one is, everything in the universe is alive, the other is, we are all that is relatives"….and (Willis Harman, Institute of Noetic Sciences) wisdom. So here it is: This is why of our knowing must now be detailed, effulgent coherence. three ways debated and understood: physical, mental and spiritual aspects of our holographic universe. are They operate as beams of energy teaching us in separate ways about wholeness. Our wholeness. Indigenous world-views will thus survive. Tides come in and they go out again. Nouns have It has been like this for a long time. The Big Three exist: the science in always been verbs. See it, it through carefully, and then the world with the quality of your participation. think inspire Please, most of all create ulu ka joy in the process. le’ale’a – Amama ua noa. Manulani Aluli Meyer August 13, 2011 Te Wananga o Aotearoa References Cajete, Gregory (2000). New York: Native Science: Natural Laws of Interdependence. Clear Light Publishers. de Chardin, Teilhard (1959). New York: Perennial. The Phenomenon of Man. Deloria, Vine (1999). Colorado: Fulcrum Publishing. Spirit and Reason. Fremantle, Francesca (2001). Boston: Shambhala. Luminous Emptiness. Hartranft, Chip (2003). Boston: Shambhala. The Yoga Sutra of Patanjali. Lama, Dalai (2005). The Universe in a Single Atom: The Convergence of Science and New York: Broadway. Spirituality. Laszlo, Ervin (2007). Science and the Akashic Field: An Integral Theory of Everything. Vermont: Inner Traditions Macy, Joanna (1991). Mutual Causality in Buddhism and General Systems Theory. New York: SUNY Press. Marsden, Maori (2003). Te Wananga o Raukawa. The Woven Universe. Mead, Hirini Moko & Grove, Neil (2001). Nga Pepeha a nga Tipuna: The Sayings of the Victoria University Press. Ancestors. Mead, Hirini Moko (2003). Wellington: Huia. Tikanga Maori: Living by Maori Values.
one is, everything in the universe is alive, the other is, we are all relatives"….and that is wisdom. (Willis Harman, Institute of Noetic Sciences) So here it is: effulgent coherence. This is why three ways of our knowing must now be detailed, debated and understood: physical, mental and spiritual are aspects of our holographic universe. They operate as beams of energy teaching us in separate ways about wholeness. Our wholeness. Indigenous world-views will thus survive. Tides come in and they go out again. Nouns have always been verbs. It has been like this for a long time. The Big Three exist: See the science in it, think it through carefully, and then inspire the world with the quality of your participation. Please, most of all ulu ka le’ale’a – create joy in the process. Amama ua noa. Manulani Aluli Meyer August 13, 2011 Te Wananga o Aotearoa References Cajete, Gregory (2000). Native Science: Natural Laws of Interdependence. New York: Clear Light Publishers. de Chardin, Teilhard (1959). The Phenomenon of Man. New York: Perennial. Deloria, Vine (1999). Spirit and Reason. Colorado: Fulcrum Publishing. Fremantle, Francesca (2001). Luminous Emptiness. Boston: Shambhala. Hartranft, Chip (2003). The Yoga Sutra of Patanjali. Boston: Shambhala. Lama, Dalai (2005). The Universe in a Single Atom: The Convergence of Science and Spirituality. New York: Broadway. Laszlo, Ervin (2007). Science and the Akashic Field: An Integral Theory of Everything. Vermont: Inner Traditions Macy, Joanna (1991). Mutual Causality in Buddhism and General Systems Theory. New York: SUNY Press. Marsden, Maori (2003). The Woven Universe. Te Wananga o Raukawa. Mead, Hirini Moko & Grove, Neil (2001). Nga Pepeha a nga Tipuna: The Sayings of the Ancestors. Victoria University Press. Mead, Hirini Moko (2003). Tikanga Maori: Living by Maori Values. Wellington: Huia.
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