XPost: alt.religion.course-miracle

INTRODUCTION The author of this small book is a Western Yogi who is well familiar
with the esoteric cultures and the sacred literature of the Far and Middle East,
of South East Asia and the West. The Author is neither a scholar nor a linguist but a practicing Yogi. This being the case, this book is in no capacity one more
commentary on the famed Yoga Aphorisms of Patanjali. The author describes his own
experiences in Samadhi. His Yoga Aphorisms are an original text and not just a criticism or one more commentary. His Yoga aphorisms disagree with many of the fundamental premises of the Yoga Aphorisms of Patanjali. Narayana's Yoga Aphorisms
also disagree with some of the Brahma Sutras.


The author contends that two of the most sacred foundation texts of Indian Antiquity, the Brahman Sutra and the Yoga Aphorisms of Patanjali, may feature major discrepancies. These problems become apparent when the sacred texts are approached from a vista of strict nondualism. Many of the Brahma Sutras and the Yoga Aphorisms are mired in dualism and in theism. In the view of the author, many
of the dualistic and theistic aspects of the sacred texts, which also include the
Upanishads were invalidated by later developments. This is by Advaita Vedanta, by
Hindu and Buddhist nondualism, in some of the work of Sri Sankaracarya, in the Surangama Sutra, the Lankavatara Sutra, the Diamond and Heart Sutras and in the major texts of the Madhyamikas.


The Oriental, Indian, Chinese and Tibetan Adepts see countless phenomena in their
Samadhis and trances.


These are Gods and Goddesses, and family type pantheons. There are castels of the
Gods, celestial palaces and gardens, and paradises. They see Dynasties of Gods,
Goddesses, junior Gods, child Gods and Goddesses, Emperors of Gods with their Empresses, Princes, Princesses, uncles, nephews, nieces and aunts. They see Kings
and Queens of Gods, Angels, Demons, heavens and hells and et cetera and ad nauseam.


Much in the opposite, the author sees nothing whatsoever in his Samadhi. He cannot
locate the demons, spirits, Buddhalands, celestial realms, paradises, palaces and
empires. He does not see what he is supposed to see in accordance with the descriptions of Eastern Adepts, as they are featured in the sacred texts of the East. Nor can the author locate the celestial thrones, Father Gods, Angels, spirits, paradises, hells and Shaitans that are described by the Islamic Adepts.


The author's Samadhi is like an empty space as fast as the COSMOS with nothing holy, with nothing whatsoever therein. His Samadhi contains nothing. It is austere, simple and pure and does not even contain a cosmos. Whether the author is
deficient, whether he lacks essential faculties that other Adepts may have is a question hard to answer. The fact remains that he sees and experiences nothing in
Samadhi, not even the Tathagatas, the Buddha, the Bodhisattvas, Brahma, Vishnu, Shiva, Isvara, the Rudras or the Avatars.


Yoga and Hinduism have stagnated since the Manu Code degenerated into a suffocating caste system with closed borders. The Pariah's and the Sudra's, the descendants of the ancient and sophisticated preArian, Dravidian and Tamil cultures were declared slaves and outcasts. This deprived Indias spiritual culture
of the immense heritage of India's ancient cultures and religions.

In the view of the Author, Yoga may not have originated with the Aryans at all, but with the Tamils and the Dravidians. The social, cultural and spiritual stagnation, that was generated by the Manu Code became even more severe with the
tragic disenfranchisement of Indian women. This sad state of affairs deprived Indian culture and society of the cultural and artistic genius of Indian women Overall, the degeneration of the Manu Code had as devastating an impact on India's
cultural development, as the caste system that came with institutionalized Confucianism in Imperial China.


To all these negatives we must add the devastating impact of the Mughal conquest,
the Hun invasions and the even more tragic and more destructive aegis of the British Raj. All these disastrous historical events arrested the development of many aspects of India's ancient spiritual cultures. Under the devastating assaults
from within and without, India went into a state of spiritual and cultural coma.
Under the assault from Confucianism, the devastating Mongol, Hun and Manchu conquests, Southern Chan and general Buddhism collapsed, and Imperial China also
went into cultural shock. It may be a fair conclusion that two of world histories
most rigid caste systems weakened and suffocated both societies, rendering them ready for conquests by barbarians. This book, searches for new directions in dealing with man's eternal quest for the great realities. It sets Out in search of
a new interpretation of India's ancient scriptures in the light of absolute or extreme nondualism. It sets out to contribute to the release of India's venerable
but deeply wounded spiritual cultures from Stasis.


The author neither speaks, reads, nor writes any of the languages of India. Primarily, he depends on his personal experiences and attainments in the practice
of Yoga and Samadhi. He owes cultural debts to the many excellent translations of
Indian, Tibetan, Chinese, and Persian texts. He uses these texts as overall frameworks, to formulate his Yoga Aphorisms. His literary sources are:




* 'The Brahma Sutra. ' The Philosophy of Spiritual Life by Sarvepalli Radhakrishnan. (Ruskin House, George Allen & Unwin, London England.) 1960 Edition.

* 'The Brahma Sutra Bhasya' with a commentary by Sankaracarya, translated by Swamy
Gambhirananda. (Advaita Ashrama, Calcutta, India.) 1965 Edition. * 'Raja Ygga.L with the Yoga Aphorisms of Patanjali and a commentary by Swami Vivekananda. (New
York, Brentanos, 1920.)

* 'The Science of Yoga. ' a Commentary on the Yoga Sutras of Patanjali by I.K. Taimni. (A Quest Book, published by the Theosophical Publishing House, Wheaton Ill. USA.) The 1967 Edition.

* 'The Yoga System of PatAnjAji' by James Haughton Woods. ( Harvard Oriental Series, Volume 17.) 1914 Edition.

* 'The Complete Commentary by Sankara on the Yoga Sutras. ' by Trevor Legget. (Kegan Paul International, London & New York.)


Although the author approaches the sacred writings of the East with awe and respect, he is audacious enough to challenge many of the veritable giants of Indian spirituality. These are personages of the rank of Vyasa, Kapila, Sankaracarya, Ramanuja, Sri Aurobindu and Sarvepalli Radhakrishmnan. The Nei author searches for a solution for fundamental religious and Bpiritual problems.
These are posed by the blatant divergences between what he sees and experiences in
his Samadhi, versus what the Yogi and the Adepts of the East Bee and experience in
their Samadhi. Much worse, what the scholars, linguists and theologians interpret
poses even greater problems.


To state it clearly: 'The author sees hears, smells, tastes and touches nothing in
his Samadhi. The Adepts of the East see many things in their Samadhi. The scholars, the commentators and the theologians describe zillions of phenomena that
in the opinion of the author do not exist.' What also aroused the author's curiosity are the fundamental differences between his Samadhi and that of the Samadhi or Fana, of the Persian, Arabic, Egyptian and Andalusian Sufis. This is as
much the case with the descriptions of ecstatic experiences and visions in Ibn al
Arabi's Meccan Revelations (1) as it is the case with the Mira'j of the early Persian Sufi Abu Yazid. (2) It may emerge that Samadhi is far from a universal or
universally uniform experience. It may turn out that men of different cultures may
experience different Samadhis.


(1) The Sufi Path of Knowledge. Ibn al Arabi's Futuhat al Makkiyya. (William C. Chittick, State University of New York Press, 1989 Edition.)


(2) 'Hindu and Muslim Mysticism, (R. C. Zaehner, University of London, The Athlone
Press, 1960 Edition, Appendix B.)


The issue at hand begs few conclusions: It may be the case that the author is an
incompetent Yogi and that his visionary and escatic experiences are either faulted
or misunderstood by him. It may also be teh case that the author lacks faculties
that only Eastern Adepts have. These faculties would enable Eastern Adepts to see
and hear the millions of Gods, Goddesses, Tathagatas, Buddhas, BodhiBattvas, ArhatB, Demons, Angels, Spirits, celestial palaces, celestial thrones, villas, gardens, ions, tents, paradises, heavens, hells, purgatories, after worlds and nether worlds.

NMI

The dismal divergences may also be explained by fundamental differences between the structure of the Western and the Eastern Psyche and their attached systems of
esoteric and collective symbolism. This issue was raised in the Collected Works of
Carl Gustav Jung, 'Rymbn1R_Qf Trans:tormation Volume 5, in Jung's 'The Archet Res
and the Collective Unconscious Volume 9.1, and in 'Aign. ' Volume 9.2, The Bollingen Press, Princeton.) 1964 Edition.) C.G.Jung raised these issues in his widely quoted introductions to the EvansWentz Series of Translations Of Scriptures
of the Tibetan Kargyupta Sect. (Oxford University Press) Jung elaborated on such
issues in his introduction to the 'I Chine. ~ Translated by Richard Wilhelm, published by The Bollingen Press, Princeton 1967 Edition. He comments on these issues in his introduction to the Richard Wilhelm translation of 'The Secret of the Golden Flower Arkana Books, Penguin.)


It may turn out that the famous or even notorious symbols and archetypes of the collective unconscious are not at all as collectively universal as they are SUPPOSE to be. Could there exist formations of different kinds of symbols and archetypes in the collective psyche of the various races and cultures of Humanity?
Would each one of these races and cultures generate within its psyche archetypes
and symbols that emanate from its typical cultural, natural and social environment? i.e. To the Eskimos, Hell is an Ice Cave in which men freeze unto eternity. To the Arabs, Hell is a very hot place, where men suffer unbearable thirst.


Could there exist localized constellations of archetypes and symbols of a local Collective unconscious? These may be part of a greater constellation of archetypes and symbols of a more universal collective unconscious?


Could we venture to understand such a universal constellation in terms of the psychic power generating aggregate of all Humanity? Can the symbols and archetypes of the collective unconscious of Humanity be made to work within an objective framework? Is Magic possible, even in the 20th century? The answer may
be 'yes. ' This would only be the case with the selfrealized Yogi but never with
the theologian, the scholar, the philosopher or the wretched sectarian.When Sankaracarya was poisoned by the dismal cook, this might not have been a case of
tough luck but a matter of incompetency. The deplorable incident demonstrated that
although Sankaracarya was a first rate philosopher, he was only a middle range Magician. Furthermore, it might also be the case that the magic of the eastern Adepts never worked or that their supernatural feats are greatly overstated.


One day, the Buddha was provoked by a Smith to eat roast pork. The Buddha subsequently died of bowel congestion (dysentery). This depressing incident testified to the fact that Gautama the Buddha, although being a first rate sage was only a middle range magician. Tantrism and Mahayana Buddhism attribute all kinds of supernatural feats to the Buddha. Did the Buddha ever perform them or were these feats invented? The Buddha was an allBtere sage who did not need to impress anyone with magic.


The conquest of Tibet by the Chinese barbarians demonstrated the blatant impotency
of Tibet's ecclesiastic magic and ritual. It can be accounted for by centuries of
stagnation plus the fact that not a single Yogi had appeared in Tibet since the fourteenth century. Tibetan theocracy had for centuries suffocated living Buddhist
culture with one of the most oppressive caste systems known to history. The resulting deadness made it very easy for the Chinese barbarians to rape the defenceless Tibetan corpse.


Tibetan magic at that time was simply ceremonial, mummified and theological. As such, it could not ever hope to match the redoubtable Siddhis (occult powers) of
the Yogis. The British historian Arnold Toynbee states that a mummified Tibetan culture deserved conquest by the Chinese Barbarians. The failure of Tibet's disastrously overrated magicians and demonologists to stop the hordes of Chairman
Mao can be explained by the fact that in ultimate reality, Tibetan demons do not
exist and that the dreaded magicians of Tibet are impotent


The failure of the Hindu Gods in protecting Sankaracarya, India's greatest saint
of that time against the poison of the Cook may indicate that these Gods and Goddesses are either impotent or that they do not exist. Anyone who sees them may
just hallucinate. That the Diamond Body of the Buddha could be destroyed by a mere
pork shop is a devastating proposition. This all seems to indicate that the Diamond Body of the Buddha does not exist or that it is greatly overrated a phenomenon. The author does not seek controversy in any capacity but only clarification of important fundamental issues. He contends that the Gods, Goddesses, Demons, Angels, celestial thrones and mansions were imagined by men and
do not exist in reality. He contends that all Brahmanic sacrifices, all Buddhist
and Tantric incantations and evocations are useless. He feels that the magicians
of Tibet can raise their magic swords and sceptres for as long as they want and that in spite of their impressive incantations and evocations nothing will happen.
These sceptres, swords, staffs, incantations, evocations and sacrifices are useless. This is because the invoked Gods, Goddesses, spirit and demons do not exit, except as fantasies in the human mind.


The author contends that the entire Hindu pantheon and the pantheons of the countless Buddhas are figments of human imagination. They are at best opium for the ignorant masses. The author presumes that there ought to exist in the East a
higher teaching that is the priceless possession of an elite small in number. This
teaching ought to be absolute and unconditional nondualism and nontheism.


The author neither desires nor fears to suffer the terrible fate of Astavakra. Ages ago, at the court of King Janaka, the sage Astavakra became embroiled in a contest about cows with the Yogi Yajnavalkya. Astavakra not only lost the argument
and the cows, but he ended up a heap of bones. TJ= AstavakrA SAmhita (Swami Nityaswaryupananda. Advaita Ashrama, 5 New Delhi Entalli Road ' Calcutta, India.
1969 Edition.) Of course, the author being a Yogi, has nothing to fear from the wretched theologians, the deepmummified magicians, the decrepit scribes, the naive
scholars and the pathetic miracle mongers.



https://books.google.com/books?id=JU5QAQAAQBAJ&pg=PT22&lpg=PT22&dq=%22Wherever+I+turn,+I+see+the+face+of+God%22&source=bl&ots=iOXRSi-S4R&sig=POvNdd9n2ak9zxKnRLvOak19J50&hl=en&sa=X&ved=2ahUKEwiR5-P-mfPdAhUEx58KHby4CQMQ6AEwAHoECAgQAQ#v=onepage&q=%
22Wherever%20I%20turn%2C%20I%20see%20the%20face%20of%20God%22&f=false

--- SoupGate-Win32 v1.05
* Origin: fsxNet Usenet Gateway (21:1/5)

INTRODUCTION The author of this small book is a Western Yogi who is well familiar
with the esoteric cultures and the sacred literature of the Far and Middle East,
of South East Asia and the West. The Author is neither a scholar nor a linguist but a practicing Yogi. This being the case, this book is in no capacity one more
commentary on the famed Yoga Aphorisms of Patanjali. The author describes his own
experiences in Samadhi. His Yoga Aphorisms are an original text and not just a criticism or one more commentary. His Yoga aphorisms disagree with many of the fundamental premises of the Yoga Aphorisms of Patanjali. Narayana's Yoga Aphorisms
also disagree with some of the Brahma Sutras.


The author contends that two of the most sacred foundation texts of Indian Antiquity, the Brahman Sutra and the Yoga Aphorisms of Patanjali, may feature major discrepancies. These problems become apparent when the sacred texts are approached from a vista of strict nondualism. Many of the Brahma Sutras and the Yoga Aphorisms are mired in dualism and in theism. In the view of the author, many
of the dualistic and theistic aspects of the sacred texts, which also include the
Upanishads were invalidated by later developments. This is by Advaita Vedanta, by
Hindu and Buddhist nondualism, in some of the work of Sri Sankaracarya, in the Surangama Sutra, the Lankavatara Sutra, the Diamond and Heart Sutras and in the major texts of the Madhyamikas.


The Oriental, Indian, Chinese and Tibetan Adepts see countless phenomena in their
Samadhis and trances.


These are Gods and Goddesses, and family type pantheons. There are castels of the
Gods, celestial palaces and gardens, and paradises. They see Dynasties of Gods,
Goddesses, junior Gods, child Gods and Goddesses, Emperors of Gods with their Empresses, Princes, Princesses, uncles, nephews, nieces and aunts. They see Kings
and Queens of Gods, Angels, Demons, heavens and hells and et cetera and ad nauseam.


Much in the opposite, the author sees nothing whatsoever in his Samadhi. He cannot
locate the demons, spirits, Buddhalands, celestial realms, paradises, palaces and
empires. He does not see what he is supposed to see in accordance with the descriptions of Eastern Adepts, as they are featured in the sacred texts of the East. Nor can the author locate the celestial thrones, Father Gods, Angels, spirits, paradises, hells and Shaitans that are described by the Islamic Adepts.


The author's Samadhi is like an empty space as fast as the COSMOS with nothing holy, with nothing whatsoever therein. His Samadhi contains nothing. It is austere, simple and pure and does not even contain a cosmos. Whether the author is
deficient, whether he lacks essential faculties that other Adepts may have is a question hard to answer. The fact remains that he sees and experiences nothing in
Samadhi, not even the Tathagatas, the Buddha, the Bodhisattvas, Brahma, Vishnu, Shiva, Isvara, the Rudras or the Avatars.


Yoga and Hinduism have stagnated since the Manu Code degenerated into a suffocating caste system with closed borders. The Pariah's and the Sudra's, the descendants of the ancient and sophisticated preArian, Dravidian and Tamil cultures were declared slaves and outcasts. This deprived Indias spiritual culture
of the immense heritage of India's ancient cultures and religions.

In the view of the Author, Yoga may not have originated with the Aryans at all, but with the Tamils and the Dravidians. The social, cultural and spiritual stagnation, that was generated by the Manu Code became even more severe with the
tragic disenfranchisement of Indian women. This sad state of affairs deprived Indian culture and society of the cultural and artistic genius of Indian women Overall, the degeneration of the Manu Code had as devastating an impact on India's
cultural development, as the caste system that came with institutionalized Confucianism in Imperial China.


To all these negatives we must add the devastating impact of the Mughal conquest,
the Hun invasions and the even more tragic and more destructive aegis of the British Raj. All these disastrous historical events arrested the development of many aspects of India's ancient spiritual cultures. Under the devastating assaults
from within and without, India went into a state of spiritual and cultural coma.
Under the assault from Confucianism, the devastating Mongol, Hun and Manchu conquests, Southern Chan and general Buddhism collapsed, and Imperial China also
went into cultural shock. It may be a fair conclusion that two of world histories
most rigid caste systems weakened and suffocated both societies, rendering them ready for conquests by barbarians. This book, searches for new directions in dealing with man's eternal quest for the great realities. It sets Out in search of
a new interpretation of India's ancient scriptures in the light of absolute or extreme nondualism. It sets out to contribute to the release of India's venerable
but deeply wounded spiritual cultures from Stasis.


The author neither speaks, reads, nor writes any of the languages of India. Primarily, he depends on his personal experiences and attainments in the practice
of Yoga and Samadhi. He owes cultural debts to the many excellent translations of
Indian, Tibetan, Chinese, and Persian texts. He uses these texts as overall frameworks, to formulate his Yoga Aphorisms. His literary sources are:




* 'The Brahma Sutra. ' The Philosophy of Spiritual Life by Sarvepalli Radhakrishnan. (Ruskin House, George Allen & Unwin, London England.) 1960 Edition.

* 'The Brahma Sutra Bhasya' with a commentary by Sankaracarya, translated by Swamy
Gambhirananda. (Advaita Ashrama, Calcutta, India.) 1965 Edition. * 'Raja Ygga.L with the Yoga Aphorisms of Patanjali and a commentary by Swami Vivekananda. (New
York, Brentanos, 1920.)

* 'The Science of Yoga. ' a Commentary on the Yoga Sutras of Patanjali by I.K. Taimni. (A Quest Book, published by the Theosophical Publishing House, Wheaton Ill. USA.) The 1967 Edition.

* 'The Yoga System of PatAnjAji' by James Haughton Woods. ( Harvard Oriental Series, Volume 17.) 1914 Edition.

* 'The Complete Commentary by Sankara on the Yoga Sutras. ' by Trevor Legget. (Kegan Paul International, London & New York.)


Although the author approaches the sacred writings of the East with awe and respect, he is audacious enough to challenge many of the veritable giants of Indian spirituality. These are personages of the rank of Vyasa, Kapila, Sankaracarya, Ramanuja, Sri Aurobindu and Sarvepalli Radhakrishmnan. The Nei author searches for a solution for fundamental religious and Bpiritual problems.
These are posed by the blatant divergences between what he sees and experiences in
his Samadhi, versus what the Yogi and the Adepts of the East Bee and experience in
their Samadhi. Much worse, what the scholars, linguists and theologians interpret
poses even greater problems.


To state it clearly: 'The author sees hears, smells, tastes and touches nothing in
his Samadhi. The Adepts of the East see many things in their Samadhi. The scholars, the commentators and the theologians describe zillions of phenomena that
in the opinion of the author do not exist.' What also aroused the author's curiosity are the fundamental differences between his Samadhi and that of the Samadhi or Fana, of the Persian, Arabic, Egyptian and Andalusian Sufis. This is as
much the case with the descriptions of ecstatic experiences and visions in Ibn al
Arabi's Meccan Revelations (1) as it is the case with the Mira'j of the early Persian Sufi Abu Yazid. (2) It may emerge that Samadhi is far from a universal or
universally uniform experience. It may turn out that men of different cultures may
experience different Samadhis.


(1) The Sufi Path of Knowledge. Ibn al Arabi's Futuhat al Makkiyya. (William C. Chittick, State University of New York Press, 1989 Edition.)


(2) 'Hindu and Muslim Mysticism, (R. C. Zaehner, University of London, The Athlone
Press, 1960 Edition, Appendix B.)


The issue at hand begs few conclusions: It may be the case that the author is an
incompetent Yogi and that his visionary and escatic experiences are either faulted
or misunderstood by him. It may also be teh case that the author lacks faculties
that only Eastern Adepts have. These faculties would enable Eastern Adepts to see
and hear the millions of Gods, Goddesses, Tathagatas, Buddhas, BodhiBattvas, ArhatB, Demons, Angels, Spirits, celestial palaces, celestial thrones, villas, gardens, ions, tents, paradises, heavens, hells, purgatories, after worlds and nether worlds.

NMI

The dismal divergences may also be explained by fundamental differences between the structure of the Western and the Eastern Psyche and their attached systems of
esoteric and collective symbolism. This issue was raised in the Collected Works of
Carl Gustav Jung, 'Rymbn1R_Qf Trans:tormation Volume 5, in Jung's 'The Archet Res
and the Collective Unconscious Volume 9.1, and in 'Aign. ' Volume 9.2, The Bollingen Press, Princeton.) 1964 Edition.) C.G.Jung raised these issues in his widely quoted introductions to the EvansWentz Series of Translations Of Scriptures
of the Tibetan Kargyupta Sect. (Oxford University Press) Jung elaborated on such
issues in his introduction to the 'I Chine. ~ Translated by Richard Wilhelm, published by The Bollingen Press, Princeton 1967 Edition. He comments on these issues in his introduction to the Richard Wilhelm translation of 'The Secret of the Golden Flower Arkana Books, Penguin.)


It may turn out that the famous or even notorious symbols and archetypes of the collective unconscious are not at all as collectively universal as they are SUPPOSE to be. Could there exist formations of different kinds of symbols and archetypes in the collective psyche of the various races and cultures of Humanity?
Would each one of these races and cultures generate within its psyche archetypes
and symbols that emanate from its typical cultural, natural and social environment? i.e. To the Eskimos, Hell is an Ice Cave in which men freeze unto eternity. To the Arabs, Hell is a very hot place, where men suffer unbearable thirst.


Could there exist localized constellations of archetypes and symbols of a local Collective unconscious? These may be part of a greater constellation of archetypes and symbols of a more universal collective unconscious?


Could we venture to understand such a universal constellation in terms of the psychic power generating aggregate of all Humanity? Can the symbols and archetypes of the collective unconscious of Humanity be made to work within an objective framework? Is Magic possible, even in the 20th century? The answer may
be 'yes. ' This would only be the case with the selfrealized Yogi but never with
the theologian, the scholar, the philosopher or the wretched sectarian.When Sankaracarya was poisoned by the dismal cook, this might not have been a case of
tough luck but a matter of incompetency. The deplorable incident demonstrated that
although Sankaracarya was a first rate philosopher, he was only a middle range Magician. Furthermore, it might also be the case that the magic of the eastern Adepts never worked or that their supernatural feats are greatly overstated.


One day, the Buddha was provoked by a Smith to eat roast pork. The Buddha subsequently died of bowel congestion (dysentery). This depressing incident testified to the fact that Gautama the Buddha, although being a first rate sage was only a middle range magician. Tantrism and Mahayana Buddhism attribute all kinds of supernatural feats to the Buddha. Did the Buddha ever perform them or were these feats invented? The Buddha was an allBtere sage who did not need to impress anyone with magic.


The conquest of Tibet by the Chinese barbarians demonstrated the blatant impotency
of Tibet's ecclesiastic magic and ritual. It can be accounted for by centuries of
stagnation plus the fact that not a single Yogi had appeared in Tibet since the fourteenth century. Tibetan theocracy had for centuries suffocated living Buddhist
culture with one of the most oppressive caste systems known to history. The resulting deadness made it very easy for the Chinese barbarians to rape the defenceless Tibetan corpse.


Tibetan magic at that time was simply ceremonial, mummified and theological. As such, it could not ever hope to match the redoubtable Siddhis (occult powers) of
the Yogis. The British historian Arnold Toynbee states that a mummified Tibetan culture deserved conquest by the Chinese Barbarians. The failure of Tibet's disastrously overrated magicians and demonologists to stop the hordes of Chairman
Mao can be explained by the fact that in ultimate reality, Tibetan demons do not
exist and that the dreaded magicians of Tibet are impotent


The failure of the Hindu Gods in protecting Sankaracarya, India's greatest saint
of that time against the poison of the Cook may indicate that these Gods and Goddesses are either impotent or that they do not exist. Anyone who sees them may
just hallucinate. That the Diamond Body of the Buddha could be destroyed by a mere
pork shop is a devastating proposition. This all seems to indicate that the Diamond Body of the Buddha does not exist or that it is greatly overrated a phenomenon. The author does not seek controversy in any capacity but only clarification of important fundamental issues. He contends that the Gods, Goddesses, Demons, Angels, celestial thrones and mansions were imagined by men and
do not exist in reality. He contends that all Brahmanic sacrifices, all Buddhist
and Tantric incantations and evocations are useless. He feels that the magicians
of Tibet can raise their magic swords and sceptres for as long as they want and that in spite of their impressive incantations and evocations nothing will happen.
These sceptres, swords, staffs, incantations, evocations and sacrifices are useless. This is because the invoked Gods, Goddesses, spirit and demons do not exit, except as fantasies in the human mind.


The author contends that the entire Hindu pantheon and the pantheons of the countless Buddhas are figments of human imagination. They are at best opium for the ignorant masses. The author presumes that there ought to exist in the East a
higher teaching that is the priceless possession of an elite small in number. This
teaching ought to be absolute and unconditional nondualism and nontheism.


The author neither desires nor fears to suffer the terrible fate of Astavakra. Ages ago, at the court of King Janaka, the sage Astavakra became embroiled in a contest about cows with the Yogi Yajnavalkya. Astavakra not only lost the argument
and the cows, but he ended up a heap of bones. TJ= AstavakrA SAmhita (Swami Nityaswaryupananda. Advaita Ashrama, 5 New Delhi Entalli Road ' Calcutta, India.
1969 Edition.) Of course, the author being a Yogi, has nothing to fear from the wretched theologians, the deepmummified magicians, the decrepit scribes, the naive
scholars and the pathetic miracle mongers.



https://books.google.com/books?id=JU5QAQAAQBAJ&pg=PT22&lpg=PT22&dq=%22Wherever+I+turn,+I+see+the+face+of+God%22&source=bl&ots=iOXRSi-S4R&sig=POvNdd9n2ak9zxKnRLvOak19J50&hl=en&sa=X&ved=2ahUKEwiR5-P-mfPdAhUEx58KHby4CQMQ6AEwAHoECAgQAQ#v=onepage&q=%
22Wherever%20I%20turn%2C%20I%20see%20the%20face%20of%20God%22&f=false

--- SoupGate-Win32 v1.05
* Origin: fsxNet Usenet Gateway (21:1/5)

XPost: alt.religion.course-miracle

"BB darted outward and down and I joined his descent. . . . We began to enter the
familiar cleared areas in the haze. Houses, parks, fields of growing plants, woods, forests, large buildings, rows of churches, it went on endlessly. Humanoid
forms were busily occupying themselves in numerous earth-type activities.
BB flickered. (Haze is sure thick. What are they doing?)
I smoothed. (What they want to do.)
(Just milling around like that?)
(Some are fixing up their houses. Some are working. Let's see. Others are playing golf. There is a poker game going on in that building over there . . .)
BB cut in. (What building over where? I don't get a percept on anything!)
I flickered. (No building?)
(Nope.)
(No houses, streets, trees, fields . . .)
(Just human-type forms moving around. And a lot of haze.)
I blanked and turned inward. The constructs�all of them were not physical matter,
so BB ought to be able to get percept of them in some manner. The temporaries knew they were nonphysical; they built all of this to be in familiar surroundings
while they thought over and prepared for their next human cycle, built it out of .
. . I lighted. BB had no ident on such, thus he couldn't pull a percept. It was
strictly humans only. I smoothed. (I don't think your friend is here. Let's move on.)
BB flickered. (Down?)
(Yep.)
I swung over and did a flamboyant half-roll and dove through the border haze. You
could spend thousands of years in the rings and never explore all aspects of them.
Some parts are great, some not so great. I was told that whatever man can think
of is somewhere in these rings; thus more is being added constantly as man thinks
more. Also I was told some humans do spend thousands of years here, rotating in
and out of physical earth life. Could be exciting stuff if you planned and thought it out carefully. But most of them . . .
(I got him, got him!) BB almost blew me away, he was vibrating so hard. (Where?)
BB was already spinning away and I was following closely. Curious to finally meet
the notorious AA . . ."

- Far Journeys, Robert Monroe, pp. 148-149

https://tinyurl.com/Far-Journeys-pdf

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"BB darted outward and down and I joined his descent. . . . We began to enter the
familiar cleared areas in the haze. Houses, parks, fields of growing plants, woods, forests, large buildings, rows of churches, it went on endlessly. Humanoid
forms were busily occupying themselves in numerous earth-type activities.
BB flickered. (Haze is sure thick. What are they doing?)
I smoothed. (What they want to do.)
(Just milling around like that?)
(Some are fixing up their houses. Some are working. Let's see. Others are playing golf. There is a poker game going on in that building over there . . .)
BB cut in. (What building over where? I don't get a percept on anything!)
I flickered. (No building?)
(Nope.)
(No houses, streets, trees, fields . . .)
(Just human-type forms moving around. And a lot of haze.)
I blanked and turned inward. The constructs�all of them were not physical matter,
so BB ought to be able to get percept of them in some manner. The temporaries knew they were nonphysical; they built all of this to be in familiar surroundings
while they thought over and prepared for their next human cycle, built it out of .
. . I lighted. BB had no ident on such, thus he couldn't pull a percept. It was
strictly humans only. I smoothed. (I don't think your friend is here. Let's move on.)
BB flickered. (Down?)
(Yep.)
I swung over and did a flamboyant half-roll and dove through the border haze. You
could spend thousands of years in the rings and never explore all aspects of them.
Some parts are great, some not so great. I was told that whatever man can think
of is somewhere in these rings; thus more is being added constantly as man thinks
more. Also I was told some humans do spend thousands of years here, rotating in
and out of physical earth life. Could be exciting stuff if you planned and thought it out carefully. But most of them . . .
(I got him, got him!) BB almost blew me away, he was vibrating so hard. (Where?)
BB was already spinning away and I was following closely. Curious to finally meet
the notorious AA . . ."

- Far Journeys, Robert Monroe, pp. 148-149

https://tinyurl.com/Far-Journeys-pdf

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"When you have looked on what seemed terrifying, and seen it change to sights of
loveliness and peace; when you have looked on scenes of violence and death, and watched them change to quiet views of gardens under open skies, with clear, life-giving water running happily beside them in dancing brooks that never waste
away; who need persuade you to accept the gift of vision? And after vision, who
is there who could refuse what must come after? Think but an instant just on this; you can behold the holiness God gave his Son. And never need you think that
there is something else for you to see."

- A Course in Miracles, Chapter 20, Section 8


"There is no problem, no event or situation, no perplexity that vision will not solve."

"Vision is freely given to those who ask to see."


"What if you recognized this world is an hallucination? What if you really understood you made it up? What if you realized that those who seem to walk about
in it, to sin and die, attack and murder and destroy themselves, are wholly unreal? Could you have faith in what you see, if you accepted this? And would you see it?

Hallucinations disappear when they are recognized for what they are. This is the
healing and the remedy. Believe them not and they are gone. And all you need to
do is recognize that *you* did this. Once you accept this simple fact and take unto yourself the power you gave them, you are released from them. One thing is
sure; hallucinations serve a purpose, and when that purpose is no longer held they
disappear. Therefore, the question never is whether you want them, but always, do
you want the purpose that they serve? This world seems to hold out many purposes,
each different and with different values. Yet they are all the same. Again there
is no order; only a seeming hierarchy of values.

Only two purposes are possible. And one is sin, the other holiness. Nothing is
in between, and which you choose determines what you see. For what you see is merely how you elect to meet your goal. Hallucinations serve to meet the goal of
madness. They are the means by which the outside world, projected from within, adjusts to sin and seems to witness to its reality. It still is true that nothing
is without. Yet upon nothing are all projections made. For it is the projection
that gives the "nothing" all the meaning that it holds.

What has no meaning cannot be perceived. And meaning always looks within to find
itself, and then looks out. All meaning that you give the world outside must thus
reflect the sight you saw within; or better, if you saw at all or merely judged against. Vision is the means by which the Holy Spirit translates your nightmares
into happy dreams; your wild hallucinations that show you all the fearful outcomes
of imagined sin into the calm and reassuring sights with which he would replace them. These gentle sights and sounds are looked on happily, and heard with joy.
They are his substitutes for all the terrifying sights and screaming sounds the ego's purpose brought to your horrified awareness. They step away from sin, reminding you that it is not reality which frightens you, and that the errors which you made can be corrected.

When you have looked on what seemed terrifying, and seen it change to sights of loveliness and peace; when you have looked on scenes of violence and death, and watched them change to quiet views of gardens under open skies, with clear, life-giving water running happily beside them in dancing brooks that never waste
away; who need persuade you to accept the gift of vision? And after vision, who
is there who could refuse what must come after? Think but an instant just on this; you can behold the holiness God gave his Son. And never need you think that
there is something else for you to see."

- A Course in Miracles, Chapter 20, Section 8


"There is no problem, no event or situation, no perplexity that vision will not solve."

"Vision is freely given to those who ask to see."


- A Course in Miracles, Chapter 20, Section 8



Vision will come to you at first in glimpses, but they will be enough to show you
what is given you who see your brother sinless. Truth is restored to you through
your desire, as it was lost to you through your desire for something else. Open
the holy place that you closed off by valuing the "something else," and what was
never lost will quietly return. It has been saved for you. Vision would not be
necessary had judgment not been made. Desire now its whole undoing, and it is done for you. Do you not want to know your own Identity? Would you not happily
exchange your doubts for certainty? Would you not willingly be free of misery, and learn again of joy? Your holy relationship offers all this to you.


Your holy relationship, the source of your salvation...



Jesus says the whole world is gone right now but you're saying it's still here, and why are you saying it's still here


Robert Monroe describes the following experience while out of body, in his ghost
body, or astral body, in the afterlife:

"BB darted outward and down and I joined his descent. . . . We began
to enter the familiar cleared areas in the haze. Houses, parks, fields of growing plants, woods, forests, large buildings, rows of churches, it went
on endlessly. Humanoid forms were busily occupying themselves in numerous earth-type activities.
BB flickered. (Haze is sure thick. What are they doing?)
I smoothed. (What they want to do.)
(Just milling around like that?)
(Some are fixing up their houses. Some are working. Let's see. Others are playing golf. There is a poker game going on in that building over there
. . .)
BB cut in. (What building over where? I don't get a percept on anything!)
I flickered. (No building?)
(Nope.)
(No houses, streets, trees, fields . . .)
(fust human-type forms moving around. And a lot of haze.)
I blanked and turned inward. The constructs�all of them were not
physical matter, so BB ought to be able to get percept of them in some
manner. The temporaries knew they were nonphysical; they built all of
this to be in familiar surroundings while they thought over and prepared
for their next human cycle, built it out of . . . I lighted. BB had no ident
on such, thus he couldn't pull a percept. It was strictly humans only. [BB had never been human]]
I smoothed. (I don't think your friend is here. Let's move on.)"
- Robert Monroe, Far Journeys, pp. 148-149
(Out of Body Travel and in the afterlife, which is the same as here, yet you were
born into here)


Compare this to the movie "What Dreams May Come"
Wife of Robin Williams character:
"How did we get here?"

Robin Williams character:
"Travel here is like everything else;
it's in your mind.
All you have to do is close your eyes, if you know where you're going. It looks
like we did."

http://bit.do/What-Dreams-May-Come-Movie
You'll have to close popups.
1:32 - 1:33
1:39 - 1:42:30 - wife's painting

Fast forward to 1:40:30 - Robin Williams makes his wife's painting appear in the
afterlife@ 1:42:30

1:40:30 - 1:42:30


You were born into these people's dreams?:

"Perhaps you think you did not make the world, but came unwillingly to what was made already, hardly waiting for your thoughts to give it meaning. Yet in truth
you found exactly what you looked for when you came."

"There is no world apart from what you wish, and herein lies your ultimate release. Change but your mind on what you want to see, and all the world must change accordingly. Ideas leave not their source. "
- A Course in Miracles, Workbook, Lesson 132



"Sometimes my navigation wasn't as good as I would like it to be. We
finally broke through the haze into a cleared area. This was my intended stopping point. To the right, the surf of a white-capped blue ocean
crashed regularly against a rocky shore. Overhead, the sky was a lighter
blue with no clouds. In front of us was a simple log cabin, and behind the cabin rose a forested mountain. It could be either Maine or California, but
it wasn't. It wasn't anything.
(Hey, why we stopping?) BB cut in.
(Ident Charlie. A friend of mine. Try it.)
He did, and I knew what was happening. All I was perceiving suddenly
came into BB, the ocean, the shore, cabin, sky, and mountain. He flickered.
(We back on your earth?)
I smoothed. (No, Charlie made it.)
BB blanked. (Charlie made it!)
(He likes to be reminded of his favorite physical place, so he made a
copy.)
(He can do that?)
(It's like a rote, almost.)
The door of the cabin opened, and Charlie came out. He was his usual
short, round-bodied, round-faced self and wearing his usual plaid shirt. His hair was dark and straight this time instead of his usual tight blond curls.
He approached and we shook hands. (Well, Robert, I see you got out
again.)
(Hi, Charlie. What happened to your hair?)
Charlie flickered. (I, uh, got a new friend. She likes it straight and brown, so I changed it. She's in the cabin. Want to meet her?)
(We just stopped by for a minute. Next time maybe.)
He looked in BB's direction. (You got somebody with you?)
I smoothed. (Yeah, a friend.)
He stared intently. (I can just barely see the edges of something.)
(Say hello to BB.)
Charlie looked dubious. (I can't see you, but hello, BB. Welcome to
Fantasy Land.)
BB flickered. (Uh, hello, Charlie.)
Surprise crossed Charlie's face. (I heard him! I heard him but I can't see him!)
BB rolled a little. (I get you fine, Charlie!)
Charlie turned to me. (You taught him the OOB routine. Now you have
a traveling companion. That's great!)
I smoothed. (Not exactly, Charlie. You see . . .)
(You will have to teach him to fine-tune a little better, Robert. I can't get even a clear outline, just something like heat distortion on the desert. You still hear me, uh, BB?)
BB must have pulled a percept from Charlie, who was wide open.
(Loud and clear, Charlie. Zero level, plus or minus three DB.)
Charlie looked pleased. (That's my language, BB! At least I hear you.
Say, how do you like what I've done here? Took some doing to get the ocean waves to hit the rocks accurately, I tell you. Hey, Robert, you like sunsets. Watch this one.)
We turned and looked out over the ocean. Slowly, the light blue sky
darkened, and flares of red, orange, and yellow melded together on the
horizon. Layers of clouds appeared which added perspective and texture to
the scene. The edges of the clouds took on rose and mauve hues. It
reminded me of Oahu in Hawaii.
Charlie turned to me. (How's that for a first draft?)
I explained to BB. (Charlie was an electronics engineer in his last physical life.)
(I thought I was pretty good,) Charlie added. (That was nothing compared
to what you can do here. What's your field, BB? You work with
Robert?)
BB flickered. (I'm from KT-95.)
Charlie looked puzzled. (KT-95? New one on me. Where's the company
located?)
I decided to give it to him straight. (He's not from earth, Charlie. He
isn�t even human.)
He looked taken aback, but only for a moment. (Now, come on, you�re
not going to start that kind of talk again!)
I laughed. (He's for real, Charlie.)"
- Robert Monroe, Far Journeys, pp. 195-197




"I reached ident BB and stretched.
CLICK!
...I had very little surprise at the location. I was on the grass in front of Charlie's cabin. BB and Charlie were over to one side, busily engaged in something. I went over to them just as BB perceived me.
(Hey, RAM!) He vibrated loudly. (Look what we�re making!)
Charlie was laughing. (I keep telling the kid you can't have a sailboat
and a hang glider all in one. Air and water aren�t the same!)
I flickered. (You can see him now, Charlie, visually?)
Charlie smiled. (Oh, sure. Worked that out the first day he got here. He
must have changed the ocean a hundred times before I got him stopped.
Had it yellow with square waves. How about that. But he's smart, catches
on fast.)
I smoothed. (Well, I hate to break it up, but I need BB here to do
something for me.)
BB opened. (You name it, RAM!)
Charlie waved. (Come on back, kid.)
BB rolled. (Who's to keep me away!)
Charlie shook his head and laughed, and I reached, stretched for the
ident INSPEC . . ."
- Robert Monroe, Far Journeys, pp. 232-233


"There was a small group of those whom I knew well that I had actually contacted,
after their physical exit, during an out-of-body experience. This group included... an engineer friend, Charlie, who died after a heart attack and whom I
discovered in a cabin on an ocean shore;
Charlie came first to mind, and with a light quick-switch focus I was in his self-created nonphysical cabin by the ocean. It was like being in a still picture. The sandy beach appeared normal but the cabin was empty. The clouds were immobile in the sky and the sun seemed stationary. There was no ocean breeze. Charlie was gone. If he had been there, everything would have been in motion."
- Robert Monroe, Ultimate Journey, pp. 231-233


Ultimate Journey:
https://tinyurl.com/Ultimate-Journey-pdf
Far Journeys:
https://tinyurl.com/Far-Journeys-pdf
Journeys Out of the Body:
https://tinyurl.com/Journeys-Out-Of-The-Body-pdf



[[Like no one would think there's any world.
But they do think there's a world; so what would be then.]]

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XPost: alt.religion.course-miracle

While Monroe's spirituality works to a point, Monroe is not as high a spiritual teaching as A Course in Miracles. For while Monroe posited a dark universe into
which we needed to shine our own love and light, A Course in Miracles teaches a universe of light, of which we need to only remove the blocks to our awareness of
love's/light's presence. These two ideas are diametrically opposed. The point of
A Course in Miracles is:

To find the light in your mind, to find yourself, and to realize you are a creation of light.

To find peace,
To transform special relationships into holy relationships,
To repeatedly experience the holy instant,
And to hear the voice of the Holy Spirit. - Whatever that is. Has anyone heard
this? The voice of *YOUR* Holy Spirit?

"The Holy Spirit is in you in a very literal sense. His is the voice that calls you back to where you were before and will be again. It is possible even in this
world to hear only that voice and no other. It takes effort and great willingness
to learn. It is the final lesson that I [Jesus] learned, and God's Sons are as equal as learners as they are as sons."
- A Course in Miracles, Chapter 6, Section 3

As a prerequisite for these things, one may need to have forgiveness, for an upset
mind can not hope to succeed. Yet A Course in Miracles goes beyond forgiveness to
100% innocence which is our nature.

Unless everything's just qualification anyway because there absolutely is no material (quantitative) world. Then in addition to the points noted above, the focus on forgiveness in "A Course in Miracles" would take even more importance than indicated here. The important point is that beyond this world is light, and
not darkness.

In addition, Jesus' religion's focus on "there is no death," goes beyond the fact
that after this life you will be in the Ghost world, and optionally reincarnate,
but that you can raise the dead, here, and in this world, and raise yourself from
the dead, here, and in this world, and bestow abundance upon the world, here, and
in this world, and there is no loss, here, and in this world:

"all the magnificence, the grandeur of the scene and the enormous opening vistas
that rise to meet one as the journey continues, [could not] be foretold from the
outset. Yet even these, whose splendor reaches indescribable heights as one proceeds, fall short indeed of all that wait when the pathway ceases and time ends
with it."
- A Course in Miracles, Manual For Teachers, Section 19, "What Is Justice?"

"Nothing [you] can do, can compare even in the slightest with the glorious surprise of remembering Who [You are]. Let all [your] learning and all [your] efforts be directed toward this one great final surprise, and [you] will not be content to be delayed by the little ones that may come to [you] on the way."
- A Course in Miracles, Manual For Teachers, Section 25, "Are "Psychic" Powers Desirable?"

For if you do not overcome the world, the world overcomes you.


As to Monroe and the ghost world, experiencing the afterlife without dying is a real and known possibility. In addition there are perhaps an infinite number of
worlds beyond this one, one could visit(?)word

Read http://rickrichards.com/Astral.html for an overview of the Astral world, then
try "Ultimate Journey" by Robert Monroe https://tinyurl.com/Ultimate-Journey-pdf.
Rick Richards says Astral travel is dangerous, [[others say it is not dangerous at
all.]] In truth it is about as dangerous as stepping out onto the street. However
the more you develop your own light (and peace and love) first, and the higher a
frequency of vibration you are on, and the safer it will be.

Monroe's two other books to read if you like Ultimate Journey:
Far Journeys: https://tinyurl.com/Far-Journeys-pdf
Journeys Out of the Body: https://tinyurl.com/Journeys-Out-Of-The-Body-pdf

The Astral Vibrations/Energy which occur before an out of body experience are necessary to charge the Etheric body to go out of body. They also facilitate healing of the body, and orgasms.

Astral Vibrational Energy can be used by you, to astral travel, to heal your body
from ailments, and to orgasm. Further it could be used to heal others, as in Reiki, and to shapeshift, to manifest matter, to raise the dead, to manifest new
bodies, etc.

Now, using the astral energy to accomplish enrichment should be contrasted to using Miracles to enrich. It should be noted, that, the Miracle does not add anything. The Miracle does nothing, it merely undoes. The Miracle merely recognizes there is no error. The greatest Miracle is the one you don't have to
work. The greatest solution to a problem is to have not have a problem.

"Let me recognize my problems have been solved."
- A Course in Miracles, Workbook, Lesson 80

Anything you dislike in the world, is a problem.
However, while it can first be recognized "the reality of everything is totally harmless" (ACIM,Ch.8,Sec.9), the Miracle realizes there could be no problem, because there is no world, and thus all things, including the body, are illusions.
Thus, the Miracle, says "what is now?" And recognizes a Son of God's will, as
the only power that can have true effects on a Son of God's experience. The Miracle knows there is no problem; and any change affected can be reversed and changed back and forth if wanted, according to the will of the "Son of God." The
problem doesn't exist, but what does exist, is what the Son of God chooses.

What the Son of God realizes is beyond choice, [the light of God](?), The will of
God, the love of God, the will of life, the light of life, etc.], and is the power
to work a miracle.

If Miracles, exist there is no world. If the world exists there are no Miracles.
The Miracle knows there is no world. Furthermore, every problem that appears to
exist, is in the past, and the past is unreal, and over.

"[Man] does not have to continue to believe what is not true, unless he chooses to
do so. All of his miscreations can disappear in the well known �twinkling of an
eye�, because it is a visual misperception."
- A Course in Miracles, Unedited URTEXT, page 602 (Insert for page 61, - per page
600), Combined Version, page 73


Miracles are seen in light, and light and strength are one.




"The principle of Atonement and the separation began at the same time.
When the ego was made, God placed in the mind the Call to joy. This Call is so strong that the ego always dissolves at Its sound. That is why you must choose to
hear one of two voices within you. One you made yourself, and that one is not of
God. But the other is given you by God, Who asks you only to listen to it."

"The Holy Spirit is in you in a very literal sense. His is the voice that calls you back to where you were before and will be again. It is possible even in this
world to hear only that voice and no other. It takes effort and great willingness
to learn. It is the final lesson that I learned, and God's Sons are as equal as learners as they are as sons."
- A Course in Miracles, Chapter 6, Section 3



"The principle of Atonement and the separation began at the same time. When the
ego was made, God placed in the mind the Call to joy. This Call is so strong that
the ego always dissolves at Its sound. That is why you must choose to hear one of
two voices within you. One you made yourself, and that one is not of God. But the
other is given you by God, Who asks you only to listen to it. The Holy Spirit [of
Truth] is in you in a very literal sense. His is the voice that calls you back to
where you were before and will be again. It is possible even in this world to hear
only that voice and no other. It takes effort and great willingness to learn. It
is the final lesson that I [Jesus] learned, and God's Sons are as equal as learners as they are as sons.

The voice of the Holy Spirit does not command, because It is incapable of arrogance. It does not demand, because It does not seek control. It does not overcome, because It does not attack. It merely reminds. It is compelling
only because of what It reminds you of. It brings to your mind the other
way, remaining quiet even in the midst of the turmoil you may make. The
voice for God is always quiet, because It speaks of peace. Peace is stronger than war because it heals. War is division, not increase. No one gains from strife. What profiteth it a man if he gain the whole world and lose his own soul? If you listen to the wrong voice you have lost sight of your soul. You cannot lose it, but you can not know it. It is therefore "lost" to you until you
choose right.

The Holy Spirit is your Guide in choosing. He is in the part of your mind
that always speaks for the right choice, because he speaks for God. He is
your remaining communication with God, which you can interrupt but
cannot destroy.

My mind will always be like yours, because we were created as equals. It
was only my decision that gave me all power in heaven and earth. My only
gift to you is to help you make the same decision. This decision is the
choice to share it, because the decision itself is the decision to share. It is made by giving, and is therefore the one choice that resembles true creation.
I am your model for decision. By deciding for God I showed you that this decision can be made, and that you can make it.

I have assured you that the Mind that decided for me is also in you, and that you can let it change you just as it changed me. This Mind is unequivocal, because it hears only one voice and answers in only one way. You are the
light of the world with me. Rest does not come from sleeping but from
waking. The Holy Spirit is the Call to awaken and be glad. The world is
very tired, because it is the idea of weariness. Our task is the joyous one of waking it to the Call for God. Everyone will answer the Call of the Holy Spirit, or the Sonship cannot be as One. What better vocation could there be for any part of the Kingdom than to restore it to the perfect integration that can make it whole? Hear only this through the Holy Spirit within you, and
teach your brothers to listen as I am teaching you.

When you are tempted by the wrong voice, call on me to remind you how to
heal by sharing my decision and making it stronger. As we share this goal,
we increase its power to attract the whole Sonship, and to bring it back into the oneness in which it was created. Remember that "yoke" means "join together," and "burden" means "message. "Let us restate "My yoke is easy
and my burden light" in this way; "Let us join together, for my message is light. "

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XPost: alt.religion.course-miracle

http://bit.do/What-Dreams-May-Come-Movie
You'll have to close popups.
1:32 - 1:33
1:39 - 1:42:30 - wife's painting

Every meeting is a telepathic meeting. You are never outside of your mind. When
you meet someone in person, you are still meeting that someone in your mind.

--- SoupGate-Win32 v1.05
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XPost: alt.religion.course-miracle

Re: A Course in Miracles vs. Monroe

On 2/22/2021 11:32 PM, Miracles Are Seen In Light wrote:

"The miracle returns the cause of fear to you who made it. But it also shows that, having no effects, it is not cause, because the function of causation is to
have effects. And where effects are gone, there is no cause. Thus is the body
healed by miracles because they show the mind made sickness, and employed the body
to be victim, or effect, of what it made."
- A Course in Miracles, Chapter 28, Section 2

On 2/21/2021 5:13 PM, Miracles Are Seen In Light wrote:

Now, using the astral energy to accomplish enrichment should be contrasted to using Miracles to enrich. It should be noted, that, the Miracle does not add anything. The Miracle does nothing, it merely undoes. The Miracle merely recognizes there is no error. The greatest Miracle is the one you don't have to
work. The greatest solution to a problem is to have not have a problem.

"Let me recognize my problems have been solved."
- A Course in Miracles, Workbook, Lesson 80

Anything you dislike in the world, is a problem.
However, while it can first be recognized "the reality of everything is totally
harmless" (ACIM,Ch.8,Sec.9), the Miracle realizes there could be no problem, because there is no world, and thus all things, including the body, are illusions.
Thus, the Miracle, says "what is now?" And recognizes a Son of God's will, as
the only power that can have true effects on a Son of God's experience. The Miracle knows there is no problem; and any change affected can be reversed and
changed back and forth if wanted, according to the will of the "Son of God." The
problem doesn't exist, but what does exist, is what the Son of God chooses.

What the Son of God realizes is beyond choice, [the light of God](?), The will of
God, the love of God, the will of life, the light of life, etc.], and is the power
to work a miracle.

If Miracles, exist there is no world. If the world exists there are no Miracles.
The Miracle knows there is no world. Furthermore, every problem that appears to
exist, is in the past, and the past is unreal, and over.

Entire message " A Course in Miracles vs. Monroe," (including above), follows:

On 2/21/2021 5:13 PM, Miracles Are Seen In Light wrote:

A Course in Miracles vs. Monroe

While Monroe's spirituality works to a point, Monroe is not as high a spiritual
teaching as A Course in Miracles. For while Monroe posited a dark universe into
which we needed to shine our own love and light, A Course in Miracles teaches a
universe of light, of which we need to only remove the blocks to our awareness of
love's/light's presence. These two ideas are diametrically opposed. The point of
A Course in Miracles is:

To find the light in your mind, to find yourself, and to realize you are a creation of light.

To find peace,
To transform special relationships into holy relationships,
To repeatedly experience the holy instant,
And to hear the voice of the Holy Spirit. - Whatever that is. Has anyone heard
this? The voice of *YOUR* Holy Spirit?

"The Holy Spirit is in you in a very literal sense. His is the voice that calls
you back to where you were before and will be again. It is possible even in this
world to hear only that voice and no other. It takes effort and great willingness
to learn. It is the final lesson that I [Jesus] learned, and God's Sons are as
equal as learners as they are as sons."
- A Course in Miracles, Chapter 6, Section 3

As a prerequisite for these things, one may need to have forgiveness, for an upset
mind can not hope to succeed. Yet A Course in Miracles goes beyond forgiveness to
100% innocence which is our nature.

Unless everything's just qualification anyway because there absolutely is no material (quantitative) world. Then in addition to the points noted above, the
focus on forgiveness in "A Course in Miracles" would take even more importance
than indicated here. The important point is that beyond this world is light, and
not darkness.

In addition, Jesus' religion's focus on "there is no death," goes beyond the fact
that after this life you will be in the Ghost world, and optionally reincarnate,
but that you can raise the dead, here, and in this world, and raise yourself from
the dead, here, and in this world, and bestow abundance upon the world, here, and
in this world, and there is no loss, here, and in this world:

"all the magnificence, the grandeur of the scene and the enormous opening vistas
that rise to meet one as the journey continues, [could not] be foretold from the
outset. Yet even these, whose splendor reaches indescribable heights as one proceeds, fall short indeed of all that wait when the pathway ceases and time ends
with it."
- A Course in Miracles, Manual For Teachers, Section 19, "What Is Justice?"

"Nothing [you] can do, can compare even in the slightest with the glorious surprise of remembering Who [You are]. Let all [your] learning and all [your]
efforts be directed toward this one great final surprise, and [you] will not be
content to be delayed by the little ones that may come to [you] on the way." - A Course in Miracles, Manual For Teachers, Section 25, "Are "Psychic" Powers
Desirable?"

For if you do not overcome the world, the world overcomes you.

As to Monroe and the ghost world, experiencing the afterlife without dying is a
real and known possibility. In addition there are perhaps an infinite number of
worlds beyond this one, one could visit(?)word

Read http://rickrichards.com/Astral.html for an overview of the Astral world, then
try "Ultimate Journey" by Robert Monroe https://tinyurl.com/Ultimate-Journey-pdf.
Rick Richards says Astral travel is dangerous, [[others say it is not dangerous at
all.]] In truth it is about as dangerous as stepping out onto the street. However
the more you develop your own light (and peace and love) first, and the higher a
frequency of vibration you are on, and the safer it will be.

Monroe's two other books to read if you like Ultimate Journey:
Far Journeys: https://tinyurl.com/Far-Journeys-pdf
Journeys Out of the Body: https://tinyurl.com/Journeys-Out-Of-The-Body-pdf

The Astral Vibrations/Energy which occur before an out of body experience are necessary to charge the Etheric body to go out of body. They also facilitate healing of the body, and orgasms.

Astral Vibrational Energy can be used by you, to astral travel, to heal your body
from ailments, and to orgasm. Further it could be used to heal others, as in Reiki, and to shapeshift, to manifest matter, to raise the dead, to manifest new
bodies, etc.

Now, using the astral energy to accomplish enrichment should be contrasted to using Miracles to enrich. It should be noted, that, the Miracle does not add anything. The Miracle does nothing, it merely undoes. The Miracle merely recognizes there is no error. The greatest Miracle is the one you don't have to
work. The greatest solution to a problem is to have not have a problem.

"Let me recognize my problems have been solved."
- A Course in Miracles, Workbook, Lesson 80

Anything you dislike in the world, is a problem.
However, while it can first be recognized "the reality of everything is totally
harmless" (ACIM,Ch.8,Sec.9), the Miracle realizes there could be no problem, because there is no world, and thus all things, including the body, are illusions.
Thus, the Miracle, says "what is now?" And recognizes a Son of God's will, as
the only power that can have true effects on a Son of God's experience. The Miracle knows there is no problem; and any change affected can be reversed and
changed back and forth if wanted, according to the will of the "Son of God." The
problem doesn't exist, but what does exist, is what the Son of God chooses.

What the Son of God realizes is beyond choice, [the light of God](?), The will of
God, the love of God, the will of life, the light of life, etc.], and is the power
to work a miracle.

If Miracles, exist there is no world. If the world exists there are no Miracles.
The Miracle knows there is no world. Furthermore, every problem that appears to
exist, is in the past, and the past is unreal, and over.

"[Man] does not have to continue to believe what is not true, unless he chooses to
do so. All of his miscreations can disappear in the well known “twinkling of an
eye”, because it is a visual misperception."
- A Course in Miracles, Unedited URTEXT, page 602 (Insert for page 61, - per page
600), Combined Version, page 73

Miracles are seen in light, and light and strength are one.

"The principle of Atonement and the separation began at the same time.
When the ego was made, God placed in the mind the Call to joy. This Call is so
strong that the ego always dissolves at Its sound. That is why you must choose to
hear one of two voices within you. One you made yourself, and that one is not of
God. But the other is given you by God, Who asks you only to listen to it."

"The Holy Spirit is in you in a very literal sense. His is the voice that calls
you back to where you were before and will be again. It is possible even in this
world to hear only that voice and no other. It takes effort and great willingness
to learn. It is the final lesson that I learned, and God's Sons are as equal as
learners as they are as sons."
- A Course in Miracles, Chapter 6, Section 3

"The principle of Atonement and the separation began at the same time. When the
ego was made, God placed in the mind the Call to joy. This Call is so strong that
the ego always dissolves at Its sound. That is why you must choose to hear one of
two voices within you. One you made yourself, and that one is not of God. But the
other is given you by God, Who asks you only to listen to it. The Holy Spirit [of
Truth] is in you in a very literal sense. His is the voice that calls you back to
where you were before and will be again. It is possible even in this world to hear
only that voice and no other. It takes effort and great willingness to learn. It
is the final lesson that I [Jesus] learned, and God's Sons are as equal as learners as they are as sons.

The voice of the Holy Spirit does not command, because It is incapable of arrogance. It does not demand, because It does not seek control. It does not overcome, because It does not attack. It merely reminds. It is compelling only because of what It reminds you of. It brings to your mind the other
way, remaining quiet even in the midst of the turmoil you may make. The
voice for God is always quiet, because It speaks of peace. Peace is stronger than war because it heals. War is division, not increase. No one gains from strife. What profiteth it a man if he gain the whole world and lose his own soul? If you listen to the wrong voice you have lost sight of your soul. You cannot lose it, but you can not know it. It is therefore "lost" to you until you
choose right.

The Holy Spirit is your Guide in choosing. He is in the part of your mind that always speaks for the right choice, because he speaks for God. He is your remaining communication with God, which you can interrupt but
cannot destroy.

My mind will always be like yours, because we were created as equals. It
was only my decision that gave me all power in heaven and earth. My only
gift to you is to help you make the same decision. This decision is the choice to share it, because the decision itself is the decision to share. It is
made by giving, and is therefore the one choice that resembles true creation. I am your model for decision. By deciding for God I showed you that this decision can be made, and that you can make it.

I have assured you that the Mind that decided for me is also in you, and that you can let it change you just as it changed me. This Mind is unequivocal, because it hears only one voice and answers in only one way. You are the light of the world with me. Rest does not come from sleeping but from
waking. The Holy Spirit is the Call to awaken and be glad. The world is
very tired, because it is the idea of weariness. Our task is the joyous one of
waking it to the Call for God. Everyone will answer the Call of the Holy Spirit, or the Sonship cannot be as One. What better vocation could there be for any part of the Kingdom than to restore it to the perfect integration that
can make it whole? Hear only this through the Holy Spirit within you, and teach your brothers to listen as I am teaching you.

When you are tempted by the wrong voice, call on me to remind you how to
heal by sharing my decision and making it stronger. As we share this goal,
we increase its power to attract the whole Sonship, and to bring it back into the oneness in which it was created. Remember that "yoke" means "join together," and "burden" means "message. "Let us restate "My yoke is easy
and my burden light" in this way; "Let us join together, for my message is light. "

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The Yoga Aphorisms of Narayana

INTRODUCTION The author of this small book is a Western Yogi who is well familiar
with the esoteric cultures and the sacred literature of the Far and Middle East,
of South East Asia and the West. The Author is neither a scholar nor a linguist but a practicing Yogi. This being the case, this book is in no capacity one more
commentary on the famed Yoga Aphorisms of Patanjali. The author describes his own
experiences in Samadhi. His Yoga Aphorisms are an original text and not just a criticism or one more commentary. His Yoga aphorisms disagree with many of the fundamental premises of the Yoga Aphorisms of Patanjali. Narayana's Yoga Aphorisms
also disagree with some of the Brahma Sutras.


The author contends that two of the most sacred foundation texts of Indian Antiquity, the Brahman Sutra and the Yoga Aphorisms of Patanjali, may feature major discrepancies. These problems become apparent when the sacred texts are approached from a vista of strict nondualism. Many of the Brahma Sutras and the Yoga Aphorisms are mired in dualism and in theism. In the view of the author, many
of the dualistic and theistic aspects of the sacred texts, which also include the
Upanishads were invalidated by later developments. This is by Advaita Vedanta, by
Hindu and Buddhist nondualism, in some of the work of Sri Sankaracarya, in the Surangama Sutra, the Lankavatara Sutra, the Diamond and Heart Sutras and in the major texts of the Madhyamikas.


The Oriental, Indian, Chinese and Tibetan Adepts see countless phenomena in their
Samadhis and trances.


These are Gods and Goddesses, and family type pantheons. There are castels of the
Gods, celestial palaces and gardens, and paradises. They see Dynasties of Gods,
Goddesses, junior Gods, child Gods and Goddesses, Emperors of Gods with their Empresses, Princes, Princesses, uncles, nephews, nieces and aunts. They see Kings
and Queens of Gods, Angels, Demons, heavens and hells and et cetera and ad nauseam.


Much in the opposite, the author sees nothing whatsoever in his Samadhi. He cannot
locate the demons, spirits, Buddhalands, celestial realms, paradises, palaces and
empires. He does not see what he is supposed to see in accordance with the descriptions of Eastern Adepts, as they are featured in the sacred texts of the East. Nor can the author locate the celestial thrones, Father Gods, Angels, spirits, paradises, hells and Shaitans that are described by the Islamic Adepts.


The author's Samadhi is like an empty space as fast as the COSMOS with nothing holy, with nothing whatsoever therein. His Samadhi contains nothing. It is austere, simple and pure and does not even contain a cosmos. Whether the author is
deficient, whether he lacks essential faculties that other Adepts may have is a question hard to answer. The fact remains that he sees and experiences nothing in
Samadhi, not even the Tathagatas, the Buddha, the Bodhisattvas, Brahma, Vishnu, Shiva, Isvara, the Rudras or the Avatars.


Yoga and Hinduism have stagnated since the Manu Code degenerated into a suffocating caste system with closed borders. The Pariah's and the Sudra's, the descendants of the ancient and sophisticated preArian, Dravidian and Tamil cultures were declared slaves and outcasts. This deprived Indias spiritual culture
of the immense heritage of India's ancient cultures and religions.

In the view of the Author, Yoga may not have originated with the Aryans at all, but with the Tamils and the Dravidians. The social, cultural and spiritual stagnation, that was generated by the Manu Code became even more severe with the
tragic disenfranchisement of Indian women. This sad state of affairs deprived Indian culture and society of the cultural and artistic genius of Indian women Overall, the degeneration of the Manu Code had as devastating an impact on India's
cultural development, as the caste system that came with institutionalized Confucianism in Imperial China.


To all these negatives we must add the devastating impact of the Mughal conquest,
the Hun invasions and the even more tragic and more destructive aegis of the British Raj. All these disastrous historical events arrested the development of many aspects of India's ancient spiritual cultures. Under the devastating assaults
from within and without, India went into a state of spiritual and cultural coma.
Under the assault from Confucianism, the devastating Mongol, Hun and Manchu conquests, Southern Chan and general Buddhism collapsed, and Imperial China also
went into cultural shock. It may be a fair conclusion that two of world histories
most rigid caste systems weakened and suffocated both societies, rendering them ready for conquests by barbarians. This book, searches for new directions in dealing with man's eternal quest for the great realities. It sets Out in search of
a new interpretation of India's ancient scriptures in the light of absolute or extreme nondualism. It sets out to contribute to the release of India's venerable
but deeply wounded spiritual cultures from Stasis.


The author neither speaks, reads, nor writes any of the languages of India. Primarily, he depends on his personal experiences and attainments in the practice
of Yoga and Samadhi. He owes cultural debts to the many excellent translations of
Indian, Tibetan, Chinese, and Persian texts. He uses these texts as overall frameworks, to formulate his Yoga Aphorisms. His literary sources are:




* 'The Brahma Sutra. ' The Philosophy of Spiritual Life by Sarvepalli Radhakrishnan. (Ruskin House, George Allen & Unwin, London England.) 1960 Edition.

* 'The Brahma Sutra Bhasya' with a commentary by Sankaracarya, translated by Swamy
Gambhirananda. (Advaita Ashrama, Calcutta, India.) 1965 Edition. * 'Raja Ygga.L with the Yoga Aphorisms of Patanjali and a commentary by Swami Vivekananda. (New
York, Brentanos, 1920.)

* 'The Science of Yoga. ' a Commentary on the Yoga Sutras of Patanjali by I.K. Taimni. (A Quest Book, published by the Theosophical Publishing House, Wheaton Ill. USA.) The 1967 Edition.

* 'The Yoga System of PatAnjAji' by James Haughton Woods. ( Harvard Oriental Series, Volume 17.) 1914 Edition.

* 'The Complete Commentary by Sankara on the Yoga Sutras. ' by Trevor Legget. (Kegan Paul International, London & New York.)


Although the author approaches the sacred writings of the East with awe and respect, he is audacious enough to challenge many of the veritable giants of Indian spirituality. These are personages of the rank of Vyasa, Kapila, Sankaracarya, Ramanuja, Sri Aurobindu and Sarvepalli Radhakrishmnan. The Nei author searches for a solution for fundamental religious and Bpiritual problems.
These are posed by the blatant divergences between what he sees and experiences in
his Samadhi, versus what the Yogi and the Adepts of the East Bee and experience in
their Samadhi. Much worse, what the scholars, linguists and theologians interpret
poses even greater problems.


To state it clearly: 'The author sees hears, smells, tastes and touches nothing in
his Samadhi. The Adepts of the East see many things in their Samadhi. The scholars, the commentators and the theologians describe zillions of phenomena that
in the opinion of the author do not exist.' What also aroused the author's curiosity are the fundamental differences between his Samadhi and that of the Samadhi or Fana, of the Persian, Arabic, Egyptian and Andalusian Sufis. This is as
much the case with the descriptions of ecstatic experiences and visions in Ibn al
Arabi's Meccan Revelations (1) as it is the case with the Mira'j of the early Persian Sufi Abu Yazid. (2) It may emerge that Samadhi is far from a universal or
universally uniform experience. It may turn out that men of different cultures may
experience different Samadhis.


(1) The Sufi Path of Knowledge. Ibn al Arabi's Futuhat al Makkiyya. (William C. Chittick, State University of New York Press, 1989 Edition.)


(2) 'Hindu and Muslim Mysticism, (R. C. Zaehner, University of London, The Athlone
Press, 1960 Edition, Appendix B.)


The issue at hand begs few conclusions: It may be the case that the author is an
incompetent Yogi and that his visionary and escatic experiences are either faulted
or misunderstood by him. It may also be teh case that the author lacks faculties
that only Eastern Adepts have. These faculties would enable Eastern Adepts to see
and hear the millions of Gods, Goddesses, Tathagatas, Buddhas, BodhiBattvas, ArhatB, Demons, Angels, Spirits, celestial palaces, celestial thrones, villas, gardens, ions, tents, paradises, heavens, hells, purgatories, after worlds and nether worlds.

NMI

The dismal divergences may also be explained by fundamental differences between the structure of the Western and the Eastern Psyche and their attached systems of
esoteric and collective symbolism. This issue was raised in the Collected Works of
Carl Gustav Jung, 'Rymbn1R_Qf Trans:tormation Volume 5, in Jung's 'The Archet Res
and the Collective Unconscious Volume 9.1, and in 'Aign. ' Volume 9.2, The Bollingen Press, Princeton.) 1964 Edition.) C.G.Jung raised these issues in his widely quoted introductions to the EvansWentz Series of Translations Of Scriptures
of the Tibetan Kargyupta Sect. (Oxford University Press) Jung elaborated on such
issues in his introduction to the 'I Chine. ~ Translated by Richard Wilhelm, published by The Bollingen Press, Princeton 1967 Edition. He comments on these issues in his introduction to the Richard Wilhelm translation of 'The Secret of the Golden Flower Arkana Books, Penguin.)


It may turn out that the famous or even notorious symbols and archetypes of the collective unconscious are not at all as collectively universal as they are SUPPOSE to be. Could there exist formations of different kinds of symbols and archetypes in the collective psyche of the various races and cultures of Humanity?
Would each one of these races and cultures generate within its psyche archetypes
and symbols that emanate from its typical cultural, natural and social environment? i.e. To the Eskimos, Hell is an Ice Cave in which men freeze unto eternity. To the Arabs, Hell is a very hot place, where men suffer unbearable thirst.


Could there exist localized constellations of archetypes and symbols of a local Collective unconscious? These may be part of a greater constellation of archetypes and symbols of a more universal collective unconscious?


Could we venture to understand such a universal constellation in terms of the psychic power generating aggregate of all Humanity? Can the symbols and archetypes of the collective unconscious of Humanity be made to work within an objective framework? Is Magic possible, even in the 20th century? The answer may
be 'yes. ' This would only be the case with the selfrealized Yogi but never with
the theologian, the scholar, the philosopher or the wretched sectarian.When Sankaracarya was poisoned by the dismal cook, this might not have been a case of
tough luck but a matter of incompetency. The deplorable incident demonstrated that
although Sankaracarya was a first rate philosopher, he was only a middle range Magician. Furthermore, it might also be the case that the magic of the eastern Adepts never worked or that their supernatural feats are greatly overstated.


One day, the Buddha was provoked by a Smith to eat roast pork. The Buddha subsequently died of bowel congestion (dysentery). This depressing incident testified to the fact that Gautama the Buddha, although being a first rate sage was only a middle range magician. Tantrism and Mahayana Buddhism attribute all kinds of supernatural feats to the Buddha. Did the Buddha ever perform them or were these feats invented? The Buddha was an allBtere sage who did not need to impress anyone with magic.


The conquest of Tibet by the Chinese barbarians demonstrated the blatant impotency
of Tibet's ecclesiastic magic and ritual. It can be accounted for by centuries of
stagnation plus the fact that not a single Yogi had appeared in Tibet since the fourteenth century. Tibetan theocracy had for centuries suffocated living Buddhist
culture with one of the most oppressive caste systems known to history. The resulting deadness made it very easy for the Chinese barbarians to rape the defenceless Tibetan corpse.


Tibetan magic at that time was simply ceremonial, mummified and theological. As such, it could not ever hope to match the redoubtable Siddhis (occult powers) of
the Yogis. The British historian Arnold Toynbee states that a mummified Tibetan culture deserved conquest by the Chinese Barbarians. The failure of Tibet's disastrously overrated magicians and demonologists to stop the hordes of Chairman
Mao can be explained by the fact that in ultimate reality, Tibetan demons do not
exist and that the dreaded magicians of Tibet are impotent


The failure of the Hindu Gods in protecting Sankaracarya, India's greatest saint
of that time against the poison of the Cook may indicate that these Gods and Goddesses are either impotent or that they do not exist. Anyone who sees them may
just hallucinate. That the Diamond Body of the Buddha could be destroyed by a mere
pork shop is a devastating proposition. This all seems to indicate that the Diamond Body of the Buddha does not exist or that it is greatly overrated a phenomenon. The author does not seek controversy in any capacity but only clarification of important fundamental issues. He contends that the Gods, Goddesses, Demons, Angels, celestial thrones and mansions were imagined by men and
do not exist in reality. He contends that all Brahmanic sacrifices, all Buddhist
and Tantric incantations and evocations are useless. He feels that the magicians
of Tibet can raise their magic swords and sceptres for as long as they want and that in spite of their impressive incantations and evocations nothing will happen.
These sceptres, swords, staffs, incantations, evocations and sacrifices are useless. This is because the invoked Gods, Goddesses, spirit and demons do not exit, except as fantasies in the human mind.


The author contends that the entire Hindu pantheon and the pantheons of the countless Buddhas are figments of human imagination. They are at best opium for the ignorant masses. The author presumes that there ought to exist in the East a
higher teaching that is the priceless possession of an elite small in number. This
teaching ought to be absolute and unconditional nondualism and nontheism.


The author neither desires nor fears to suffer the terrible fate of Astavakra. Ages ago, at the court of King Janaka, the sage Astavakra became embroiled in a contest about cows with the Yogi Yajnavalkya. Astavakra not only lost the argument
and the cows, but he ended up a heap of bones. TJ= AstavakrA SAmhita (Swami Nityaswaryupananda. Advaita Ashrama, 5 New Delhi Entalli Road ' Calcutta, India.
1969 Edition.) Of course, the author being a Yogi, has nothing to fear from the wretched theologians, the deepmummified magicians, the decrepit scribes, the naive
scholars and the pathetic miracle mongers.



https://books.google.com/books?id=JU5QAQAAQBAJ&pg=PT22&lpg=PT22&dq=%22Wherever+I+turn,+I+see+the+face+of+God%22&source=bl&ots=iOXRSi-S4R&sig=POvNdd9n2ak9zxKnRLvOak19J50&hl=en&sa=X&ved=2ahUKEwiR5-P-mfPdAhUEx58KHby4CQMQ6AEwAHoECAgQAQ#v=onepage&q=%
22Wherever%20I%20turn%2C%20I%20see%20the%20face%20of%20God%22&f=false

https://web.archive.org/web/20210929000737/https://books.google.com/books?id=JU5QAQAAQBAJ&pg=PT22&lpg=PT22&dq=%22Wherever+I+turn%2C+I+see+the+face+of+God%22&source=bl&ots=iOXRSi-S4R&sig=POvNdd9n2ak9zxKnRLvOak19J50&hl=en&sa=X&ved=2ahUKEwiR5-P-
mfPdAhUEx58KHby4CQMQ6AEwAHoECAgQAQ#v=onepage&q=%22Wherever%20I%20turn%2C%20I%20see%20the%20face%20of%20God%22&f=false

https://www.google.com/books/edition/The_Yoga_Aphorisms_of_Narayana/JU5QAQAAQBAJ?hl=en&gbpv=1&dq=%22The+author+of+this+small+book+is+a+Western+Yogi%22&pg=PT4&printsec=frontcover

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The "Worlds" Of The Afterlife

"BB darted outward and down and I joined his descent. . . . We began to enter the
familiar cleared areas in the haze. Houses, parks, fields of growing plants, woods, forests, large buildings, rows of churches, it went on endlessly. Humanoid
forms were busily occupying themselves in numerous earth-type activities.
BB flickered. (Haze is sure thick. What are they doing?)
I smoothed. (What they want to do.)
(Just milling around like that?)
(Some are fixing up their houses. Some are working. Let's see. Others are playing golf. There is a poker game going on in that building over there . . .)
BB cut in. (What building over where? I don't get a percept on anything!)
I flickered. (No building?)
(Nope.)
(No houses, streets, trees, fields . . .)
(Just human-type forms moving around. And a lot of haze.)
I blanked and turned inward. The constructs�all of them were not physical matter,
so BB ought to be able to get percept of them in some manner. The temporaries knew they were nonphysical; they built all of this to be in familiar surroundings
while they thought over and prepared for their next human cycle, built it out of .
. . I lighted. BB had no ident on such, thus he couldn't pull a percept. It was
strictly humans only. I smoothed. (I don't think your friend is here. Let's move on.)
BB flickered. (Down?)
(Yep.)
I swung over and did a flamboyant half-roll and dove through the border haze. You
could spend thousands of years in the rings and never explore all aspects of them.
Some parts are great, some not so great. I was told that whatever man can think
of is somewhere in these rings; thus more is being added constantly as man thinks
more. Also I was told some humans do spend thousands of years here, rotating in
and out of physical earth life. Could be exciting stuff if you planned and thought it out carefully. But most of them . . .
(I got him, got him!) BB almost blew me away, he was vibrating so hard. (Where?)
BB was already spinning away and I was following closely. Curious to finally meet
the notorious AA . . ."

- Far Journeys, Robert Monroe, pp. 148-149

https://tinyurl.com/Far-Journeys-pdf

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This World Is An Hallucination And You Are Light

"When you have looked on what seemed terrifying, and seen it change to sights of
loveliness and peace; when you have looked on scenes of violence and death, and watched them change to quiet views of gardens under open skies, with clear, life-giving water running happily beside them in dancing brooks that never waste
away; who need persuade you to accept the gift of vision? And after vision, who
is there who could refuse what must come after? Think but an instant just on this; you can behold the holiness God gave his Son. And never need you think that
there is something else for you to see."

- A Course in Miracles, Chapter 20, Section 8


"There is no problem, no event or situation, no perplexity that vision will not solve."

"Vision is freely given to those who ask to see."


"What if you recognized this world is an hallucination? What if you really understood you made it up? What if you realized that those who seem to walk about
in it, to sin and die, attack and murder and destroy themselves, are wholly unreal? Could you have faith in what you see, if you accepted this? And would you see it?

Hallucinations disappear when they are recognized for what they are. This is the
healing and the remedy. Believe them not and they are gone. And all you need to
do is recognize that *you* did this. Once you accept this simple fact and take unto yourself the power you gave them, you are released from them. One thing is
sure; hallucinations serve a purpose, and when that purpose is no longer held they
disappear. Therefore, the question never is whether you want them, but always, do
you want the purpose that they serve? This world seems to hold out many purposes,
each different and with different values. Yet they are all the same. Again there
is no order; only a seeming hierarchy of values.

Only two purposes are possible. And one is sin, the other holiness. Nothing is
in between, and which you choose determines what you see. For what you see is merely how you elect to meet your goal. Hallucinations serve to meet the goal of
madness. They are the means by which the outside world, projected from within, adjusts to sin and seems to witness to its reality. It still is true that nothing
is without. Yet upon nothing are all projections made. For it is the projection
that gives the "nothing" all the meaning that it holds.

What has no meaning cannot be perceived. And meaning always looks within to find
itself, and then looks out. All meaning that you give the world outside must thus
reflect the sight you saw within; or better, if you saw at all or merely judged against. Vision is the means by which the Holy Spirit translates your nightmares
into happy dreams; your wild hallucinations that show you all the fearful outcomes
of imagined sin into the calm and reassuring sights with which he would replace them. These gentle sights and sounds are looked on happily, and heard with joy.
They are his substitutes for all the terrifying sights and screaming sounds the ego's purpose brought to your horrified awareness. They step away from sin, reminding you that it is not reality which frightens you, and that the errors which you made can be corrected.

When you have looked on what seemed terrifying, and seen it change to sights of loveliness and peace; when you have looked on scenes of violence and death, and watched them change to quiet views of gardens under open skies, with clear, life-giving water running happily beside them in dancing brooks that never waste
away; who need persuade you to accept the gift of vision? And after vision, who
is there who could refuse what must come after? Think but an instant just on this; you can behold the holiness God gave his Son. And never need you think that
there is something else for you to see."

- A Course in Miracles, Chapter 20, Section 8


"There is no problem, no event or situation, no perplexity that vision will not solve."

"Vision is freely given to those who ask to see."


- A Course in Miracles, Chapter 20, Section 8



Vision will come to you at first in glimpses, but they will be enough to show you
what is given you who see your brother sinless. Truth is restored to you through
your desire, as it was lost to you through your desire for something else. Open
the holy place that you closed off by valuing the "something else," and what was
never lost will quietly return. It has been saved for you. Vision would not be
necessary had judgment not been made. Desire now its whole undoing, and it is done for you. Do you not want to know your own Identity? Would you not happily
exchange your doubts for certainty? Would you not willingly be free of misery, and learn again of joy? Your holy relationship offers all this to you.


Your holy relationship, the source of your salvation...



Jesus says the whole world is gone right now but you're saying it's still here, and why are you saying it's still here


Robert Monroe describes the following experience while out of body, in his ghost
body, or astral body, in the afterlife:

"BB darted outward and down and I joined his descent. . . . We began
to enter the familiar cleared areas in the haze. Houses, parks, fields of growing plants, woods, forests, large buildings, rows of churches, it went
on endlessly. Humanoid forms were busily occupying themselves in numerous earth-type activities.
BB flickered. (Haze is sure thick. What are they doing?)
I smoothed. (What they want to do.)
(Just milling around like that?)
(Some are fixing up their houses. Some are working. Let's see. Others are playing golf. There is a poker game going on in that building over there
. . .)
BB cut in. (What building over where? I don't get a percept on anything!)
I flickered. (No building?)
(Nope.)
(No houses, streets, trees, fields . . .)
(fust human-type forms moving around. And a lot of haze.)
I blanked and turned inward. The constructs�all of them were not
physical matter, so BB ought to be able to get percept of them in some
manner. The temporaries knew they were nonphysical; they built all of
this to be in familiar surroundings while they thought over and prepared
for their next human cycle, built it out of . . . I lighted. BB had no ident
on such, thus he couldn't pull a percept. It was strictly humans only. [BB had never been human]]
I smoothed. (I don't think your friend is here. Let's move on.)"
- Robert Monroe, Far Journeys, pp. 148-149
(Out of Body Travel and in the afterlife, which is the same as here, yet you were
born into here)


Compare this to the movie "What Dreams May Come"
Wife of Robin Williams character:
"How did we get here?"

Robin Williams character:
"Travel here is like everything else;
it's in your mind.
All you have to do is close your eyes, if you know where you're going. It looks
like we did."

http://bit.do/What-Dreams-May-Come-Movie
You'll have to close popups.
1:32 - 1:33
1:39 - 1:42:30 - wife's painting

Fast forward to 1:40:30 - Robin Williams makes his wife's painting appear in the
afterlife@ 1:42:30

1:40:30 - 1:42:30


You were born into these people's dreams?:

"Perhaps you think you did not make the world, but came unwillingly to what was made already, hardly waiting for your thoughts to give it meaning. Yet in truth
you found exactly what you looked for when you came."

"There is no world apart from what you wish, and herein lies your ultimate release. Change but your mind on what you want to see, and all the world must change accordingly. Ideas leave not their source. "
- A Course in Miracles, Workbook, Lesson 132



"Sometimes my navigation wasn't as good as I would like it to be. We
finally broke through the haze into a cleared area. This was my intended stopping point. To the right, the surf of a white-capped blue ocean
crashed regularly against a rocky shore. Overhead, the sky was a lighter
blue with no clouds. In front of us was a simple log cabin, and behind the cabin rose a forested mountain. It could be either Maine or California, but
it wasn't. It wasn't anything.
(Hey, why we stopping?) BB cut in.
(Ident Charlie. A friend of mine. Try it.)
He did, and I knew what was happening. All I was perceiving suddenly
came into BB, the ocean, the shore, cabin, sky, and mountain. He flickered.
(We back on your earth?)
I smoothed. (No, Charlie made it.)
BB blanked. (Charlie made it!)
(He likes to be reminded of his favorite physical place, so he made a
copy.)
(He can do that?)
(It's like a rote, almost.)
The door of the cabin opened, and Charlie came out. He was his usual
short, round-bodied, round-faced self and wearing his usual plaid shirt. His hair was dark and straight this time instead of his usual tight blond curls.
He approached and we shook hands. (Well, Robert, I see you got out
again.)
(Hi, Charlie. What happened to your hair?)
Charlie flickered. (I, uh, got a new friend. She likes it straight and brown, so I changed it. She's in the cabin. Want to meet her?)
(We just stopped by for a minute. Next time maybe.)
He looked in BB's direction. (You got somebody with you?)
I smoothed. (Yeah, a friend.)
He stared intently. (I can just barely see the edges of something.)
(Say hello to BB.)
Charlie looked dubious. (I can't see you, but hello, BB. Welcome to
Fantasy Land.)
BB flickered. (Uh, hello, Charlie.)
Surprise crossed Charlie's face. (I heard him! I heard him but I can't see him!)
BB rolled a little. (I get you fine, Charlie!)
Charlie turned to me. (You taught him the OOB routine. Now you have
a traveling companion. That's great!)
I smoothed. (Not exactly, Charlie. You see . . .)
(You will have to teach him to fine-tune a little better, Robert. I can't get even a clear outline, just something like heat distortion on the desert. You still hear me, uh, BB?)
BB must have pulled a percept from Charlie, who was wide open.
(Loud and clear, Charlie. Zero level, plus or minus three DB.)
Charlie looked pleased. (That's my language, BB! At least I hear you.
Say, how do you like what I've done here? Took some doing to get the ocean waves to hit the rocks accurately, I tell you. Hey, Robert, you like sunsets. Watch this one.)
We turned and looked out over the ocean. Slowly, the light blue sky
darkened, and flares of red, orange, and yellow melded together on the
horizon. Layers of clouds appeared which added perspective and texture to
the scene. The edges of the clouds took on rose and mauve hues. It
reminded me of Oahu in Hawaii.
Charlie turned to me. (How's that for a first draft?)
I explained to BB. (Charlie was an electronics engineer in his last physical life.)
(I thought I was pretty good,) Charlie added. (That was nothing compared
to what you can do here. What's your field, BB? You work with
Robert?)
BB flickered. (I'm from KT-95.)
Charlie looked puzzled. (KT-95? New one on me. Where's the company
located?)
I decided to give it to him straight. (He's not from earth, Charlie. He
isn�t even human.)
He looked taken aback, but only for a moment. (Now, come on, you�re
not going to start that kind of talk again!)
I laughed. (He's for real, Charlie.)"
- Robert Monroe, Far Journeys, pp. 195-197




"I reached ident BB and stretched.
CLICK!
...I had very little surprise at the location. I was on the grass in front of Charlie's cabin. BB and Charlie were over to one side, busily engaged in something. I went over to them just as BB perceived me.
(Hey, RAM!) He vibrated loudly. (Look what we�re making!)
Charlie was laughing. (I keep telling the kid you can't have a sailboat
and a hang glider all in one. Air and water aren�t the same!)
I flickered. (You can see him now, Charlie, visually?)
Charlie smiled. (Oh, sure. Worked that out the first day he got here. He
must have changed the ocean a hundred times before I got him stopped.
Had it yellow with square waves. How about that. But he's smart, catches
on fast.)
I smoothed. (Well, I hate to break it up, but I need BB here to do
something for me.)
BB opened. (You name it, RAM!)
Charlie waved. (Come on back, kid.)
BB rolled. (Who's to keep me away!)
Charlie shook his head and laughed, and I reached, stretched for the
ident INSPEC . . ."
- Robert Monroe, Far Journeys, pp. 232-233


"There was a small group of those whom I knew well that I had actually contacted,
after their physical exit, during an out-of-body experience. This group included... an engineer friend, Charlie, who died after a heart attack and whom I
discovered in a cabin on an ocean shore;
Charlie came first to mind, and with a light quick-switch focus I was in his self-created nonphysical cabin by the ocean. It was like being in a still picture. The sandy beach appeared normal but the cabin was empty. The clouds were immobile in the sky and the sun seemed stationary. There was no ocean breeze. Charlie was gone. If he had been there, everything would have been in motion."
- Robert Monroe, Ultimate Journey, pp. 231-233


Ultimate Journey:
https://tinyurl.com/Ultimate-Journey-pdf
Far Journeys:
https://tinyurl.com/Far-Journeys-pdf
Journeys Out of the Body:
https://tinyurl.com/Journeys-Out-Of-The-Body-pdf



[[Like no one would think there's any world.
But they do think there's a world; so what would be then.]]

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A Course in Miracles vs. Monroe

While Monroe's spirituality works to a point, Monroe is not as high a spiritual teaching as A Course in Miracles. For while Monroe posited a dark universe into
which we needed to shine our own love and light, A Course in Miracles teaches a universe of light, of which we need to only remove the blocks to our awareness of
love's/light's presence. These two ideas are diametrically opposed. The point of
A Course in Miracles is:

To find the light in your mind, to find yourself, and to realize you are a creation of light.

To find peace,
To transform special relationships into holy relationships,
To repeatedly experience the holy instant,
And to hear the voice of the Holy Spirit. - Whatever that is. Has anyone heard
this? The voice of *YOUR* Holy Spirit?

"The Holy Spirit is in you in a very literal sense. His is the voice that calls you back to where you were before and will be again. It is possible even in this
world to hear only that voice and no other. It takes effort and great willingness
to learn. It is the final lesson that I [Jesus] learned, and God's Sons are as equal as learners as they are as sons."
- A Course in Miracles, Chapter 6, Section 3

As a prerequisite for these things, one may need to have forgiveness, for an upset
mind can not hope to succeed. Yet A Course in Miracles goes beyond forgiveness to
100% innocence which is our nature.

Unless everything's just qualification anyway because there absolutely is no material (quantitative) world. Then in addition to the points noted above, the focus on forgiveness in "A Course in Miracles" would take even more importance than indicated here. The important point is that beyond this world is light, and
not darkness.

In addition, Jesus' religion's focus on "there is no death," goes beyond the fact
that after this life you will be in the Ghost world, and optionally reincarnate,
but that you can raise the dead, here, and in this world, and raise yourself from
the dead, here, and in this world, and bestow abundance upon the world, here, and
in this world, and there is no loss, here, and in this world:

"all the magnificence, the grandeur of the scene and the enormous opening vistas
that rise to meet one as the journey continues, [could not] be foretold from the
outset. Yet even these, whose splendor reaches indescribable heights as one proceeds, fall short indeed of all that wait when the pathway ceases and time ends
with it."
- A Course in Miracles, Manual For Teachers, Section 19, "What Is Justice?"

"Nothing [you] can do, can compare even in the slightest with the glorious surprise of remembering Who [You are]. Let all [your] learning and all [your] efforts be directed toward this one great final surprise, and [you] will not be content to be delayed by the little ones that may come to [you] on the way."
- A Course in Miracles, Manual For Teachers, Section 25, "Are "Psychic" Powers Desirable?"

For if you do not overcome the world, the world overcomes you.


As to Monroe and the ghost world, experiencing the afterlife without dying is a real and known possibility. In addition there are perhaps an infinite number of
worlds beyond this one, one could visit(?)word

Read http://rickrichards.com/Astral.html for an overview of the Astral world, then
try "Ultimate Journey" by Robert Monroe https://tinyurl.com/Ultimate-Journey-pdf.
Rick Richards says Astral travel is dangerous, [[others say it is not dangerous at
all.]] In truth it is about as dangerous as stepping out onto the street. However
the more you develop your own light (and peace and love) first, and the higher a
frequency of vibration you are on, and the safer it will be.

Monroe's two other books to read if you like Ultimate Journey:
Far Journeys: https://tinyurl.com/Far-Journeys-pdf
Journeys Out of the Body: https://tinyurl.com/Journeys-Out-Of-The-Body-pdf

The Astral Vibrations/Energy which occur before an out of body experience are necessary to charge the Etheric body to go out of body. They also facilitate healing of the body, and orgasms.

Astral Vibrational Energy can be used by you, to astral travel, to heal your body
from ailments, and to orgasm. Further it could be used to heal others, as in Reiki, and to shapeshift, to manifest matter, to raise the dead, to manifest new
bodies, etc.

Now, using the astral energy to accomplish enrichment should be contrasted to using Miracles to enrich. It should be noted, that, the Miracle does not add anything. The Miracle does nothing, it merely undoes. The Miracle merely recognizes there is no error. The greatest Miracle is the one you don't have to
work. The greatest solution to a problem is to have not have a problem.

"Let me recognize my problems have been solved."
- A Course in Miracles, Workbook, Lesson 80

Anything you dislike in the world, is a problem.
However, while it can first be recognized "the reality of everything is totally harmless" (ACIM,Ch.8,Sec.9), the Miracle realizes there could be no problem, because there is no world, and thus all things, including the body, are illusions.
Thus, the Miracle, says "what is now?" And recognizes a Son of God's will, as
the only power that can have true effects on a Son of God's experience. The Miracle knows there is no problem; and any change affected can be reversed and changed back and forth if wanted, according to the will of the "Son of God." The
problem doesn't exist, but what does exist, is what the Son of God chooses.

What the Son of God realizes is beyond choice, [the light of God](?), The will of
God, the love of God, the will of life, the light of life, etc.], and is the power
to work a miracle.

If Miracles, exist there is no world. If the world exists there are no Miracles.
The Miracle knows there is no world. Furthermore, every problem that appears to
exist, is in the past, and the past is unreal, and over.

"[Man] does not have to continue to believe what is not true, unless he chooses to
do so. All of his miscreations can disappear in the well known �twinkling of an
eye�, because it is a visual misperception."
- A Course in Miracles, Unedited URTEXT, page 602 (Insert for page 61, - per page
600), Combined Version, page 73


Miracles are seen in light, and light and strength are one.




"The principle of Atonement and the separation began at the same time.
When the ego was made, God placed in the mind the Call to joy. This Call is so strong that the ego always dissolves at Its sound. That is why you must choose to
hear one of two voices within you. One you made yourself, and that one is not of
God. But the other is given you by God, Who asks you only to listen to it."

"The Holy Spirit is in you in a very literal sense. His is the voice that calls you back to where you were before and will be again. It is possible even in this
world to hear only that voice and no other. It takes effort and great willingness
to learn. It is the final lesson that I learned, and God's Sons are as equal as learners as they are as sons."
- A Course in Miracles, Chapter 6, Section 3



"The principle of Atonement and the separation began at the same time. When the
ego was made, God placed in the mind the Call to joy. This Call is so strong that
the ego always dissolves at Its sound. That is why you must choose to hear one of
two voices within you. One you made yourself, and that one is not of God. But the
other is given you by God, Who asks you only to listen to it. The Holy Spirit [of
Truth] is in you in a very literal sense. His is the voice that calls you back to
where you were before and will be again. It is possible even in this world to hear
only that voice and no other. It takes effort and great willingness to learn. It
is the final lesson that I [Jesus] learned, and God's Sons are as equal as learners as they are as sons.

The voice of the Holy Spirit does not command, because It is incapable of arrogance. It does not demand, because It does not seek control. It does not overcome, because It does not attack. It merely reminds. It is compelling
only because of what It reminds you of. It brings to your mind the other
way, remaining quiet even in the midst of the turmoil you may make. The
voice for God is always quiet, because It speaks of peace. Peace is stronger than war because it heals. War is division, not increase. No one gains from strife. What profiteth it a man if he gain the whole world and lose his own soul? If you listen to the wrong voice you have lost sight of your soul. You cannot lose it, but you can not know it. It is therefore "lost" to you until you
choose right.

The Holy Spirit is your Guide in choosing. He is in the part of your mind
that always speaks for the right choice, because he speaks for God. He is
your remaining communication with God, which you can interrupt but
cannot destroy.

My mind will always be like yours, because we were created as equals. It
was only my decision that gave me all power in heaven and earth. My only
gift to you is to help you make the same decision. This decision is the
choice to share it, because the decision itself is the decision to share. It is made by giving, and is therefore the one choice that resembles true creation.
I am your model for decision. By deciding for God I showed you that this decision can be made, and that you can make it.

I have assured you that the Mind that decided for me is also in you, and that you can let it change you just as it changed me. This Mind is unequivocal, because it hears only one voice and answers in only one way. You are the
light of the world with me. Rest does not come from sleeping but from
waking. The Holy Spirit is the Call to awaken and be glad. The world is
very tired, because it is the idea of weariness. Our task is the joyous one of waking it to the Call for God. Everyone will answer the Call of the Holy Spirit, or the Sonship cannot be as One. What better vocation could there be for any part of the Kingdom than to restore it to the perfect integration that can make it whole? Hear only this through the Holy Spirit within you, and
teach your brothers to listen as I am teaching you.

When you are tempted by the wrong voice, call on me to remind you how to
heal by sharing my decision and making it stronger. As we share this goal,
we increase its power to attract the whole Sonship, and to bring it back into the oneness in which it was created. Remember that "yoke" means "join together," and "burden" means "message. "Let us restate "My yoke is easy
and my burden light" in this way; "Let us join together, for my message is light. "

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What Dreams May Come

http://bit.do/What-Dreams-May-Come-Movie
You'll have to close popups.
1:32 - 1:33
1:39 - 1:42:30 - wife's painting

Every meeting is a telepathic meeting. You are never outside of your mind. When
you meet someone in person, you are still meeting that someone in your mind.

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