, as just explained. Pragmatic Esotericism (Spiritual Practice) takes experiences gained by those who have trailblazed before and above us, and uses them as guideposts on the spiritual path. Applying this to Esoteric Science, and not "just" Esoteric Practice, we should have the option to take these experiences and descriptions and use them to piece together an account of other planes of existence. </p><p>There are a number of obviously overlapping sources of experiences (for example a single individual may present both a teaching and an autobiography). </p><p>In the accounts of traditional (ancient or recent, include channelling) spiritual literature. This is often highly stylised and mythologised, and hence hard to decipher. e.g. the Vision of Ezekiel in the Bible, which some people like to interpret as a UFO. [e.g. <img src="http://www.kheper.net/images/www.gif" alt="" class="fr-fic fr-dii fr-draggable " style="" /> <a href="http://ufoarea.bravepages.com/aas_bible_tech.html" target="_blank"><u><span style="color: #0000ff">link</span></u></a>, <a href="http://my.execpc.com/~ahoj/wfiles/files/ears_ufos_biblefiles1.html" target="_blank"><u><span style="color: #0000ff">link</span></u></a> <a href="http://www.bibleufo.com/faq3.htm" target="_blank"><u><span style="color: #0000ff">link</span></u></a>]. Sometimes the symbolism may be so dense as to render the whole thing incomprehensible - e.g. the <a href="http://www.kheper.net/topics/Kabbalah/SeferZohar.htm" target="_blank"><u><span style="color: #0000ff">Sefer Zohar</span></u></a> of Kabbalah - or tied in with folklore and myth - e.g. the Mahabarata. Or the narrative may be deliberately stylised or obtuse (<a href="http://www.kheper.net/topics/Gnosticism/index.html" target="_blank"><u><span style="color: #0000ff">Gnosticism</span></u></a>, Blavatsky's Stanzas of Dyzan), or seek to conceal or confuse (Gurdjieff's Beelzebub's Tales). Often there is a quality of channelled material, and indeed many of these works are <a href="http://www.kheper.net/topics/New_Age/channeling.htm" target="_blank"><u><span style="color: #0000ff">channelled</span></u></a> (e.g. the prophets who heard voices etc). For these reasons, even though these accounts were all written by human beings (although the pious may interpret them as literal revelation by God/Deity in which the human author played no part other than to inscribe the words) they are not much, or any, use for formulating a Universal Esoteric Science</p><p>Then there are teachers who are presenting their own vision of Reality. They may be intelligent and have read widely, hence they are not likely to be so limited to one tradition, although they may have a preference for a particular tradition. Examples might include <a href="http://www.kheper.net/topics/gurus/Da.htm" target="_blank"><u><span style="color: #0000ff">Adi Da</span></u></a>, <a href="http://www.kheper.net/topics/Aurobindo/SriAurobindo.htm" target="_blank"><u><span style="color: #0000ff">Sri Aurobindo</span></u></a>, <a href="http://www.kheper.net/topics/Meher_Baba/index.htm" target="_blank"><u><span style="color: #0000ff">Meher Baba</span></u></a>, <a href="http://www.kheper.net/topics/Anthroposophy/Steiner.htm" target="_blank"><u><span style="color: #0000ff">Rudolph Steiner</span></u></a>, and many many others. However, the immediacy of the autobiographical account is lost, and the whole thing has a didactic tone. Sometimes this also moves into the field of channelling, which will often tend to deteriorate the quality of the material (the <a href="http://www.kheper.net/topics/Theosophy/Bailey.html" target="_blank"><u><span style="color: #0000ff">Alice Bailey</span></u></a> material, turgid, verbose, and unreadable, essentially Theosophy with a Christian slant, is a good example here). Even so there are a few rare individuals like Edgar Cayce, Jane Roberts, and David Spangler that retain a sense of purity not found in most channelled material</p><p>Of great value are the autobiographical accounts of both historical and recent mystics and psychonauts. Even with those who have drawn upon the traditional literature, which is very often (especially in Medieval material) all they know, and hence their experiences are coloured and biased by it, and the genuine insights have to be extracted, but at least they recorded their experiences faithfully. The <a href="http://www.kheper.net/topics/christianmysticism/ChristianMysticism.htm" target="_blank"><u><span style="color: #0000ff">Christian Mystical tradition</span></u></a> is a good illustration of this. Even better are recent autobiographies like Swami Muktananda's Play of Consciousness; perhaps one of the best works of its kind, and one I found far more inspiring than Yogananda's cloying Autobiography of a Yogi. Hagiographies obviously are less useful, since there is the tendency to worship and hence gloss over things that the author did not like. Even so, in some cases the saint's words may be described and record his or her experiences. Also of use are the accounts of modern educated westerners, such as John Lilly's.</p><p>Also of great use are modern individuals who may or may not come from a tradition, but are simply describing their experiences, without pompousness or unnecessary symbolism, and without any agenda other than: well, this is what happened to me. Even though their experience may be colored by the symbolism of their culture, background, or religious upbringing - e.g. a <a href="http://www.kheper.net/topics/religion/Hinduism.htm" target="_blank"><u><span style="color: #0000ff">Hindu</span></u></a> might have a vision of Krishna, a <a href="http://www.kheper.net/topics/religion/Christianity.htm" target="_blank"><u><span style="color: #0000ff">Christian</span></u></a> of Christ, one can still take away the superficial form, and look at the quality of the experience in itself. </p><p>In some cases the various descriptions referred to in some or all of the preceding categories may be collated by others, for example Aldous Huxley (The Perennial Philosophy) on mysticism, Masters and Huston's, or Stan Grof's account of psychedelic experiences, <a href="http://www.kheper.net/topics/Jung/Jung.htm" target="_blank"><u><span style="color: #0000ff">Jung</span></u></a>'s work on the <a href="http://www.kheper.net/topics/Jung/collective_unconscious.html" target="_blank"><u><span style="color: #0000ff">Collective Unconscious</span></u></a>, or <a href="http://www.kheper.net/topics/Wilber/index.html" target="_blank"><u><span style="color: #0000ff">Ken Wilber</span></u></a>'s mapping of states of consciousness. Such systematic coverage can be extremely useful, because the editor will have noticed certain common themes, and draw the reader's attention to them. Often both traditional and modern accounts are placed side by side, showing that these sort of experiences really are universal.</p><p>Of course, you yourself, the reader, may also have experiences, these are just as valid as those in any of the above categories.</p></blockquote><p></p>
[QUOTE="Astroboy, post: 59321, member: 4990"] [B]The Experiential/Phenomenological Approach of Mysticism[/B] [CENTER]M.Alan Kazlev[/CENTER] Science uses experiment and confirmation (or falsification). In esotericism however this is not easily possible. [URL="http://www.kheper.net/topics/Aurobindo/SriAurobindo.htm"][U][COLOR=#0000ff]Sri Aurobindo[/COLOR][/U][/URL] may have experienced the [URL="http://www.kheper.net/topics/Aurobindo/Overmind.htm"][U][COLOR=#0000ff]Overmind[/COLOR][/U][/URL] (Noetic Reality), and [URL="http://www.kheper.net/topics/gurus/Da.htm"][U][COLOR=#0000ff]Adi Da[/COLOR][/U][/URL] the [URL="http://www.kheper.net/topics/gurus/Da-Realization.htm"][U][COLOR=#0000ff]Radiant Transcendental Being[/COLOR][/U][/URL], and [URL="http://www.kheper.net/topics/Theon/Theon.htm"][U][COLOR=#0000ff]Max[/COLOR][/U][/URL] and [URL="http://www.kheper.net/topics/Theon/Alma.html"][U][COLOR=#0000ff]Alma[/COLOR][/U][/URL] [URL="http://www.kheper.net/topics/Theon/index.htm"][U][COLOR=#0000ff]Theon[/COLOR][/U][/URL] explored the byways of the psychic planes, but it is not easy for the average person to attain such heights (understatement of the month). Of course, it is not easy to confirm or refute [IMG]http://www.kheper.net/images/www.gif[/IMG] [URL="http://www.exploratorium.edu/origins/cern/ideas/higgs.html"][U][COLOR=#0000ff]the existence of the Higgs Boson[/COLOR][/U][/URL] either, but assuming a suitably large particle accelerator can be built, it can be done, by physicists with the required training. Whereas the realisation of the [URL="http://www.kheper.net/realities/Noetic/Noetic.htm"][U][COLOR=#0000ff]Noetic Reality[/COLOR][/U][/URL] or of [URL="http://www.kheper.net/topics/Buddhism/sunyata.htm"][U][COLOR=#0000ff]Shunyata[/COLOR][/U][/URL] or [URL="http://www.kheper.net/realities/Psychic/index.html"][U][COLOR=#0000ff]psychic planes[/COLOR][/U][/URL] can be done very cheaply (in terms of material cost) but only with great personal skill and very rare attainment (in terms of individual training and realisation). Once again, Physical Science and Esoteric Science are polar opposites and complementary (like [URL="http://www.kheper.net/topics/I_Ching/yin_and_yang.html"][U][COLOR=#0000ff]Yin and Yang[/COLOR][/U][/URL]) A Universal Esoteric Science deals with experiences as authentic data (phenomenology, proposition 3 in the provisional list). But not all experiences, not all phenomena of consciousness, are accessible, as just explained. Pragmatic Esotericism (Spiritual Practice) takes experiences gained by those who have trailblazed before and above us, and uses them as guideposts on the spiritual path. Applying this to Esoteric Science, and not "just" Esoteric Practice, we should have the option to take these experiences and descriptions and use them to piece together an account of other planes of existence. There are a number of obviously overlapping sources of experiences (for example a single individual may present both a teaching and an autobiography). In the accounts of traditional (ancient or recent, include channelling) spiritual literature. This is often highly stylised and mythologised, and hence hard to decipher. e.g. the Vision of Ezekiel in the Bible, which some people like to interpret as a UFO. [e.g. [IMG]http://www.kheper.net/images/www.gif[/IMG] [URL="http://ufoarea.bravepages.com/aas_bible_tech.html"][U][COLOR=#0000ff]link[/COLOR][/U][/URL], [URL="http://my.execpc.com/~ahoj/wfiles/files/ears_ufos_biblefiles1.html"][U][COLOR=#0000ff]link[/COLOR][/U][/URL] [URL="http://www.bibleufo.com/faq3.htm"][U][COLOR=#0000ff]link[/COLOR][/U][/URL]]. Sometimes the symbolism may be so dense as to render the whole thing incomprehensible - e.g. the [URL="http://www.kheper.net/topics/Kabbalah/SeferZohar.htm"][U][COLOR=#0000ff]Sefer Zohar[/COLOR][/U][/URL] of Kabbalah - or tied in with folklore and myth - e.g. the Mahabarata. Or the narrative may be deliberately stylised or obtuse ([URL="http://www.kheper.net/topics/Gnosticism/index.html"][U][COLOR=#0000ff]Gnosticism[/COLOR][/U][/URL], Blavatsky's Stanzas of Dyzan), or seek to conceal or confuse (Gurdjieff's Beelzebub's Tales). Often there is a quality of channelled material, and indeed many of these works are [URL="http://www.kheper.net/topics/New_Age/channeling.htm"][U][COLOR=#0000ff]channelled[/COLOR][/U][/URL] (e.g. the prophets who heard voices etc). For these reasons, even though these accounts were all written by human beings (although the pious may interpret them as literal revelation by God/Deity in which the human author played no part other than to inscribe the words) they are not much, or any, use for formulating a Universal Esoteric Science Then there are teachers who are presenting their own vision of Reality. They may be intelligent and have read widely, hence they are not likely to be so limited to one tradition, although they may have a preference for a particular tradition. Examples might include [URL="http://www.kheper.net/topics/gurus/Da.htm"][U][COLOR=#0000ff]Adi Da[/COLOR][/U][/URL], [URL="http://www.kheper.net/topics/Aurobindo/SriAurobindo.htm"][U][COLOR=#0000ff]Sri Aurobindo[/COLOR][/U][/URL], [URL="http://www.kheper.net/topics/Meher_Baba/index.htm"][U][COLOR=#0000ff]Meher Baba[/COLOR][/U][/URL], [URL="http://www.kheper.net/topics/Anthroposophy/Steiner.htm"][U][COLOR=#0000ff]Rudolph Steiner[/COLOR][/U][/URL], and many many others. However, the immediacy of the autobiographical account is lost, and the whole thing has a didactic tone. Sometimes this also moves into the field of channelling, which will often tend to deteriorate the quality of the material (the [URL="http://www.kheper.net/topics/Theosophy/Bailey.html"][U][COLOR=#0000ff]Alice Bailey[/COLOR][/U][/URL] material, turgid, verbose, and unreadable, essentially Theosophy with a Christian slant, is a good example here). Even so there are a few rare individuals like Edgar Cayce, Jane Roberts, and David Spangler that retain a sense of purity not found in most channelled material Of great value are the autobiographical accounts of both historical and recent mystics and psychonauts. Even with those who have drawn upon the traditional literature, which is very often (especially in Medieval material) all they know, and hence their experiences are coloured and biased by it, and the genuine insights have to be extracted, but at least they recorded their experiences faithfully. The [URL="http://www.kheper.net/topics/christianmysticism/ChristianMysticism.htm"][U][COLOR=#0000ff]Christian Mystical tradition[/COLOR][/U][/URL] is a good illustration of this. Even better are recent autobiographies like Swami Muktananda's Play of Consciousness; perhaps one of the best works of its kind, and one I found far more inspiring than Yogananda's cloying Autobiography of a Yogi. Hagiographies obviously are less useful, since there is the tendency to worship and hence gloss over things that the author did not like. Even so, in some cases the saint's words may be described and record his or her experiences. Also of use are the accounts of modern educated westerners, such as John Lilly's. Also of great use are modern individuals who may or may not come from a tradition, but are simply describing their experiences, without pompousness or unnecessary symbolism, and without any agenda other than: well, this is what happened to me. Even though their experience may be colored by the symbolism of their culture, background, or religious upbringing - e.g. a [URL="http://www.kheper.net/topics/religion/Hinduism.htm"][U][COLOR=#0000ff]Hindu[/COLOR][/U][/URL] might have a vision of Krishna, a [URL="http://www.kheper.net/topics/religion/Christianity.htm"][U][COLOR=#0000ff]Christian[/COLOR][/U][/URL] of Christ, one can still take away the superficial form, and look at the quality of the experience in itself. In some cases the various descriptions referred to in some or all of the preceding categories may be collated by others, for example Aldous Huxley (The Perennial Philosophy) on mysticism, Masters and Huston's, or Stan Grof's account of psychedelic experiences, [URL="http://www.kheper.net/topics/Jung/Jung.htm"][U][COLOR=#0000ff]Jung[/COLOR][/U][/URL]'s work on the [URL="http://www.kheper.net/topics/Jung/collective_unconscious.html"][U][COLOR=#0000ff]Collective Unconscious[/COLOR][/U][/URL], or [URL="http://www.kheper.net/topics/Wilber/index.html"][U][COLOR=#0000ff]Ken Wilber[/COLOR][/U][/URL]'s mapping of states of consciousness. Such systematic coverage can be extremely useful, because the editor will have noticed certain common themes, and draw the reader's attention to them. Often both traditional and modern accounts are placed side by side, showing that these sort of experiences really are universal. Of course, you yourself, the reader, may also have experiences, these are just as valid as those in any of the above categories. [/QUOTE]
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