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This is the story of a young man's journey to America.

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Did I make the biggest mistake of my life or was it part of a much bigger plan?

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CONTENTS Preface…………………………………………………………… 5 Dedication ………………………………………………… 7 1.NO TURNING BACK……………………………………… 10 2.GUATEMALA………………………………………………… 26 3.MY LIFE PASSING BEFORE MY EYES……………………… 40 4.TO MEXICO WITH FEAR …………………………………… 52 5.I AM WITH YOU……………………………………………… 66 6.SOUTHERN MEXICO……………………………………… 76 7.THE ELEVENTH DAY …………………………………………… 114 8.CENTRAL MEXICO…………………………………………… 130 9.MY REASON, HIS REASONS…………………………………. 160 10.THE FINAL STRETCH……………………………………………. 172 11.WELCOME TO AMERICA……………………………………… 186 One Last Thing………………………………………………… 217...

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Louise Victorine-Ackermann was a French poet. Her works were originally written in French, in verses and in rhymes. Reading this outstanding work is transcendental. I compare it to walking inside an empty cathedral, sitting by the seaside alone or lying on your back to gaze at the stars on a balmy summer night. I had a unique experience reading My life – First poems – Philosophical poems. I hope you will too. I invite you to enjoy to the last verse this powerful work from Louise-Victorine Ackermann. Also, please read my essay at the end, starting at page 152 – or you may read it first to better appreciate Ackermann’s work....

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What, who, where, when, why, and how are probably the immediate questions to which you’d like to have answers if you’re reading this essay. If you’ve read the section entitled My life, I’m assuming you already have an idea regarding the first four questions and you’re more interested in the last two. Let me start by saying there is no simple and clear-cut answer to any of these questions. But, before I get to the above-mentioned questions, I’d like to take the opportunity to say what this essay is, meaning what kind or what form of essay is it, in addition to being philosophical in terms of content. As far as the form is concerned, it’s two-pronged. First, it’s a dialectic essay. On the several topics addressed, I present a thesis – short but to the point – and an argument. Then I attempt to object to my own argument, to which I object with a counterargument, but then I counter the counterargument with a final and new argument. This is a technique called Chinese dragon strategy. Second, the essay is critical. Like the work itself, my arguments, although protean, revolve around a recurring issue: suffering and pain. The four noble tr...

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TABLE OF CONTENTS Presentation of Louise-Victorine Ackermann……………….………………………………………..........3 About the translation…………………………………………………………………………...………...3 A- Works of Louise-Victorine Ackermann I- My life…………………………………...…………………………………………….........5 II- First poems……………………………………………………………………...…….........13 III- Philosophical poems………………………………………………………………...……..57 B- Philosophical essay (by Fritz Dufour) Prologue……………………………………………………………………………………………...153 Philosophical analysis of Louise-Victorine Ackermann’s work………………………………………..158 1. Love…………………………………………………………………………………….158 a. Eros……………………………………………………………………………..159 b. Philia………………………………………………………………………….....160 c. Agape…………………………………………………………………………...161 d. Love and Ethics………………………………………………………....……….161 e. Pacifism………………………………………………………………………....162 f. Just war theory…………………………………………………………………..164 g. An ethical or moral dilemma…………………………………………………….164 2. Nature…………………………………………………………………………………...168 a. Animism………………………………………………………………………..168 i. Ecosophy……………………………………………………………….169 ii. Deep ecology…………………………………………………………...169 iii. Ecocide-geocide………………………………………………………...

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This book delves int­­o the the Templar Kni­­ghts and their belie­f­s. It is an interes­ti­ng look into the a­nci­ent order and the­ir w­ays. This book i­s put­ together by th­e Pres­ident and Co-F­ounder ­of the Monega­sque ass­ociation Ord­er of the­ Knights Te­mplar of J­erusalem. ...

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In its page­s you will find a ple­thora of information ­on the Knights Templa­r along with a lot of­ food for thought. Re­ading this will have ­you taking another lo­ok at your personal l­ife and actions. Whil­e finding this a book­ requiring deep thoug­ht it is alsi filled ­with fascinating info­rmation regarding the­ Templars. Admist lea­rning about the Templ­ars you will find ele­ments to use in your ­own life. ...

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Www.templar-order.com

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Every human being gets caught up in situations where pressure from circumstances is such that even if he doesn’t want to make mistakes, mistakes happen & he is not able to become free from these mistakes. In order for people to eliminate their faults & to be able to make spiritual progress the Tirthankar Lords & the Gnanis have given the world the weapon of alochana-pratikraman-pratyakhyan. Through our nimit when pain is caused to other person’s ego, a ‘stain’ is formed on our relative self & in order to make that relative self pure; the only thing that is required is pratikraman! Pratikraman destroys the causes of faults & renders the faults rootless. Absolutely revered Dada Bhagwan says, “On one hand, through Akram Vignan the realm of Your real Self will be taken care of, while with pratikraman the realm of the relative will be taken care of.” With bhaav pratikraman, one will surely be able to experience inner peace & the fundamental root of attachment-abhorrence will be eradicated. ...

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Quoi, qui, où, quand, pourquoi, et comment sont probablement les questions immédiates auxquelles vous souhaitez avoir une réponse si vous lisez cet essai. Si vous avez lu la section intitulée Ma vie, je suppose que vous avez déjà une idée concernant les quatre premières questions et que vous êtes plus intéressé par les deux dernières. Permettez-moi de commencer en disant qu'il n'y a pas de réponse simple et claire à aucune de ces questions. Mais, avant d'aborder les questions susmentionnées, j'aimerais profiter de l'occasion pour dire un mot sur qu'est cet essai, c'est-à-dire quel genre ou quelle forme d'essai s'agit-il, en plus d'être philosophique en termes de contenu. En ce qui concerne la forme, il comprend deux volets. Tout d'abord, il s'agit d'un essai dialectique. Sur les nombreux sujets abordés, je présente une thèse - bref mais au point - et un argument. Ensuite, je tente de m'opposer à mon propre argument, auquel j'oppose un contre-argument, mais je contrebalance le contre-argument avec un argument final et nouveau. C'est une technique appelée stratégie du dragon chinois. Deuxièmement, l'essai est critique. Comme le travai...

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Est-ce que Ma vie, Premiers poèmes, Poèmes philosophiques est un travail philosophique? Avant d'approfondir l'analyse philosophique du travail d'Ackermann, il convient de définir ce qui rend quelque chose ou, dans notre cas, ce qui rend un travail littéraire philosophique. Mais pour détecter une orientation ou un aspect philosophique dans quelque chose, il faut tout d'abord savoir ce qu'est la philosophie. Vous et moi savons déjà ce que la philosophie implique, mais avant d'aller plus loin, récapitulons-nous un peu. Par définition, la philosophie signifie trois choses: d'abord, étymologiquement, la philosophie est l'amour de la sagesse - du grec: philo = amour, et sophia = sagesse, connaissance. Deuxièmement, elle regroupe tout ce qui traite et peut nous aider à comprendre la signification de la vie, de la connaissance, de la vérité et de la nature, etc. Troisièmement, elle regroupe tout ce qui peut être considéré comme une méthode servant à accomplir quelque chose ou une façon de vivre nos vies, c'est-à-dire un principe directeur. Que ce soit pour nous aider à acquérir la sagesse et la connaissance, comprendre des concepts importan...

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TABLE DES MATIÈRES Brève présentation de Louise-Victorine Ackermann……………….…….....……………………......3 A- Œuvres de Louise-Victorine Ackermann I- Ma vie…………………………………...…………………………………………….........4 II- Premiers poèmes …………………………...…………………………………...…….........13 III- Poèmes philosophiques …………………...………………………………………...……...57 B- Essai philosophique (par Fritz Dufour) Prologue……………………………………………………………………………………………...155 Analyse philosophique de l’œuvre de Louise-Victorine Ackermann ……………..…………160 1. L’amour………………...……………………………………………………………..…161 a. Éros…………………………………………………………………………..….162 b. Philia…………………………………………………………………..………... 162 c. Agape…………………………………………………………………………... 163 d. L’amour et l’éthique ………………………….………………………....………..164 e. Le pacifisme………………………………..………………………………….....165 f. La doctrine de la guerre juste ………………………………………...…………... 167 g. Un dilemme éthique ou moral ………………………………...………………… 168 2. La nature……………………………………………………………………………..….. 172 a. L’animisme……………………………………………………………………... 172 i. Écosophie……………………………...………………………………...173 ii. Écologie profonde …………………………………………………….. ..173 iii. Écocide-géocide………………………………...

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Having attained Self-Knowledge through the grace of absolutely revered Gnani Purush Dadashri, Mahatmas just have to follow the five Agna. In reality, to follow the five Agna is itself samayik. However, here we do samayik-pratikraman to wash off past mistakes or to wash off mistakes that arise in worldly interactions. In Akram, samayik means nothing else; one just needs to remain the Knower-Seer of whatever sprouts in the mind.Our samayik is to ‘see’ the phases of the past that have been closed (not ‘seen’).The faults are ‘seen’ through Gnan, the Self becomes present ‘seeing’ everything of the entire life. Now, anger-pride-deceit-greed are no longer charged, but the tubers of the past that give rise to effect remain; the Purushartha of dissolving these karmic tubers through daily samayik remains. One needs to recall each mistakes and recall-apologize-repent (alochana-pratikraman-pratyakhyan) for the same. This samayik of the Akram path is the vitamin for the Soul. ...

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Karma are getting discharged continuously from birth to death for every human being. Karma get charged as long as there is darshan moha. Darshan moha means ‘I am this’ and ‘I am doing this’. In Akram marg, after attaining the Gnan (Self-realization), ego leaves so whatever discharge karma remains, is called charitra moha. Charitra moha means effective moha, new causes are not bound. Darshan moha, represent seeds of karma sown in past life, its result as fruits in this life is charitra moha. That is called discharge moha. Now the anger-pride-deceit-greed, attachment-abhorrence, which happen, those are in the form of effect. It has to be resolved and settled with equanimity. Revered Dadashri has given Five Agnas and spiritual tool of pratikraman, so that one can settle charitra moha with equanimity. Dadashri says that whatever is getting discharged is not called charitra moha but interference in that, is charitra moha. Keval Gnan (absolute knowledge) happens after charitra moha ends. ...

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In Hindu and Jain religion much emphasis is placed on penance (tapa). In giving a true understanding of tapa, the Vitarags have said that there are two kinds of tapa: laukik (worldly; relative) and alaukik (spiritual; real; beyond the world) tapa. One is external (bahya tapa) and the other is internal (antar tapa). External tapa is visible to the eyes. However internal tapa is not visible through the eyes. In the internal penance there is no karta bhaav but there is Gnata bhaav (state of Knowing). He, who wants worldly pleasures (sukha), should do external tapa. The one, who wants absolute freedom (moksha),he needs internal tapa, which arises naturally. To remain in equanimity when someone curses you, or insults you is called tapa. No matter how difficult the situation, if equanimity is not lost in the slightest, that is called tapa. To not do any kashayas, where kashayas are likely to occur, is called tapa. Only this inner tapa is beneficial for moksha. ...

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The wonder of this era is the unfolding of the Akram path, and through this path, the attainment of Self-realization (Atmagnan) has become very easy and simple. This Akram Vignan is considered an ekavtari moksha path; one can attain liberation in just one more life. Here, in the Akram path, the charge ego is gone and thus ‘I am Chandubhai’ and ‘I am the doer’ is not there. However, the discharge ego of the past still remains. It is non-living (nirjiva ahamkar) ego and so it does not ‘sow’ new seeds (create new karmic causes). Therefore, not a single new karma is bound, and discharge karma continue to discharge and one attains moksha in one, two or three more lives. If one follows the five Agnas given by Gnani, final moksha will happen in one to two lives. Whatever your effort, such will be the result, but sooner or later, everything will be resolved without fail. ...

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After attaining the experience of Self , one understands that ‘I am a pure Soul (Shuddhatma), completely free from mind, speech and body. What then, is the natural work of the Self? It is to ‘see’ the natural work of the mind, intellect and senses, as separate. The mind is to be known (gneya) and the Self is the Knower (Gnata). What is the relationship between the ‘Gnata’ and the ‘gneya?’ It is to ‘see’ the thoughts of the mind.To remain separate from the mind is called purushartha after attaining the Self. The awakened awareness (jagruti) increases as this purushartha increases. It is the jagruti that makes one know that this is a ‘gneya and I am ‘Gnata,’ even as a thought arises. Dadashri says that, “‘We’ (Gnani Purush) are showing the path that ‘we’ have seen, known, and experienced. We are telling you the method that ‘we’ have used and how ‘we’ have become free. Now when You follow what I show You, it will come into Your practice. Then You will have no problem for Your moksha.” ...

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Revered Dadashri spent his whole life on the basis of this exclusive principle that, ‘Whoever meets me, may not benefit from me, but he must not incur any loss at all’. These were, a noble heart, never an intent of taking anything from others, only the intent of giving. People used to misuse that intent, but he let it happen intentionally, and he never made anyone unhappy. In many life events, he used to knowingly allow others to cheat him. Revered Dadashri’s vision was very vast from the beginning and he had high revolutions, so he could make the final assessment of everything. He would not miss his goal in any situation. His original (muda) vision (drashti) was to only attain the science of the Vitarags. And that is why, on the basis of different arts of knowledge (gnan-kada), by acquiring the knowledge in different life situations, he attained the best state. And furthermore, whatever knowledge he attained, he let it go free to all for the salvation of the world. ...

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This world has arisen due to the effect of the words only. And a human being is wandering from one life to another due to the effects of the words only. If these words did not exist then moksha is easy. This spoken words is such a thing that if it is saved, then all the mahavrats (major vows) are encompassed. Raag-dwesh (attachment-abhorrence) arises on the basis of one’s own beliefs and opinions. And due to the effect of those vibrations, negative-positive speech comes forth. One is considered a human being when he is aware all the time that other person does not get hurt through his speech. The goal of a human being should be to become free from opinions, so that as a result of his opinion other person does not get hurt or suffering does not arise and he himself also becomes free from the opinion and becomes free from the faults that lead to hurt. Therefore, Dadashri says that if one learns the art of ‘not speaking’ then too, his salvation is at hand. ...

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Gnanis’ penances are different from the worldly penance. They have constant inner penance. How is that penance? Highly revered Dadashri says that we would not have worldly or external penance at all, but we would have constant inner penance. Our penance will not result in any pleasure or pain. And because it does not end in any result, it does not affect us. We remain far away from all the worldly things. There is no resultant effect in any taste or in any physical pain event. But we simply know that. That means they constantly remain in the state of the Self only. They do not become the body mind form (tanmayakar) in either the result of the pudgal or with the state of the non-Self (pudgal parinati). They remain only as the knowerseer. And that is the real penance for attaining moksha. When the awareness as the Self does not shift, under any circumstance, such true penance, such subtle penance, is the ultimate penance. ...

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After attaining this Atmagnan (Self-realization), now this body, which we call file number one; what is that? This is a living idol of discharge karma, which Dadashri also calls pratishthit atma. In the past life, being ignorant of the Self, one instilled life in the non-Self complex, saying, ‘this is my body, I am doing this’, and that charged karma are now discharging in the current life. Now these discharging karma are giving fruits in the form of suffering of pleasure or pain. One has to suffer these fruits of karma. In that, not even God is an exception, in suffering of that karma. But what is the difference? The Gnani Purush remains constantly in the state of the Self, so the pain (vedana) does not touch Him at all. However, an agnani (a non-Self-realized person) believes that, ‘this is my body, I am in pain’ and ‘it is happening to me’, hence he suffers. The agnani becomes the enjoyer of pleasure during shata (pleasure) and the sufferer (bhokta) of pain during ashata (pain). ...

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Who except the Gnani can explain the incomprehensible secrets behind the phrase ‘extract and accomplish the work’? It is the Gnani’s total compassion that is overflowing behind these words. ‘Hey mortal being! You have attained such a unique science, now at least wake up!’ Infinite life times have been wasted away behind this body and relatives of this body, now if you follow according to Gnani’s dictates this one life, then there is no one who can halt Your moksha. One would have khumari (the vigor of non-fluctuating spiritual energy) of attaining Gnan (Self-realization), but along with this one should have very same khumari for following the five Agnas with awakened awareness. Five Agnas is the essence of all the scriptures. Now what is left? ‘Agna is verily the religion and Agna is verily the penance.’ ...

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After attaining Gnan, prakruti separated, but it has remained in the form of discharge. Whatever was charged in the past life continues to discharge. Now You are the boss of ‘Chandubhai’ (File number one). ‘Chandubhai’ is under the control of vyavasthit (scientific circumstantial evidence), and it continues to spin like a ‘top’ according to the inspiration of vyavasthit. ‘You’ have to ‘see’ that by remaining separate. ‘You’ are not to become mixed in the unfolding of ‘Chandubhai’. ‘This happens to me’ or ‘why such thing is happening to me?’ You are not to get into all such trouble. Now the vyavahar (worldly interaction) is settling (nikali). ‘You’ are to carry out the worldly interaction as if it is ‘dramatic’ and in case if vyavahar happens such that it hurts the other person then You should tell Chandubhai, ‘you cannot afford to do this way, this should not be so.’ And You have to make him do pratikraman of atikraman, so everything will become cleaned. ...

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If we look with the spiritual vision, then there are only two things: the Self (Atma) and the circumstance (saiyog) and both are separate from each other. So in fact, one is a pure Soul (shuddha Atma) and the body is made up of jada (inanimate) parmanus (indivisible particle of an atom), so who is having that effect? It is the ego (ahamkar) that feels the effect. Heavy falling rain does not affect you, if you stay in the home, no matter how much is raining outside. In the same manner, if one remains still in one’s own Self with the Gnan that, ‘I am separate from the one who feels the effects’, then one can know the effects and remain free from the results of effects and then be in freedom. ...

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Everyone has the awareness of existence. On what basis one has the awareness of that existence? It is on the basis of ego. Such ego makes one believe that ‘I understand’ and ‘I know’. That ego of knowingness is verily called madness. The one who wants to progress in spirituality, the one who wants to go to moksha, for him, absolutely revered Dadashri says everything in just two sentences. ‘Ultimate humility’ and ‘I do not know anything’ just that inner intent. These are master keys to become laghuttam in relative and guruttam (the highest) in the domain of the Self, the real (nischaya). If these keys are used with understanding, then all the locks of misunderstanding would open. In true sense, if you want to progress then the ego of ‘I know’ will not work. Know that, the moment ego arises a bit, you will be dashed on the ground. The sweetness of the ego of the knowingness is very dangerous. ‘I know’ is a mistake of the darkness, lack of light application. ...

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After attaining Atmagnan (Self-realization), one experiences his salvation and thereafter the bhavna (inner intent) for salvation of others arises naturally. When can such bhavna become fruitful? It is when a vow of brahmacharya (freedom from all impulses in sexuality through mind, speech and body) blends with this intent; then one can commence the purushartha (progress as the Self), at will. Thereafter, he becomes a nimit (evidentiary instrument) for the salvation of the world. Dadashri has only one bhavna ‘May the world attain salvation’. This is only His mission. And nimits became ready for that and are becoming ready. The Gnani Purush molds the nimits and makes them ready, and as a result the path of the vitarag will flourish and it will happen. Day by day that is coming into reality. ...