Brezo

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Jaz jo imam tudi...samo da jo že kar nekaj časa nisem uporabljal...pa še takrat je bilo bolj poleti in ne na nulo ampak kakšne 0,8 al pa 0,5 cm...ampak potem pa sledi čiščenje, mazanje strojčka, pospravljanje las...sem se malo polenil in raje dam za moško striženje 10 € in čao...saj pravijo, da moramo podpirati malo gospodarstvo...Pa še za zdravje poskrbim, par burekov in kavic manj...http://www.lunin.net/forum//public/style_emoticons/default/biggrin.png Prosim ne žalit "žabarskih" frizerjev...a si kdaj videla žabo z lasmi...pa ne pozabit, da v LJ hodijo delat tudi frizerji od drugje...kaj pa veš na kakšnih "predjamskih" človečkih so se učili...http://www.lunin.net/forum//public/style_emoticons/default/icon_smile_big.gif Kakor je meni znano se cene za žensko striženje v LJ gibajo tam okoli 20-25 €. brez pranja las...trajne pa baje celo 50 in še več...iz LJ proti vzhodu storitve postajajo cenejše, razen kakšnih iskanih poklicev (pečar)...V MB je recimo večina storitev nižja za 30% v primerjavi z LJ...

E Porny nisi edini...http://www.lunin.net/forum//public/style_emoticons/default/biggrin.png Imam fiksnega frizerja na Fužinah- kod čiko Pajo...sem se navadil na njega in njegove frizerke...sprejemljive cene, kvalitetno delo, dober ambient...k njemu hodim že okol 15-20 let...obisk na kakšne 2- 3 mesece...pozimi pač ne škodijo malo daljši lasje...Kaj morem, če sem tam živel in sem lahko v copatkah šel k njemu, zdaj se pa z avtom pripeljem skoraj do vhoda...http://www.lunin.net/forum//public/style_emoticons/default/icon_smile_big.gif http://www.sherv.net/cm/emoticons/jobs/barber-smiley-emoticon.gif

Se mi zdi, da je o tem pisalo že pred časom...razlika je bila samo v tem, da je takrat sodni postopek še potekal, zdaj naj bi bil pa kao dokončan...dokler sodišča ne bojo začela rubit premoženja, se ne bo nič izboljšalo...Je pa zanimivo, da to prakticirajo celo v Srbiji, ki spada še kao pod balkan in ne evropo...v evropi je pa to že skoraj praksa...Mogoče se pa kakšni politiki bojijo, da bi potem ostali brez svojih kučic in jahtic, ker ne bi mogli dokazat od kje jim izvor dinarčkov...

Meni praksa govori drugače...vseeno je če se meditira na Ramo, Budo, Jezusa, Šivo, lastno dušo...kaj pa je duša kot odsev Boga...http://www.lunin.net/forum//public/style_emoticons/default/biggrin.png Potem bi moralo biti večina krišnovcev srečnih...od oka bi rekel, da jih je kazalo lastnosti sreče manj kot 5% in to v njihovem templju v LJ...Mi je pa zanimivo, da jih večina sploh ne razume bistva (globjega) nauka v tistih knjigah, ki jih imajo...Moram pa priznati, da nekateri posamezniki zelo izstopajo in res kažejo tisto pravo "srčnost"...http://www.lunin.net/forum//public/style_emoticons/default/love3.gif To je bilo kakšnih 5 let ali več nazaj... Če ponovim bistvo tistega kar učijo te posamezniki...odvisno je kako so človeka vzgajali v kakšni kulturi, miselnosti in religiji...Jezus, Kristus, Buda, itd. so samo različna imena za enega očeta (boga)...torej iz tega logično sledi, da ni pomembno na koga se meditira, ker vsi izražajo isti princip- ljubezen...Tehnično gledano se razlikujejo samo v podrobnostih (energijah), kar je pa itak zanemarljiv učinek...ker če se "sadhana" prakticira "pravilno" potem se začnejo razvijati tudi lastnosti, ki jih posamezno predstavljajo taki "sveti človečki"... Prav tako pravijo, da je treba filozofijo prilagoditi miselnosti ljudi...glede na to da je SLO krščanska država, pod vplivom RKC in da ima beseda pojem "sluga" negativni prizvok- tudi zaradi zgodovine- že to odvrne marsikaterega človeka...Namesto pojem "sluga" se lahko uporabi tudi pojem manjši bratec, mala sestrica...A ne pravijo, da obstaja 9 al koliko oblik čaščenja oz. predanosti in "sluga" je samo eden od tega načina...Če se ne motim... Obstaja devet vidikov predanosti Bogu: • poslušanje o Božji slavi, • petje svetih pesmi, • premišljevanje o Bogu, • upoštevanje božanskih nacel, • klanjanje pred Bogom, • religiozno cašcenje, • služenje Bogu z odlicnim spoštovanjem, • prijateljski odnos do Boga • ter popolna predaja misli, besed in dejanj božanskemu Da še enkrat povem tisto kar sem že ne vem kolikokrat...pravi gurudži bo kao "prečekiral" učenca in mu prilagodil "sadhano" glede na njegovo miselnost, vzgojo, energije, nagnjenja, terminologijo in učenje, ki mu je bližja, itd...Če nekdo meditira preko mantranja, to še ne pomeni, da bo tudi drugemu ugajal tak način, kaj če bo drugemu bolj ugajal pristop na "shabd"- notranja svetloba in zvok, kirtan ali kaj drugega...Ker pa večina ljudi v fizičnem lifeu ne naleti na takega guruja pa velja čisto simpl pravilo...Človek naj izvaja tisto kjer se počuti dobro, mu ugaja, ima na koncu dober feeling, občutek nasmeha, sreče...in naj se ne sili s stvarmi in ceremonijami katerih pomen ne razume pa tudi če obljubljajo ne vem kaj...Da človek ugotovi kaj mu ugaja, mora pa parkrat preizkusiti različne stvari...in ljudje ponavadi ugotovijo, da jim ugaja nekakšna mešanica učenj vzhoda in zahoda...kar iz mojega vidika ni nič spornega, ampak nekaj čisto normalnega...Kdor pozna duhovnost ve da se mi (zahodnjaki) učimo stvari povezane z jogo, duhovnostjo, indijci pa recimo sprejemanje materialnih stvari, znanosti...Šele ko se združi učenja vzhoda in zahoda, http://www.lunin.net/forum//public/style_emoticons/default/yinyang.gif se lahko nekako pokaže pot, ki vodi naprej...To pa itak pričajo že vsi guruji, ki so vredni tega naziva... Človek v svojem življenju spreminja način "sadhane", odvisno kako hitro napreduje, koliko razume svete tekste, glede na izkušnje...nekaj opušča, drugim stvarem začenja posvečat več pozornosti al pa določene stvari nadgradi z novim znanjem...to je pač normalno...mantranje je recimo en tipičen primer tega...http://www.lunin.net/forum//public/style_emoticons/default/sorcerer.gif

Predpostavljam, da sploh nisi prebral, kaj šele razumel...http://www.lunin.net/forum//public/style_emoticons/default/icon_smile_wink.gif To je napisano na splošno, so kao napotki oz. smernice, obrazložitve in nekaj od tega velja za čisto vsakega človeka, ki se gre neko "duhovnost"...Praksa to potrjuje in to ne samo moja, ampak tudi od drugih meditantov, ki prakticirajo različne stvari, pripadajo različnim religijam, duhovnim učiteljem... Ali se gre za pranje možganov naj pa presodijo tisti, ki se grejo "duhovnost"...seveda, če bodo razumeli take podrobnosti kot so zgoraj omenjene in ki jih v new age knjigah ni...Včasih je bolje, če človek ne komentira preveč stvari o katerih ne ve ničesar ali pa zelo malo...http://www.lunin.net/forum//public/style_emoticons/default/icon_smile_wink.gif Zdaj pa mislim, da je bilo nakazano že kar dosti stvari...in seveda te stvari rabijo določen čas, da se jih razume, zašteka in po možnosti dobi še kakšno izkušnjo...Mogoče pa nekateri že imajo izkušnje, določeno znanje in bojo sedaj prepoznali še neke nove vidike, dobili še kakšne druge pomembne informacije, ki jim bo odprlo pot za naprej...nikoli se ne ve...http://www.lunin.net/forum//public/style_emoticons/default/icon_smesko.gif

Ezoterika...pravi duhovni učitelj- učenec Za moje pojme najbolj pomemben del nekega teksta, ki se nanaša na to tematiko in ki je dostopno javnosti...Stvari so lepo opisane zlasti kakšne pogoje mora človek izpoljnjevati, na kaj vse gleda duhovni učitelj, itd...Lepo je omenjeno, da morajo tudi vsa tri telesa (fizično, astralno, mentalno) biti ustrezno pripravljena preden se lahko napreduje...Skratka kdor bo razumel spodnji tekst in to primerjal s tem kar se grejo neki takozvani guruji, bo opazil zelo očitne razlike... Samo še obrazložitev dveh besed, ki se pojavljata v tekstu, da ne bo napačnega tolmačenja... CHELA= UČENEC= DISCIPLE EGO= VIŠJI JAZ= DUŠA http://www.lunin.net/forum//public/style_emoticons/default/wizard.gif You might ask here how this can be known or ascertained by the probationer. A great deal of training is given to a probationer without his really recognising it consciously. Fault tendencies are indicated to him as he seeks with sincerity to train himself for service, and the analysis of motive when truthfully undertaken, serves amazingly to lift the would-be disciple out of the astral or emotional world into that of the mind. It is in the mental world that the Masters are first contacted, and there They must be sought. But the time has come when the Light in the head is not only present but can be somewhat used. The karma of the aspirant is such that it becomes possible for him, through strenuously applied effort, to handle his life in such a way that he can not only fulfill his karma and carry out his obligations, but has sufficient determination to enable him to handle the problems and obligations of discipleship also. His service to others is carried out with the right motive, and is beginning to count and make its power felt, and he is losing sight of his own interests in those of others. When this occurs certain esoteric happenings take place. The Master confers with some of His senior disciples as to the advisability of admitting the aspirant within the group aura, and of blending his vibration with that of the group. Then, if decision is arrived at, for the space of two years a senior disciple acts as the intermediary betwixt the Master and the newly accepted aspirant. He works with the new disciple, stepping down (if I so might express it) the vibration of the Master so as to accustom the disciple's bodies to the higher increased rate. He impresses the disciple's mind, via his Ego, with the group plans and ideals, and he watches his reaction to life's occurrences and opportunities. He practically assumes, pro tem, the duties and position of Master. All this time the aspirant remains in ignorance of what has happened and is unaware of his subjective contacts. He, however, recognizes in himself three things: Increased mental activity. This at first will give him much trouble, and he will feel as if he were losing in mind control instead of gaining it, but this is only a temporary condition and gradually he will assume command. Increased responsiveness to ideas and increased capacity to vision the plan of the Hierarchy. This will make him, in the early stages, fanatical to a degree. He will be continually swept off his feet with new ideals, new isms, new modes of living, new dreams for race betterment. He will take up one cult after another as they seem to make possible the coming millennium. But after a time he regains his poise, and purpose assumes control of his life. He works at his own job, and carries forward his contribution to the activity of the whole, to the best of his ability. Increased psychic sensitiveness. This is both an indication of growth and at the same time a test. He is apt to be taken in by the allurements of the psychic powers; he will be tempted to side-track his efforts from specialised service to the race into the exploitation of the psychic powers, and their use for self assertion. The aspirant has to grow in all parts of his nature, but until he can function as the soul, the psyche, consciously and with the use of cooperative intelligence, the lower powers must be quiescent. They can only be safely used by advanced disciples and initiates. They are weapons and instruments of service to be then used in the three worlds by those who are still tied by the Law of Rebirth to those worlds. Those who have passed through the great Liberation and have "occultly crossed the bridge" have no need to employ the powers inherent in the lower sheaths. They can use the infallible knowledge of the intuition, and the illumination of the principle of Light. There is much misapprehension in people's minds as to how a Master lets an accepted disciple become aware that he is accepted. An impression is abroad that he is told so and that an interview is accorded wherein the Master accepts him and starts him to work. Such is not the case. The occult law holds good in discipleship as in initiation, and the man goes forward blindly. He hopes, but he does not know; he expects that it may be so, but no tangible assurance is given; from a study of himself and of the requirements he arrives at the conclusion that perhaps he has reached the status of accepted disciple. He therefore acts on that assumption and with care he watches his acts, guards his words, and controls his thoughts so that no overt act, unnecessary word or unkind thought will break the rhythm which he believes has been set up. He proceeds with his work but intensifies his meditation; he searches his motives; he seeks to equip his mental body; he sets before himself the ideal of service and seeks ever to serve; and then (when he is so engrossed in the work on hand that he has forgotten himself), suddenly one day he sees the One Who has for so long seen him. This may come in two ways: in full waking consciousness or by the registering of the interview on the physical brain as it has been participated in during the hours of sleep. But accompanying this recognition of the event by the disciples will come certain other recognitions. 1. The event is recognised as fact past all controversy. No doubt remains in the disciple's mind. 2. There is recognised an inhibition on the disciple's part to mention the happening to any one. Months or years may slip away before the disciple will mention it, and then only to those who are also recognised as disciples or to some fellow worker, also under the same group influence, whose right it is to know and whose right is sanctioned by the Master of the group. 3. Certain factors, governing the Master's relation to the disciple, are gradually recognised and begin increasingly to govern the disciple's life. a. He recognises that his points of contact with his Master are governed by group emergency and need, and deal with his group service. It gradually dawns on him that his Master is only interested in him insofar as his ego can be used in service, through the personality on the physical plane. He begins to realise that his Master works with his soul and that it is his ego, therefore, which is en rapport with the Master and not the personal self. His problem, therefore, becomes increasingly clear and this is the problem of all disciples. It is to keep the channel of communication open between the soul and the brain, via the mind, so that when the Master seeks to communicate, He can do so at once and easily. Sometimes a Master has to wait weeks before He can get His disciple's ear, for the channel upward is closed and the soul is not en rapport with the brain. This is especially true of the early stages of discipleship. b. He finds that it is he who shuts the door in the majority of cases through lower psychism, physical disability, and lack of mind control, and he therefore discovers that he has to work constantly and ceaselessly with his lower self. c. He finds that one of the first things he has to do is to learn to discriminate between: His own soul's vibration. The vibration of the group of disciples with whom he is associated. The vibration of the Master. All three are different and it is easy to confuse them, especially at first. It is a safe rule for aspirants to assume when they contact a high vibration and stimulus, that it is their own soul contacting them, the Master in the heart, and not run off with the idea (so flattering to their pride and personality) that the Master is endeavouring to reach them. d. He finds also that it is not the habit of the Masters to flatter or to make promises to their disciples. They are too busy and too wise, nor do They trouble Themselves to tell Their disciples that they are destined for high office, or that they are Their intermediaries and that the Hierarchy is depending upon them. Ambition, love of power, and the self-sufficiency which characterises many mental types test out the struggling aspirant, and he gets from his personality all that he needs in that line. These qualities delude him and lead him astray, forcing him onto a pedestal from which eventually he must descend. The Masters say nothing to feed pride in Their disciples, nor do They speak words to them which could foster in Their chelas the spirit of separateness. e. The disciple soon finds also that the Masters are not easily accessible. They are busy men, ill able to spare even a few moments in which to communicate with the disciple, and only in emergencies, in the case of a beginner on the Path of Discipleship, do the Masters expend the necessary energy with which to get en rapport. With old and tried disciples, the contacts are more frequent, being more easily achieved and bearing more rapid results. It should be remembered, however, that the newer the disciple the more he demands attention and considers he should have it. The old and more experienced servers seek to fulfil their obligations and carry forward their work with as little contact with the Masters as possible. They seek to save the Master's time and frequently consider an interview with the Master as demonstrating failure on their part, and producing, therefore, regret that they have had to take the Master's precious time, and force Him to use His energy in order to safeguard the work from error and the disciple perhaps from harm. The aim of every high disciple is to carry out his work and be en rapport with the spiritual force centre which is his group, and thus in steady touch with the Master, without interviews and phenomenal contacts. Many only expect to contact their Master once a year, usually at the time of the full moon in May. f. He finds also that the relationship between Master and disciple is governed by law and that there are definite stages of contact and grades in the desired rapport. These can be enumerated, but cannot be enlarged upon. 1. The stage wherein a disciple is contacted by the Master through another chela on the physical plane. This is the stage of "Little Chelaship". 2. The stage wherein a higher disciple directs the chela from the egoic level. This is the stage called a "Chela in the Light". 3. The stage wherein, according to necessity, the Master contacts the chela through: a. A vivid dream experience. b. A symbolic teaching. c. A using of a thought form of the Master. d. A contact in meditation. e. A definite, remembered interview in the Master's Ashram. This is definitely the stage of Accepted Disciple. 4. The stage wherein, having shown his wisdom in work, and his appreciation of the Master's problem, the disciple is taught how (in emergencies) to attract the Master's attention and thus draw on His strength and knowledge and advice. This is an instantaneous happening, and practically takes none of the Master's time. This stage has the peculiar name of "a chela on the Thread, or Sutratma." 5. The stage wherein he is permitted to know the method whereby he may set up a vibration and a call which will entitle him to an interview with the Master. This is only permitted to those trusted chelas who can be depended upon not to use the knowledge for anything except the need of the work; no personality reason or distress would prompt them to use it. At this stage the disciple is called "one within the aura." 6. The stage wherein the disciple can get his Master's ear at any time. He is in close touch always. This is the stage wherein a chela is being definitely prepared for an immediate initiation or, having taken initiation, is being given specialised work to do in collaboration with his ——. At this stage he is described as "one within his Master's heart." There is a later stage of a still closer identification, where there is a blending of the Lights, but there is no adequate paraphrase of the terms used to cover the name. The six stages above mentioned have been paraphrased for occidental understanding and must in no way be considered as translations of the ancient terms. Such are some of the teachings concerning disciples and their recognitions and it is valuable for aspirants to ponder them. It should be realised that though good character, high ethics, sound morality and spiritual aspiration are basic and unalterable requirements, yet more is needed if the right to enter the Master's Ashram is to be granted. To be admitted to the privilege of being an outpost of His consciousness requires an unselfishness and a self-surrender for which few are prepared; to be drawn within His aura so that the disciple's aura forms an integral part of the group aura presupposes a purity which few can cultivate; to have the ear of the Master and to earn the right to contact Him at will necessitates a sensitiveness and a fine discrimination which few would care to purchase at the price. Yet a door stands wide open to all who care to come, and no earnest, sincere soul, who meets the requirements, ever receives a rebuff. There is no question at this time that those who are in any way advanced in evolution are having that evolution hastened as never before in the history of the world. The crisis is so grave and the need of the world so great, that those who can contact the inner side of life, who can even in a small way sense the vibrations of the senior disciples and the Elder Brothers of the race, and who can bring down the ideals, as known on the higher planes, are being very carefully, forcefully, yet strenuously trained. It is necessary that they should be enabled to act accurately and adequately as transmitters and interpreters. I would like to point out certain factors and methods which should be borne in mind in connection with inspirational writing and mediumship, and which have a bearing on the writing of such books as The Secret Doctrine, the Scriptures of the world and those transmitted volumes which potently affect the thought of the race. The interpretation of the process arises from many causes; the status of the writers can be overestimated or not sufficiently appreciated; the terms used by the transmitter being dependent upon his educational status may also be incorrect or give rise to misinterpretation. It is necessary, therefore, that some understanding of the process should be found. Some transmitters work entirely on astral levels and their work is necessarily part of the great illusion. They are unconscious mediums and are unable to check the source from whence the teachings come; if they claim to know that source, they are frequently in error. Some receive teaching from discarnate entities of no higher evolution, and frequently of lower, than themselves. Some are simply abstracting the content of their own subconsciousnesses, and hence we have the beautiful platitudes, couched in Christian phraseology, and tinctured by the mystical writings of the past, which litter the desks of disciples, working consciously on the physical plane. Some work only on mental levels, learning, through telepathy, that which the Elder Brothers of the race and their own souls have to impart. They tap the sources of knowledge stored in the egoic consciousness. They become aware of the knowledge stored up in the brains of disciples on the same ray as themselves. Some of them, being outposts of the Master's consciousness, become also cognizant of His thought. Some use several of the methods, either consciously or unconsciously. When they work consciously, it is then possible for them to correlate the teaching given and, under the Law of Correspondences and through the use of symbols (which they see through mental clairvoyance), to ascertain the accuracy of their teaching. Those who work unconsciously (I refer not to astral psychics), can use only trust and discrimination until they are further evolved. They must accept nothing that contradicts facts imparted through the Lodge's great Messengers, and they must be ready to superimpose upon the modicum of knowledge which they possess a further structure of greater extent. Each generation now should produce its seers. I like the word spelt "see-ers", for to see is to know. The fault of all of you is that you see not; you perceive an angle, a point of vision, a partial aspect of the great fabric of truth, but all that lies hidden behind is occult to your three dimensional vision. It is necessary for those who want to act as true transmitters and intermediaries between the Knowers of the race and the "little ones" that they keep their eyes on the horizon and seek thus to extend their vision; that they hold steadily the inner realization that they already have and seek to increase its scope; that they hold on to the truth that all things are headed towards the revelation, and that the form matters not. They must seek pre-eminently to be dependable instruments, unswayed by passing storms. They must endeavor to remain free from depression, no matter what occurs; liberated from discouragement; with a keen sense of proportion; a right judgment in all things; a regulated life; a disciplined physical body and a whole-hearted devotion to humanity. Where these qualities are present, the Masters can begin to use Their destined workers; where they are absent, other instruments must be found. Some people learn at night and regularly bring over into their physical brain consciousness the facts they need to know and the teachings they should transmit. Many methods are tried, suited to the nature of the aspirant or chela. Some have brains that act telepathically as transmitters. I deal with safer and rarer methods which utilize the mental vehicle as the intermediary between the soul and the brain, or between the teacher and the disciple. Methods of communication on the astral level, such as the ouija board, the planchette pencil, automatic writing, the direct voice and statements made by the temporarily obsessed medium are not utilized as a rule by chelas, though the direct voice has had its use at times. The higher mental methods are more advanced and surer—even if rarer. The true transmitters from the higher egoic levels to the physical plane proceed in one or other of the following ways: 1. They write from personal knowledge, and therefore employ their concrete minds at the task of stating this knowledge in terms that will reveal the truth to those that have the eyes to see, and yet will conceal that which is dangerous from the curious and the blind. This is a hard task to accomplish, for the concrete mind expresses the abstract most inadequately and, in the task of embodying the truth in words, much of the true significance is lost. 2. They write because they are inspired. Because of their physical equipment, their purity of life, their singleness of purpose, their devotion to humanity and the very karma of service itself, they have developed the capacity to touch the higher sources from which pure truth, or symbolic truth, flows. They can tap thought currents that have been set in motion by that great band of Contemplators, called Nirmanakayas, or those definite, specialized thought currents originated by one of the great staff of teachers. Their brains, being receptive transmitters, enable them to express these contacted thoughts on paper—the accuracy of the transmission being dependent upon the receptivity of the instrument (that is, the mind and the brain) of the transmitter. In these cases, the form of words and the sentences are largely left to the writer. Therefore, the appropriateness of the terms used and the correctness of the phraseology will depend upon his mental equipment, his educational advantages, the extent of his vocabulary and his inherent capacity to understand the nature and quality of the imparted thought and ideas. 3. They write because of the development of the inner hearing. Their work is largely stenographic, yet is also partially dependent upon their standard of development and their education. A certain definite unfoldment of the centres, coupled with karmic availability, constitutes the basis of choice by the teacher on the subtler planes who seeks to impart a definite instruction and a specialized line of thought. The responsibility as to accuracy is therefore divided between the one who imparts the teaching and the transmitting agent. The physical plane agent must be carefully chosen and the accuracy of the imparted information, as expressed on the physical plane, will depend upon his willingness to be used, his positive mental polarization, and his freedom from astralism. To this must be added the fact that the better educated a man may be, the wider his range of knowledge and scope of world interests, the easier it will be for the teacher on the inner side to render, through his agency, the knowledge to be imparted. Frequently the dictated data may be entirely foreign to the receiver. He must have a certain amount, therefore, of education, and be himself a profound seeker of truth before he will be chosen to be the recipient of teachings that are intended for the general public or for esoteric use. Above everything else, he must have learnt through meditation to focus himself on the mental plane. Similarity of vibration and of interests hold the clue to the choice of a transmitter. Note that I say; similarity of vibration and of interests and not equality of vibration and of interests. NI šlo vse skupaj...2 del...kao predolgoooooooooo...http://www.lunin.net/forum//public/style_emoticons/default/wizard.gif This form of work might be divided into three methods: There is first the higher clairaudience that speaks directly from mind to mind. This is not exactly telepathy but a form of direct hearing. The teacher will speak to the disciple as person to person. A conversation is therefore carried on entirely on mental levels with the higher faculties as the focusing point. The use of the head centres is involved and they must both be vivified before this method can be employed. In the astral body the centres corresponding to the physical have to be awakened before astral psychism is possible. The work that I refer to here involves a corresponding vivification in the mental body counterparts. Secondly, we have telepathic communication. This is the registry in the physical brain consciousness of information imparted: a. Direct from Master to pupil; from disciple to disciple; from student to student. b. From Master or disciple to the ego and thence to the personality, via the atomic sub-planes. You will note therefore that only those in whose bodies atomic sub-plane matter is found can work this way. Safety and accuracy lie in this equipment. c. From ego to ego via the causal body and transmitted direct according to the preceding method or stored up to work through gradually and at need. Thirdly, we have inspiration. This involves another aspect of development. Inspiration is analogous to mediumship, but is entirely egoic. It utilizes the mind as the medium of transmission to the brain of that which the soul knows. Mediumship usually describes the process when confined entirely to the astral levels. On the egoic plane this involves inspiration. Ponder on this explanation for it explains much. Mediumship is dangerous. Why is this so? Because the mental body is not involved and so the soul is not in control. The medium is an unconscious instrument, he is not himself the controlling factor; he is controlled. Frequently also the discarnate entities who employ this method of communication, utilizing the brain or voice apparatus of the medium, are not highly evolved, and are quite incapable of employing mental plane methods. Some people combine the method of inspiration and of receiving instruction along various lines and, when this is the case, great accuracy of transmission is found. Occasionally again, as in the case of H.P. B. you have deep knowledge, ability to be inspired and mental clairaudience combined. When this is the case you have a rare and useful instrument for the aiding of humanity. Inspiration originates on the higher levels; it presupposes a very high point in evolution, for it involves the egoic consciousness and necessitates the use of atomic matter, thus opening up a wide range of communicators. It spells safety. It should be remembered that the soul is always good; it may lack knowledge in the three worlds and in this way be deficient; but it harbors no evil. Inspiration is always safe, whereas mediumship is always to be avoided. Inspiration may involve telepathy, for the person inspiring may do three things: a. He may use the brain of the appointed channel, throwing thoughts into it. b. He may occupy his disciple's body, the latter standing aside, consciously, in his subtler bodies, but surrendering his physical body. c. A third method is one of a temporary fusing, if I might so call it,—an intermingling when the user and the used alternate or supplement, as needed, to do the appointed work. I cannot explain more clearly. 4. They write what they see. This method is not of such a high order. You will note that in the first case you have wisdom or availability on buddhic or intuitional levels; in the second case you have transmission from the causal body, from the higher mental levels; in the third case you have sufficient development to enable the aspirant to receive dictation. In the fourth case, you have the ability to read in the astral light but frequently no ability to differentiate between that which is past, that which is, and that which will be. Therefore you have illusion and inaccuracy. This is a method, however, sometimes used but—unless directly used under stimulation applied by a Master—it is liable to be most misleading, as is its corollary, astral clairaudience. It is the method of mental clairvoyance, and requires a trained interpreting mind, which is rare indeed to find. In all these cases that I have cited error may creep in owing to physical limitation and the handicap of words, but in the case of those who write from personal knowledge the errors in expression will be of no real moment; whilst in the second and third cases the errors will be dependent upon the point in evolution of the transmitting agent. If, however, he couples intelligence, devotion and service, with his capacity to receive and hear, he will soon correct the errors himself and his understanding will grow. Later two new methods will be employed which will facilitate the transmission of truth from the inner side to the outer plane. Precipitated writing will be given to those who can be trusted, but the time is not yet for its general use. It will be necessary to wait until the work of the esoteric schools has reached a more definite phase of development. Conditions as yet are not appropriate, but humanity is urged to be ready and open-minded and prepared for this development. Later will come the power to materialize thought-forms. People will come into incarnation who will have the ability temporarily to create and vitalize these thought-forms, and so enable the general public to see them. The time, however, is not yet. There is too much fear, and not enough experience of truth in the world. More knowledge must be acquired as to the nature of thought and of matter, and this must be followed experimentally by those with acute trained minds, a high rate of vibration, and bodies built of the finest matter. The attainment of this will involve discipline, pain, self-abnegation and abstinence. See you to it. The group of Teachers with whom the average aspirants and probationary disciples may be in touch on the mental plane are but men of like passions but with a longer experience upon the path and a wiser control of themselves. They do not work with aspirants because They personally like or care for them, but because the need is great and They seek those whom They can train. The attitude of mind that They look for is that of teachableness and the ability to record and refrain from questioning until more is known. Then the aspirant is urged to question everything. May I remind you of the words of one Teacher who said, "Know us for sane and balanced men who teach as we taught on earth, not flattering our pupils but disciplining them. We lead them on, not forcing them forward by feeding their ambitions by promises of power, but giving them information and leading them to use it in their work, knowing that right use of knowledge leads to experience and achievement of the goal." How often does one find a student more occupied with the Master and what He will do than he is with his own side of the question! And yet the fitting of himself for service and the equipping of himself for useful cooperation is, or should be, his main preoccupation. Inquiry about the Master is more interesting than inquiry about the needed qualifications for discipleship. Interest for the data available in relation to the Adepts is more potent than the steadfast investigation into limitations and disabilities which should engross the aspirant's attention. Curiosity as to the habits and methods of specific Masters and Their ways of handling Their disciples is more prone to be displayed than patient application to right habits and ways of work in the life of the would-be disciple. All these matters are side issues and only handicap and limit, and one of the first things we advise one who would enter into communication with the Masters is to take his eyes off those things which concern him not, focus his attention on the needed steps and stages which should demonstrate in his life, and eliminate those wasted moments, moods and thought periods which so often occupy the major part of his thought life. When a Master seeks to find those fitted to be instructed and taught by Him, He looks for three things first of all. Unless these are present, no amount of devotion or aspiration, and no purity of life and mode of living suffices. It is essential that all aspirants should grasp these three factors and so save themselves much distress of mind and wasted motion. 1. The Master looks for the light in the head. 2. He investigates the karma of the aspirant. 3. He notes his service in the world. Unless there is indication that the man is what is termed esoterically "a lighted lamp" it is useless for the Master to waste His time. The light in the head, when present, is indicative of: a. The functioning to a greater or less extent of the pineal gland, which is (as is well known) the seat of the soul and the organ of spiritual perception. It is in this gland that the first physiological changes take place incident upon soul contact and this contact is brought about through definite work along meditation lines, mind control, and the inflow of spiritual force. b. The aligning of the man on the physical plane with his ego, soul or higher self, on the mental plane and the subordination of the physical plane life and nature to the impress and control of the soul. This is covered sufficiently in the first two or three chapters of Letters on Occult Meditation and these should be studied by aspirants. c. The downflow of force via the sutratma, magnetic cord, or thread from the soul to the brain via the mind body. The whole secret of spiritual vision, correct perception and right contact lies in the proper appreciation of the above statement, and therefore the Yoga Sutras of Patanjali are ever the text-book of disciples, initiates and adepts, for therein are found those rules and methods which bring the mind under control, stabilize the astral body and so develop and strengthen the thread soul that it can and does become a veritable channel of communication between the man and his ego. The light of illumination streams down into the brain cavity and throws into objectivity three fields of knowledge. This is often forgotten and hence the undue distress and premature interpretations of the partially illuminated disciple or probationer. The light first throws into relief and brings into the foreground of consciousness those thought-forms and entities which depict the lower life, and which (in their aggregate) form the Dweller on the Threshold. Thus the first thing of which the aspirant becomes aware is that which he knows to be undesirable and the revelation of his own unworthiness and limitations, and the undesirable constituents of his own aura burst on his vision. The darkness which is in him is intensified by the light which glimmers faintly from the centre of his being and frequently he despairs of himself and descends into the depths of depression. All mystics bear witness to this and it is a period which must be lived through until the pure light of day drives all shadows and darkness away and little by little the life is brightened and lightened until the sun in the head is shining in all its glory. d. Finally, the light in the head is indicative of the finding of the Path and there remains then for the man to study and understand the techniques whereby the light is centralized, intensified, entered and eventually becomes that magnetic line (like unto a spider's thread) which can be followed back until the source of the lower manifestation is reached and the soul consciousness is entered. The above language is symbolic and yet vitally accurate but is expressed thus in order to convey information to those who know, and protect those who as yet know not. "The path of the just is as a shining Light" and yet at the same time a man has to become that path itself. He enters the light and becomes the light and functions then as a lamp set in a dark place, carrying illumination to others and lighting the way before them. The next point that a Master has to consider before admitting a man into His group is whether or no such a step is karmically possible or whether there exist in a man's record those conditions which negate his admission in this life. There are three main factors to be considered separately and in their relation to each other. First, are there such karmic obligations in a man's present life as would render it impossible for him to function as a disciple? In this connection it must be carefully borne in mind that a man can become a disciple and merit the attention of a Master only when his life counts for something in the world of men, when he is an influence in his sphere, and when he is moulding and acting upon the minds and hearts of other men. Until that is the case it is waste of a Master's time to personally deal with him, for he can be adequately helped in other ways and has, for instance, much knowledge from books and teachers which is as yet theory and not practice, and much experience to pass through under the guidance of his own ego, the Master in his heart. When a man is a disciple he is one because he can be used for working out the plan of the Hierarchy, and can be influenced to materialize those endeavours which are planned to enable humanity to make the needed forward steps. This involves (in his physical plane life) time, and thought, right circumstance, and other considerations and it is quite possible for a man to have reached the stage from the character standpoint, where he merits the recognition of a Master, and yet have obligations and duties to work through which would handicap him for active service in some particular life. This the Master has to consider and this a man's own ego also considers. The result quite frequently at this time is that (perhaps unconsciously to the physical brain) a man will shoulder a great amount of experience, and undertake the working out of an abnormal amount of responsibility in one particular life, in order to free himself for service and chelaship in a later life. He works then at the equipping of himself for the next life, and at the patient performance of duty in his home, his circle of friends, and his business. He realises that from the egoic standpoint one life is but a short matter and soon gone and that by study, intelligent activity, loving service, and patient endurance, he is working out of those conditions which are preventing his prompt acceptance in a Master's group. A Master also studies the condition of an aspirant's physical body and of the subtler bodies to see whether in them are to be found states of consciousness which would hinder usefulness and act as obstacles. These conditions are likewise karmic and must be adjusted before his admission among other chelas becomes possible. A sick physical body, an astral body prone to moods, emotions and psychic delusions, and a mental body uncontrolled or ill-equipped are all dangerous to the student unless straightened out and perfected. A chela is subjected constantly to the play of force coming to him from three main sources: 1. His own ego, 2. His Master, 3. The group of co-disciples, and unless he is strong, purified and controlled, these forces will serve but to stimulate undesirable conditions, to foster that which should be eliminated and to bring to the surface all the hidden weaknesses. That this has to be done inevitably is so, but much must be done along this line before admission into a group of disciples; otherwise much of the Master's valuable time will perforce be given to the elimination and nullifying of the effects of the chela's violent reactions on other chelas in the same group. It is better to wait and work gradually and intelligently oneself than force one's way unprepared into lines of forces before one can handle either them or their consequences. Another factor that an adept has to consider is whether there are in incarnation those chelas with whom a man has to work and who are karmically linked to him by ancient ties and old familiarity in similar work. Sometimes it may be deemed wiser for a man to wait a little while before being permitted to step off the physical path until a life comes in which his own co-workers, keyed to his vibration, and accustomed to work with him, are also in physical bodies, for a Master's group is entered in service to be rendered and specific work to be done, and not because a man is to receive a cultural training which will make him an adept some day. Chelas train themselves and when ready for any work a Master uses them. They develop themselves and work out their own salvation and as step by step is taken their particular Master lays more and more responsibility upon them. He will train them in service technique, and in vibratory response to the Plan, but they learn to control themselves and to fit themselves for service. There are other karmic factors to be considered by a Master but these are the three paramount ones and of the most importance for aspirants to consider now. They are specified so that no true and earnest worker need be depressed and discouraged if he has no conscious link with the Master and is unaware of any affiliation with an esoteric group of chelas. It may not be because he is not fit. It may simply be because his ego has chosen this life to clear the decks for later action, to eliminate hindrances in one or other, or all of the three lower bodies, or to wait for that time when his admission may count the most. The third factor, that of service, for which the Master looks is one upon which the aspirant has the least to say and may very probably misinterpret. Spiritual ambition, the desire to function as the centre of a group, the longing to hear oneself speaking, teaching, lecturing, or writing are often wrongly interpreted by the aspirant as service. The Master looks not at a worker's worldly force or status, not at the numbers of people who are gathered around his personality but at the motives which prompt his activity and at the effect of his influence upon his fellowmen. True service is the spontaneous outflow of a loving heart and an intelligent mind; it is the result of being in the right place and staying there; it is produced by the inevitable inflow of spiritual force and not by strenuous physical plane activity; it is the effect of a man's being what he truly is, a divine Son of God, and not by the studied effect of his words or deeds. A true server gathers around him those whom it is his duty to serve and aid by the force of his life and his spiritualised personality, and not by his claims or loud speaking. In selfforgetfulness he serves; in self-abnegation he walks the earth, and he gives no thought to the magnitude or the reverse of his accomplishment and has no pre-conceived ideas as to his own value or usefulness. He lives, serves, works and influences, asking nothing for the separated self. When a Master sees this manifestation in a man's life, as the result of the awakening of the inner light and the adjustment of his karmic obligations, then He sounds out a note and waits to see if the man recognises his own group note. On this recognition, he is admitted into his own group of co-workers, and can stand in the presence of his Master. http://www.lunin.net/forum//public/style_emoticons/default/icon1_biggrin.gif

Po kvantiteti...http://www.lunin.net/forum//public/style_emoticons/default/biggrin.png

Vprašanje je bilo hipotetično...namignil sem da uporabljaš mix...tako kot skoraj vsi ljudje v evropi...http://www.lunin.net/forum//public/style_emoticons/default/icon_smile_wink.gif Kaj sploh pomeni pojem "razsvetljenje"...http://www.lunin.net/forum//public/style_emoticons/default/icon1_question.gif Nekateri mislijo s tem "iluminacijo uma", drugi pa tisto končno fazo, ko se človek ovobodi zakona karme in se mu ni treba več utelešat...vmes je pa še veliko manjših "razsvetljenj"...Ljudje ponavadi mislijo to prvo fazo, medtem ko večina gurujev in budistov misli na tisto končno fazo...vsaj kar se materije tiče...potem obstajajo pa še višje faze... Vse poti vodijo do "poti srca", ta potka je pa nekje proti koncu "šolanja v materiji"...Ko človek doseže razsvetljenje takrat se tapravo delo šele začne, ker sprejema tudi velike odgovornosti, to ni noben počitek v nedelu, lahko bi se pa reklo, da je stanje "blaženosti" oz. to je kao normalno stanje za tisti nivo iz katerega se potem začne delovati... Ne bi bilo slabo, če bi se najprej malo pozanimal kaj je to kar učijo tapravi guruji al pa šamani v javnosti in kaj tisto kar ne...tistega skritega znanja ti ne bo noben predajal za denar, ker učitelj postane odgovoren za človeka, ki ga vzame pod okrilje, postane karmično odgovoren in tudi kasira negativno karmo če ga človek preveč "serje" oz. zlorablja moči...malo preveč mešaš vse skupaj...zakaj pa misliš da obstaja doba preizkušanja, doba ko nekdo postane učenec- pripravnik, uradno priznan učenec, gre čez različne faze učenca in na koncu kao postane "mojster"...To poteka preko več življenj, zato pa ima en človek lahko istega učitelja preko več življenj...Pravi učitelji ponavadi delujejo iz ozadja, se ne izpostavljajo javnosti in ga je zelo težko prepoznati, izgledajo in obnašajo se kot običajni ljudje, občuti se jih samo po auri (feelingu), telepatski stik, pojav v meditaciji, ipd.... To kar prodajajo za denar je dječji vrtič oz. v najboljšem primeru nižji razredi OŠ...Sicer pa ne vem zakaj bi ti to govoril, ker to je že malo nadgradnja osnov duhovnosti, to spada bolj med odnos učitelj- učenec in evolucijo duše...tukaj se pač začne tista taprava ezoterika oz. skrito znanje...To je pa tudi za moje pojme malo too much, nerazumljive stvari, nimam dostopa do tega, se mi bolj malo sanja, se mi sem pa tja razotkrije kakšen delček, to so že malo preveč sci fi teme v primerjavi s tem kar učijo v šolah, kakor se uradno tolmači različne religije in kar se grejo duhovnjaki pri nas...tega ni po knjigah, vsaj ne v tistih, ki so dostopni javnosti... Skratka to je šele tista prava duhovnost, ki je trenutno tudi za moje pojme še malo too much pa sem kar dosti podkovan v osnovah ezoterike...od tam dalje so bajke, ki so še parkart bolj weird kot sem jih jaz nabluzio tukaj gor...http://www.lunin.net/forum//public/style_emoticons/default/wizard.gif

Razlika je samo v imenu, terminologiji in načinu pristopa k meditaciji oz. tistemu kar ima ta pojem bolj globok pomen...vse ostalo je isto... Če so tebi bližji šamani, droge, ipd. zakaj potem ne uporabljaš še njihov način pristopa do duhovnosti in terminologijo zlasti o subtilnih svetovih in stanjih zavesti...če omenjaš krščanstvo zakaj se ne držiš samo tega...itd...Zakaj uporabljaš mixane stvari...http://www.lunin.net/forum//public/style_emoticons/default/icon1_question.gif V evropi je obstajal samo hermetizem oz. zahodna ezoterika, vse ostalo ima korenine drugje...Mogoče zato ker je SLO na polovici med vzhodom in zahodom...kjer se sliši in govori marsikaj, vprašanje pa koliko se razume v globino...Zato pa ni pomembno katero pot se gre, ker na koncu vse pridejo do iste točke, za naprej pa obstaja samo ena... Če o nečemu ne govorim in ne uporabljam določenih besed, to še ne pomeni da ne vem nič o temu. Zakaj bi človek uporabljal 10 različnih izrazov za eno stvar in ne samo eno ali dve, tiste ki so mu po miselnosti, kulturi, času, kraju bivanja in seveda nagnjenj iz preteklih lifeov bolj domači...Kdor ima določeno znanje in izkušnje lahko komot pretolmači določene pojme recimo iz šamanizma v budizem ali obratno...treba je samo pogledat slovarček...Kdor pa tega nima pa tega ne bo mogel storiti, ker ne bo vedel o čemu je sploh govora...Če to pomeni, da sem slep v redu, samo potem ne vem kako to da vem, recimo da šamani ne poznajo "izvirnega greha"...Sigurno mi je kakšen "šamanski vodnik" povedal...http://www.lunin.net/forum//public/style_emoticons/default/icon_smile_big.gif Matr pa to niti ni daleč od resnice...na začetku moje poti o čira čara (v tem lifeu) se je v sanjah res oglasil nek bel duhec z nekim čudnim (indijanskim) imenom...me je kao nekaj učil o odnosu do Zemlje in bitij na njej...podobno kot to prakticirajo tapravi "staroselci" po ameriki...je bilo pa to usput z vzhodnjaškimi zadevcami...Mogoče so mi pa zato kar nekaj znane šamanske zadevce o katerih se pri nas ne govori. Še kakšno avtoregresijo, da malo bolj ozavestim in mogoče bom znal celo pripravit kakšen šamanski zvarek doma in odplesat kakšen obred...Obstaja samo majhen problemček, nisem še videl pravega crnogorca kuhat in preveč migat...http://www.lunin.net/forum//public/style_emoticons/default/biggrin.png By the way...učenja šamanov in gurujev se v globini ne razlikujejo kaj dosti, razen terminologije in opisov...obstaja zelo veliko skupnih oz. stičnih točk med učenjem indijancev (staroselci) in jogini...kaj pa prakticirajo in kažejo v javnosti je pa drugo vprašanje...o mističnih stvareh in notranjih izkušnjah pa ne eni ne drugi ne govorijo radi zlasti ne v javnosti, belcem ali ljudem, ki na to niso pripravljeni oz. nimajo ustreznega znanja...http://www.lunin.net/forum//public/style_emoticons/default/icon_smesko.gif

Jaz nisem "zavzeto" študiral teh študij, ampak sem "usput" naletel na njih, ker me je zanimalo nekaj drugega...Če piše o temu v Življenje in tehnika, medicinskih člankih, kažejo na Discovery channel, ipd...potem nekaj že mora biti na temu...kogar zanima, si bo že sam poiskal informacije...podobno kot v šoli kogar zanima kakšna snov popnavadi preštudira še kaj drugega, malo več kot učijo in zahtevajo v šoli...Mene droge uradno pač ne zanimajo kaj preveč in se temu ne posvečam. To pa še ne pomeni, da ne vem nič o njih... Drugače imajo pa na DrogArt kar dosti zanimivih informacij o drogah... http://www.drogart.org/ Kakšna je razlika med šamanom, joginom, okultistom, ezoterikom, pravim kabalistom, hermetikom...http://www.lunin.net/forum//public/style_emoticons/default/icon1_question.gif Če boš zadovoljivo odgovoril sam pri sebi, boš dobil odgovor...Meni je pač bližja (bolj domača) vzhodnjaška miselnost...http://www.lunin.net/forum//public/style_emoticons/default/wizard.gif

E none a si ti razumel vse skupaj, ne samo posameznih delčkov...http://www.lunin.net/forum//public/style_emoticons/default/whistling.gif Jaz nikjer ne pravim, da je abstinenca edina pot, ker nisem abstinent zlasti ne na kakšnih obletnicah, porokah, ipd...obstaja mnogo poti, ni pa vsaka za vsakogar...poudarek je bolj na zmernosti... Zgoraj je lepo omenjeno, da se lahko jemlje zdravila, alko, droge, cigarete...da je treba pa pretehtati med koristmi in škodljivostjo ali po domače povedano stranskimi učinki...Vse te stvari so lahko koristne, če človeku pomagajo prebroditi "kritična" obdobja v lifeu...poudarek je bolj na dolgotrajnem uživanju...koliko je to izraženo v času, pa lahko spet vsak po svoje tolmači... Prav tako je lepo omenjeno, da je treba pred bilokakšnimi "hudimi" iniciacijami fizično telo malo pripraviti oz. prečistiti in da visokim posvečencem ni treba dajati toliko poudarka na fizično telo, ker delujejo bolj iz mentala...moč misli je pa velika in ima večji vpliv kot pa hrana in pijača skupaj...sem spadajo tudi pravi indijanski šamani...oni se lahko igrajo z drogcami, ker so sposobni marsikaj več kot obični človečki, prav tako pa poznajo tudi hitre razstrupljevalne načine pri katerih bi se enemu navadnemu zapadnjaku lahko zmešalo, če bi jih intenzivno izvajal...šamani se že rodijo in jih že od malena pripravljajo na to, podobno kot budisti učijo določene ljudi že od malena, taki kasneje tudi postanejo lame in ne vem kaj še vse... Meni se zdi prav malo smešno, ko ljudje pri nas omenjajo šamane, šamanizem...v bistvu se jim pa sploh ne sanja kaj dosti o temu...šamani tako kot budisti ne govorijo o "mističnih" stvareh, če človek na njih ni pripravljen. Oboji poznajo preizkušnje, poizkusno obdobje, da mora učenec ali "mali šaman" s svojimi dejanji dokazat, da je vreden določenega "mističnega" znanja...Šamanizem pač ni del naše kulture in to je bilo že omenjeno v drugih temah. Mi samo vemo, da čšamani jemljejo droge, ne sanja se pa nam kaj vse oni še prakticirajo zraven. In to je bistvena razlika. Sicer je pa o tem Iknee zelo lepo povedala nekatere stvari o njih, v drugih temah valjda... In nazadnje...energija duše lahko popravi škodo, tudi če je človek bil pol lifea na trdi drogi, če se intenzivno loti določenih stvari povezanih z "duhovnostjo"...v zgodovini so taki primeri znani...Obstajajo džankiji katere je uradna medicina medicina že odpisala, oni so se pa s korenitim zasukom v miselnosti in svojih dejanjih opomogli, pozdravili in zaživeli "normalen" life... To so glavni poudarki zgornjih bajk... By the way obstajajo prav lepe medicinske študije odkar so začeli pri raziskovanju uporabljati MR in CT možganov...najhitreje začne droga učinkovati na možgane, če se jo kadi (crack), sledi snifanje in nazadnje injiciranje preko igle. Prav tako je že znano dejstvo, da sintetične in trde droge povzročajo večje odmiranje živčnih celic kot pa recimo alkohol in marihuana...pri meditantih so pa celo opazili obnavljanje in povečanje možganskih celic v določenih delih možganov...Skratka možganske celice se lahko obnavljajo in celo kao razmnožujejo, kar je bilo v nasprotju z do takratno medicinsko doktrino, da to ni možno...Te študije so znane kakšnih 10- 20 let, odkar imamo pač malo bolj moderne napravce...koliko se pa o tem govori v javnosti pa ne vem...Človeka ki to zanima si bo že malo bolj prebral v kakšni bolj strokovni študiji- medicinski ali znanstveni...http://www.lunin.net/forum//public/style_emoticons/default/icon_smesko.gif

Sem opazil, da sem eno pomembno podrobnost pozabil omeniti...da dokrajčim zgornje ezoterične bajke...pa da vse skupaj dobi malo smisla, gledano kot celota...http://www.lunin.net/forum//public/style_emoticons/default/sorcerer.gif Lahko s fiziološkimi tehnikami okrepimo povezavo med dušo in živčnim sistemom? Živčni sistem lahko vedno okrepite. Močnejši kot je, v večji meri ga lahko duša uporabi, da se skozenj izraža v treh telesih. Tega ne bi preveč na široko razlagal, očitno je, da če boste svoje fizično telo kakor koli okrepili, ga bo duša laže uporabljala. Je med prvima dvema posvečenjema pomembneje, da skrbimo za svoj živčni sistem, kot pozneje? Da in ne. Človek, ki ima vsaj tretje posvečenje (planetarno), lahko s svojim fizičnim telesom počne stvari, ki jih ljudje z nižjimi posvečenji, še posebej s prvim, ne morejo početi brez posledic. Posvečenec prve stopnje prejme prvo posvečenje kot dokaz, da ima nadzor nad svojim fizičnim telesom. Zato oseba, ki se bliža prvemu posveče­nju, veliko pozornosti posveča svojemu telesu: krepi ga, s tem pa krepi tudi živčni sistem. V skladu z razvojno potjo je vse, kar pripomore k zdravju in dobremu počutju, s tem pa k boljšemu pretoku energije po telesu in živčnem sistemu. Le tako lahko namreč ustvarimo telo, ki bo ob posvečenju sposobno vzdržati energijski tok iz posvečevalne palice. Prešibko telo tega ne bi vzdržalo, četudi bi bila oseba pripravljena. Posvečenje lahko prejmete le z rela­tivno zdravim telesom z močnim živčnim sistemom, ki lahko to obremenitev prenese. Za vse poskrbi duša. Človeka spodbuja, da počne stvari, ki krepijo fizično telo. Zato na primer mnogi ljudje postanejo vegetarijanci, prenehajo piti alkohol in kaditi. Kasneje lahko počnete, kar hočete, do prvega posvečenja pa se morate vsemu temu odpovedati. Glede na to, da živčni sistem povezuje dušo z njenimi telesi, kaj lahko storimo, da bi ga okrepili? Vsekakor jemljite vitamin B, toda to ni rešitev. Pomembno je, da svojega živčnega sistema ne zlorabljamo. Spanec naj bo dovolj dolg, hkrati pa ne predolg. Izogibajte se stresu. To pomeni, da se morate naučiti sprostitve. Stres je posledica nezdravih življenjskih vzorcev, ki se odraža na našem živčnem sistemu. Ne uživajte drog, halucinogenih ali kakršnih koli drugih. Ljudje mislijo, da je kanabis neškodljiv, v resnici pa je popolnoma enako škodljiv kot ostale droge. Počasneje škoduje in škodo je teže oceniti, vendar pa na živčni sistem vpliva zelo slabo. Halucinogene droge živčni sistem zelo spodbudijo, zloraba sistema pa potem neizogibno pripelje do njegovega večjega ali manjšega propada. Prav to se zgodi odvisnikom od drog, ki pretiravajo. Njihov živčni sistem je vsaj močno poškodovan, če že ne uničen. Tudi zdravila, kot je aspirin, slabo vplivajo na živčni sistem. Verjetno ni zdravila, ki ne bi tako ali drugače vplivalo na živčni sistem. Seveda pa so nekatera bolj škodljiva od drugih. V življenju moramo tehtati. Če ste bolni in jemljete zdravila, morate to tehtati s škodo, ki jo ta zdravila povzročijo vašemu živčnemu sistemu. Odločiti se morate. Da bi človeka ohranili pri življenju, moramo včasih uporabiti zdravilo, ki do ne­ke mere poškoduje živčni sistem. Živčni sistem je zelo občutljiv instrument, skozi katerega se pretakajo sporočila z vseh ravni, od dušine navzdol, v možgane; zato nanj vpliva vse, kar počnemo, vsak vdih onesnaženega zraka. Tudi naša onesnažena voda in zelenjava, v kateri se kopičijo DDT in drugi pesticidi, zelo slabo vplivajo nanj. Mnoge bolezni, ki se zdaj porajajo v svetu, in virusi, ki so posledica te motnje, zelo sla­bo vplivajo na živčni sistem človeštva. Tudi kava je zelo škodljiva. Američani živijo od kave. Na srečo je ne znajo pripraviti! Če bi to­liko kave popili na način, kot jo pripravijo Italijani, bi bili še na mnogo slabšem! Mislim, da je eden od razlogov, zakaj Američani med “intenzivno“ meditacijo ne morejo sedeti pri miru dlje kot nekaj minut, gotovo ta, da popijejo preveč kave. Kava je močan stimulant in vse, kar prekomerno spodbuja živčni sistem, je dolgoročno lahko samo škodljivo. V kolikšni meri si je nekdo, ki je nekoč užival halucinogene droge, na primer v 60. letih kot mnogi drugi, poškodoval živčni sistem? Se lahko pozdravi? Ves njihov sistem je pogosto tako zelo poškodovan, da so svojo inkarnacijo v nekem smislu zapravili. Tak človek sicer živi naprej, toda z vidika duše ne more več resnično vzpodbujati svojih teles. Vendar pa to velja samo v skrajnih primerih. Vsekakor se lahko pozdravimo. Mojster nam lahko znova oživi sistem, prav tako lahko to storimo sami, ko se začnemo zavedati svojega Jaza. Ko se začnemo zavedati Jaza, prikličemo energijo Jaza, ki se skozi dušo spusti z monadine ravni. Ta energija pa je lahko tako močna, da nam popolnoma prenovi živčni sistem. Kakor koli že, Mojstri na smrt ne gledajo tako kot mi. Smrt je le začasna. Prej ste rekli, da majhne količine alkohola ne škodijo. Za majhno količino to še vedno drži. Toda ta količina je tako majhna, da je skoraj ni vredno piti! Majhna količina alkohola je tonik. Kar je več od tega, lahko poškoduje živčni sistem. Stvari morate zopet pretehtati. Kaj je pomembnejše? Učinek alkohola ali vaš živčni sistem? Na to morate gledati dolgoročno. Kaj škodi nadijem in kako jih lahko prenovimo? Na prvem mestu so droge in stres. Stres je rezultat preobremenjenega živčnega sistema, ki je napadan z vseh strani. Je po­sledica, ki jo je na našem živčnem sistemu pustil nevrotičen način življenja. Zato se moramo naučiti sprostiti se in plavati s tokom življenja, namesto da se mu upiramo. Mnogi ljudje se upirajo to­ku življenja. Morali pa bi se mu samo prepustiti. Na primer, hodite po oglušujoče hrupni cesti in hrupu se upirate. Zato se ga ves čas zavedate in ste pod stresom. Če pa se hrupu prepustite in se z njim sprijaznite, če se ga zavedate, ne da bi se mu upirali, ugotovite, da se nenadoma sprostite. Tako hrup nima več tako močnega učinka na vaše etrsko telo, s tem pa tudi na vaš živčni sistem, kot bi ga imel sicer. Podobno velja za vsako situacijo, ki bi bila navadno zaradi čustvenega odziva za vas stresna. Opazujte jo, ne upirajte se ji in ne skušajte je spremeniti. Samo opazujte jo. Od sebe ne zahtevajte, da jo boste prenesli, po drugi strani pa se ji ne skušajte izogniti. Le opazujte jo, dovolite, da se zgodi, ne da bi nanjo reagirali. Odvežite se od nje. Samo stvari, na katere niste navezani, vam ne morejo škodovati. To je bistvo nenavezanosti. Skušajte biti nenavezani na zunanje dražljaje, ki vam lahko škodujejo. Hrup je eden izmed glavnih virov stresa in s tem utrujenosti. http://www.lunin.net/forum//public/style_emoticons/default/icon_smesko.gif

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Glede na to da si že kao 6 let registriran na LNF...zgleda, da si malo prespal določene stvari in si se šele zdaj malo prebudil...zadnje čase si nekaj spraševal o nekaterih stvareh o katerih se je že govorilo drugje...vsaj kolikor jaz sledim dogajanju...Recimo "Miti o ljubezni", za moje pojme je omenjeno skoraj vse bistveno... http://www.lunin.net/forum/index.php/topic/12041-miti-o-ljubezni/?hl=%2Bbrezpogojna+%2Bljubezen&do=findComment&comment=1055535610

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Sem malo študiral ali naj to sploh ubacim in kam...ker je bilo tukaj in še drugje govora o marsičemu pa pejmo še malo bolj v ezoterične vode...Se mi zdi, da še najbolj paše sem v to temo, zraven ostalih ezoteričnih "bajk", ki sem jih napričao, ker grejo nekako v isti smeri...Mogoče bo kakšnemu osebku kakšna stvar nova ali pa samo potrditev že doživete izkušnje...http://www.lunin.net/forum//public/style_emoticons/default/wizard.gif Ezoterika- psihoterapija in zavest Koliko lahko psihoterapija pripomore k razvoju zavesti? Je psihohoterapija lahko nevarna? Problem psihoterapije je, da pozornost usmerja k nižjemu jazu, zavest pa raste ravno s tem, ko izgubljamo zavest ločenega nižjega jaza. Psihoterapija je koristna le, če ste zares bolni. V njej najbolj uživa bolnik. Usede ali uleže se na kavč in pripoveduje o sebi. Ste že kdaj srečali koga, ki ne govori rad o sebi? Z vsemi temi spomini naj bi že davno opravili in se jih znebili, zdaj pa imajo možnost, da rastejo in na novo zaživijo. Oseba na kavču se popolnoma osredotoči na svoj jaz. Njena pozornost je popolnoma usmerjena, ne le tako kot ponavadi, ampak profesionalno (njeno pozornost usmerja dobro plačan strokovnjak), da bi premagala svojo bolezen. Nisem povsem proti psihoterapiji. Vsi poznamo ljudi, ki so preveč bolni, ki so zelo psihotični, nevrotični ali neuravnovešeni in potrebujejo profesionalno psihoterapevtsko zdravljenje, da bi lahko živeli normalno in uravnoteženo. Po drugi strani pa menim, da psihoterapija ljudem večinoma ne koristi, saj njihovo pozor­nost samo še bolj usmeri na njih same. Najhitrejše fizične, čustvene in mentalne pomoči ne nudi terapevtski kavč, ampak odpovedovanje, ki ga dosežemo s služenjem. Nič ne pomaga bolj kot služenje, izgubljanje samega sebe v služenju. Ljudje mislijo, da so na terapevtovem kavču našli sebe, našli pa so le spomine in pozornost še bolj usmerili v svoje probleme. In to jim je seveda všeč. To je ogromno slepilo. Prav vsakomur brez izjeme ustreza, da usmerja pozornost vase. Najhujša bolezen človeštva je, da vsak samega sebe vidi v središču vesolja. No, vsi hkrati prav gotovo ne moremo biti v središču vesolja. Kar poiščite si svoje mesto nekje bolj na obrobju. Če želite, lahko to storite tudi na terapevtskem kavču, ampak tako boste porabili več časa. Lahko pa začnete služiti in postopoma izgubljati občutek, da ste središče vesolja. Ne boste več imeli iste želje, ker boste zaposleni s služenjem, ker boste delali za dru­ge Ijudi in skušali zadovoljiti potrebe sveta. Pozabili boste nase. Za daljša obdobja lahko dobesedno pozabite nase. Mnogi so dokazali, da je to mogoče. Najhitrejši in najboljši način je služenje pa še brezplačen je! Kakšna je razlika med mentalnim zlomom, ki je posledica izkušnje duše, in mentalnim zlomom, ki je posledica psihoze ali nevroze? Za osebo, ki ga doživlja, verjetno ni bistvenih razlik. Vse je odvisno od jakosti mentalnega zloma. Mentalni ali čustveni zlom je lahko posledica prevelikega in nenadnega dotoka energije iz duše v osebnost, ki na to ni dovolj pripravljena. To so nekatere ne­varnosti, ki spremljajo meditacijo. Pri vsaki dobri meditaciji vas vedno opozorijo na morebitne nevarnosti - da lahko preveč me­ditacije ali prepogosta ali narobe izvajana meditacija pripelje do mentalnega, čustvenega in včasih celo fizičnega zloma. Kakršen koli dotok visokih energij povzroči začasno neravnovesje. To je neizbežno, kajti vsaka višja vzpodbuda povzroči spremembo. Spremembe pa povzročijo večje ali manjše pretrese ali težave. Če meditirate pravilno in upoštevate opozorila, je meditacija varna (ne govorim o konkretni meditaciji, ampak o meditaciji na splošno). Vsi pretresi in motnje so navadno le začasni, res kratkotrajni in ravnovesje se zaradi nove spodbude navadno hitro vzpostavi na višji ravni. To se dogaja ciklično skozi življenja slehernega posameznika. Ne more biti drugače. Zavest se razširi zaradi različnih spodbud ne glede na to, od kod te pridejo. Spodbudo navadno dobimo kot odgovor na invokacijo. Z navdihom prikličemo energijo duše. Duša se odzove in spusti energijski tok, ki poruši ravnovesje. Če to storimo pravilno, znanstveno, če smo pozorni na nevarnosti, bi moralo priti le do manjših in kratkotrajnih motenj ravnovesja, ki bi jim moralo slediti novo ravnovesje na višjem ovoju spirale. To ponavljate znova in znova skozi življenja, dokler ne postanete Mojster. Prepričan sem, da se enako dogaja tudi Mojstru, le da ima on opraviti s kozmičnimi silami. Torej je lahko mentalni zlom, če je manjši in začasen, motnja ravnovesja zaradi dotoka energije iz duše. Če pa je mentalni zlom posledica nevrotičnosti in psihotičnosti, velja ravno nasprotno: ni posledica razvoja zavesti, ampak rezultat zanikanja razvoja zavesti. Nevroze so večinoma posledice oviranja. Če ovirate telesne, čustvene in mentalne funkcije, povzročite zastoje. Popolnega zastoja ni, zato ga bomo imenovali relativno mirujoče stanje. Na fizični ravni na primer oviranje energijskega pretoka skozi čakre - energetske centre v hrbtenici - povzroči zastoje, zaradi katerih energija ne more pravilno in prosto teči v čakre in iz njih. Kadar čakre delujejo pravilno, vzdržujejo fizično zdravje telesa. Zastoji povzročijo določene motnje endokrinega sistema, ki lahko sčasoma okvarijo organ, ki je povezan z določeno žlezo. Posledica je bolezen. Če želite ohraniti telesno zdravje, morate vzdrževati ravnovesje endokrinega sistema, ki potrebuje pravilen in neoviran tok energije v čakre in iz njih. Zaradi napačnih življenjskih razmer, ki jih nudi slabo zgrajeno in vzdrževano okolje, in zaradi različnih omejujočih dejavnikov naše vzgoje, izobraževanja in tako dalje nihče ne živi v idealnem ravnovesju. Nihče ni popolnoma zdrav. Vsi smo zatrti zaradi družbenih norm, po katerih živimo, še posebej v mestih. Vsi trpimo zaradi takih ali drugačnih omejitev. To prenašamo na čustveno in mentalno raven. Omejitve na mentalni ravni so zelo nevarne; zaradi njih postanemo fundamentalistični kristjani, judje, muslimani, hindujci, budisti in tako dalje. To so mentalni prisilni jopiči. Ovirajo svobodno mišljenje. Ne moremo razmišljati ustvarjalno, ker si je nekdo za nas že vse zamislil. Dobimo množico idej in prepričanj, v katere moramo verjeti. Enako velja tudi za čustveno telo. Naučeni smo, naj ne kažemo svojih negativnih čustev, vemo, da niso lepa; vzgajali so nas, da bi bili prijazni, vsak majhen otrok mora biti prijazen. Tako se naučimo zadrževati svoje slabe in poredne misli. Zadržujemo jih tako, da zategujemo mišice. Najprej napnemo mišice sončnega pleteža. Ko so te zares čvrste in trdne, ostale mišice same poskrbijo zase. Potem pridejo na vrsto mišice prsnega koša, ki ovirajo naše dihanje. Ugotovimo namreč, da naše misli, kretnje in občutja postanejo svobodni in lahkotni, mi pa postanemo nevarno spontani, ko dihamo lahkotno in sproščeno. To je, kot smo ugotovili, v normalnem svetu z našimi starši in njihovimi prijatelji, zelo nevarno. Psihoze in nevroze so posledice oviranja življenjskih funkcij, nekatere pa prinesemo iz prejšnjih življenj, kar je problem, saj se ne moremo vrniti k svojemu terapevtu 200 let v preteklost. Vse to se seveda navezuje ne psihoze in nevroze, ne pa na razvoj zavesti ali izkušnje duše. Med tem je bistvena razlika. Psihoze in nevroze k našemu življenju nič ne prispevajo, ampak mu odvzamejo. Fizične, čustvene in mentalne ovire povzročijo krčenje življenskih funkcij. To je lahko tako resno, da končamo na psihoterapevtovem kavču. Potrebujemo terapevta, tablete, ali kar koli nam lahko predpiše, da premagamo krizo. Vsi smo se podvrgli ali pa smo bili podvrženi takemu zaviralnemu procesu, tudi svoje otroke vključujemo vanj. Potreben je globok uvid, da tega ne posredujemo naprej. Kakšno vlogo ima pri vsem tem podzavest? Rekel bi, da je pri večini ljudi devet desetin čustvene in mentalne aktivnosti podzavestne. Zagotovo je devet desetin naših čustvenih aktivnosti podzavestnih, pod mejo zavesti. Le-ta imajo svoj vpliv in se jih lahko občasno celo zavedamo, toda če so naša čustva boleča, jih večinoma zatremo. Takrat postanejo podzavestna. Veliko svojih strahov zatiramo. Kakor hitro pa nekaj zatiramo, lahko to potlačimo tako globoko, da ne doseže več praga naše zavesti. Nato se mora psihoterapevt truditi s krampom in lopato, da iz naše podzavesti izkoplje vse strahove, blokade in bolečine. Včasih se res dvignejo na površje in tako svoje strahove znova podoživimo, dobimo napad panike. Potem jih prebolimo in strahovi se poležejo. Še vedno so tu, vendar so se polegli, dokler se ne pojavi kaj novega, na primer vsa naša zatrta jeza. Nenadoma se manično razjezimo in se spravimo na vse, ki nam gredo na živce. Ves čas vsega pač ne moremo zadrževati v sebi, zato občasno kaj izbruhne na površje. To je seveda posledica tlačenja čustev pod mejo zavesti. S psi­hoanalizo pa se potlačenih stvari lahko znova zavemo. Takoj ko se zavemo, da smo res hoteli zabosti svojega očeta v hrbet, se tega osvobodimo. (Tako vsaj pravijo. Meni pa se zdi, da želja, da bi zabodli svojega očeta, ostane.) Po teoriji naj bi ozavestili potlačene namere in strahove ter se jih tako znebili. Ti bi res izginili, če bi jih prepoznali. Žal pa je obujanje stvari v spomin nekaj čisto drugega kot prepoznanje v smislu, da te stvari nismo mi, da se od njih od-vežemo. Terapevt je zadovoljen, takoj ko ideja oziroma dogodek splava na površje (morda mu je potem malce žal, ker mu ne boste več plačevali), toda to je zadovoljilo njega, saj je svojo nalogo opravil. Mi pa ostanemo isti, ražen če ne počnemo tega, kar mo­ramo početi vsak dan, če se ne odvezujemo. Nobene razlike ni, če se nam je nekaj zgodilo v preteklosti ali pa se nam dogaja zdaj. Z negativnim čustvi, pa naj bodo trenutna ali pa iz našega otroštva, ne moremo opraviti, če se od njih ne odvežemo zdaj, v tem trenutku, ko se dogajajo, ali pa takrat, ko jih privlečemo iz svoje podzavesti. Če gre za dogodek iz naše preteklosti, je seveda nekoliko teže, saj ga moramo najprej ozavestiti. Spoznali pa bomo, da postajamo svobodnejši in znova čustveno spontani, ko se odvezujemo. Deli našega zavestnega uma, v večji ali manjši meri, prehajajo v podzavest; um je delno zavesten in delno podzavesten. Vse je med sabo pomešano in ne vemo, kaj je kaj. Še manj ve naš terapevt. (Ne vem, zakaj ga sploh plačujemo.) Če se zavestno vsak dan sproti odvezujemo od svojih negativnih čustev, če opazujemo sebe in svoje izkušnje, če spoznavamo, da ta negativnost nismo mi, če se odvezujemo in odvezujemo, osvobodimo podzavestne zatrte želje in jih lahko razrešimo. To počne učenec, ki se razvija. Razmišlja takole: "Tako zelo sem se spremenil, tako prečiščen sem, nič več me ne preganjajo strahovi in zavore. Lahko živim in diham kot še nikoli prej." Nenadoma pa se nekaj sproži in vse skupaj se začne znova, ker se na­vlake še vedno ni znebil. Vsakič, ko se proces ponovi, je laže in vsak učenec pozna to izkušnjo, ko podoživlja stvari, o katerih je mislil, da jih je že zdavnaj zaključil. In potem učenec misli: "Sem na pragu drugega posvečenja. Prepričan sem, da se lahko nadzorujem. Ničesar ne čutim. Ljudje udrihajo po meni, jaz pa se ne je­zim, sploh se ne razburjam. Sem nad vsem tem, vse je preprosto in jasno." Ljudje, ki tako razmišljajo, so v devetih nebesih. Seveda so zaslepljeni s slepilom navidezne jasnosti in navidezne osvobojenosti. Ta občutek osvobojenosti je zelo kratkotrajen, dokler ubožec, ki je bil prepričan, da je na pragu drugega posvečenja, ne spozna, da še ni mentalno polariziran. Kako bi torej lahko stal pred posvečevalcem! To je proces, ki se nadaljuje, in ko se enkrat začne, ima lastno gonilno silo. Enako kot veliko odpoved dosežemo s kopičenjem manjših odpovedi, prav tako spoznamo, ko presegamo zatrta ču­stva, bolečine in vse slabosti, ki jih ljudje ves čas nosimo s sabo, da se te stvari vedno znova vračajo, vendar pa smo ob tem vsakokrat močnejši in jih laže obvladamo. Vsakokrat smo svobodnejši in močnejši, saj izgubljamo zavore in strahove, izvirajoče iz želja. V nas se razvije notranji mir, nato pa notranje zavedanje, pravo zavestno zavedanje. http://www.lunin.net/forum//public/style_emoticons/default/icon1_biggrin.gif

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Pri nas se nekateri človečki igrajo šamane in tudi prakticirajo podobne zadevce...seveda brez ustreznega znanja in niti približno tistemu kar se grejo šamani na drugem koncu sveta...baje je bila celo okoli Kranja ena skupinca, ki je prakticirala zadevce z ayahuasco...mogoče se je pa kdo izmed njih že srečal s Stvarnikom- za vedno...kao transcendentalna meditacija forever...http://serve.mysmiley.net/angel/angel02.gif http://en.wikipedia.org/wiki/Ayahuasca

Kakain bi moral po vsej logiki biti pola sintetična droga...ker se gre za postopek ekstrakcije iz kokinih listov... http://www.kokain.si/sl/ve-o-kokainu/31-o-kokainu/141-proizvodnja-kokaina Je pa razlika ali se kokain injicira, kadi, snifa ali pa žveči kokine liste...prebivalstvo tam pač žveči liste in s tem nekako prehaja ta snov v organizem, res pa je da ne v takih količinah kot če se posnifa, je pa ceneje...Prav tako imajo pa tudi njihovi šamani neke svoje fore in ne uporabljajo modernih kemikalij...http://www.sherv.net/cm/emo/smoke/coke-sniff.gif

Danes po dolgem času spet bil "delavno aktiven" pred 6.00...malo skidal sneg, spucal avto in odštetal do busa...sem ugotovil, da je bolje, če se po malem čisti kot pa vse naenkrat...Bil že pred 7.30 v mestu, še preden birokratki začnejo delat. Zgleda da Miško vozi istim tempom ne glede na to da li ima oluje, sunca, kiše, snijega...odšetal lepo do zobarja kao ustni higieničarki, baje je kao na pol leta priporočljivo hodit odstranjevat zobne obloge...ostalo pa zaenkrat še drži, nobenih problemov, zlasti zlati zobi (inley, onley)... Okol 9.00 pa malo v šetnjo po mestu po opravkih, usput pa na kavico in burek...sem moral malo poskusiti eno vrsto bureka, ki ga do sedaj še nisem...Sem se počutil kot kralj, ko sem se šetal po ulici in bluzil po Prešercu...lepo snegoval, jaz itak brez marele, spet malo podoživel "partizanske" čase, ljudi samo za vzorec, neki kamermani iz RTV so nekaj strašili tam in kao snemali nek prispevek...sem že mislil, da je mogoče prvi dan po novem letu, da ob takem času skoraj nikjer nikogar, razen par komunalcev...al sem pa jaz malo munjen, da ob čudnih vremenskih prilikah in urah hodim okoli, ampak to je za take psihotike kot sem jaz itak normalno...kad treba da se nešto uradi mora se, zlasti če prej pol leta ni bilo kao časa... Zdaj pa ne vem kam bi se dal, ker nisem pričakoval, da bom tako hitro opravil vse...mogoče še kakšna meditacija ob kuhančku in lepo snežni beli prirodi...pa da naredim še kaj za svojo dušo...Jap, čudna so pota Gospodova...http://www.lunin.net/forum//public/style_emoticons/default/biggrin.png

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Še malo ezoteričnih "bajk"...http://www.lunin.net/forum//public/style_emoticons/default/biggrin.png Kakšna je razlika med domišljijo in pravim notranjim védenjem? Notranje védenje je intuicija. To, kar imenujemo intuicija, v resnici ne prihaja z ravni intuicije, ampak z manasiène ravni. (op. prev.: Manasièna raven je raven višjega ali abstraktnega uma; obsega štiri najvišje podravni mentalne ravni.) Duša je sprejemnik treh duhovnih ravni, ki izhajajo iz monade, katere odsev je duša. V resnici smo triplastni. Tega ne smemo nikoli pozabiti. Zaèeti se moramo dojemati kot duše. Razlika med notranjim védenjem in domišljijo je v osredotoèenosti zavesti. Veèina ljudi je osredotoèena na astralno raven: delujejo preko sonènega pleteža in njihovo védenje je èustveno (astralno). To je domišljija. V ezoteriki govorimo o stanju, ki ga imenujemo slepilo (blišè). Npr. nakazuje ga fraza “hollywoodski blišè”. Izraz “blišè” da slutiti, da je Hollywood èudovito mesto, vendar pa ga imenujejo tudi “mesto lažnega sijaja”. Vemo, da je njegov sijaj neresnièen, èeprav je zanimiv in èustveno privlaèen. To, kar prihaja z astralnih ravni, je neresnièno. Naše èustvene reakcije so odzivi na energijo astralne ravni, ki teèe skozi sonèni pletež. Slepilo je iluzija na astralni ravni. Razvojni cilj èloveštva je, da bi delovalo z mentalnih ravni. Da bi nadzorovali astralno raven, morate postati mentalno osredoto- èeni. Astralna raven naj bi bila zrcalo, mirno jezero, v katerem se lahko odseva notranje védenje, duhovna intuicija budijske ravni. Ko je astralno telo mirno in preèišèeno, se na astralne energije, ki teèejo skozenj, ne odziva veè. Dokler pa astralno telo ostaja nepreèišèeno, povzroèa nered: vrženi smo v nevihto astralne energije, zaradi katere se obnašamo na naèine, ki so povsem nepomembni, neodgovorni in neresnièni, ker je astralna raven dobesedno neresnièna. Za Mojstre ne obstaja. Je iluzija, medtem ko je budi, duhovna intuicija, notranje védenje. Ko ljudje, ki so na katerem koli podroèju resnièno ustvarjalni, pravijo “s pomoèjo domišljije”, v resnici mislijo “s pomoèjo intuicije”. To je nekaj èisto drugega od tako imenovane domišljije, ki izvira iz astrala in je v resnici fantazija. Intuicija je neposredno védenje: veste, ker veste. Prihaja z budijske ravni in je nezmotljiva. Nikoli se ne more motiti, ker prihaja preko duše – z ravni, ki je nad dušo. Èloveku postane dostopna, ko je astralno telo preèišèeno in pod nadzorom. Takoj ko se to zgodi, se energija, ki bi sicer tekla preko astralnega telesa, preobrazi, dvigne se v srce. Seveda je to dolgotrajen in postopen proces. Odziv srca je vedno pravilen. Odzivu srca lahko vedno zaupate, ne glede na okolišèine. Problem je v tem, da se veèina ljudi, èeprav samo delno, odziva tudi iz sonènega pleteža. Zato so slepila še vedno prisotna. Èeprav se trudijo po svojih najboljših moèeh, aktivnost sonènega pleteža naredi svoje slepilo, vsaj do neke mere. Ljudje živijo v slepilih. Poznam mnogo ljudi, ki verjamejo, da so Kristus. Nenehno mi pošiljajo pisma. Klièejo me po telefonu. Celo na domu me obiskujejo. Obèutek imajo, da so Bog. To je slepilo. Intuicija je absolutno neposredna. V trenutku veste in nikoli ne zataji. Deluje skozi srce, brez kakršnega koli dodatka èustvene energije. Razlika med pomilovanjem in usmiljenjem je razlika med slepilom in resnièno intuitivnim srènim, budijskim, odzivom. Èe se zavedate svojih èaker, lahko odziv prepoznate po njihovem delovanju. Èe vašo izkušnjo spremlja aktivnost sonènega pleteža, je ta slepilo. Èe pa prihaja èisto in preprosto iz srca, potem ji lahko zaupate.