Alice. 5600

Those pictures are worth a thousand words.

:)

I should be doing homework....

What are your plans for the day?

after I finish Mourning about the pain and anger that seems ubiquitous in the world today I will try to remember the GREAT WORDS OF MARTIN LUTHER KING.

I have a couple of friends who slipped back into heavy drinking and I am trying to be a stabilizing energy.

I will channel my energies into the guitar

...

http://pscelebrities.com/mrr/mlkaintgonnastudywarnomore.mp3

http://pscelebrities.com/mrr/mlk5-godislove.mp3

http://pscelebrities.com/mrr/mlk4-applauded.mp3

http://pscelebrities.com/mrr/mlk__rise_again_.mp3

Music with MLK speeches...I like the first one the most..

Memorial Services For Martin Luther King Jr. - '69 Washington
Date taken: 1969
Photographer: Charles Phillips

Casket of assassinated civil rights leader Dr. Martin Luther King Jr. being carried through streets on a mule-drawn wagon.
Location: Atlanta, GA, US
Date taken: March 1968
Photographer: Lynn Pelham

Posted on January 18, 2010 by Lucca

What a powerful little book! It’s another one of those books that ‘fell off the shelf’ at the library and I just had to take it home. I’ve been reading Richard Bach since I read Jonathan Livingston Seagull, the hot new book that was being passed around my grade nine class. He captured my imagination by writing about esoteric subjects in fiction, with enough metaphor to allow the richness that I love in a book that is about to expand my consciousness. Richard comes back over and over to the ways in which we create our own reality. I never seem to tire of it!

Richard was friends with the infamous Jane Roberts and Robert Butts of ‘Seth’ fame. I didn’t know that until long after Jane was dead but it figures. The concepts in his books are not all that different from what I was reading in the ‘Seth’ books. Not that I’m accusing Richard of stealing ideas; I think that great ideas makes sense and can be written about by many people and enjoyed and explored by still many more.

This latest book looks at the idea of how we could be creating our own reality and how we might be able to change how we do it. It was a timely book for me to pick up because my most recent blog was about the changes that I expect to see in the near future. This new decade feels important to me because of the huge potential and imperative we have to make changes that can make our lives more peaceful, bountiful, loving and creative. I don’t really want to live in a world that isn’t like that so I have been giving thought to how I can live my life as close to fulfilling what I see as my life purpose as I possibly can.

I see my purpose as helping individuals and groups to find their own unique power so that they can find expression for their talents and share them in their communities. Hopefully, if as many of us as possible can do that, we will be able to build a bridge to the kind of society that I imagine is possible.

Since I regard my life as a petri dish for my ideas, I am constantly looking for ways in which I can become more self-aware and integrate my philosophies into my life. In the weeks since the new year, I have been reading two books. Hypnotizing Maria is one and Sitting in the Fire by Arnold Mindell is the other. Whenever I read books at the same time, I look for how they might be related and I am incubating some theories about these two.

I invite you to watch my latest vlog to see my review of Hypnotizing Maria and what it brings to mind for me. I explain what he means by hypnotizing. Due to the time constraints on YouTube and the space constraints on my web site, as well as here on WordPress, I will let you go to YouTube to watch it.

Right here, in writing, I can expand and say that I think that I have hypnotized myself around two main areas: 1) how acceptable it is for me to say what I really think about the kind of society we have the potential to create and 2) that I am working hard at redefining what the concept of money means to me, relative to what it means in our global economy. Talk about a big challenge for myself in the coming year!

I’ll have to come back on this topic next time. I hope I have inspired you to make the time to read the book and I look forward to your feedback. Happy reading!

http://longbonyfingeroftheuniverse.wordpress.com/2010/01/18/book-review-...

http://www.abc.net.au/rn/breakfast/stories/2010/2794427.htm

http://www.abc.net.au/cgi-bin/common/player_launch.pl?s=rn/breakfast_ite...

JANE ROBERTS wrote a book entitled:

The Afterdeath Journal of an American Philosopher: The World View of William James* (1978)
This book presents the world view of the philosopher William James (1842-1910) as he has developed it since he left his body. He comments on the limitations of his outlook when in our reality, analyzes U.S. cultural development in the light of what he has discovered since his "death," and describes the reality in which he is now focused. His account of "God," whom he refers to as the "the knowing light" is deeply moving. This work is one of Jane's productions while in a state of altered consciousness.

So....
Who was William James?
He is considered One of The Great Thinkers of Western Philosophy

I. Introduction

In a paper on "How To Make Your Ideas Clear," contributed to the Popular Science Monthly in 1878, Charles Sanders Pierce first used the word "pragmatism" to designate a principle put forward by him as a rule for guiding the scientist and the mathematician. The principle is that the meaning of any conception in the mind is the practical effect it will have in action. The rule remained unnoticed for twenty years, until it was taken up by Professor William James in the address he delivered at the University of California in 1898.

II. Life and Works

William James (picture), psychologist and philosopher, was born in New York in 1842 and died in 1910. He was the son of philosopher Henry James, Sr., and brother of novelist Henry James. He studied medicine at Harvard University, and went to Germany to complete his studies in psychology in 1867. After his return to America, he taught at Harvard, and later, for short periods, at Columbia University and at Stanford.

James was the founder of the movement of thought called Pragmatism, which not only spread throughout America, but also over Europe as the fashionable philosophy for more than twenty years. At Harvard, he had been a member of "The Metaphysical Club," an informal group that met to discuss philosophy and included Charles Sanders Peirce, Oliver Wendell Holmes, Jr., and Chauncey Wright, all of whom were to become well known in the pragmatist movement.

James is generally considered not only the most influential of all American philosophers but the very representative of American thought. However, the results of his thinking are by no means confined to his native country, and his background is anything but exclusively American. Very few American families maintained such intimate contact with Europe as did Henry James, Sr., a theologian and philosophical writer, and a great amateur of wide culture, and his sons William and Henry, the great novelist, who, on his part, was more at home in France and England than in the land of his birth.

After receiving his medical degree, James suffered a period of illness, but in 1873 he was able to accept an appointment as instructor in anatomy and physiology at Harvard. Two years later he began teaching psychology, and in 1879, philosophy. James remained at Harvard, with only a few interruptions in his academic career, until his resignation in 1907. The works of Herbert Spencer and John Stuart Mill were important influences in James's early thinking; Henri Bergson was important both personally and philosophically in his later years, as was John Dewey, who carried on the leadership of the pragmatist movement after James's death.

In his youth, William James desired to become known as a painter. But, while living with art, he learned that he could live without art, and turned to medicine and the natural sciences. However, his early study of painting was no labor lost. On the contrary, James derived from it his pictorial manner of philosophizing, which does not involve picturesqueness of style but rather his talents for conveying the present aspect of a situation, for finding immediate joy in the variety of appearances from which he proceeded to enjoy the various psychic experiences, while being capable of describing them in scientific terms, coined afresh, without much regard to traditional terminology.

Such blending of scientific sagacity with artistic sensibility, such psychological perspicacity, enriched and refined by his previous study of art, and disciplined by scientific training, are characteristics of James's brilliant lectures and writing, and the cause of his great success. His gifts became known to the public in 1890 when his Principles of Psychology appeared, marking a new period in this special branch of science and foreshadowing his turn to philosophy.

It was the latent artist in James that made his treatment of moral, epistemological, and metaphysical problems a revolt of the spirit of immediate concrete experience against the intellectualistic idealism. James's radical empiricism maintains the plurality of the real units of which, according to him, experience consists, against any harmonizing or simplifying monism. Pragmatism, as James defines his empiricism, has become of immense consequence in modern thinking.

His principal philosophical works are: Principles of Psychology; The Will to Believe; The Varieties of Religious Experience; and Pragmatism.

III. The Pragmatic Method

In his famous work The Principles of Psychology (1890), James developed the view, in opposition to the more traditional associationism, that consciousness functions in an active, purposeful way to relate and organize thoughts, giving them a streamlike continuity. In the history of psychology, James's theory of mind is called functionalism. James had established an international reputation in psychology before his main focus turned to philosophy, and many of his philosophical views have their roots in his psychological studies.

James starts from a Positivist viewpoint, that is, from experience, which for him is established by psychological facts. The psychological facts make their appearance as an undifferentiated stream. In this psychic stream the mind makes a distinction between subject and object, sensations and concepts. Concepts arise out of the necessity of organizing the confused facts of experience. Hence their value is not absolute but relative to their utility in practice, i.e., relative to their practical consequences (Pragmatism).

"The pragmatic method," says James, "tries to interpret each notion (concept) by tracing its respective practical consequences." The value of concepts whose practical consequences have not yet been experienced scientifically, depends upon the will. Thus between two hypotheses, neither of which can be tested scientifically, the choice is made by the will on the basis of utility.

For example, the question of the existence of God is reduced to the following: "What would be the practical consequences if we believed that matter produces all things, or if we believed that God exists and that the world is the work of His providence?" In the first hypothesis, James observes, the world would appear deeply enshrouded in the coldness of death; in the second hypothesis the world appears solid, warm,, full of real meaning. Thus our choice must be made in favor of the second hypothesis.

James considered pragmatism to be both a method for analyzing philosophic problems and a theory of truth. He also saw it as an extension of the empiricist attitude in that it turned away from abstract theory and fixed or absolute principles and toward concrete facts, actions, and relative principles. James considered philosophies to be expressions of personal temperament and developed a correlation between "tough-minded" and "tender-minded" temperaments and empiricist and rationalist positions in philosophy. Theories, he felt, are "instruments" that humans use to solve problems and should be judged in terms of their "cash value" or practical consequences for human conduct.

He developed the notion of truth as a "leading" that is useful: it can change as human experience changes. The morality, as well as the truth, of an idea or action should be judged, according to James, in a similar way -- in terms of its outcome in human experience. In The Will to Believe (1897) and The Varieties of Religious Experience (1902), James examined the problem of belief in cases in which no immediate evidence exists on which to base one's belief. He concluded that in the area of religious commitment, belief can create its own truth through the effects created in the experience of the believer by his "willing nature." Belief in God is thus pragmatically justified if it makes a positive difference in the experience of the believer.

IV. The Negation of Philosophy

In A Pluralistic Universe (1909) and Essays in Radical Empiricism (1912), James developed his metaphysical position: there is no fixed external world to be discovered by one's mind but instead a "humming-buzzing confusion" that one organizes through experience. The universe, as well as one's knowledge of it, is continuously evolving. Never complete, it cannot be reduced to a single underlying substance.

Neither materialistic nor spiritualistic monism satisfied William James. The individual is a mere puppet in the hands of absolute substance, be it universal matter or universal mind. The test of a theory, belief, doctrine, must be its effect upon us, its practical consequences -- the pragmatic test: whatever works is true. The possession of truth is not an in itself but a preliminary means to vital satisfaction. Knowledge is an instrument for the sake of life, existing as practical utility. True ideas are those we can assimilate, validate, corroborate, and verify. Truth is, therefore, useful because it is true, it is true because it is useful.

James's empiricism opposes classical rationalism and traditional empiricism. He denies that whatever is rational is real. To reach reality we must take experience as it exists before it has been manipulated by conceptual thinking. Reality is the flux of our sensations coming from what we know not. It is the totality of consciousness, experience permeated with thought. Reality is ever in the making, growing where thinking beings are at work.

James's radical empiricism makes for pluralism, multiplicity, diversity, opposition either in quantity or quality. Pluralism satisfies man's moral nature, recognizes individual perceptions. It is melioristic; if each man will do his best, the universe cannot fail. In such a world man is free to seek his ideal.

CRITICAL NOTE: The only metaphysics consistent with James's theory of knowledge has to be based on a selection from among a multitude of opinions. This eclectic approach is clearly the negation of philosophy, for it does not lead to any absolute or to any certitude. James sought to avoid this difficulty and to reach the absolute and God by having recourse to the unconscious mind.

V. Consciousness and the Subconscious

James's psychology gives foundation to his empiricism. Consciousness is active and a unity. It is selective and teleological. It carves out man's world. The will, by making a strong idea focal to the exclusion of others, fills the mind and prepares for action. The intellect isolates and integrates "things," imputes reality to them, through the emotional and active life, and conceives them pragmatically. The unity of consciousness is thorough connectedness, a flowing stream, "substantive" parts shading into one another through the "transitive" parts, surrounded by a "fringe" or "feeling of tendency."

He acknowledges a stream of experiences but not a stream of conscious experiences. Therewith he denies that in knowledge the relation between the knowing subject and the object to be known is fundamental, which almost all modern philosophers had taken for granted. This denial has induced many contemporary philosophers, though opposed to James's views, to reconsider the bases and starting points of their own thoughts.

James discovered besides, around and beneath the conscious mind, a darkened psychical zone, the zone of the subconscious, in which -- he believed -- the highest spiritual values, such as genius, sanctity and so forth, were formed, and contact was established with the absolute.

CRITICAL NOTES: James's discovery of the subconscious mind was surely a great contribution to psychology and won for James world-wide fame. But we cannot accept James's doctrine that the highest spiritual values originate in the subconscious mind, for the subconscious mind is irrational and therefore the highest spiritual values would be founded on irrationality -- a supposition which is absurd. James may justify in this way his stand as a liberal Protestant; he may be quoted as a father of Modernism; but no one can deny that his religious position is in complete opposition to the basic statement of his pragmatism -- for it does not lead to any solution, to any practical certitude, to any justification of the universe.

If the only road leading to the supreme spiritual reality is to be found in the analysis of psychological emotions, of religious sentiment, objective Christian dogma disappears. It is modified and replaced by the subjective exigencies of each individual, and thus every believer creates his own religion, his own truth. This, of course, is the central position of Modernism. The logical consequence is that even the nature of God will be understood differently according to various religious emotions. In fact the sincere religious tendency of James himself stumbles along and falls into a pluralistic conception of Divinity. God is finite, He exists in time -- a being among many beings, and like us, a creator of His own story.

How can any satisfaction be found in such a religion? Even from the viewpoint of Pragmatism, it cannot work, for in it none of the fundamental aspirations of mankind are fulfilled. There is no certitude, no hope, no absolute. How can such a limited God guarantee the order of the physical and of the human world? What is left of the world of spirits?

Religious Pragmatism is merely a shortsighted, emotional and irrational attempt to replace dogmatic, absolute and universal truth with the personal fancies of the man in the street. It is morally disastrous, for if truth depends upon subjective feeling, any action can be justified by virtue of the satisfaction it procures. Such a philosophy makes man his own judge and leads to total moral anarchy.

* Essay: by William James

Pragmatism

Truth, as any dictionary will tell you, is a property of certain of our ideas. It means their "agreement," as falsity means their disagreement, with "reality." Pragmatists and intellectualists both accept this definition as a matter of course. They begin to quarrel only after the question is raised as to what may precisely be meant by the term "agreement," and what by the term "reality," when reality is taken as something for our ideas to agree with.

In answering these questions the pragmatists are more analytic and painstaking, the intellectualists more offhand and irreflective. The popular notion is that a true idea must copy its reality. Like other popular views, this one follows the analogy of the most usual experience. Our true ideas of sensible things do indeed copy them. Shut your eyes and think of yonder clock on the wall, and you get just such a true picture or copy of its dial. But your idea of its "works" (unless you are a clockmaker) is much less of a copy, yet it passes muster, for it in no way clashes with the reality. Even though it should shrink to the mere word "works," that word still serves you truly; and when you speak of the "time-keeping function" of the clock, or of its spring's "elasticity," it is hard to see exactly what your ideas can copy.

You perceive that there is a problem here. Where our ideas cannot copy definitely their object, what does agreement with that object mean? Some idealists seem to say that they are true whenever they are what God means that we ought to think about that object. Others hold the copy-view all through, and speak as if our ideas possessed truth just in proportion as they approach to being copies of the Absolute's eternal way of thinking.

These views, you see, invite pragmatistic discussion. But the great assumption of the intellectualists is that truth means essentially an inert static relation. When you've got your true idea of anything, there's an end of the matter. You're in possession; you know; you have fulfilled your thinking destiny. You are where you ought to be mentally; you have obeyed your categorical imperative; and nothing more need follow on that climax of your rational destiny. Epistemologically you are in stable equilibrium.

Pragmatism, on the other hand, asks its usual question. "Grant an idea or belief to be true," it says, "what concrete difference will its being true make in any one's actual life? How will the truth be realized? What experiences will be different from those which would obtain if the belief were false? What, in short, is the truth's cash-value in experiential terms?"

The moment pragmatism asks this question, it sees the answer: True ideas are those that we can assimilate, validate, corroborate and verify. False ideas are those that we can not. That is the practical difference it makes to us to have true ideas; that, therefore, is the meaning of truth, for it is all that truth is known as.

This thesis is what I have to defend. The truth of an idea is not a stagnant property inherent in it. Truth happens to an idea. It becomes true, is made true by events. Its verity is in fact an event, a process: the process namely of its verifying itself, its veri-fication. Its validity is the process of its valid-ation.

But what do the words verification and validation themselves pragmatically mean? They again signify certain practical consequences of the verified and validated idea. It is hard to find any one phrase that characterizes these consequences better than the ordinary agreement-formula -- just such consequences being what we have in mind whenever we say that our ideas "agree" with reality. They lead us, namely, through the acts and other ideas which they instigate, into or up to, or towards, other parts of experience with which we feel all the while -- such feeling being among our potentialities -- that the original ideas remain in agreement. The connections and transitions come to us from point to point as being progressive, harmonious, satisfactory. This function of agreeable leading is what we mean by an idea's verification. Such an account is vague and it sounds at first quite trivial, but it has results which it will take the rest of my hour to explain.

Let me begin by reminding you of the fact that the possession of true thoughts means everywhere the possession of invaluable instruments of action; and that our duty to gain truth, so far from being a blank command from out of the blue, or a "stunt" self-imposed by our intellect, can account for itself by excellent practical reasons.

The importance to human life of having true beliefs about matters of fact is a thing too notorious. We live in a world of realities that can be infinitely useful or infinitely harmful. Ideas that tell us which of them to expect count as the true ideas in all this primary sphere of verification, and the pursuit of such ideas is a primary human duty. The possession of truth, so far from being here an end in itself, is only a preliminary means toward other vital satisfactions. If I am lost in the woods and starved, and find what looks I like a cow path, it is of the utmost importance that I should think of a human habitation at the end of it, for if I do so and follow it, I save myself. The true thought is useful here because the house which is its object is useful. The practical value of true ideas is thus primarily derived from the practical importance of their objects to us. Their objects are, indeed, not important at all times. I may on another occasion have no use for the house; and then my idea of it, however verifiable, will be practically irrelevant, and had better remain latent. Yet since almost any object may some day become temporarily important, the advantage of having a general stock of extra truths, of ideas that shall be true of merely possible situations, is obvious. We store such extra truths away in our memories, and with the overflow we our books of reference. Whenever such an extra truth becomes practically relevant to one of our emergencies, it passes from cold storage to do work in the world and our belief in it grows active. You can say of it then either that "it is useful because it is true" or that "it is true because it is useful." Both these phrases mean exactly the same thing, namely that here is an idea that gets fulfilled and can be verified. True is the name for whatever idea starts the verification process, useful is the name for its completed function in experience. True ideas would never have been singled out as such, would never have acquired a class-name, least of all a name suggesting value, unless they had been useful from the outset in this way.

From this simple cue pragmatism gets her general notion of truth as something essentially bound up with the way in which one moment in our experience may lead us towards other moments which it will be worth while to have been led to. Primarily, and on the common sense level, the truth of a state of mind means this function of a leading that is worth while. When a moment in our experience, of any kind whatever, inspires us with a thought that is true, that means that sooner or later we dip by that thought's guidance into the particulars of experience again and make advantageous connection with them. This is a vague enough statement, but I beg you to retain it, for it is essential.

"The true," to put it briefly, is only the expedient in, the way of our thinking, just as "the right" is only the expedient in the way of our behaving. Expedient in almost any fashion; and expedient in the long run and on the whole of course; for what meets expediently all the experience in sight won't necessarily meet all farther experiences equally satisfactorily. Experience, as we know, has ways of boiling over, and making us correct our present formulas.

The "absolutely" true, meaning what no farther experience will ever alter, is that ideal vanishing-point towards which we imagine that all our temporary truths will some day converge. It runs on all fours with the perfectly wise man, and with the absolutely complete experience; and, if these ideals are ever realized, they will all be realized together. Meanwhile we have to live to-day by what truth we can get to-day, and be ready to-morrow to call it falsehood. Ptolemaic astronomy, euclidean space, aristotelian logic, scholastic metaphysics, were expedient for centuries, but human experience has boiled over those limits, and we now call these things only relatively true, or true within those borders of experience. "Absolutely" they are false; for we know that those limits were casual, and might have been transcended by past theorists just as they are by present thinkers.

When new experiences lead to retrospective judgments, using the past tense, what these judgments utter was true, even though no past thinker had been led there. We live forwards, a Danish thinker has said, but we understand backwards. The present sheds a backward light on the world's previous processes. They may have been truth-processes for the actors in them. They are not so for one who knows the later revelations of the story.

This regulative notion of a potential better truth to be established later, possibly to be established some day absolutely, and having powers of retroactive legislation, turns its face, like all pragmatist notions, towards concreteness of fact, and towards the future. Like the half-truths, the absolute truth will have to be made, made as a relation incidental to the growth of a mass of verification-experience, to which the half true ideas are all along contributing their quota.

I have already insisted on the fact that truth is made largely out of previous truths. Men's beliefs at any time are so much experience funded. But the beliefs are themselves parts of the sum total of the world's experience, and become matter, therefore, for the next day's funding operations. So far as reality means experienceable reality, both it and the truths men gain about it are everlastingly in process of mutation towards a definite goal -- it may be -- but still mutation.

Mathematicians can solve problems with two variables. On the Newtonian theory, for instance, acceleration varies with distance, but distance also varies with acceleration. In the realm of truth-processes facts come independently and determine our beliefs provisionally. But these beliefs make us act, and as fast as they do so, they bring into sight or into existence new facts which re-determine the beliefs accordingly. So the whole coil and ball of truth, as it rolls up, is the product of a double influence. Truths emerge from facts; but they dip forward into facts again and add to them; which facts again create or reveal new truth (the word is indifferent) and so on indefinitely. The "facts" themselves meanwhile are not true. They simple are. Truth is the function of the beliefs that start and terminate among them.

The case is like a snowball's growth, due as it is to the distribution of the snow on the one hand, and to the successive pushes of the boys on the other, with these factors co-determining each other incessantly.

Excerpted from Pragmatism, by William James

[snip]

http://www.gutenberg.org/cache/epub/4800/pg4800.html

up top. :D

She's way cool!

Monday, January 18, 2010

Psychic Messages – 4 Unusual Ways to Receive Psychic Messages

January 18, 2010
Who else is trying to learn how to receive psychic messages?

Do you feel "plugged" in to your inner intuition? Do you occasionally feel, or sense something happening EVEN though you are nowhere near the source event? If you do…..the simple truth is that you MAY be getting some slight psychic messages your subconscious mind is subtly picking up. Many of us are FAR more psychic and intuitive than we give ourselves credit for….and regardless of what the skeptics may say, the truth is that EVERYONE has at least some degree of psychic sensitivity for certain!

So what are some super simple (but unusual) ways to receive psychic messages?
Automatic Writing and "Channeling"

Did you know that some of the most powerful, life changing and transformative messages have come through a process called automatic writing? It’s true…and entire books, and even philosophies have been extracted thorough this amazingly powerful process, where the sitter "channels" messages from some other place, and codifies them in a written document. The famous "Seth" teachings, for example, are said to be conjured using this process by the author, Jane Roberts.

Much of the law of attraction style teachings that have emanated from Esther and Jerry Hicks, the original teachers of the "Secret" style of thought, are thought to be channeled communications from Abraham…an infinite intelligence who communicates through Esther, to the rest of us. (and as unbelievable as it sounds…..to see them in action is quite a sight!)

Did you know that some of the greatest artists and poets and even philosophers have claimed to have their BIGGEST and best works fully formed "appear" to them before even setting a pen or pencil to paper (or pixel)?

It’s true…and as noted philosopher and spiritual teacher Ken Wilber said after writing his enormous Magnum Opus – the book came to him, fully formed…..and all he had to do was write it down! (his ideas SO powerful that former President Bill Clinton claimed on radio, that the ideas Wilber shared in this book, were so powerful, they could change the face of all human suffering if adopted by the masses)
Remote Viewing

Being able to "see" stuff happen at many miles away, often countries away…using remote viewing techniques has been SUCH an astonishingly accurate exercise, that the US government has invested millions in studying how to do it! Don’t believe me? The famous Operation Stargate (spoofed in the recent movie "Men who Stare at Goats" is actually a TRUE story, and one that while seemingly silly, underlies some AMAZING discoveries in the fine art and science of "psychic spying" that many governments STILL use today!
Regression or Hypnotic Therapy

Did you know that many people, for example get all sorts of psychic messages during a hypnotic regression? It’s true…and many folks have remembered complete past lives, that have later been 100% validated, simply by being regressed BACK beyond their current incarnation! And the messages gleaned from some of these sessions, provide an amazing level of insight into what may happen when this life is over….. and way beyond!

Psychic Readings & Mediums

Speaking of when this life is over……My favorite way to get psychic messages is actually from seeing a skilled psychic intuitive or medium.

Messages that come from the "other side" are often amazingly accurate, informational and simply IMPOSSIBLE to explain away as chance, fraud or good guesses! (even though the skeptics will try to convince you they are!) The truth is, in MY experience, there is NO better "proof" in psychic powers, or that life continues on WELL beyond the confines of this life, than a reading with a psychic medium who blows you away with insight, information and illumination they simply could NOT get from any other means!

(and the truth is….you’ll NEVER believe in the authenticity of psychic messages until you have your OWN reading or experience that PROVES it’s true……no matter how many articles like this one you read!)

http://suddenlypsychic.com/2010/01/18/psychic-messages-4-unusual-ways-to...

http://eng.anarchopedia.org

Instructions

The purpose of listening to this 5:47 recording is to stimulate an increased awareness of, and to activate energetic potentials within the crystalline structures that reside within the pineal gland.

In this esoteric view, the pineal crystals (that are embedded within the pineal gland) operate like a type of cosmic-antennae that can be tuned to the higher vibrational-realms of light. This is, in fact, the intended purpose for listening to this psychoacoustic catalyst.

It is best to listen to this sound meditation with stereo headphones. Any type of headphones, even ear buds, will work fine.

As you listen to the recording, place the focus of your attention in the center area of your head, where the pineal gland is located. Imagine that the sounds are coming from out of the pineal gland, even though in reality, the sounds are coming in through your ears. This simple shift in perceptual imagination will generate a more powerful mind-altering experience.

You can, if you wish, listen to the recording multiple times in one listening session. However, do note that repeated listening of this track can create a type of psycho-spiritual cleansing reaction. If you experience such a reaction, stop listening. Take a break, and then listen to the sequence just once a day until your energetic system has adjusted to the increased light activation of the pineal.

An Important Note:

Normally in the mastering process of a recording, certain frequencies are toned down so that the recording can be played back on a wide range of different systems. In this case, none of the frequencies have been toned back for obvious reasons. This means that if you play the recording on a low quality system (without headphones), the speakers of your playback system may have a hard time handling all the frequencies. In other words, your system may distort the sounds and/or you may hear a vibration in the speakers. This problem can be completely avoided if you listen to the recording with headphones, which is the best way to listen to it anyway.

https://tomkenyon.box.net/shared/b0xc8la6j5

...Hathor Material...good book as I recall....

http://freespeechforpeople.org

Whenever a feeling of aversion comes into the heart of a good soul,it's not without significance.

Consider that intuitive wisdom to be a Divine attribute,
not a vain suspicion: the light of the heart has apprehended
intuitively from the Universal Tablet.

There was a great b movie based on a Lovecraft novel called From Beyond that was based on the mutation of the pineal gland from exposure to certain sound frequencies. It was cheesy yet very cool. Highly sexual.

Videodrome and From Beyond were both cult classics well worth watching.

thanks for the tip...I'll see if I can netflix it.

What are you up to tonight?

I'm locked out of my class website or I'd be doing my homework...waiting for the IT person to fix it...

And we're snowed in...I had to park away from my house and walk home...

Bill Machon