CONTENTS - CREATING INDUCTION THROUGH THE OBSERVANT'S MIRROR - THE EFFECT OF ALEMICAL CRUSHING ON FATE.. I EXIST FROM THE MODEL TO ALL - - UNION OF FORCES SEPARATION OF FORCES BALANCE OF FORCES IN THE METHAPHIC FIELD - - TRUE MAGIC AND ITS RELATIONSHIP WITH KARMA AND FATE - MAJI-KARMA-FATE - - ORE-LAND RELATIONSHIP METAPHYSICAL EFFECTS. - TECHNIQUES OF PARADIGM CHANGE IN THE METAPHIC FIELD - - INTERPRETATION-EXPLANATION OF IBNI ARABI WORDS THERE IS A METAPHYSICAL MATHEMATICS, MECHANICS AND DYNAMICS OF INTENTION - - FIELD OF THE DEVIL - - REFERENCES AND METAPHYSICAL REFERENCES - WHAT ARE METAPHYSICAL REFERENCES? - METAPHYSICAL WISDOM AND ERGONOMICS - IN THE METHAPHIC FIELD - WHAT PRINCIPLES ARE THE PROTOCOLIZATIONS BASED ON AND WHY ARE THEY NECESSARY? - - GOD'S EVENTS (HADITH-EVENTS), THE METAPHYSICS OF GOD, THE GOD OF EVENTS - - CREATIVITY-NORTH AND PERCEPTION DIMENSIONS - - COMPETENT PEOPLE METAPHYSICS; I KNOW IT, I CREATE IT BECAUSE I KNOW - - COMPETENT PEOPLE METAPHYSICS; I KNOW IT, I CREATE IT BECAUSE I KNOW - - MARİFETULLAH CONSCIOUSNESS - - HOW IS THE PROCESS OF SUSTAINABILITY EXPLAINED FROM METAPHYSICAL PERSPECTIVE? -PHYSICS-METAPHYSICAL FIVE MATCHING THEORY PRACTICE.. -METAPHYSICAL PROFILING - MANAGING THE FLOW OF FATE WITH METAPHYSICAL SYSTEMS -METAVERSE-CONTRAVERSE SYSTEMATICS IN METAPHYSICAL WISDOM -USE OF THE SEVEN HERMETIC PRINCIPLES IN METAPHYSICAL WISDOM -EMERALD TABLETS -ORGANIZATION -OMNILOGY - THE SCIENCE OF EVERYTHING -HOW METHODS USE A METAPHYSICAL SAGE IN THINKING, THE ART OF CONSIDERING. -COSMIC UNCONSCIOUSNESS… -KARMIC BALANCING.. -HOW IT HAPPEN IF STABILIZATION HAPPENS, KARMIC BALANCING.. -METHAPHIC HARVEST.. -SOCRATES' FARM.. -METAPHYSICS-HUMAN-YOU AND METAVERSE.. -METAPHYSICS-HUMAN-YOU AND METAVERSE.. PRESENTATION COMPETENT PEOPLE METAPHYSICS; I KNOW IT, I CREATE IT BECAUSE I KNOW Competent people-the poles-this is the most important point on which metaphysical systems converge, and they all agree about the competent people. What are competent people? They somehow form the pillars of existence, sustain it, are the structures that sustain the system. What idea does this stem from? As a metaphysical principle, it is necessary to find a reason for creation, if there is a god, why did he create creation, what is the reason for this? So there must be - there must be - a reason, it is based here, the knowledge of reason. He says "I was a gem, I wanted to be known", so the reason is to want to be known, what is it? Your ore. What is ore? The first substance, that is, the potential of something, like the ore-jewel relationship, the thing that shows the ore is its processing, that is, the god wanted to be processed, this is the reason. CREATING INDUCTION THROUGH THE OBSERVANT'S MIRROR What technique did God use when he was creating? Creation continues in continuity at the moment. Religious books give different answers to these situations, everyone tells what they have in their bags. For example, the angel Gabriel has a duty to create storms, every angel has a job, and the chosen spirits, which they call holy spirits, also perform some duties. God has an innumerable number of angels made up of angels, each doing a job. What kind of technique is this, does god use a technique? Reply; Yeah. So, can you people use this technique in your own life? Reply; yes, we can call it the induction technique. How is it? First of all, we will go over metaphysical values ​​again, of course, creation means reaching a destiny, in this way, there are various destinies on a line or on a cycle. In other words, there is such a thing as faith in destiny, it has been written before, but this destiny is the destiny of possibilities. Think of it this way, you only have three numbers; 1-2-3, no other numbers, these three numbers are your potential destiny, so you are confined here. What can you do with these three numbers? Here, knowledge, wisdom and effort come into play, you can do subtraction, addition, permutation, they are all your destiny, but the number 4 is outside of your destiny, there is nothing written for you there, you can create-change here. Simply God has a science, there are many options you can make with the numbers 1-2-3 in this science, all of them are written for you, the rest is to learn the science and technique of it. In time, you will understand what potential you have by using the science of nature. So each result creates a pattern, a kind of pattern. Creation also means that a person moves from one mold to another and is reshaped there, that is, models and patterns are also present there. For example 1-2:1, this pattern already exists, you pour yourself into it, there creation takes place. This is how God does these things by his people, there is nothing unknown, let me give you another example. For example, you in position A- are having a problem, let's call it position A in distress. Then you asked for the help of the angel with the permission of Allah, and for some reason the angel decided to help you, for example, you wish for healing, you are sick, you have a wish for healing. That is, the disease is a model, your healed state is another model, the angel has healed you from the position of illness. puts it in position. For example, it does not make a giraffe out of you, it does not create such a possibility for you, or it does not give you immortality. We have the mirror of the observer, the observer and the creation process, for an observer, again based on faith in destiny, let's assume that the potential number 1-2 is the variation of these two numbers that an observer can see in his mirror no matter what he does, nothing else. It can increase the possibilities with knowledge, but there is a but there. In fact, God takes care of his work, namely his creation, with these aims. While the observer sees his own possibilities in his mirror, he reaches the paradox of infinite mirrors since he is also an observed to those possibilities. Just like the servant whom God loves and the servant who loves God very much, these are the reflections of man as a servant in God, the observing god determines the area he observes with the fate and potential of the observer. It sounds complicated, but it's not, it all falls into place towards the end. So how does this happen? We are talking about a single human being, the observer and the agent-interfering person, where is the field he/she observes? He cannot observe anything but manifestation, that is, he observes creation. Observing it creates its own combination. For example, when looking at a work of art, one person looks with admiration, respects the effort for the art there, and another looks with envy, both of which are potentials within those numerical possibilities. For example, one commits a sin, one observer looks forgiving, the other looks vindictive and vengeful, which is choosing a destiny within possibilities. Now let's look at the rest of the sentence, the concept of induction, what is that concept? This is a very interesting concept, it is a technology that is already used today, but even those who use or create this technology do not know the essence of the business, and here is the secret of creation. God's creation technique is induction, it is to change the structure of a substance without touching it, we can also call it the power of thought, that is, if you hit the iron with a hammer, the iron will be crushed. What is creation? It means breaking the will of something. What is will? Any substance has a self-preservation, that is, a resistance structure to maintain its current shape, which is also a necessary thing. So, if an outside force wants to create on something external, it has to break its will. For example, the cracking of the seed means the breaking of the will of the seed. Why does he have willpower? Because God protects it, that is, he does it so that it does not break in an incorrect and unsuitable environment, that is, in areas where creation will not take place. The seed cracks in the soil in various special circumstances, like this, because only there it can enter into creation. In other words, God creates his creations by breaking the shell of things, breaking his will to resist, and in this way he creates constantly. According to what and for what purpose does God constantly create? Here again induction comes into play. God chooses creation, but you choose how to create, that's the interesting part. For example, electrolysis technique is an induction technique, what is it? You put a metal in acidic or silver or chrome water, you give electricity to the metal, the electrified metal attracts the liquid metal in the water and becomes a coating. The other technique that does this is psychic therapy by suggestion, that is, no surgical procedure, all by using a technique from afar and suitable for the next possibility of the thing. For example, you cannot apply this technique to plastic, it is not among its fate options, there is no electrolysis, what does that mean? As a potentially destiny item, your creation pattern determines the possibilities. In other words, while creating God, he connected the system to a kind of automatic order, your destiny as a subject, and a creation on you with the knowledge that comes over your attempt as a subject. That is, a kind of breaking of will followed by remodeling for change, that is, creation, is in the form of both the observed and the observing you having reached any of your destiny possibilities at that moment, getting sick is a possibility, getting healed is a possibility, it's all there. Let's look at the creation process of god based on scriptures; seven layers of heaven and above it the chair of God, that is, the universe created by God. Think of it this way, nine balls are intertwined; The first ball is our universe, the next seven floors are seven heavens, the last one is the lectern, which we also call the god floor, we have such a model, four archangels hold this lectern, these are of course a symbolic expression, but we will look at what it tells. Where could God have started creation? After God created all these and his angels, he creates Adam, determines the Doomsday time, and the beginning and the end are created together, I wonder why he created such a model? Why is something done even if it is God? Even God cannot escape his own rule.

"The Masters of Wisdom" is the last book to have been published during the John Bennett's lifetime, and is probably the most unusual, having little in common with his previously published works, except in serving a number of discrete objectives. Originally planned to be incorporated into a single volume to be entitled "Gurdjieff and the Masters of Wisdom" this work was separated from what became "Gurdjieff: Making a New World" which eventually was published a year earlier in 1973. In the last years of Bennett's life, he had been deeply affected by his close association with the Turkish mystic, Hasan Lutfi Shushud, and originally a contract was drawn up with a London publishing house for the combined work, in which both men were signed as joint authors. However, before anything was written, Shushud abruptly withdrew his support for the project, ostensibly on the grounds of a disagreement with the publishers. Only after Bennett's death in 1974, Shushud indicated privately that he found Gurdjieff's teaching and methods offensive. There is however some overlap between the two books, and "The Masters of Wisdom" draws on Gurdjieff's resources as well as material provided by Hasan Shushud. "The Masters of Wisdom" is unlike Bennett's other books not only in the way it is constructed, which appears to be somewhat out of balance, but also in the content. The first three chapters provide an overview of material presented 8 years earlier in the fourth volume of "The Dramatic Universe", of the Earth as single intelligent whole, in which humanity plays an increasingly active role and - must accept greater responsibility. These chapters provide an introduction to Chapter 4 which presents an account of the Christ Event not to be found anywhere else, and by Bennett's own account, arising out of insights vouchsafed to him privately by Gurdjieff. The next chapter serves as a bridge to the second major detailed message Bennett shares, which concerns the extraordinary period spanning at least 350 years, when a group of men within a single unbroken tradition played a pivotal and benign role in otherwise catastrophic events. It is not clear why Bennett devotes an entire chapter to Genghis Khan in a book entitled "The Masters of Wisdom" except that he appears to have been an exceptionally gifted individual whom Bennett apparently admired for his great self-control, and his willingness to accept guidance from a spiritual director. The researches Bennett completed in his last years led him to certain conclusions which may not have been fully expressed in this account. Unlike Bennett's other books, "The Masters of Wisdom" contains hidden messages, and also occult elements which are accessible to those able to access them. "Beelzebub's Tales to His Grandson" and "The Dramatic Universe" showed the transformative power of books, but like "Meetings with Remarkable Men" this book imparts information which remains hidden except from those readers who find the key. The book is also unlike any of Bennett's other books in containing secret "magic" elements, opening mystical channels. Since the text was left unfinished when Bennett died, it is not possible to know for certain whether the message of the book is complete or would have included other material such as the very detailed accounts that Bennett gave to his student in the last months - the "esoteric phase" - of the Third Basic Course. Overall the message is of the planet we inhabit seen as a single indivisible whole, of which we human beings are an important element, but which is subordinate to the Cosmic forces.

A groundbreaking, revisionist account of the importance of the history of philosophy to intellectual change - scientific, philosophical and religious - in seventeenth-century England.

Wisdom in Classical and Biblical Tradition begins with the recognition that modern culture emerged from a synthesis of the legacies of ancient Greek civilization and the theological perspectives of the Jewish and Christian scriptures. Part of what made this synthesis possible was a shared outlook: a common aspiration toward wholeness of understanding that refused to separate knowledge from goodness, virtue from happiness, cosmos from polis, and divine authority from human responsibility. This wholeness of understanding, or wisdom, featured prominently in both classical and biblical literatures as an ultimate good. Michael Legaspi has two central aims. The first is to explain in formal terms what wisdom is. Though wisdom involves matters of practical judgment affecting the life of the individual and the community, it has also been identified with an understanding of the world and of the ultimate realities that give meaning to human thought and action. In its traditional form, wisdom was understood to govern intellectual, social, and ethical endeavors. His second aim is to analyze figures and texts that have yielded and shaped the traditional understanding of wisdom. The book examines accounts of wisdom within foundational texts that range from the period of Homer to the destruction of the Second Temple. In doing so, it explains why the search for wisdom remains an important but problematic endeavor today.

This volume includes The Eternal Legacy, an introduction to the canonical literature of Buddhism, and Wisdom Beyond Words, a commentary on several Perfection of Wisdom texts.

This book offers several insights into cross-cultural and multilingual learning, drawing upon recent research within two main areas: Language Studies and Multilingual Language Learning/Teaching. It places particular emphasis on the Polish learning environment and Poles abroad. Today’s world is an increasingly complex network of cross-cultural and multilingual influences, forcing us to redefine our Selves to include a much broader perspective than ever before. The first part of the book explores attitudes toward multiculturalism in British political speeches, joking behaviour in multicultural working settings, culture-dependent aspects of taboos and swearing, and expressive language of the imprisoned, adding a diachronic perspective by means of a linguistic study of The Canterbury Tales. In turn, the studies in the second part focus on visible shifts in contemporary multilingualism research, learners’ attitudes towards multiple languages they acquire, teachers’ perspectives on the changing requirements related to multiculturalism, and immigrant brokers’ professional experience in the UK.

This collected book analyzes the phenomenon of crisis manifested across various historical periods. It offers unique, multifaceted, and interdisciplinary perspectives on the issues of crises and finds numerous applications in the fields of literature, linguistics, advertising, photography, and foreign language teaching. The collection is divided into two parts. The chapters in its first part analyze literature and language: from medieval England to cultural changes in America occurring under the influence of the transformation caused by the propagation of print culture. The incisive commentaries consider the works of culture that span not only literature but also film. They reveal how much we can learn by considering how past generations perceived reality in times of crisis. The second part of the book contains chapters, which examine texts related to contemporary crises expressed in the visual media of advertising and photography, but also in foreign language teaching. As the authors show, both ads and non-commercial, socially engaged photographs can influence the viewer in a swift and impactful manner by conveying messages of great social importance. The authors convincingly that argue both photographs and ads can be used for social benefit by visualizing even the unpleasant or shocking sides of reality. Finally, the notion of crisis experienced by students of English as a foreign language is analyzed and supplemented by research which may prove useful for researchers and practitioners alike.