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There is only One of us

One attribute cannot lead to another, for each is its own complete world and there could, in a sense, be no bigger world. However, if every attribute carries within itself the mark of its own infinitude then it bears its own dissolution. For the attribute to be able to express the divine essence in terms of the attribute's own infinity the divine essence must be nothing. Only in this way can Spinoza avoid precipitating an unwanted noumenality. Conversely, the divine essence, in being expressed by an attribute which, as merely partial, is ontologically nothing, must itself be, again, ontologically nothing. Spinoza will, of course, endeavour to avoid the negative implications of this by negating the nothingness of the nothing (as later, Hegel).34 He will take away the negativity of nothingness and appears to render it as divine plenitude. This move seems to accord with what I argued to be the very logic of nihilism, viz., to render the something metaphysically nothing and to attempt to...

The Three Phases O F Judaism

By linking priestly Judaism and the psychology of ressentiment , Nietzsche locates his criticism of historical Judaism at a focal juncture of his philosophy. His attack on the Jewish priests provides the genealogical base for his critique of the Christian component in Western culture, both in its religious form and in its secularized versions at work in modern ideas like liberalism, democracy, and the Enlightenment. It is therefore crucial to Nietzsche's philosophical enterprise as a whole. At the same time, he dis-

Ladies andgentlemen5 Martin Heidegger taking care of Being

The shift from Vorhandenheit to Zuhandenheit involves a letting go, which occurs in Dasein's concernful dealings with the world. What is let go is a particular ontic stability. The entity wrestles out from beneath its present-at-hand ontic isolation, and re-presents itself within the world -a world that is suggested by its referential totality both Sartre and Lacan develop this notion.41 This referential totality suggests an excess, in that presence has a certain 'thickness' to it.42 That which is ready-to-hand can lose this appellation, becoming unready-to-hand.43 Heidegger's example is a broken or missing tool. In negativity a mere present-at-hand is revealed, which evokes a deficient mode of concern. The awareness of this unready-to-handness becomes obvious under the cognitional modes of conspicuousness, obtrusiveness, and obstinacy. These reveal the presence-to-hand of what is ready-to-hand. But the ready-to-hand still shows itself as ready-to-hand within its presence-at-hand.44...

Analogy participation divine ideas and the idea of beauty

This chapter argues that nihilism is not lack, but, indeed, the extreme provision of intelligibility, values, gods, and so on. Yet what it provides is only nothing after all. It may be wise to recall the particular meaning given here to the word provide. Earlier in the book it was mentioned that the word provide stems etymologically from two words videre, meaning to see, and pro, meaning before. One can infer from this that the provenance of nihilism is a provision which occurs in the absence of that which is supposed to be given. For example, to be without being. (Chapter 10 develops this notion of provision.) This provenance gives its provisions before they are seen, that is, in their absence. We see this nothingness in the predicament in which modern discourse finds itself, namely that it cannot speak without causing that about which it is speaking to disappear.2 By contrast, it will be argued that theological discourse will enable us to say, to do, and to see.

Sources of Resistance

39 Nietzsche shifts to this aspect of the original question in GM III. 23. After declining to enumerate every significance of the ascetic ideal (he'd never finish), Nietzsche speaks of 'the last and most terrible aspect that the question of the meaning of this ideal has for me. What does the very power of this ideal mean, the enormity of its power Why has it been given room to this extent Why has there not been better resistance ' The answer has already been given aphoristically in section 1 it is because the ideal appeased the horror vacui of the human will, which would rather will nothingness than not will. Humanity would rather allow its own worthlessness, self-contempt, and self-destruction to give its painful existence a meaning than acquiesce in the meaninglessness of existence. We had little hope of grasping that in its aphoristic form sections 23-8 decipher it, preparing us for its climactic restatement at the very end.

The choice of nihilism

The Philosophical Knowledge of the nothing.3 veneration of the a priori follows. The nothingness of creation, which is a reflection of divine omnipotence, eludes a need for causality because it is nothing. Logical possibilities are in a sense this emptiness turned back onto, and into, itself until an immanent plenitude is composed. Aprioricity is an expression of this immanent realisation. There is now no place left for transcendence to occur (except as a private belief which is completely immanentisable). We 'moderns' continually betray the operation of a given within our discourse. It is this given which re-enacts the logic of the fall to have a-part of the world apart from God. This given expands to include all creation and here lies the foundation for the development of a negative plenitude which issues from the sides of this virulent immanence. What this immanence effects, in its very self articulation, is an absence of immanence, in the sense that all...

Being incomprehensible

All that which exists is incomprehensible, for the only 'thing' which could be totally comprehensible is nothing. When we think we comprehend something because of our knowledge, we treat that something as if it were nothing. I cannot know nothing, or nothingness, hence I can comprehend it in the sense that comprehension and noncomprehension are the same in reality with regard to nothing. The opacity of creaturely nubility gives way to transparency, viz., pure 'visibility'. But this visibility is that of the dark, not of the light. The preceding chapter showed us that we increase our understanding of a being the more we look to its divine source, and so to its open finality. The essence of any particular thing is itself specific - final - but this finality possesses an openness arising from the plenitude of the object, which is a reflection of its source. It is for this reason that Pieper considers man's existence in terms of knowledge as a condition of hope 26 a hope that expresses...

An aporia so to speak

It may be instructive to recall some of these dualisms Heidegger grounds Being in das Nicht Deleuze, sense in nonsense, thought in nonthought Hegel, the finite in the infinite Fichte, the I in Non-I Schopenhauer, representation in will Kant, the phenomenal in the noumenal Spinoza grounds Nature in God, and God in Nature. Each of these dualisms collapses into a monism as each dualism resides within a symbiotic unicity a unity which is at times named, alluded to or ignored. For example, Derrida employs a dualism of text and nothingness, or presence and absence, but these are the by-product of a 'higher' name -differance - although such a name is immanent to the dualism. According

Created creators such is loves difference

So as to better understand the form of ontotheology and meontotheology it may be beneficial to use Plato's simile of the cave. In the Republic, Plato tells us of a world in which imprisoned people live mistaken lives,199 for these persons live in a cave, and they presume that the shadows which flutter on the wall are reality. In leaving the cave the philosopher is blinded by the sun, but eventually comes to understand this sun as the source of all change, of seasons and years. The enlightened prisoner (the philosopher) then returns to the cave in an endeavour to educate and govern his fellows an unenviable task, as pedagogic enlightenment will be met with strong resistance, even violence. This cavernous story can be interpreted in a manner which suggests that the philosopher who has returned to the cave with 'knowledge' is the prisoner we find at the beginning of the Platonic simile. In other words, the enlightened philosopher who returns is the shackled prisoner who never left. If we...

The language of difference

Before the opposition of being and nothing there is the difference of the Trinity. As Evdokimov says, 'between being and nothingness, there is no other principle of existence than the Trinitarian principle'.185 For this reason we can agree with Aquinas that 'creation is not really a change' 186 consequently, we were in the Word in a manner superior to that in which we are in ourselves and we helped bring ourselves into being. For this reason the Word is also the word of creatures. This involves us in a manner of co-creation not only because we were in the Word, but now because we are both within the knowledge and testimony of the Word in relation to the Father, and are the body of Christ. This co-creation occurs in our language and liturgy, our culture and practices of living, and so on it is a co-creation important enough to implicate eternity to an ultimate degree, and it explains the divine ideas in a more promising fashion. (For an elaboration of this notion of co-creation see...

Avicenna needs nothing

We know that every essence (which is a nothing that is possible in itself, irrespective of God) is caused. God in not having an essence is uncaused, or is necessary. But this cause of Avicenna's begins to look more and more like that of Plotinus'. The essence is nothing in that it is only ab alio', or it is only by being another, viz., God. Furthermore, it is nothing, in that its expression involves dissolution. This means that essence does not infringe divine simplicity. God, who has no essence, uses essences, essences which are nothing, to enable a world other than God. For the essentialised notion of being guarantees the nothingness of being, while God who necessarily causes essences ensures the being of nothing. Cronin says something similar 'In the world of Avicenna an actualised essence or possibility is one to which it happens that it exists. But even as actual the possible qua possible is not. Just as nothing happens to the possible qua possible when it becomes singular or...

Audacity to be without being

Thus that which proceeds from the One returns to the One - is always already returning. This desiring return is the contemplation of each emanation's nothingness. In this way the return precedes every departure, for every departure is but the 'embodiment' of a return. But this provision will be incomprehensible unless we remember Hesiod. For it was in recalling the Theogony that we learnt of Kronos giving birth to sons within himself. Now we have also learnt that it is characteristic of both the One and the Soul to produce externally. Yet I have argued that we can only understand the emanation from the One as that which, in a sense, takes place within its cavernous belly. How is this reconcilable with the idea of external generation If all that is comes by way of the One's non-being, then this One is possible only because of the world's 'non-being' (in this way the world, like Zeus, imitates the One). The One needs company, the world needs unicity. The nothingness of the world allows...

Genealogy Of Nihilism

Nihilism is the logic of nothing as something, which claims that Nothing Is. Its unmaking of things, and its forming of formless things, strain the fundamental terms of existence what it is to be, to know, to be known. But nihilism, the antithesis of God, is also like theology. Where nihilism creates nothingness, condenses it to substance, God also makes nothingness creative. Negotiating the borders of spirit and substance, theology can ask the questions of nihilism that other disciplines do not ask Where is it What is it made of Why is it so destructive How can it be made holy, or overcome Genealogy of Nihilism rereads Western history in the light of nihilistic logic, which pervades two millennia of Western thought and is coming to fruition in our present age in a virulently dangerous manner. From Parmenides to Alain Badiou, via Plotinus, Avicenna, Duns Scotus, Ockham, Descartes, Spinoza, Kant, Hegel, Heidegger, Sartre, Lacan, Deleuze and Derrida, a genealogy of nothingness can be...

Avoiding One creation from NoOne

Nothingness is the peculiar possibility of being and its unique possibility.109 The idea that nothingness is the foundation of being seems strange, if not wrongheaded, but this should not surprise us, for was it not the stranger in Plato's Sophist who argued that nothingness was the source of difference nothingness was the 'Other'.111 Deleuze appears to concur, for he argues that 'Non-being is difference.'112 Likewise, Blanchot 'Pure absence wherein there is nevertheless a fulfillment of being.'113 This difference of fulfilment is what Lacan refers to as 'the being of non-being ( tre de non- tant)',114 which is an 'absence made of presence'.115 None of this, though, dissipates the strangeness which surely accompanies such an idea. For Lacan, the creationist perspective is essential, mainly for two reasons. First, the creationist perspective is 'consubstantial with thought' 116 second, it affords the possibility for the radical elimination of God.117 Why should creation from nothing...


In Existence and Existents this undertaking and that correction are accomplished together through the meditation starting from a phenomenological description of the concrete conditions of effort, lassitude and fatigue. The relevant meaning of accomplishment is not explicitly defined here but can only be gathered from the many contexts of its use. We found it employed in the last paragraph of Of Evasion which speaks of 'an event that in the very accomplishment accomplissement of existence breaks that existence' (DE 99). The phrase raises a question that will haunt the reading of Totality and Infinity. How can being exceed itself How can ontology par excellence find itself to have been what

To Be Nowhere

Furthermore, logical modalities endeavour to remove all tensedness from propositions, rendering lived discourse atemporal. This endemic formalism (and its accomplice possibilism) fails to interpret terms in any first-order sense of understanding. So we can see that there is indeed a loss of actuality, contingency, and time a lack of tenses is deemed veridically irrelevant because of view-pointed actualism and the self-causation of logic. Instead we must insist, with Ross (because these systems are not 'theologically neutral'194), that there are no empty possibles. Even if we entertained the notion of empty possibles we would be unable to name them, as there would not be enough transcendent determinacy to allow for indexical context. Consequently, they would remain logically inaccessible. Furthermore, it must be understood that being is not exhausted by kinds, nor kinds by cases.195 As Ross insists, 'God settles what might have been in so far as it...

To See Nothing

For Kant, therefore, any cognitive undertaking points to nothingness, and on two accounts. First, it informs us that what we know is merely appearance. Second, in presenting us with a phenomenal realm it points us towards the noumenal realm as the supersensible substrate. The noumenal is no-thing, in the sense that it lies outside every cognitive or epistemic category. When it comes to judgements of taste, the subject is able to experience this nothingness and so comprehend the nothingness which is. The beautiful object is an object precisely of nothingness its phenomenal appearance betrays a dis-appearance, for it is beyond every concept yet remains before us, quickening our cognitive faculties.74 We are, in a sense, able to see the noumenality of appearance to see nothing. In so doing, we participate in our own noumenality while dealing with the phenomenal. This allows us to combine the practical and the theoretical.

To Be Nothing

It seems, then, that Kant was also guilty of having the something reduced to nothing, and then having this nothing 'be' as something. The phenomenal is supplemented by the noumenal and also vice versa. But this dualism gives way to a monism, one which Kant eventually calls the 'Totality'. This had already been present as the 'x', which was the sign of the nominalism of the noumenal. Like Spinoza, Kant provides nothing. As Zizek says ' T he subject is a non-substantial void - when Kant asserts that the transcendental subject is an unknowable, empty x, all one has to do is confer an ontological status on this epistemological determination the subject is the empty Nothingness of pure self-relating . . . '.129

Am Nothing

Let me repeat some of the salient points from above. Finite things are necessarily posited. Because of this they are nothing, nothing but God. Yet God is only God through that which is necessary the finite. We know that what is posited is nothing, but God needs this nothing indeed this nothing is God. Just as with Spinoza, God and Nature are aspectually 'provided' by the absence of the other. For Hegel, it seems we are to know God by knowing finitude. But in knowing finitude we know the nothingness of finitude, a nothingness preserved aspectually in the necessity of the divine self-alienation. The Absolute, as he declares, is the identity of identity and non-identity.

Am Speculation

This leads us to the three subdivisions. The first of these is the doctrine of Being.83 Being is what is immediate, and as a result it is empty. For Hegel, pure Being marks the beginning of the movement of the idea. Generally Being is approached as what is fundamental, or as that which is most important. But, for Hegel, it is addressed as mere Being because Being is an abstraction which instead of providing 'absolute plenitude' is but 'absolute emptiness'.84 The problem with Being is that it cannot articulate itself, in the sense that it cannot be located. Any attempt at location requires a term of specification, a 'concrete characterization'. In other words, Being to be located must become this or that being, but this means that Being to be Being has to become other than what it is. We must remember that Being is the most general of all, pure immediate self-identity. As Hegel says, 'every additional and more concrete characterisation causes Being to lose that integrity and simplicity...

Am Counterfactual

We mis-cognise the finite in re-cognising the infinite in finite terms because the finite, which is aspectually afforded, is nothing - nothing but the in-finite. A correct cognition will disclose this nothingness, and so will reveal the contingency of the so-called finitude as the necessity of infinitude. This is made manifest in the nothingness of the finite, a nothingness re-cognised as contingency. The finite will remain a 'real aspect' of the infinite, being preserved in this dissolution, so as to prevent a linearity that could generate a dualism.115 For Hegel, as for Spinoza, freedom is necessity and we free ourselves by learning of that necessity. In doing this we discover our own nothingness, as we are but a finite expression of infinite Spirit. As Hegel says, 'man is most independent when he knows himself to be determined by the absolute idea throughout. It was the phase of mind and conduct which Spinoza called Amor intellectualis Dei.'116 Necessity is freedom, because in...

Am Vanishing

Essence as the show of appearance, which I argue is the appearance of nothing as something, presents us with this show. But all that is presented vanishes. We already know that according to Hegel, Being, Nothing, and becoming are vanishing factors, self-erasing, but so also is the content of every show, viz., appearance. The appearance of appearance119 vanishes because content is a 'vanishing element'.120 Every object is involved in an expansion, a move towards infinity, which is both the reason for its arrival and its disappearance. It is a vanishing show. What the finite shows is its nothingness. We reach the third subdivision when essence moves into the notion (the speculative order of thought). The notion is essence reverted to the simple immediacy of Being. This is similar to the move in the Phenomenology of Spirit from the an sich (Being understanding rigid immediacy), to the f r sich (essence dialectic mediation) to An-und-f r-sich (the notion speculation.) The third...

The Ascetic Ideal

Many apparently diverse cultural manifestations have, according to Nietzsche, been driven by a need thus to devalue ourselves by comparison with some 'higher' realm. Nietzsche claims that the ascetic ideal has throughout enabled our sufferings to be meaningful. The real affront to humanity is not suffering itself, rather the prospect that suffering is meaningless (GM III. 28). The ascetic ideal, in all its manifestations, enables us to feel that our suffering is redeemed in the light of something higher than ourselves. Human beings, Nietzsche says, 'would much rather will nothingness than not will' (GM III. 28, 1) where 'not willing' means, I take it, ceasing to strive towards any object of'higher' value, the possibility of such value having evaporated and 'willing nothingness' means giving oneself a meaning or direction through the extreme of nihilistic self-denial and self-suppression to which, in Nietzsche's eyes, post-Christian culture is tending, expressed most blatantly in...


If no straight answer can be given to the question what the individual before individuality is, it seems also that no straight answer can be given to the question who Explaining the meaning the word 'monotheism' has for him in his philosophical thinking, Levinas remarks that the individual prior to individuality goes by the name of God (AE 69n., OB 190n.). This does not prevent his applying the same phrase to the unique me. It is 'an individual fleeing individuality' because its oneness beyond being is the oneness of being elected by the Thou or You whose non-phenomenality Levinas names illeity, and this is a proname for what goes by the name of God. Beyond the principle of intuition of Cartesian method and the intuitional principle of all principles from which Husserl says phenomenology draws its life and to which it owes its responsibility, anarchic and non-intuitional election is what gives life to ethics and to the universality of all principles (DL 45, DF 26). As Levinas takes...

Inside out

For Derrida the nothingness outside the text is the requisite space for the movement of signification. There is a degree of truth in this, but Derrida still operates within a metaphysical system, hence the dualism Text Nothing. This metaphysics is what has been referred to as meontotheology. It is named thus because Derrida et al. recognise the aforementioned aporia. As a result they do endeavour to elude, and so escape, ontotheological categories and logics which suppress the need for thought to be supplemented. Otherwise every question asked is only asked by answers. Yet the manner of this escape is meontotheological consequently the problem is merely transposed to another level. Part II examines and explains this meontotheology. It is sufficient to say here that such a logic replaces the reductive ossification of the ontotheological something, which has but an infinity of answers or answering, with the meontotheological nothing which has but the infinite sameness of an infinite...


One consequence of Ockham's penchant for terminist logic is that there are three ways in which the word nothing can be employed (a) syncategorematically, as a negative universal sign (b) categorematically, in so far as it does not signify anything which actually exists (c) lastly, as it depicts that for which existence is impossible.126 Chimeras fall under the third use. When Ockham calls a creature a purum nihil it is meant in a categorematic sense. This indicates that, although a creature did not exist from all eternity, it could have existed from all eternity, and so it does exist as the nothing which the idea of its-self actually is. As Maurer points out, Ockham did not actually say that a divine idea is a nothing, 'but he implies this by a statement that a creature known from all eternity by the divine mind as something creatable is unum nihil, for a divine idea is precisely something creatable to which God can give real existence'.127 As we know, Henry of Ghent and Duns Scotus...

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