The inquiry into the Tibetan intermediate states requires an articulation that treats consciousness not as an isolated substrate but as a dynamic continuum that refuses all metaphysical and phenomenological partitions, much as any truly emancipatory political horizon refuses the artificial separation between interior and exterior life. The Bardo traditions articulate a vision in which mind is always already in transition, always dissolving and reforming, always exposing the fiction of solidity that hierarchical and possessive societies depend upon in order to maintain their apparatuses of control.

Rmi lam / dream yoga practitioners train meta-awareness so that when top down models unfold into archetypal displays, they are registered as mind-made rather than reified as external realities

From today's Book of the Day, I have chosen the following sentence for a deeper analysis. Yes, capitalist modernity presents itself as the universal that all histories must eventually inhabit. Dipesh Chakrabarty, Provincializing Europe, Princeton University Press, 2000, Chapter One. The assertion that capitalist modernity presents itself as the universal that all histories must eventually inhabit reveals not only the epistemic arrogance that sustains global capitalism but also the deeper metaphysical violence through which this system legitimises its authority, since the claim to universality always serves as the first gesture of domination, and domination in turn depends upon the erasure of alternative temporalities, alternative moral landscapes, and alternative visions of human flourishing.

Today's Book of the Day is Provincializing Europe, written by Dipesh Chakrabarty in 2000 and published by Princeton University Press. Dipesh Chakrabarty is an Indian writer and researcher, born in Kolkata in 1948. He received his early academic formation in physics before turning toward management studies and later historical research, a trajectory that shaped his distinctive capacity to read political, economic, and cultural problems through multiple disciplinary lenses.

The study of thresholds within architecture reveals a domain where spatial intention and existential inquiry converge in a single continuum of embodied cognition, antechambered anticipation, and perceptual suspension. The threshold is never an inert delimiter; it is an ontological membrane that both separates and binds, that orchestrates the choreography of movement and stillness, that modulates the psychic dilation experienced when passing from one spatial condition to another.

Early in the morning

A sustained examination of liminality in myth, ritual, and esoteric tradition begins by recognising that every culture constructs its own architecture of thresholds, each expressing a metaphysical grammar through which the human being is disassembled, reconstituted, or conveyed across ontological boundaries. These thresholds are never symbolic ornamentation. They are operational sites that rearrange identity, perception, social belonging, and cosmological alignment. …

Becoming requires dissolution, and every movement into deeper knowledge, freedom, or spiritual insight must pass through the zone in which stability collapses and potential becomes incandescent.

The daily rotation of the Earth stages an unending dramaturgy of becoming in which two intervals possess a density of meaning that far exceeds their brief duration. These are the thresholds of dawn and dusk, temporal limina in which the world seems to hesitate between ontological conditions. What unfolds in these suspended hours is not simply a shift in the angle of the sun nor an atmospheric modulation.

In Nuremberg

The ordinary is never merely ordinary; it is the theatre within which consciousness performs its most intricate alchemical manoeuvres. The assumption that transcendence is found only in remote monasteries, rarefied mystical states, or grand metaphysical events is itself an artefact of a culture that has forgotten the foundational insight of both ancient contemplative traditions and modern phenomenology, namely that awareness becomes luminous precisely when it turns toward what already is rather than what might be.

Attention, ethical presence, and engagement with the ordinary are active forms of praxis that destabilize a market-driven existence, revealing the daily life as a terrain for liberation and transformative insight.

And of course, here it is the GGSC Happiness Calendar for the last month of this year. The topic of the month is seeking out joy together. Here are my ideas about the topic. Joy, when approached as a disciplined mode of perception rather than a fleeting emotional spike, reveals itself as a profound pathway to happiness. It is not identical with pleasure, which depends upon stimulation, nor with excitement, which exhausts itself through intensity, nor with entertainment, which numbs by distraction.

And of course, here it is the GGSC Happiness Calendar for the last month of this year. The topic of the month is seeking out joy together. Here are my ideas about the topic. Joy, when approached as a disciplined mode of perception rather than a fleeting emotional spike, reveals itself as a profound pathway to happiness. It is not identical with pleasure, which depends upon stimulation, nor with excitement, which exhausts itself through intensity, nor with entertainment, which numbs by distraction.

Dear readers, here you are the last Action for Happiness' Happiness Calendar for this year. This month's topic is kindness. As usual, I leave you here some thoughts about this seed. Happiness that arises through the cultivation and enactment of kindness requires an account of human interiority that does not reduce the mind to a mechanistic apparatus, nor the world to a theatre of competitive agents driven by acquisitive impulses.

Fire, Salt, and Mercury arise not as inert substances locked within the archaic vocabularies of premodern metallurgy but as living indices of an enduring spiritual science in which the body, the mind, and the subtle strata of consciousness intertwine within a single ontological current that refuses the partition of material and spiritual domains imposed by the Cartesian and post Cartesian epistemic regime.

The modern Spiritual Alchemist integrates the intentionality of icchā śakti, the coherence of the embodied Salt matrix, and the clarity of mercurial consciousness into a single field of transformative activity.

From today's Book of the Day, I have chosen the following sentence for a deeper analysis. Our present ethnoclass conception of the human, Man, overrepresents itself as if it were the human itself.Sylvia Wynter, Unsettling the Coloniality of Being/Power/Truth/Freedom, in CR: The New Centennial Review, Vol. 3, No. 3, 2003, p. 260 The sentence operates as an axial fulcrum within the entire decolonial project because it crystallises with extraordinary theoretical economy the exact mechanism through which the colonial West manufactured a descriptive statement of the human that masquerades as a universal ontology.

Today's Book of the Day is Unsettling the Coloniality of Being/Power/Truth/Freedom, written by Sylvia Wynter in 2003 and published by CR. Sylvia Wynter is a Jamaican novelist, playwright, cultural theorist, and foundational figure in contemporary decolonial thought whose work traverses literature, philosophy, anthropology, Black studies, and critical epistemology with an intellectual restlessness that defies disciplinary containment. Her teaching and essays reshaped an entire generation’s understanding of the colonial invention of Man as the overrepresented centre of being and knowledge.

In contemplating the philosophical animal, one confronts the profound undoing of the anthropocentric hierarchies that have shaped both metaphysical systems and material histories, for to interrogate consciousness in its manifold expressions is to dissolve the presumption that the human occupies a privileged summit within the continuum of sentient life. The contemporary neuroscientific and ethological landscape has rendered untenable any claim that consciousness is a discrete human possession, since the gradated and distributed character of awareness that emerges from comparative studies reveals a spectrum of perceptual, affective, and cognitive capacities across species whose divergence undermines the binary distinctions inherited from classical anthropology.

Feeling cozy

The stillness that concerns this inquiry is not a pastoral quietude nor a sentimental longing for pre modern calm. It is a militant aesthetic, a metaphysical operation, and a perceptual discipline that confronts a civilisation defined by acceleration, saturation, and the algorithmic capture of every spare attentional interval. In the midst of the global tempo that synchronises bodies, minds, and infrastructures to the velocity of extraction, the cultivation of stillness becomes an act of poetics and resistance.

Stillness is a necessary, ethical practice. In choosing stillness, we reclaim time, perception, and inwardness, forging a space where thought can deepen and the subtle dimensions of existence can re-emerge.

Memory as a sacred architecture requires an approach that treats the neurobiological substrate of recollection as a terrain shaped by consciousness, lineage, language, and volition rather than a passive archive of impressions accumulated through the attritional drift of experience. The hippocampal formation, with its elegant coordination of grid cells, place cells, and entorhinal circuitry, becomes the first structural pillar in this understanding.

Roofs and ... fewer colours.