Theosophicai. Manuals. No. 6 the Devachanic Plane

Total Page:16

File Type:pdf, Size:1020Kb

Theosophicai. Manuals. No. 6 the Devachanic Plane T 6 HEOSO PH I CAI . MANU ALS . No . T HE DEVAC HANIC PLANE THE HEAVEN W ORLD I TS CHARACTERI STI CS AND I NHABITANTS W. C. LEADBEATER S ECOND EDlTION REVIS ED AND ENLARGED TH E THEOSOP HI CAL PU BLISH ING SOCI ET! LO ND O N AND BE NAR E S ’ NO E AU T HO R S T . enquiry itas slzow n tltat tlze word D evaclza n is etymol ogicaily inaccurate and mis l ead n tlze au lzor would r er to omit it al to et/ie r i g, t p ef g , a nd to issue tlzis manual under t/ze simpl er and more ! descri ti e titl e o T ental P l ane Tb e ub p v f lte M . p l is/zers in orm bim lzowever t/zat tlzis alteration o f , , f titl e would cause d cul ties in t/ze matter o co r t ifi f py n , a nd roduce con usion in various wa s so be de ers p f y , f to tlzeir wislzes . C NT E NT O S . PA G E n —The ac o f the m tal lane v ut I ntroductio . pl e en p in e ol ion Difiic ul tie s o fexpression risti A b aut ful sc r t G e ne ral Characte cs . e i de ip ion The -W r —I ts t n v a — b liss o f the Heav en o ld in e se it lity A ne w method — — — o f c ognition Surroundings The se a o f light The c olour — — language o f the angels The great waves The lo wer and the — — higher heaven -worlds The ac tion o f thought The form ation — — - - — o f artificial elementals Thought forms The sub planes The records o fthe past i nts I nhab ta . H u man —The mb —A ts and th r I . e odied dep ei pupils Those in sleep o r tranc e — — The disemb odied Their c onsc iousness The qual ities — nec essary fo r the heav en - life Ho w a m an first gains The w r h av s w th xam s fr m ach lo e e en , i e ple o e The reality o fthe heav en-life The renunc iation o fheav en The higher heavens -H u m an —T m ta — Non . he s W ele en l es enc e hat it is — The veiling o f the Spirit The elemental kingdoms Ho w the essenc e evolv es The a m a k m ni l—ingdo The Devas Thei r c lasse s n l sion —The s l h h r a s Co c u . til ig e pl ne T HE D EVAC HANIC PLANE . I NT RO DU C T IO N . I N the p e ious manual an attempt was made to desc ibe r v — r to some extent the astral plane the lower part o f the vast u nseen world in the midst o f which we live and move u the nheeding. In this little book must be undertaken still harder task of trying to give some idea o f the stage — n - next above that the me tal plane or the heaven world, often spoken of in our Theosophical literature as that of ukhavati Devachan or S . a - we ~ Although , in calling this pl ne the heaven world, dis tinctly intend to imply that it contains the reality which underlies all the best and most spiritual ideas o f heaven ha n which ve been propou ded in various religions, yet it must by no means be considered from that point o f vie w i a m of n only . It s real ofnature which is exceedi g import — ance to us a vast and splendid world o fvivid life in which we are living now as well as in the periods intervening a o f between physic l incarnations . It is only our lack n developme t, only the limitation imposed upon us by this o f f f z robe flesh, that prevents us rom ully reali ing that o f e all the glory the highest h aven is about us here and now, k 2 and that influences flowing from that wo rld are ever playing if and Im upon us we will only understand receive them . possible as this may seem to the man of the world , it is the plainest o frealities to the occultist and to those who have not yet grasped this fundamental truth we can but repeat the advice given by the Buddhist teacher Do not com s plain and cry and pray, but open your eye and see . The if a light is all about you, you would only cast the band ge fr f l f om your eyes and look . I t is so wonder u , so beauti ul , far o f r fo r so beyond what any man has dreamt or p ayed , ! fo r . T/ze Soul a P eo le and it for ever and ever ! of p , 1 6 p. 3 . )is It is absolutely necessary fo r the student o f Theosophy re z s a s in a to ali e thi gre t truth , that there exi t n ture various i e a o f r planes or div sions, ach with its own m tter an app o riate c h a p degree of density , which in ea c se interpenetrates the matter of the plane next below it . It should also be clearly understood that the use o f the words higher and ! ! lower with reference to th e se planes does not refer in any way to their position !since they all occupy the same space) , but only to the degree o frarity o fthe matter o f which they v t are respecti ely composed , or !in—other words) the ex ent to which their matter is subdivided for all matter ofwhich we e l m iff know anything is ess ntial y the sa e, and d ers only in the t n o f and o f ex e t its subdivision the rapidity its vibration . f a of as i It ollows, therefore, th t to speak a man pass ng from one o f these pl anes to another does not in the least i i s gn fy any kind of movement in space, but simply a change r has i f a of consciousness . For eve y man with n himsel m tter i o f a belong ng to every one these planes , vehicle corre s o ndin h can f p g to each , in w ich he unction upon it when he a s f learns how this may be done . So th t to pa s rom one plane to another is to change the focus o fthe consciousness fo r im th e form one of the vehicles to another, to use the t e 3 a a astral or the mental body inste d of the physic l . For naturally each of these bodies responds only to the vibrations ’ o fits own plane ; and so whil e the man s consciousness is f his a i a ocussed in stral body, he will perce ve the stral c u n world only, just as while our onscio sness is using o ly the physical sens es we perceive nothing but this physical wo ld — r though both these worlds !and many others) are in exist and a ence full ctivity all round us all the while. Indeed , all these planes together co nstitute in reality one mighty i as fe a o f liv ng whole, though yet our eble powers are c pable a o f s at a i observing only very small part thi t me. When considering this question o f locality and inter penetration we must be on our guard against possible mis It o f the conceptions . should be understood that none three lower planes of the solar system is coe xtensive with it except as regards a particular condition of the highest or o f e a i atomic subdivision ach . E ch phys cal globe has its h sieal p y plane !including its atmosphere), its astral plane, and its mental plane, all interpenetrating one another, and f all there ore occupying the same position in space, but quite apart from and not communicating with the corresponding o f to planes any other globe. I t is only when we rise the lofty levels o f the buddhic plane that we find a condition f o . common to, at any rate, all the planets our chain Notwithstanding this, there is, as stated above, a con dition o f the atomic m atter o feach o fthese planes which is cosmic in its extent ; so that the seven atomic sub plane s m of our system , taken apart fro the rest, may be said to con stitute a — e one cosmic pl ne the lowest, sometim s called the m - f r . The o cos ic prakritic interplanetary ether, —example, which appe ars to extend through the whole o fspace indeed a fa must do so, at le st to the rthest visible —star, otherwise our physical eyes could not perceive that star is composed o fphysical ultimate atoms in their normal and uncom pre sse d 4 f condition .
Recommended publications
  • A Journey to Other Worlds – Artifacts Journal - University of Missouri Page 1 of 5
    A Journey to Other Worlds – Artifacts Journal - University of Missouri Page 1 of 5 University of Missouri A Journal of Undergraduate Writing A Journey to Other Worlds Daniel Miller Daniel Miller graduated from MU with a bachelor of English in May 2014, and he is a first-year masters’ student now in English at MU. His fiction has appeared in ZONE 3, Puerto del Sol, and Hobart, among other publications. He selected to write about this topic simply because he has always been fascinated with astral projection and lucid dreaming. He tried to achieve this state while researching and writing the paper. The astral body appears in many different cultures throughout time and throughout the world. In Egypt, the “KA was not the soul of man . but its vehicle” (Muldoon & Carrington, 2011, p. xxii). In the Qur’an, Muhammad’s astral body travels in the Isra and Mi’raj story. And, among other sacred and secular texts, the astral body appears in Hindu scripture, Taoist practice, and even Christianity. In his article regarding the afterlife, Woolger (2014) notes that “in such journeys in the world religions and innumerable tribal practices” scholars have “described a common pattern of ‘ascent’, which is to say an ecstatic, mystical or out-of body experience, wherein the spiritual traveler leaves the physical body and travels in his/her subtle body into ‘higher’ realms” (para. 4). Dually, this quotation makes apparent the historical depth of astral projection as well as uses specific terms—spiritual, mystical, and the idea of ‘higher’ realms—that separates astral projection from other types of out-of body experiences (OBEs).
    [Show full text]
  • Franz Bardon: Questions and Answers and the Arcanum Pdf, Epub, Ebook
    FRANZ BARDON: QUESTIONS AND ANSWERS AND THE ARCANUM PDF, EPUB, EBOOK Dieter Rüggeberg,Franz Bardon | 115 pages | 01 Nov 2009 | Merkur Pub Co | 9781885928191 | English | none Franz Bardon: Questions And Answers And The Arcanum PDF Book Dallo scarabocchio al cinema pdf scarica James J. Wisdom and knowledge can be measured and hence are also quantitative. How are the material, astral and mental bodies kept together? Qualitative life expresses itself in the temporary i. This category only includes cookies that ensures basic functionalities and security features of the website. More Details The astral world, also known as the as tral plane, is an invisible world, cre ated from the Akasha principle by means of the electric and magnetic fluids of the tetrapolar magnet. Open Preview See a Problem? What are harmony and disharmony in the astral body? Resoconto di un caso di ipnosi regressiva libro - Andrea Napolitano. This applies only to our astral or psychic and spiritual development. It has a form or shell in accordance with its attribute, and also a strong instinct for self-preservation. This category only includes cookies that ensures basic functionalities and security features of the website. The signal box was refurbished including uPVC door and windows by Network Rail in the mids The box is fitted with a pair of London Midland and Scottish Railway post design nameboards, and note the holder by the locking room door for three fire buckets. What kind of attributes does the mental matrix have? Bok Bygningsproduksjon Carl Wilhelm Tyren pdf. Non-necessary Non-necessary. In the early years, until puberty, all the elements work on the growth of the human body, especially the Earth element, which regulates the body's growth.
    [Show full text]
  • Theosophy and the Arts
    Theosophy and the Arts Ralph Herman Abraham January 17, 2017 Abstract The cosmology of Ancient India, as transcribed by the Theosophists, con- tains innovations that greatly influenced modern Western culture. Here we bring these novel embellishments to the foreground, and explain their influ- ence on the arts. 1. Introduction Following the death of Madame Blavatsky in 1891, Annie Besant ascended to the leadership of the Theosophical Society. The literature of the post-Blavatsky period began with the very influential Thought-Forms by Besant and C. W. Leadbeater, of 1901. The cosmological model of Theosophy is similar to the classical Sanskrit of 6th century BCE. The pancha kosa, in particular, is the model for these authors. The classical pancha kosa (five sheaths or levels) are, from bottom up: physical, vital, mental, intellectual, and bliss. The related idea of the akashic record was promoted by Alfred Sinnett in his book Esoteric Buddhism of 1884. 2. The Esoteric Planes and Bodies The Sanskrit model was adapted and embellished by the early theosophists. 2-1. Sinnett Alfred Percy Sinnett (1840 { 1921) moved to India in 1879, where he was the editor of an English daily. Sinnett returned to England in 1884, where his book, Esoteric 1 Buddhism, was published that year. This was the first text on Theosophy, and was based on his correspondence with masters in India. 2-2. Blavatsky Helena Petrovna Blavatsky (1831 { 1891) { also known as HPB { was a Russian occultist and world traveller, While reputedly in India in the 1850s, she came under the influence of the ancient teachings of Hindu and Buddhist masters.
    [Show full text]
  • Erotic Devotional Poetry: Resisting Neoplatonism in Protestant Christianity Sarah M
    Seattle aP cific nivU ersity Digital Commons @ SPU Honors Projects University Scholars Spring June 1st, 2019 Erotic Devotional Poetry: Resisting Neoplatonism in Protestant Christianity Sarah M. Pruis Follow this and additional works at: https://digitalcommons.spu.edu/honorsprojects Part of the Christianity Commons, English Language and Literature Commons, European History Commons, Feminist, Gender, and Sexuality Studies Commons, History of Christianity Commons, Intellectual History Commons, Liturgy and Worship Commons, Philosophy Commons, Practical Theology Commons, Religious Thought, Theology and Philosophy of Religion Commons, and the Theory and Criticism Commons Recommended Citation Pruis, Sarah M., "Erotic Devotional Poetry: Resisting Neoplatonism in Protestant Christianity" (2019). Honors Projects. 109. https://digitalcommons.spu.edu/honorsprojects/109 This Honors Project is brought to you for free and open access by the University Scholars at Digital Commons @ SPU. It has been accepted for inclusion in Honors Projects by an authorized administrator of Digital Commons @ SPU. EROTIC DEVOTIONAL POETRY: RESISTING NEOPLATONISM IN PROTESTANT CHRISTIANITY by S. M. PRUIS FACULTY ADVISOR, JENNIFER MAIER SECOND READER, YELENA BAILEY A project submitted in partial fulfillment of the requirements of the University Scholars Honors Program. Seattle Pacific University 2019 Approved ᠎᠎᠎᠎᠎᠎ Date ᠎᠎᠎᠎᠎᠎᠎ ABSTRACT A genre best known for its appearance in Eastern religions, erotic devotional poetry uses sensual imagery to access an experience of the
    [Show full text]
  • The Rosicrucian Cosmo-Conception
    Because difficult-to-answer questions often come to members of The Rosicrucian Fellowship, the following explanations are offered. THE ROSICRUCIAN FELLOWSHIP Qualities that Make It Unique Inquirers typically request a comparison between the Fellowship and another organization. Other groups may change from year to year, but it is possible to list certain qualities which together make The Rosicrucian Fellowship unique, even among organizations that use the word, Rosicrucian, in their names. The Rosicrucian Fellowship: 1. Has never been affiliated with any other organization. 2. Does not charge for its teachings. There are no dues, fees, or solicitations. The work is carried on by means of freewill offerings. 3. Emphasizes esoteric Christianity and the devotional/heart path as well as the mind path, its goal being to achieve a perfect balance between head and heart. 4. By its esoteric interpretations of the Bible, sheds light on the Christian mysteries, provides insight into Christ’s true mission and His gospel of love, and prepares students for universal brotherhood. “That Christ Jesus is our ideal” is integral to the Rosicrucian Fellowship program. 5. Recognizes that as differentiated Spirits in God we are reborn again and again in bodies of increasing efficiency on the physical plane to learn the lessons incident to material existence, and to unfold our latent divine potentialities into dynamic powers. 6. Promotes self-forgetting love and service; the ideal is that the teachings be used to help others, not to serve one’s self. 7. Studies principles of right living and practices spiritual healing. The healing work is carried on mainly by work in the invisible planes during the patients’ sleep.
    [Show full text]
  • The Seven Sacred Bodies - Terms Excerpted from the Glossary of Empowerment
    The Corpus Christi - science of the rainbow body The Seven Sacred Bodies - terms excerpted from the Glossary of Empowerment By Richard Rudd The Corpus Christi — One of the journeys making up the Gene Keys Synthesis, the Corpus Christi is the complete science of the ‘Rainbow Body’ — the true underlying nature of all human beings. The Corpus Christi is a synthesis of transmissions, teachings and techniques that underpins the 64 Gene Keys. Representing the higher ‘Mystery School’ teachings of the Gene Keys, it includes the teaching of the Seven Seals, the Seven Sacred Bodies and the Nine Initiations. Deep immersion in the teachings of the Corpus Christi assists you in grounding and embodying the higher frequencies of light into your everyday life. These are the teachings and techniques that allow you to draw the transmission of the Gene Keys layer by layer into the subtle bodies that make up your aura. Literally meaning ‘The Body of Christ’, the Corpus Christi prepares you to work with higher evolutionary frequencies by progressively purifying the many dimensions of your inner being, beginning with your physical body. The 1st Sacred Body - The Physical/Etheric Body Etheric Body — Sometimes known as the ‘etheric double’, the etheric body is the counterpart of your physical body, extending out beyond it into the aura. As the closest of the subtle bodies to the physical, the etheric body is quite well understood by many cultures, in particular in its relationship to our physical health. Systems such as acupuncture or energy medicine work directly on the etheric body, which consists of a vast network of subtle pathways, meridians or ‘nadis’, which create the fundamental grid of the aura.
    [Show full text]
  • Download Eternal Yoga: Awakening Within Buddhic Consciousness
    ETERNAL YOGA: AWAKENING WITHIN BUDDHIC CONSCIOUSNESS DOWNLOAD FREE BOOK Virochana Khalsa | 216 pages | 01 Jan 2003 | Books of Light Publishing, US | 9781929952052 | English | Crestone, CO, United States Subtle body According to Theosophists, after the physical plane is the etheric plane and both of these planes are connected to make up the first plane. There is a bit more to it, but this shows possibilities. Other offers may also be available. Tian Diyu Youdu. These are understood to determine the characteristics of the physical body. Human personality and its survival of death. Eternal Yoga is a way of discovering our eternal nature. The journey is still far from over, if one is always fresh and willing. Most cosmologists today believe that the universe expanded from a singularity approximately The ancient Eternal Yoga: Awakening within Buddhic Consciousness mythology gave the name " Ginnungagap " to the primordial "Chaos", which was bounded upon the northern side by the cold and foggy " Niflheim "—the land of mist and fog—and upon the south side by the fire " Muspelheim ". A millennium later, these concepts were adapted and refined by various spiritual traditions. From Wikipedia, the free encyclopedia. You have to let go of it and just sense and know there is something that keeps going up, deeper, straight, and without support. Along with him there are various planes intertwined with the quotidian human world and are all inhabited by multitudes of entities. Show More Show Less. Psycho-spiritual constituents of living beings, according to various esoteric, occult, and mystical teachings. At first in this kind of activation, typically a combination of Eternal Yoga: Awakening within Buddhic Consciousness seed thoughts and karmas increase, and combine with a projection of a busy egoic mind and emotions into that space.
    [Show full text]
  • The Theosophical Symbolism in Yeats's Vision
    Studi irlandesi. A Journal of Irish Studies, n. 2 (2012), pp. 7-20 http://www.fupress.com/bsfm-sijis The Theosophical Symbolism in Yeats’s Vision Arianna Antonielli Università degli Studi di Firenze (<[email protected]>) Abstract: In his Introduction to A Vision, Yeats defined his work as “a last act of defense against the chaos of the world”. A last act though which he wanted to give unity, through a rich symbolic substrate, to the space outside of nature and the space within his own mind. A unity he first met and fully understood when he joined Madame Blavatsky’s Theosophical Society in 1887. This essay aims to examine the influence theosophy on Yeats’s literary works, namely on A Vision and how theosophical methodologies of investigation helped him to discover and adopt a metaphysical approach in his own internalisa- tion and representation of material and spiritual realities. Keywords: Symbolism, Theosophy, Unity, Vision, Yeats . I am glad to see such a genuine sincere thirst for knowledge in the Irish Fellows. It is the Irish invaluably who were, and are the best members of the TS [Theosophical Society] and my best loved and trusted friends. […] I trust in the Irish and I love the Irish ever since 1851 when Johnny O’Brien saved my life in Greece and got nearly killed himself. (Quoted in Cranston 1993, 464) In his “Introduction” to A Vision, Yeats defines his work as “a last act of defense against the chaos of the world” (quoted in Unterecker 1963, 43); a last act to give unity, through a rich symbolic substrate, to the space outside of nature and the space within his own mind.
    [Show full text]
  • THE MYSTERY of BEING Silence and Emptiness
    THE MYSTERY OF BEING ‘All that a human being can do is wonder and marvel at the magnificence of God’s Creation.’ Meister Eckhart Silence and Emptiness Where does the mind come from? Where does it go? Where is the source of consciousness? Where is all experience created? The answer to all these ques- tions is nowhere; it is all the same reality, the same energy, without source or beginning. There is no real separation between past and present, here and there. We are always within reality. Our mind is not separate from enlighten- ment. What then is the difference between enlightenment and ordinary exist- ence? The enlightened state has great richness, openness and fullness of being, while the ‘samsaric’ state has tremendous suffering, ignorance and confusion. Nevertheless, from the standpoint of ‘shunyata,’ [absolute openness] the two states coexist; there is no separation between them. When we understand that the foundation of enlightenment is not any place or any person, we will know that we have never been apart from this awakened mind. We will see that en- lightenment permeates our entire being and can no more be separated from us than the sound can be divorced from music. ‘Shunyata’ is nothing and every- thing. All our experience is included within this perfect realization of openness. (1) * In true meditation, the emphasis is on being awareness, not on being aware of objects, but resting on primordial awareness itself. Primordial awareness, cons- ciousness, is the source in which all objects arise and subside. As you gently re- lax into awareness, into listening, the mind’s compulsive contraction around objects will fade.
    [Show full text]
  • Titone Colostate 0053N 12235.Pdf (3.205Mb)
    THESIS MENTAL PLANES Submitted by Jennifer Titone Department of Art In partial fulfillment of the requirements For the Degree of Master of Fine Arts Colorado State University Fort Collins, Colorado Spring 2014 Master’s Committee: Advisor: Patrice Sullivan Co-Advisor: Erika Osborne Ajean Ryan Andrea Bohn Copyright by Jennifer Titone 2014 All Rights Reserved ABSTRACT MENTAL PLANES My works are mental planes in which I chart the accounts and associations I have with textiles and patterned objects. Each piece is a direct consequence of being raised within a family of industrial textile manufactures that produced fabrics for fashion, food, and bio-medical science industries. While I do not know the technicalities that exist within the process of designing and creating fabric-based materials and ornamentations, my daily exposure to the industrial craft has instilled an inherent sensibility for textiles and related objects of pattern that I come in contact within my daily encounters. Painting in an abstract manner that mimics collage, I incorporate the synthetic, the flat, and the vagaries within representational forms. This encourages intentional ambiguity within synthesized spaces, causing the viewer to struggle and grasp to make a connection. The viewers are invited into the puzzle to create their own narratives of place and time. ii TABLE OF CONTENTS Abstract .........................................................................................................................................................................ii List of Figures
    [Show full text]
  • The Astral Body with Blavatsky's Principal of ‘Kama’ (Desire) and Called It the Emotional Body
    The Astral and Causal Bodies The first references to the Astral and Causal Bodies are found in the Upanishads the Ancient Philosophy of India. Historians have put the date of composition of the Upanishads to between 800 - 400 BC. The founder of Theosophy Helena Blavatsky also refers to the Astral and Causal Bodies. Theosophists C.W. Leadbeater and Annie Besant, equated the Astral Body with Blavatsky's principal of ‘Kama’ (desire) and called it the Emotional Body. The terms Astral Body, Desire Body, and Emotional Body have become synonymous. The Astral Body in later Theosophical writings is said to be ‘the vehicle of feelings and emotions’ through which ‘it is possible to experience all varieties of desire’. The Astral and Causal Bodies are also mentioned in the writings of Alice Bailey. Her books were written between 1919 and 1949. Her books were telepathically dictated to her by the Tibetan Master Djwal Khul. The texts describe him as a member of the 'Spiritual Hierarchy', or 'White Brotherhood', he is one of the Masters of the Ancient Wisdom, defined as the spiritual guides of mankind. Mandukya Upanishad The Mandukya Upanishad refers to the ‘Self’ (Soul) as having four "feet" or states of consciousness. These are - waking, dreaming, dreamless sleep, and the transcendent (Turiya). Each of these is associated with both an individual state of consciousness and a cosmic state. These four states of consciousness are linked to the four bodies – Physical, Astral, Causal and the Soul. Koshas According to Vedantic philosophy the Soul or Atma has five coverings or sheaths. These are called the Koshas.
    [Show full text]
  • Occult Spheres, Planes, and Dimensions: Geometric Terminology and Analogy in Modern Esoteric Discourse
    University of Groningen Occult Spheres, Planes, and Dimensions Plaisance, Christopher A. Published in: Journal of Religious History DOI: 10.1111/1467-9809.12302 IMPORTANT NOTE: You are advised to consult the publisher's version (publisher's PDF) if you wish to cite from it. Please check the document version below. Document Version Publisher's PDF, also known as Version of record Publication date: 2016 Link to publication in University of Groningen/UMCG research database Citation for published version (APA): Plaisance, C. A. (2016). Occult Spheres, Planes, and Dimensions: Geometric Terminology and Analogy in Modern Esoteric Discourse. Journal of Religious History, 40(3), 385-404. https://doi.org/10.1111/1467- 9809.12302 Copyright Other than for strictly personal use, it is not permitted to download or to forward/distribute the text or part of it without the consent of the author(s) and/or copyright holder(s), unless the work is under an open content license (like Creative Commons). The publication may also be distributed here under the terms of Article 25fa of the Dutch Copyright Act, indicated by the “Taverne” license. More information can be found on the University of Groningen website: https://www.rug.nl/library/open-access/self-archiving-pure/taverne- amendment. Take-down policy If you believe that this document breaches copyright please contact us providing details, and we will remove access to the work immediately and investigate your claim. Downloaded from the University of Groningen/UMCG research database (Pure): http://www.rug.nl/research/portal. For technical reasons the number of authors shown on this cover page is limited to 10 maximum.
    [Show full text]