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Dialogue between Andrew Cohen and Ken Wilber

Andrew Cohen:
I have never been particularly interested in evolution.
Initially, after my “awakening” in 1986, I was teaching by following what my teacher had sent me. This was my experience: everything is simply what it is, there is no place to go and nothing to do. The essence of the teaching was the realization of this truth. Beginning and end of the story. I was so sure of this way of seeing things that I seriously questioned the authenticity of any approach to lighting that involved time, the future, becoming.
And I was wary of any teacher who taught something that involved time, the future and becoming.
However, I gradually began to notice that although many of my students had powerful awakening experiences, in most cases they fell, at times, into narcissism, desires, neurotic obsessions, they were still prey to deeply conditioned impulses and limiting.
Then I started to increasingly take into consideration the need for a true transformation of the human being, so that it could become a living expression of that emptiness and purity that is discovered in spiritual experience.
Gradually, over time, I became increasingly interested in developing the ability to embody and
to manifest beauty, perfection and totality as human beings in the world, and not only to the experience of the blessing of the pure Being.

This was the beginning. After a few years, something new began to emerge in my teaching. The first time I became aware of it was when I started conducting retreats in India. One morning, while I was talking, something suddenly exploded in me. I don’t know where it came from: an impetuous passion sprang from me spontaneously pressing for this miracle, this mystery beyond time to manifest itself precisely in this world, in ourselves, as ourselves. This caused disturbance and inspiration for many people and also for me. It happened more than ten years ago.
Since then, it became increasingly clear to me that this passion was a passion for something that went beyond lighting in the traditional, oriental sense, meaning as a vertical ascent: free yourself from the wheel of becoming, completely transcending this world without leaving a trace . What is important to me is different now. The perhaps ambitious goal is not only to transcend the world but to transform it, to become an agent of the evolutionary impulse. While the ego surrenders to this impulse, our being is literally pervaded by a divine and luminous energy and a passion to transform the world and the whole universe for a cause that has nothing to do with ourselves.

This change of vision, which occurred many years ago, was one of the reasons that made me move away from my teacher. Whenever my teacher listened to me say that it was possible to accomplish something other than just getting rid of the wheel of becoming and simply Being, he thought I was corrupting and distorting his teaching. At some point, I began to conclude that there must be various types of lighting, different kinds of awakening, with different results too.

I began to call this teaching ‘evolutionary enlightenment’ or ‘Impersonal evolutionary lighting’. In this teaching, the emphasis is placed not only on the realization of emptiness and pure Being, but also on the need to become a radically and profoundly transformed human being, therefore capable of manifesting its highest evolutionary potential in the world. I had never really had the opportunity to come across a vision like this. Only recently, in fact, when I discovered Sri Aurobindo and Tailhard de Chardin while doing research for our magazine, did I begin to find echoes of my own passion. A passion for evolutionary lighting, for an awakening to the truth of who we are; and the courage to grant us permission to feel the urge to manifest it in the world with our whole being.

So what I wanted to discuss with you first is the following question: what is lighting? I think it is an important topic both because many people are interested in spirituality today, but also because the traditional definition of lighting may no longer be able to respond to the needs of a world that evolves over time, the one in which we are now living .

Ken Wilber:
I basically agree with everything you said, of course on some things my approach is different. You have exposed a number of truly important concepts. Maybe we can start with what you mentioned last, that is, if there are different types of lighting. Of course, this question may seem, at first, quite strange, because lighting is evidently all-encompassing, timeless, unchanging, eternal, etc. So it’s hard to imagine that there can be two different types of anything that is defined in this way. But, in reality, it is also possible to find in the traditions at least two important lighting concepts that are very different from each other.
One was prevalent during the so-called Axial period (more or less from 2000 BC to 100 AD). Its best expression is perhaps found in the concept, expressed by the Buddhist Theravada tradition, of nirvana or nirvikalpa, which basically means immersion in the formless dimension, where there is no manifestation, no object emerges.
It is a state of consciousness absolutely devoid of change, absolutely devoid of space, of ego, of agitation. The classic analogy for those who have had this experience is that it is a state similar to deep dreamless sleep. You enter a formless state of consciousness. This state, nirvana, was believed to be the highest level of realization and was thought to be completely separate from samsara. The world of emptiness was completely separate from the world of forms. The void was transcendent and timeless; the manifestation was subject to time, it was suffering, illusion, etc. The goal, without any doubt, was to get rid of samsara, the ‘wheel of rebirths’ and immerse yourself in nirvana.

I think that the real revolution in spirituality occurs more or less in that period and is mainly due to two geniuses: Nagarjuna in the East and Plotinus in the West. They breached what would be called ‘non-dual enlightenment’ or ‘non-dual realization’. It is a profound understanding of nirvana or emptiness or timeless or transcendent, but it is also a union, in the sense that it embraces the whole world of forms, the whole world of samsara. Therefore the realization of non-dual traditions is not limited to immersion in a formless state, of cessation of all manifestation, but considers that this ‘formless’ or emptiness is one with all the forms that emerge moment by moment.
This state, sahaj, is, we can say, both the basis of the bodhisattva vow and the beginning of the tantric tradition. The idea was that somehow the world of samsara and the world of nirvana should go hand in hand together or it would not be possible to have a full, complete, integral being. Therefore, it is always true that dharmakaya or emptiness or perfectly formless dimension is not involved in the passage of time, but this is only half the picture. The other half is that there is the current of time, there is development, development, evolution, transformation.
The key to all this is the understanding that the only way to completely and permanently achieve the void is to transform, to evolve, develop its vehicle in this world of forms. The vehicles that are about to make the vacuum must be able to cope with the task. This means that they must be developed, transformed and aligned with spiritual realization. It still means that the transcendent and the immanent must, so to speak, give flavor to each other.

B.C. : In the vehicle?

K.W. : Exactly

B.C. : Then you are saying that the vehicle has to improve.

K.W. : Yes. Sometimes it happens that some people have some form of immersion in the void, a radical realization of this infinite, boundless consciousness which is their true reality, then, as you said, this state is exhausted, and those people they return to the usual egoic vehicle, they are again the usual contract, and they don’t know what happened. Yet they do not want to undertake a real practice or a transformative journey that would make their vehicle capable of maintaining that realization in a more complete and lasting way. This is a shame because, as you said, they exclude themselves from the world of forms, from the possibility of being involved in this world and, at the same time, from what it is necessary to do to become a transparent vehicle of the timeless.

The best thing for a non-dual or integral realization is to work on both planes. In a sense, we have to perfect our ability to completely realize the void moment by moment, but it is the void from which all forms emerge, moment after moment.
Therefore we must have a total acceptance of the world of samsara as a vehicle and expression of nirvana itself. Unfortunately, I think you’re right when you say that many non-dual schools don’t respect this understanding.
We tend to favor one horn or the other of the equation: or we immerse ourselves in samsara, that is the sensorimotor sphere – nature is spirit, every manifest object is considered spirit, etc. – or you dive into the dimension in which there is cessation of all forms. While what I believe you and I are interested in and certainly what we are talking about here is a realization that embraces both emptiness and form. And let me add this: evolution takes place in the world of forms, not in that of emptiness.
This then means that evolution is the other half of the equation, so if we do not contribute to advance evolution, we cannot even fully realize that emptiness that we are.

B.C. : Excellent. Now I would like to go further. In fact, in your description of the non-dual vision in which the distinction between nirvana and samsara disappears, in this interpretation of enlightenment, it seems to me,
however, to understand that the idea is still to be freed from this world.

K.W. : Yes, I understand what you mean.

B.C. : Well, then I now face the question of what enlightenment is in relation to the sphere of time and becoming. What I try to highlight is what I call an ‘evolutionary impulse’. As I said before, it is an ecstatic compulsion to transform the world. Now, this push is different from what is said in the traditions of the bodhisattva vow because, in my opinion, the bodhisattva vow is about the commitment to stay around long enough to free sentient beings from this world. But in the ecstatic evolutionary impulse I am talking about, liberation is in fact found through surrender to the imperative of evolving in this world.

K.W. : Not getting rid of it.

B.C. : Quite right. In this interpretation of enlightenment, all consciousness and energy are used in the service of creation itself, beyond the ego. In other words, the vehicle is used for this great and demanding goal. Lighting, the ecstatic release that takes place daily, must be found and experienced directly and consciously only through an absolute and perfect rendering for this purpose.
At least ideally, therefore, if something like this is possible, there would be no egoic motivations and would be constantly consumed by the fire of this cause which would also escape our total understanding, since its climax always takes place in the future.

K.W. : Yes, I agree with the general sense of what you say. Let me rephrase it like this. As I said before, there has been an important change from the religions of the early Axial period that emphasized asceticism, transcendence, cessation, non-dual traditions. This change was epochal: the void was no longer separated from the form, it was realized that the void is nothing but form and the form is nothing but empty, as the Heart Sutra says. Now this new understanding, which leads to Mahayana Buddhism and Vajrayana, did not exist in previous religions. The oldest argued that the world of samsara is spirit. That is to say, immersion in pure manifestation, in nature. Then came the Axial period which claimed: “No, the transcendent is the only spiritual reality, only the ascending dimension, timeless, is the true reality.”
The non-dual approach says: “Wait a minute, you are both right.
What we have to do is find a way to achieve this union. ”
The original vow of the bodhisattvas was: “I vow to attain enlightenment as soon as possible for the good of all other beings”, in fact, as Kalu Rimpoche used to stress: “If you postpone your enlightenment, how do you think you can save someone else, you idiot! ”This approach became more mature in the tantric vision. However the common basis of the two traditions, at least implicitly, was the understanding that nirvana and samsara, emptiness and form, timelessness and the dimension of time, being and becoming, are the two aspects of a realization whole wheat. In the realization you have to embrace both. But you are right when you say that traditions have often not remained faithful to this vision. I also think there is another meaning or a deeper level of understanding of non-dual realization understood as an evolutionary impulse in the world of evolving forms.

B.C. : That’s exactly what I’m talking about!

K.W. : I think the reason can be found precisely in what we said: a sage, say thousands of years ago, could have a profound realization of dharmakaya or pure emptiness, a profound realization of nirvikalpa samadhi, and then also a profound realization of a union with all forms. So the essay in question would have realized both the void and the world of forms and that they are intrinsically one. Emptiness and forms emerge moment after moment as ‘void of all forms that ecstatically emerge’. But nevertheless, the most perfectly enlightened essay, in the sense of sahaji, of non-dual experience, can only be ‘one with’ the world of forms of its time. And that world does not have the knowledge we have today about the world of forms.

B.C. : You mean about evolution.

K.W. : Of course, especially evolution, its exact nature, what it means, what happens in the world of forms. In it we discover an unequivocal trend towards ever greater levels of differentiation, integration, complexity and unification. It is a fundamental understanding because it means that our vehicle in the world of forms is becoming more transparent and therefore more capable of understanding the processes taking place in the world of forms. This changes everything. No matter how deeply enlightened someone could be thousands of years ago, the world of forms then did not include this knowledge. So this was not part of their realization, even if their realization of emptiness was as wonderful as it can be for us today, because emptiness is emptiness, it does not change, it has no moving parts, etc. So we are not taking anything away from the essay lived thousands of years ago, but we recognize that we have at least one more thing: we live today. In thousands of years people will look back at our world of shapes and laugh hysterically at how idiotic we were. In the meantime, we must move forward in incorporating the radical void into the world of forms. The result is a kind of evolutionary vacuum, or ‘evolutionary lighting’. Yes, it is.

B.C. : In this evolutionary illumination the important element, if I understand correctly, is the surrender to the movement of an impulse that awakens and that pushes to participate in a planetary way in the evolutionary process for the sake of evolution itself. Evolutionary enlightenment is this, it is not a simple achievement of one’s personal liberation from or transcendence of this world.

K.W. : Yes I agree.

B.C. : I underline precisely this change of accent from one vision to another. This seems significant to me for the definition of what lighting is nowadays, since the number of people who are starting to take an interest in lighting increases, what it is, what it means. I would say that in ninety percent of cases, if not more, the message they receive is limited to transcendence, personal transcendence. And while usually we are also asked to abandon self-centeredness and to feel compassion, rarely, indeed never, we refer to that revolutionary and impetuous passion for the total transformation of the world, that push that arises from the spiritual heart when it is truly liberated from the world. I mean that very often what is served is a tepid and strange mixture of ancient lighting concepts seasoned with ideas on compassion based on “new age” type emotions. In this way, a path is indicated which will not lead to achieving the fire of true liberation.

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Spirituality

How Hell Works: A Brief Guide to the Afterlife

Sooner or later, time is up for everyone. It would be ridiculous to think that after such a life we ​​will be able to somehow penetrate through the heavenly gates or deceive the archangel guarding them. It is worth accepting the inevitable: not booths and houris are waiting for us, but the gloomy landscape of hell. And in order not to get confused at the grave board, you should prepare for this in advance. Moreover, you can find a whole bunch of authoritative evidence on how to navigate in hellish terrain. The main thing is not to panic.

Where is it, the underworld? Some ancient peoples burned the deceased: this is a sure sign that the soul must ascend to its new abode in heaven. If he was buried in the ground, then she will go to the underworld.

If sent on the last journey by boat, it sails to the country across the sea, at the very edge of the Earth. The Slavs had a variety of opinions on this, but they all agreed on one thing: the souls of those people who are not kept near their former dwellings enter the afterlife, and they lead about the same existence there – they harvest, hunt …

Those who, due to a curse, or an unfulfilled promise, or something else, cannot leave their bodies, remain in our world – either settling into their former shells, then taking the form of animals, natural phenomena, or simply ghosts of failure. We can say that the afterlife of such souls is our own world, so this is not the worst option for a posthumous existence.

Egyptian hell

Everything will turn out much worse if you find yourself in the afterlife of the ancient Egyptians, where Osiris reigns. During his earthly incarnation, he was killed and dismembered by his own brother Set. This could not but affect the character of the lord of the dead.

Osiris looks repulsive: he looks like a mummy, clutching the signs of pharaoh’s power. Sitting on the throne, he presides over the court, which weighed the actions of the newly arrived souls. The god of life Horus brings them here. Hold on tightly to his hand: the hawk-headed Chorus is the son of the underground king, so it may well put in a good word for you.

Egypt

The courtroom is huge – this is the entire firmament. According to the directions of the Egyptian Book of the Dead, a number of rules should be observed in it. List in detail the sins that you did not have time to commit during your lifetime. After that, you will be offered to leave a memory of yourself and help your relatives by depicting a court scene on a papyrus scroll.

If your artistic talent is at its best, you will spend the rest of eternity here, participating in the affairs of Osiris and his numerous divine relatives. The rest await a cruel execution: they are thrown to be devoured by Ammatu, a monster with the body of a hippo, paws and mane of a lion and a crocodile mouth.

However, the lucky ones may find themselves in his jaws: from time to time there are “cleansings”, in which the affairs of the wards souls are again reviewed. And if relatives have not provided the appropriate amulets, you will most likely be eaten by a ruthless monster.

Greek hell

It is even easier to get into the afterlife kingdom of the Greeks: you will be carried away by the god of death Thanatos himself, who brings here all the “fresh” souls. During big battles and battles, where he, apparently, cannot cope alone, Thanatos is helped by winged Kerrs, who carry the fallen to the kingdom of the eternally gloomy Hades.

In the far west, at the edge of the world, stretches a lifeless plain, in some places overgrown with willows and poplars with black bark. Behind it, at the bottom of the abyss, the muddy quagmire of Acheron opens. It merges with the black waters of the Styx, which encircles the world of the dead nine times and separates it from the world of the living. Even the gods are wary of breaking the oaths given by the name of Styx: these waters are sacred and ruthless. They flow into Cocytus, the river of weeping that gives rise to Lethe, the river of oblivion.

Greece

You can cross the river Styx in old man Charon’s boat. For his labor, he takes a small copper coin from each. If you have no money, you just have to wait for the end of time at the entrance. Charon’s boat crosses all nine streams and drops passengers into the abode of the dead.

Here you will be greeted by a huge three-headed dog Cerberus, safe for those entering, but ferocious and merciless to those who are trying to return to the sunny world. On a vast plain, under a chilling wind, wait quietly among other shadows for your turn. The uneven road leads to the palace of Hades himself, surrounded by the fiery stream of Phlegeton. The bridge over it rests against the gate, standing on diamond columns.

Behind the gates is a huge hall made of bronze, where Hades himself and his assistants, judges Minos, Eak and Radamant, are seated. By the way, all three were once people of flesh and blood, like you and me. They were just kings and ruled their nations so well that after their death Zeus made them judges over all the dead.

With a high probability, just judges will cast you even lower, into Tartarus – the kingdom of pain and groans, located deep under the palace. Here you will have to meet three old sisters, goddesses of vengeance, Erinnias, whom Hades put to watch over sinners.

Their appearance is terrible: blue lips from which poisonous saliva drips; black cloaks like the wings of bats. With balls of snakes in their hands, they rush through the dungeon, lighting their path with torches, and make sure that everyone fully drinks the cup of their punishment. Among the other “indigenous inhabitants” of Tartarus are Lamia, the stealing child, the three-headed Hecate, the demon of nightmares, the corpse-eater Eurynom.

Here you will also meet many mythical figures. Tyrant Ixion is forever chained to a wheel of fire. The chained giant Titius, who offended the tender Leto, is pecked by two vultures. The blasphemer Tantalus is immersed up to his throat in the freshest clear water, but as soon as he, tormented by thirst, bends down, it retreats from him. The Danaids who killed their husbands are forced to endlessly fill the leaky vessel. The quirky Sisyphus, who once deceived the spirit of death Thanatos, and the intractable Hades, and Zeus himself, rolls a stone up the mountain, which breaks down every time he approaches the top.

Christian hell

The images of Christian hell are largely inspired by the ancient Greeks. It is among Christians that the geography of hell has been studied in most detail. Getting there is a little more difficult. Already in the apocryphal books – those that were not included in the Holy Scriptures or were excluded from it later – different opinions were expressed about the location of hell.

Thus, the “Book of Enoch” places the devil himself in the eastern lifeless desert, where Raphael “makes a hole” into which he lowers him, bound hand and foot, and rolls him over with a stone. However, according to the same apocrypha, the soul will go in the opposite direction, to the west, where it will “groan” in the depressions of the high mountain range.

At the end of the 6th century, Pope Gregory the Great, distinguishing between two hells – upper and lower – placed one on the ground, the second under it.

In his 1714 book on the nature of hell, the English occultist Tobias Swinden placed hell in the sun. He motivated his assumption by the then existing ideas about our light as a ball of fire and a quote from the Apocalypse (“The fourth Angel poured out his bowl on the Sun: and it was given to him to burn people with fire”).

And his contemporary and follower, William Whiston, declared all celestial comets to be hell: when they get into the hot regions of the sun, they fry souls, and when they move away, they freeze them. However, you should hardly hope to get on a comet. The most widely accepted idea is that hell is located in the center of the Earth and has at least one exit to the surface.

Most likely, this exit is located in the north, although there are other opinions. So, an old poem about the wanderings of the Irish saint Brendan tells about his journey to the far west, where he finds not only heavenly places, but also places of torment for sinners.

The sun

And in heaven, and under the earth, and on the earth itself, hell is placed in the apocryphal “Walk of the Mother of God through torment.” This book is replete with detailed descriptions of punishments. Asking God to disperse the complete darkness that envelops the suffering in the West, Mary sees a red-hot tar pour out on the unbelievers. Here, in a cloud of fire, those who “sleep like the dead at dawn on Sunday” are tormented, and those who have not stood in church during their lifetime are sitting on red-hot benches.

In the south, other sinners are immersed in the river of fire: those cursed by their parents – up to the waist, fornicators – up to the chest, and up to the throat – “those who ate human flesh,” that is, traitors who abandoned children to be devoured by beasts or betrayed their brothers before the king. But deepest of all, to the crown, are the perjurers.

The Mother of God sees here other punishments due to lovers of profit (hanging by the legs), sowers of enmity and Klchristian adepts (hanging by the ears). In the “left side of paradise”, in the raging waves of boiling tar, the Jews who crucified Christ are suffering.

John Milton, author of the poem “Paradise Lost”, is in the realm of the eternal chaos. According to his concept, Satan was overthrown even before the creation of the earth and heaven, which means that hell is outside these areas. The devil himself sits in Pandemonium, the “brilliant capital”, where he receives the most prominent demons and demons.

Pandemonium is a huge castle with halls and porticoes, built by the same architect as the palace of the Heavenly King. The angel architect, who joined the army of Satan, was expelled from heaven with him. Myriads of spirits rush along the corridors of the palace, swarming in the earth and air. There are so many of them that only satanic sorcery allows them to be accommodated.

Even more confusing is the medieval Christian theologian Emanuel Swedenborg. He distinguished three different hells, corresponding to the three levels of heaven. And since God has dominion over everything, all three hells are ruled by him through specially delegated angels.

In his opinion, Satan does not exist at all as the ruler of the kingdom of evil. The devil in Swedenborg’s understanding is a collective name for the most dangerous “evil geniuses”; Beelzebub unites spirits striving for dominion even in heaven; Satan means “not so evil” spirits. All these spirits are terrible to look at and, like corpses, are deprived of life.

The faces of some are black, in others they are fiery, and in others they are “ugly with pimples, abscesses and ulcers; many of them don’t see their faces, others have only teeth sticking out. ” Swedenborg formulated the idea that as heaven reflects one person, and hell in aggregate is only a reflection of one devil and can be represented in this form. The devil’s mouth, leading to the fetid underworld – this is the path awaiting sinners.

Heaven

Do not overly trust the opinion of some authors who argue that the entrance to hell can be locked. Christ in the “Apocalypse” says: “I have the keys of hell and death.” But Milton claims that the keys to Gehenna (apparently on behalf of Jesus) are kept by a terrible half-woman, half-snake. On the surface of the earth, the gate may look quite harmless, like a pit or a cave, or like a mouth of a volcano. According to Dante Alighieri, author of The Divine Comedy, written at the beginning of the 14th century, souls can go to hell by passing through a dense and gloomy forest.

This poem is the most authoritative source about the hellish device. The structure of the underworld is described in all its complexity. The hell of the Divine Comedy is the torso of Lucifer, inside it has a funnel-shaped structure. Starting a journey through hell, Dante and his guide Virgil descend deeper and deeper, without turning anywhere, and in the end find themselves in the same place from which they entered it.

The strangeness of this hellish geometry was noticed by the famous Russian mathematician, philosopher and theologian Pavel Florensky. He proved very reasonably that Dante’s hell is based on non-Euclidean geometry. Like the entire Universe in the concepts of modern physics, hell in the poem has a finite volume, but has no boundaries, which was proved (theoretically) by the Swiss Weil.

Muslim hell

It looks like a Christian hell and an underworld that awaits Muslims. Among the stories of The Thousand and One Nights, seven circles are told. The first is for the faithful who have died an unjust death, the second is for apostates, the third is for the pagans. Jinn and the descendants of Iblis himself inhabit the fourth and fifth circles, Christians and Jews – the sixth. The innermost, seventh circle is waiting for the hypocrites.

Before getting here, souls await the great Doomsday, which will come at the end of time. However, the wait does not seem long to them.

Like most other sinners, visitors to the Islamic Hell are eternally roasted on fire, and every time their skin is burned, it grows again. The Zakkum tree grows here, the fruits of which, like the heads of the devil, are the food of the punished. Do not try the local cuisine: these fruits boil in the stomach like molten copper.

Those who eat them are tormented by intolerable thirst, but the only way to quench it is to drink boiling water so foul-smelling that it “melts the insides and skin.” In short, this is a very, very hot place. In addition, Allah even enlarges the bodies of the kafirs, increasing their torment.

Honestly, none of the described hells arouses good feelings in us, especially in comparison with our small, but generally comfortable world. So where exactly to go is up to you. Of course, it is not possible to give a complete information about the structure of hell on the pages of the magazine.

However, we hope that our quick overview will help everyone who finds themselves there to quickly navigate and greet their new eternity with the words of John Milton:

“Hello, sinister world! Hello, Beyond Gehenna! “

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Spirituality

Chalk portrait of Virgin Mary appeared 13 years later, Mexican people call for miracles

A recent miraculous phenomenon on an asphalt road in Guadalupe, Mexico, the image of the Virgin Mary painted in chalk 13 years ago suddenly appeared. Local residents believe this "miraculous manifestation". (Video screenshot)

A mysterious phenomenon recently appeared on an asphalt road in Guadalupe, Mexico. A portrait of the Virgin Mary painted with chalk 13 years ago suddenly appeared. The local residents were quite surprised and believe in this “miraculous manifestation”.

This chalk-painted portrait of the Virgin is located on the asphalt pavement of an open-air parking lot next to the Guadalupe municipal government. It was an unknown person who held the “Bella Vía” (Bella Vía) in Guadalupe in 2007 Painted during the festival.

Recently, a man splashed water on the asphalt road there, and this portrait of the Virgin unexpectedly appeared again.

The staff of the city government said that the parking lot has undergone many changes and the city has also experienced extreme weather. This image should have disappeared a few years ago, but it has suddenly appeared miraculously recently.

After the incident spread in the local area, it immediately attracted a large number of people to watch, and city hall officials were also surprised. Many people believe that this is the miracle of the Virgin, and many believers come to worship and light candles and place flowers on the spot.

Félix Palomo, director of the Cultural Affairs Bureau of the Guadalupe Municipal Government, also shared a photo of this mysterious chalk drawing on Twitter and wrote:

“Believe it or not, the problem is that this portrait was created 13 years ago. How could it reappear afterwards?”

At present, the portrait of the Virgin Mary has been surrounded by traffic triangles, and the ground is often splashed with water to make the portrait of the Virgin Mary appear more clearly. As for why this chalk-drawn portrait of the Virgin Maru can be kept for 13 years, no experts have yet provided any explanation.

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Spirituality

The legend that connects the Holy Grail with a Polish village – The Knights Templar and the secret tunnels

Like all great travelers, the Knights Templar of medieval times needed some places to settle, and so they built some of the most impressive castles and cathedrals.

Famous examples of these 13th-century buildings are found throughout the United Kingdom, France, Italy, Portugal and Spain.

Less well known are the impressive chapels and fortifications they built in western Poland, where the Knights Templar and other crusaders colonized the area and began to weave their own mythology into the idyllic rural landscape.

A trip to the region of Western Pomerania and the villages of Chwarszczany, Myślibórz and Rurka – near the border with Germany – is an adventure in a neglected destination, where historical secrets are still revealed.

And, according to at least one local legend, there could still be hidden the Holy Grail, the cup from which Jesus Christ drank at the Last Supper and later had his blood.

The road to Chwarszczany, a village lost among fields and forests, is not very well known, and has few permanent residents. The village itself is a collection of faded houses with less than 100 inhabitants who have chickens and grow tomatoes in the summer.

The farms and houses built in the traditional German style, testify to the geopolitical unrest that has affected the area over the centuries.

The special, timeless chapels built by the Knights Templar

It is here that the Knights Templar established a place of worship. Made of red bricks on a granite base, the church of Agios Stanislaos was built in 1232 on an isolated spot.

The chapel is designed according to the Temple of the Temples, an intricate code that the knights obeyed for fear of exile from the fraternity. The appearance of the building is defensive, its high walls are built to withstand attacks as well as the ravages of time.

It is still used as a place of worship, although Sunday mornings in Chwarszczany are quiet, we usually see about 30 parishioners gathered inside the chapel. There are two renovated frescoes on the walls.

The chapel in Chwarszczany

Discoveries are still being made here that shed new light on the lives and deaths of the knights and their followers. Among the finds below the sanctuary of the chapel are the bodies of some of the knights themselves and a possible secret passage.

Przemysław Kołosowski, an archaeologist working to preserve Chwarszczany’s medieval heritage, says that during excavations in 2019, researchers discovered more fortifications and a cemetery using ground-penetrating radar.

“Our GPR has identified gothic crypts with the remains of the Knights Templar beneath the chapel,” Kołosowski told CNN Travel. “According to legends and medieval documents, there was a well near the chapel. According to rumors, the well served as the entrance to a secret tunnel. “This requires further thorough archaeological research.”

The stories of the Knights Templar are a source of inspiration for movies

The Knights Templar have fascinated historians and archaeologists for years, in part because of the shady aspects of some of their practices.

Their Order was founded in Jerusalem in the 12th century to protect the pilgrims of the Holy Land. They became a powerful force throughout Europe, enjoying papal privileges, tax breaks and rich donations, while at the same time gaining legendary status.

The Knights Templar protected the Holy Grail

They are said to have become the patrons of the Holy Grail and the Ark of the Covenant, a sacred ark in which were kept the stone tablets with the Ten Commandments that God had given to Moses for the second time, and other sacred objects of the Israelis. These stories have inspired films such as Indiana Jones and Dan Brown’s The Da Vinci Code.

“The Knights Templar are always involved in everything,” Italian writer Uberto Eco wrote in his book “Foucault’s Pendulum.” 

This certainly seems to be the case in 12th and 13th century Europe. In western Poland, landowners decided to prevent this entanglement by inviting knights to settle in what was then known as the Pojezierze Myśliborskie region.

Struggles for political power

About 40 miles (25 miles) north of Chwarszczany, another Romanesque building owes its existence to the medieval order. The Chapel of the Knights at Rurka is a rugged stone building dating back to 1250, built in the architectural style of the German region of Saxony.

In a secluded forest spot, the Rurka Chapel was sold to private hands in 1999 and is closed for renovation.

Going further northeast, after a 25-minute drive, travelers will reach Myślibórz, a narrow community of narrow roads surrounded by forests and four lakes.

The Knights Templar arrived in Mysliborz, Poland in the 13th century. It is an idyllic place, but the show here is stolen by the extremely preserved fortifications of the city, which today look almost as they look during the Crusades.

Myślibórz’s defense architecture provides a glimpse of what life was like in the Temple Age, when communities lived in fear of wars and struggles for political power.

Historical documents place the Knights Templar at Myślibórz from about 1238, when the land around their city was ceded to the local aristocrat, Duke Władysław Odonic.

The secrets of the swamp

The fortifications around Myślibórz were built in the 13th and 14th centuries. The city has retained its medieval town planning, with a square in the middle. Around this market there is the 18th century town hall, and houses.

Even today, the main entrances to the city are through two medieval gates, the Pyrzycka Gate and the Nowogródzka Gate, which were built in the early 13th and 14th centuries. Modern roads allow cars to enter the city through the gates. Inside the fortifications there is a cylindrical stone tower with loopholes.

The Holy Grail has inspired many books and movies

Visitors should ask about a secret underground tunnel that runs down the city, from the large church on Market Square to the Dominican convent, which, according to Karolczak, was originally the site of the Temple of the Knights Templars.

After the expulsion of the Knights Templar from Myślibórz in the late 13th century, their legendary treasure disappeared. Karolczak says that according to local tradition, the treasure was sunk by the Knights themselves, in a nearby lake.

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