Cosmic Transcendence

The Cosmic Transcendence Technique

This product will get you to achieve a state of consciousness that you have never heard of. It is a cosmic transcendence technique that will elevate your clarity and intelligence through a deep relaxation that will allow you to experience a different reality in another dimension outside of your body. It will allow you to connect with the universal entity and get you to experience realities that your mind can alter. The product is made into three phase of videos and audio tracks, the first one includes an introduction to your experience and cosmic self, the second and the third will get to you to apply these mind states in a reality that you can create. It also can get you to transform your life forever by training your brain to do things in other cosmic entities which will enhance your mental capabilities in real life and transcend your state into a higher one. Moreover, it will get you to create relationships with other cosmic beings win the other greater dimensions. However, this product is not suitable for people who are under psychological treatment or medication. It is also not suitable for people under the age of eighteen and people who are under mind-altering drugs. Continue reading...

The Cosmic Transcendence Technique Summary

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There is only One of us

As expressions of the essence of God, attributes obviously play an extremely important role in the world of Spinoza. For they, like the term substance, prevent alternative conceptions that could re-introduce a metaphysical plurality. An attribute expresses the essence of a 'God' who is immutable.28 Because of this an attribute must, in a sense, express all of 'God'. God's essence has an infinity of attributes, but each of these is itself infinite 'The idea of God from which infinite things in infinite ways follow can only be one.'29 Infinitude must be balanced with monistic simplicity 'Under the attribute of thought or under any other attribute we shall find the same order and one and the same connection of causes.'30 So any one attribute expresses the same essence, but unless it expresses all of that essence, Spinoza will be in danger of introducing a noumenal element which will happily accommodate the possibility of an essence or substance more original or more essential. In a...

Hegels univocity of Geist

Necessarily exclude a notion of transcendence,30 but it must be said that it does not tend to invite one. Likewise the Universal for Hegel is referred to as the 'absolute womb'.31 This finite exists within the infinite, for it is contained in the infinite,32 and, furthermore, the infinite absorbs the finite.33 This causes Reardon to suggest that the universe 'must be conceived as existing in God'.34 Does this mean that Hegel does nothing but reformulate Spinoza's panentheism, as Butler argues 35

Collapsing dualisms Nothing is Something

Hegel adopts a number of general strategies in the establishment of his 'positive nihilism'. The first and most important strategic principle is a war against all dualism. The second is the immanentisation of all that is. The latter can only be accomplished if what is is nothing, but this nothing is as something. The reason why such a strange-sounding proposal is of the utmost philosophical importance is that if it is something to be, or if it is significant to be something, then a dualism will arise nothing something. The significance attributed to the idea of something will engender its opposite, in a static and rigid manner the something will imply a nothing and these will remain perpetually immiscible yet dualistically linked. If this is so, the nihilistic philosopher will remain at the mercy of this dualism, unable fully to immanentise what is, because the dualism will disable the attempt completely to exclude transcendence. 'Something rather than nothing' - this metaphysical...

To speak to do to see

This section examines analogical language, causation, and participation, in an effort to present a theological manner of speaking that is otherwise than nihilistic one which understands the need for mediated transcendence. More generally this section argues that it is not possible to speak, do, or see without appealing to transcendence. To some degree, we have already paid witness to the disappearance of all within the articulations of modern discourse, but discourse need not deliberately cause something to disappear to be complicit with nihilism. For example, if we were to ask someone what they saw in seeing a tree, they would reply in a most obvious manner. Yet the same person may fail to appeal explicitly to transcendence. The problem with this is that they are not aware of the implicit appeal already employed, just to be able to see or speak of the tree. It is the obviousness of the phenomenal world that seems to encourage us to presume its actuality and consequent availability,49...

Genealogy As History Catastrophized

When the eternal moments of holy separation from history are given a 'historical place' in Israel, one has to remember that in Levinas's thinking Israel stands for what is not the historical time of events narrated in history books, nor the geographical place of Eretz Israel, nor a particular genealogical race. It stands for the concrete accomplishing of transcendence in immanence, the effectuation of an infinite to-transcend, as the concrete accomplishing of what is said in the face to face to-say. It stands for facing. It stands for standing for the other. 'Jewish' sanctity is not sanctimonious spirituality. 'Jewishness' stands for giving the other the bread from one's lips, bread that some non-Jews would describe as a wafer. It stands for a certain universality that transcends Judaism. 'Don't be shocked The authentically human is everyone's Jewishness and its echo in the singular and the particular' (AHN 192, ITN 8). So while standing for a not merely generic but genealogical...

Audacity to be without being

To accomplish this, the 'finite' must become nothing, for only in becoming nothing will it avoid transcendence. If it is nothing, about what would transcendence speak If finitude were something it would also be 'nothing' (as gift).28 But in being nothing, being nothing in being at all,

Being incomprehensible

We tend to consider that in knowing something we have increased our comprehension of what is known. But if we do not, in knowing something, comprehend any substantial forms and if the essential grounds always elude our comprehension then maybe we should reconsider our approach. Perhaps an increase in knowledge is inversely proportional to comprehension. The supreme example of this is the beatific vision in which we see all of God's essence, because God is simple, hence to see part must be to see all but in knowing all of God's essence we do not comprehend that essence. It must be understood that our knowledge corresponds to our own limitations a finite, created, being knows in a finite manner - a limitation that is appropriate to a particular nature. So although we know all of God's essence in the beatific vision, our finitude and, indeed, our limited charity provide the form of that knowledge. What can this mean for that which we know in this life, in via It is common to consider...

The choice of nihilism

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 particularity will suffer erasure, as it is made to disappear, or vanish...

God Is Dead

After endorsing Nietzsche's proclamation of the death of the God of onto-theology, why is Levinas either unable or unwilling to eliminate the word 'God' from the lexicon in which he expounds what he himself describes as a humanism of the other man Would the appropriateness of that description of Levinas's account of ethics not be increased if the description could be conducted without that word, at least after, like Dante bidding farewell to Virgil, it had, for the reasons Levinas gives in the first section of Totality and Infinity, said goodbye to the gods of paganism In other words, although Levinas is seeking to show in Otherwise than Being that, as he writes there, 'The problem of transcendence and of God and the problem of subjectivity irreducible to essence irreducible to essential immanence go together' (AE 20, OB 17), could he show that the problem of transcendence and the problem of subjectivity go together without showing that these two problems go together with the problem...

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