Out-Of-Body Experiences and Physical Body Activity and Posture Responses from a Survey Conducted in Scotland
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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). -
Automatic Writing and the Book of Mormon: an Update
ARTICLES AND ESSAYS AUTOMATIC WRITING AND THE BOOK OF MORMON: AN UPDATE Brian C. Hales At a Church conference in 1831, Hyrum Smith invited his brother to explain how the Book of Mormon originated. Joseph declined, saying: “It was not intended to tell the world all the particulars of the coming forth of the Book of Mormon.”1 His pat answer—which he repeated on several occasions—was simply that it came “by the gift and power of God.”2 Attributing the Book of Mormon’s origin to supernatural forces has worked well for Joseph Smith’s believers, then as well as now, but not so well for critics who seem certain natural abilities were responsible. For over 180 years, several secular theories have been advanced as explanations.3 The more popular hypotheses include plagiarism (of the Solomon Spaulding manuscript),4 collaboration (with Oliver Cowdery, Sidney Rigdon, etc.),5 1. Donald Q. Cannon and Lyndon W. Cook, eds., Far West Record: Minutes of the Church of Jesus Christ of Latter-day Saints, 1830–1844 (Salt Lake City: Deseret Book, 1983), 23. 2. “Journal, 1835–1836,” in Journals, Volume. 1: 1832–1839, edited by Dean C. Jessee, Mark Ashurst-McGee, and Richard L. Jensen, vol. 1 of the Journals series of The Joseph Smith Papers, edited by Dean C. Jessee, Ronald K. Esplin, and Richard Lyman Bushman (Salt Lake City: Church Historian’s Press, 2008), 89; “History of Joseph Smith,” Times and Seasons 5, Mar. 1, 1842, 707. 3. See Brian C. Hales, “Naturalistic Explanations of the Origin of the Book of Mormon: A Longitudinal Study,” BYU Studies 58, no. -
Adyar Pamphlets Theories About Reincarnation and Spirits No. 144 Theories About Reincarnation and Spirits by H.P
Adyar Pamphlets Theories About Reincarnation and Spirits No. 144 Theories About Reincarnation and Spirits by H.P. Blavatsky From The Path, November, 1886 Published in 1930 Theosophical Publishing House, Adyar, Chennai [Madras] India The Theosophist Office, Adyar, Madras. India OVER and over again the abstruse and mooted question of Rebirth or Reincarnation has crept out during the first ten years of the Theosophical Society's existence. It has been alleged on prima facie evidence, that a notable discrepancy was found between statements made in Isis Unveiled, Volume I, pp. 351-2, and later teachings from the same pen and under the inspiration of the same Master.[ See charge and answer, in Theosophist. August 1882] In Isis it was held, reincarnation is denied. An occasional return, only of “depraved spirits" is allowed. ' Exclusive of that rare and doubtful possibility, Isis allows only three cases - abortion, very early death, and idiocy - in which reincarnation on this earth occurs." (“C. C. M." in Light, 1882.) The charge was answered then and there as every one who will turn to the Theosophist of August, 1882, can see for himself. Nevertheless, the answer either failed to satisfy some readers or passed unnoticed. Leaving aside the strangeness of the assertion that reincarnation - i.e., the serial and periodical rebirth of every individual monad from pralaya to pralaya - [The cycle of existence during the manvantara - period before and after the beginning and completion of which every such "Monad" is absorbed and reabsorbed in the ONE -
ABORIGINAL BELIEFS and REINCARNATION Marjorie Crawley
ABORIGINAL BELIEFS AND REINCARNATION Marjorie Crawley Although reincarnation has been believed over thousands of years among a variety of widely dispersed cultures, apart from the Celtic heritage of many Europeans it is not a concept that is part of our European Australian understanding of the nature of man and his relation- ship to the world. In recent years, however, with the intrusion of Eastern religions, we have been given more opportunity to attempt to understand, if not accept, categories of thought foreign to our own, yet difficulties in understanding the concept of reincarnation persist. For it has been expressed in doctrines that have changed according to the understanding of wisdom, and the needs of the people during the passing ages, even within the same religious tradition. There is also doubt as to whether it was correct to attribute reincarnation beliefs to some cultures, pointing to an indescision as to what counts as evidence and how to interpret it. 1 It is not surprising therefore, to find conflict of opinion as to whether the Aranda believe in reincarnation. Early this century, Baldwin Spencer and F.J. Gillen were cited for the affirmative, and Carl Strehlow for the negative. 2 More recently, T.G.H. Strehlow supported the view, The father of the young initiate then takes the hand of his son, leads him to the cluster, and places the smooth round stone into his hands. Having obtained permission of the other old men present, he tells his son: 'This is your own body from which you have been reborn. It is the true body of the great Tjenterama, the chief of the Ilbalintja storehouse .. -
Synchronicity
Newsletter—June 2015 Synchronicity person's life as dreams – shifting a person's ego- When I began my research on “Synchronicity,” I centric conscious thinking to greater wholeness, was surprised to learn that the concept had been or holistic thinking. From a religious perspec- created by the psychiatrist and psychoanalyst, tive, synchronicity is similar to the concept of Carl Jung. As he described it, “Events are Grace, or the “intervention of Grace.” 'meaningful coincidences' if they occur with no When you experience a synchronicity in apparent causal relationship, yet seem to be your life, it reminds you that you are part of a meaningfully related.” At different times, he greater Whole, that the Universe is governed by defined it as “an acausal connecting principle,” laws of Cause and Effect that go outside the “meaningful coincidence,” and “acausal parallel- boundaries of time, space and matter. Synchro- ism.” nicities remind us that Grace can intervene in If you haven't yet read last month's our lives, and, according to the principles of Newsletter, now would be a good time to do so. quantum physics, the more we believe synchro- In it I used as an example of Creation (our theme nicities are possible, the more likely they will last month) the spontaneous manifestation of a occur. missing jewel. That illustration will also serve June is the traditional month for wed- for “Synchronicity” as well, for it occurred as I dings. Let it be your month for your marriage to was writing about creating and manifesting. Grace. Let Divine Intervention be your new Jung developed his concept of Synchro- partner in life, and let no man put that partner- nicity, or acausal connection, after (or during) ship asunder. -
Archons (Commanders) [NOTICE: They Are NOT Anlien Parasites], and Then, in a Mirror Image of the Great Emanations of the Pleroma, Hundreds of Lesser Angels
A R C H O N S HIDDEN RULERS THROUGH THE AGES A R C H O N S HIDDEN RULERS THROUGH THE AGES WATCH THIS IMPORTANT VIDEO UFOs, Aliens, and the Question of Contact MUST-SEE THE OCCULT REASON FOR PSYCHOPATHY Organic Portals: Aliens and Psychopaths KNOWLEDGE THROUGH GNOSIS Boris Mouravieff - GNOSIS IN THE BEGINNING ...1 The Gnostic core belief was a strong dualism: that the world of matter was deadening and inferior to a remote nonphysical home, to which an interior divine spark in most humans aspired to return after death. This led them to an absorption with the Jewish creation myths in Genesis, which they obsessively reinterpreted to formulate allegorical explanations of how humans ended up trapped in the world of matter. The basic Gnostic story, which varied in details from teacher to teacher, was this: In the beginning there was an unknowable, immaterial, and invisible God, sometimes called the Father of All and sometimes by other names. “He” was neither male nor female, and was composed of an implicitly finite amount of a living nonphysical substance. Surrounding this God was a great empty region called the Pleroma (the fullness). Beyond the Pleroma lay empty space. The God acted to fill the Pleroma through a series of emanations, a squeezing off of small portions of his/its nonphysical energetic divine material. In most accounts there are thirty emanations in fifteen complementary pairs, each getting slightly less of the divine material and therefore being slightly weaker. The emanations are called Aeons (eternities) and are mostly named personifications in Greek of abstract ideas. -
Life in the Spirit 4 (Supernatural Church) Pastor Don Brock 3
Life in the Spirit 4 (Supernatural Church) Pastor Don Brock 3. Read Acts 2:5-12. Who else heard the sound? Why were they in Jerusalem? (see v. 1) What else did these bystanders hear? (v. Discussion Guide 6) Why do you think Luke (the author of Acts and the author of Use this guide by yourself, with a friend, or in a group to help the gospel of Luke) wanted readers to know the specific you pursue a deeper relationship with Jesus this week! nationalities of the bystanders? What were their responses to what they were experiencing? (v. 11-13) How do you tend to Open respond when you experience something you can’t quite As our Life in the Spirit church wide series finishes this week, Pastor understand - amazement? Fear? A little of both? Share with the Don reminds us that, if we’re following Jesus, the Holy Spirit’s power group. and presence should be evident in what happens both in our individual lives and in the testimony of the church as a whole. Even today, as Gateway seeks to obey Jesus’ command to be His 4. Now read Acts 2:14-36. What do Peter and the other disciples presence here in the community, there should be moments when the take the initiative to do? (v. 14) What question do they answer people around us see for themselves the Spirit’s undeniable work immediately? (v. 15) Why was it wise for Peter to refer so and say, “The Lord - He is God!” (1 Kings 18:39) To get your frequently to the Old Testament as he spoke? (see v. -
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. -
A Course in Miracle Workbook for Dummies LESSON 97. I Am Spirit
A Course In Miracle Workbook For Dummies LESSON 97. I am spirit. W-97.1. Today's idea, I am spirit, identifies you with your one big “S” Self. 2 Today's idea, I am spirit, accepts no split identity, nor tries to weave opposing factors into unity. 3 Today's idea, I am spirit, simply states the truth. 4 Practice this truth today that you are spirit as often as you can, for today's idea that you are spirit will bring your split mind from conflict to the quiet fields of peace. 5 No chill of fear can enter, for your split mind has been absolved from madness, letting go your ego’s illusions of a split identity. W-97.2. We state again the truth about your big “S” Self, the holy Son of God Who rests in you; whose split mind has been restored to sanity. 2 You are the spirit lovingly endowed with all your Father's Love and peace and joy. 3 You are the spirit which completes God, Himself, and shares God’s function as Creator. 4 God is with you always, as you are with God. W-97.3. Today we try to bring reality still closer to your split mind. 2 Each time you practice, awareness is brought a little nearer at least; sometimes a thousand years or more are saved. 3 The minutes which you give are multiplied over and over, for the miracle makes use of time, but is not ruled by time. 4 Salvation is a miracle. Salvation is the first and last miracle. -
The New Age Movement
The New Age Movement Definition: Repackaging of Eastern religions, western metaphysics and various sorceries, superstition, meditation techniques, in order to appeal to modern men. Pantheism: all is one, all is God BUT Bible says, “… the LORD is God in heaven above and on the earth below. There is no other.” (Deut 4:39) “… you alone are God over all the kingdoms of the earth. You have made heaven and earth.” (Isa 37:16) “God … lives in unapproachable light, whom no one has seen or can see.” (1 Tim 6:15-16) Serious consequences Promote enlightenment techniques (meditation) Believe human unlimited potential Truth & Morality relative, Selfism All religions lead to God Re-incarnation Consciousness Minerals spiritual H. Plants metaphysical H. Animals potential H. Human animals Man won’t become other kinds of animal, but evolution integrated Opportunity for growth, not punishment Free will override karma Spirits help in the design of next life MEDITATION – Heart of the New Age Movement Altered States of Consciousness Definition: The reality one is aware of has altered. Other name: ASC, Trance, Meditative State Different names of meditation Meditation——name in general Yoga, (TM)——Hinduism Visualization——Buddhism Hypnosis, self-hypnosis——western Positive thinking、Focusing 、 Centering、Guided Imagery、Mental Image LSD、extreme physiological condition (lack of oxygen, fasting for long period) Similar pattern Relaxation, and/or concentrate on breathing Concentrate to visualize a picture, a part of your body, certain scenery, an object, repeat a mantra -
Catholicism As Living Memory in a Montreal Spiritualist Congregation1
Catholicism as Living Memory in a Montreal Spiritualist Congregation1 Deirdre Meintel* Abstract Since 2000 I have been observing a Spiritualist congregation in Montreal, the Spiri- tual Church of Healing (SCH). Members, generally brought up as Catholics, often ex- perience meaningful spiritual transformation through their participation in the SCH. However this does not after their sense of religious belonging. Moreover, Catholic saints, beliefs and symbolism are omnipresent in the rituals and other religious acti- vities of the SCH, as well as in the discourse of members. The analysis presented here helps further the understanding of contemporary religious hybridity and shows how the Catholic past shapes Quebec’s religious landscape in the present. Keywords: Religious hybridity. Spiritualism. Catholicism. 1 INTRODUCTION Since 2000 I have been observing a Spiritualist congregation in Montreal, the Spiritual Church of Healing (SCH).2 The present analysis concerns the enduring presence of Catholic belief and practice in this group, most of whose members are French-speaking native-born Québécois. Most in this congregation (its official membership is 275) were brought up Catholic. However, they do not see themsel- ves as “converts” from Catholicism to Spiritualism. Moreover, most, even those who have been very active in the SCH for decades as healers and mediums, do not see their religious practice in terms of denominational belonging. A Spiritualist baptism for adults exists, in theory, but no one in the group, including Michel, the pastor, has experienced or witnessed the ritual. Though Spiritualism is a denomination in historical, objectivist terms, it does not function as such for those who attend and contribute their services (as healers and mediums) to the SCH. -
Clairvoyance by C.W
Clairvoyance by C.W. Leadbeater Clairvoyance by C.W. Leadbeater Published in 1899 London: The Theosophical Publishing Society 26, Charing Cross, S.W. Chapter -1- WHAT CLAIRVOYANCE IS Chapter -2- SIMPLE CLAIRVOYANCE: FULL Chapter -3- SIMPLE CLAIRVOYANCE: PARTIAL Chapter -4- CLAIRVOYANCE IN SPACE: INTENTIONAL Chapter -5- CLAIRVOYANCE IN SPACE: SEMI-INTENTIONAL Chapter -6- CLAIRVOYANCE IN SPACE: UNINTENTIONAL Chapter -7- CLAIRVOYANCE IN TIME: THE PAST Chapter -8- CLAIRVOYANCE IN TIME: THE FUTURE Chapter -9- METHODS OF DEVELOPMENT Page 1 Clairvoyance by C.W. Leadbeater Chapter -1- WHAT CLAIRVOYANCE IS [Page 5] Clairvoyance means literally nothing more than "clear seeing", and it is a word which has been sorely misused, and even degraded so far as to be employed to describe the trickery of a mountebank in a variety show. Even in its more restricted sense it covers a wide range of phenomena, differing so greatly in character that it is not easy to give a definition of the word which shall be at once succinct and accurate. It has been called "spiritual vision", but no rendering could well be more misleading than that, for in the vast majority of cases there is no faculty connected with it which has the slightest claim to be honoured by so lofty a name. For the purpose of this treatise we may, perhaps, define it as the power to see what is hidden from ordinary physical sight. It will be as well to premise that it is very frequently ( though by no means always ) accompanied by what is called clairaudience, or the power to hear what would be inaudible to the ordinary physical [Page 6] ear; and we will for the nonce take our title as covering this faculty also, in order to avoid the clumsiness of perpetually using two long words where one will suffice.