[melanie]

Originally Posted by Drifter "Every good thought, every good word, every good emotion, and every act of kindness, is lifting the vibration of your being to new heights. And as you begin to raise your vibration, a new life and a new world will reveal itself to you. There is no limit to how high you can increase your vibration, because there is no limit to the good thoughts you can think, or the good words you can speak, or the acts of kindness that you can do. Other than transforming your own life through lifting your vibration, you lift others' lives too. The positive vibration of your energy emanates out like a stone thrown into water, touching our planet and every living thing on it. As you rise higher, you take the world with you." http://www.thesecret.tv/planet-earth/

Thanks D
That was a nice video.

And now for you and everyone else,
I thought you might like to ponder this video.


Gateways of Light

http://uk.youtube.com/watch?v=ya4VM_qzBww

Enjoy

[Drifter]

Lovely little compendium as well.

"Every thought is an opportunity for choice.
To test the consciousness of our mortality or,
To Test The Consciousness Of Our Immortality." ~Buddha

I love that.

Thank you for sharing Mel,

Love ya
D.

Originally Posted by melanie Thanks D That was a nice video. And now for you and everyone else, I thought you might like to ponder this video. Gateways of Light http://uk.youtube.com/watch?v=ya4VM_qzBww Enjoy

[SSDS]

Hello, All

"a paradox indeed, everything is nothing,and nothing is everything.Some would say no-thing rather than nothing?"
- there aren’t paradoxes here, i.e. - "nothing" is not a "paradox"; it is necessary only to define what is "nothing" correctly.
It can be strictly logically grounded that unique that is utmost fundamental is the set "Information" all that we call "Matter", "Consciousness", etc., are the "modes of existence" or "sub-sets" of the main set.
As well "nothing" is an element of this set.
Further one can obtain some answers on a number of questions which were touched in this thread – see
http://arXiv.org/abs/physics/0703043) , V5; it can be useful first couple of pages in V1 (V2,V3,V4 – some drafts)

Cheers

[Profpat]

Nothing isn't everything but it is something.

[Drifter]

Originally Posted by Profpat Nothing isn't everything but it is something.

All "things" arise from within it,out of it. A "birthing" of sorts, if so it might be said.

Every had a dream of falling, then "wake up" just before 'you' hit?

I ponder if that isn't a retained primordial memory of 'the birthing experience'?

http://uk.youtube.com/watch?v=Rrd2Xr...eature=related

Safe in His arms.

Namaste'
D.

[Drifter]

Originally Posted by One_source_one_outcome Yeah, the problem with "energy cannot be created or destroyed but only transfered" is what was there before energy? I guess there are two ways you can look at that... energy always was and always will be or there was a point in time when there was nothing and then a great amount of energy was created. It seems to me that if there was a singularity prior to the big bang that had that much energy stored in one space it could not have existed like that for more than the smallest fraction of a second. So either the universe is close ended (will eventually collapse back to the singularity for another big bang) or the matter/energy was somehow created there.... by what is to me something i like to think about a great deal.

There are two 'states of energy' latent or potential, unmoving static, and kenetic or active, moving, manifesting.




THE THREE PLANES OF HUMAN LIFE

By W.Q. Judge

[Under the pen name Eusebio Urban. Subtitled Jagrat, Svapna,
Sushupti: Waking, Dreaming, Dreamless Sleep. From THE PATH, III,
pages 147-99, reprinted in ECHOES OF THE ORIENT, I, pages 73-76.]

I speak of ordinary men. The Adept, the Master, the Yogi, the
Mahatma, the Buddha, each lives in more than three states while
incarnated upon this world, and they are fully conscious of them
all, while the ordinary man is only conscious of the first -- the
waking-life, as the word conscious is now understood.

Every theosophist who is in earnest ought to know the importance
of these three states, and especially how essential it is that
one should not lose in Svapna the memory of experiences in
Sushupti, nor in Jagrat those of Svapna, and vice versa.

Jagrat, our waking state, is the one in which we must be
regenerated; where we must come to a full consciousness of the
Self within, for in no other is salvation possible.

When a man dies he goes either to the Supreme Condition from
which no return against his will is possible, or to other states
-- heaven, hell, avichi, devachan, what not -- from which return
to incarnation is inevitable. But he cannot go to the Supreme
State unless he has perfected and regenerated himself, unless the
wonderful and shining heights on which the Masters stand have
been reached while he is in a body. This consummation, so
devoutly desired, cannot be secured unless at some period in his
evolution the being takes the steps that lead to the final
attainment. These steps can and must be taken. In the very
first is contained the possibility of the last, for causes once
put in motion eternally produce their natural results.

Among those steps are an acquaintance with and understanding of
the three states first spoken of.

Jagrat acts on Svapna, producing dreams and suggestions, and
either disturbs the instructions that come down from the higher
state or aids the person through waking calmness and
concentration, which tend to lessen the distortions of the mental
experiences of dream life. Svapna again in its turn acts on the
waking state (Jagrat) by the good or bad suggestions made to him
in dreams. All experience and all religions are full of proofs
of this. In the fabled Garden of Eden the wily serpent whispered
in the ear of the sleeping mortal to the end that when awake he
should violate the command.

In Job it is said that God instructeth man in sleep, in dreams,
and in visions of the night. And the common introspective and
dream life of the most ordinary people needs no proof. There are
many cases are within my knowledge where the man was led to
commit acts against which his better nature rebelled, the
suggestion for the act coming to him in dream. It was because
the unholy state of his waking thoughts infected his dreams, and
laid him open to evil influences. By natural action and reaction
he poisoned both Jagrat and Svapna.

It is therefore our duty to purify and keep clear these two
planes.

The third state common to all is Sushupti, which has been
translated "dreamless sleep." The translation is inadequate, for,
while it is dreamless, it is also a state in which even criminals
commune through the higher nature with spiritual beings and enter
into the spiritual plane. It is the great spiritual reservoir by
means of which the tremendous momentum toward evil living is held
in check. And because it is involuntary with them, it is
constantly salutary in its effect.

In order to understand the subject better, it is well to consider
a little in detail what happens when one falls asleep, has
dreams, and then enters Sushupti. As his outer senses are dulled
the brain begins to throw up images, the reproductions of waking
acts and thoughts, and soon he is asleep. He has then entered a
plane of experience which is as real as that just quit only that
it is of a different sort.

We may roughly divide this from the waking life by an imaginary
partition on the one side, and from Sushupti by another partition
on the other. In this region he wanders until he begins to rise
beyond it into the higher. There no disturbances come from the
brain action, and the being is a partaker to the extent his
nature permits of the "banquet of the gods." But he has to return
to waking state, and he can get back by no other road than the
one he came upon, for, as Sushupti extends in every direction and
Svapna under it also in every direction, there is no possibility
of emerging at once from Sushupti into Jagrat. And this is true
even though on returning no memory of any dream is retained.

Now the ordinary non-concentrated man, by reason of the want of
focus due to multitudinous and confused thought, has put his
Svapna field or state into confusion, and in passing through it
the useful and elevating experiences of Sushupti become mixed up
and distorted, not resulting in the benefit to him as a waking
person which is his right as well as his duty to have. Here
again is seen the lasting effect, either prejudicial or the
opposite, of the conduct and thoughts when awake.

So it appears, then, that what he should try to accomplish is
such a clearing up and vivification of the Svapna state as shall
result in removing the confusion and distortion existing there,
in order that upon emerging into waking life he may retain a
wider and brighter memory of what occurred in Sushupti. This is
done by an increase of concentration upon high thoughts, upon
noble purposes, upon all that is best and most spiritual in him
while awake. The best result cannot be accomplished in a week or
a year, perhaps not in a life, but once began, it will lead to
the perfection of spiritual cultivation in some incarnation
hereafter.

By this course a center of attraction is set up in him while
awake, and to that all his energies flow, so that it may be
figured to us as a focus in the waking man. To this focal point
-- looking at it from that plane -- the rays from the whole
waking man converge toward Svapna, carrying him into dream-state
with greater clearness. By reaction this creates another focus
in Svapna, through which he can emerge into Sushupti in a
collected condition. Returning he goes by means of these points
through Svapna, and there, the confusion being lessened, he
enters into his usual waking state the possessor, to some extent
at least, of the benefits and knowledge of Sushupti.

The difference between the man who is not concentrated and the
one who is, consists in this, that the first passes from one
state to the other through the imaginary partitions postulated
above, just as sand does through a sieve; while the concentrated
man passes from one to the other similarly to water through a
pipe or the rays of the sun through a lens. In the first case
each stream of sand is a different experience, a different set of
confused and irregular thoughts, whereas the collected man goes
and returns the owner of regular and clear experience.

These thoughts are not intended to be exhaustive, but so far as
they go it is believed they are correct. The subject is one of
enormous extent as well as great importance, and theosophists are
urged to purify, elevate, and concentrate the thoughts and acts
of their waking hours so that they shall not continually and
aimlessly, night after night and day succeeding day, go into and
return from these natural and wisely appointed states, no wiser,
no better able to help their fellow men. For by this way, as by
the spider's small thread, we may gain the free space of
spiritual life.


The difference between Consciousness and Awareness.

http://youtube.com/watch?v=hwyuQbIb0Xs


Namaste`
D.

[Profpat]

Originally Posted by Drifter All "things" arise from within it,out of it. A "birthing" of sorts, if so it might be said. Every had a dream of falling, then "wake up" just before 'you' hit? I ponder if that isn't a retained primordial memory of 'the birthing experience'? http://uk.youtube.com/watch?v=Rrd2Xr...eature=related Safe in His arms. Namaste' D.

Usually, when I have that dream I go SQUISH, and little pieces of me go running around like chickens without their heads, wondering what happened to me and where am I at. ( I have very creative dreams )

Best to you Drift,

Pat

[Drifter]

Among the many striking satements in the writings of St. Augustine that lodge in the mind - his memorable mental shortcuts, as it were - the most famous may be thesentence, 'Idesire to know two things only: God and the soul. And nothing more? No, nothing at all.'
That answer - 'nothing more', or 'nothing at all' - might suggestthat, apart from those two principle aims towards which our thought strives, there are many other things we could think about. But no. To know God and the soul is to know everything: creation and its purpose, the order of the universe and the divine presence in it; our cognition and knowledgeof the world, and therefre the idea of truth; the power of reason and the power of faith; man's first place in the universeand the nature of time.

Augutines work is a monumental edifice, an immense construction on which the intellectual life of Christianity - both theology and philosophy - reposed for centuries. His huge treatise City of God, the greatest work of Christian antiguity, came about owing to a cruel accident of history - the sacking of Rome by the Visigoths in 410. Thia accident gave rise to the Christian philosophy of history, and also to a powerful response to the problem - though it was not a new problem - of evil in the world.

The question of evil is ubiquitous in St. Augustines work. He believed, in accordance with Persian mythology that good and evil are two independant forces engaged in an eternal struggle.

[Drifter]

Originally Posted by Profpat Usually, when I have that dream I go SQUISH, and little pieces of me go running around like chickens without their heads, wondering what happened to me and where am I at. ( I have very creative dreams ) Best to you Drift, Pat

Thanks Profpat,

I guess real and Real are two sides of the same coin, eh?


Vladimir Kush: Sunrise by the Ocean

The quest is to be liberated from the negative, which is really our own will to nothingness. And once having said yes to the instant, the affirmation is contagious. It bursts into a chain of affirmations that knows no limit. To say yes to one instant is to say yes to all of existence. -- Waking Life


Namaste` Pat,

D.

[Drifter]

Athanasian Creed
1. Whosoever will be saved, before all things it is necessary that he hold the catholic faith;
2. Which faith except every one do keep whole and undefiled, without doubt he shall perish everlastingly.
3. And the catholic faith is this: That we worship one God in Trinity, and Trinity in Unity;
4. Neither confounding the persons nor dividing the substance.
5. For there is one person of the Father, another of the Son, and another of the Holy Spirit.
6. But the Godhead of the Father, of the Son, and of the Holy Spirit is all one, the glory equal, the majesty coeternal.
7. Such as the Father is, such is the Son, and such is the Holy Spirit.
8. The Father uncreated, the Son uncreated, and the Holy Spirit uncreated.
9. The Father incomprehensible, the Son incomprehensible, and the Holy Spirit incomprehensible.
10. The Father eternal, the Son eternal, and the Holy Spirit eternal.
11. And yet they are not three eternals but one eternal.
12. As also there are not three uncreated nor three incomprehensible, but one uncreated and one incomprehensible.
13. So likewise the Father is almighty, the Son almighty, and the Holy Spirit almighty.
14. And yet they are not three almighties, but one almighty.
15. So the Father is God, the Son is God, and the Holy Spirit is God;
16. And yet they are not three Gods, but one God.
17. So likewise the Father is Lord, the Son Lord, and the Holy Spirit Lord;
18. And yet they are not three Lords but one Lord.
19. For like as we are compelled by the Christian verity to acknowledge every Person by himself to be God and Lord;
20. So are we forbidden by the catholic religion to say; There are three Gods or three Lords.
21. The Father is made of none, neither created nor begotten.
22. The Son is of the Father alone; not made nor created, but begotten.
23. The Holy Spirit is of the Father and of the Son; neither made, nor created, nor begotten, but proceeding.
24. So there is one Father, not three Fathers; one Son, not three Sons; one Holy Spirit, not three Holy Spirits.
25. And in this Trinity none is afore or after another; none is greater or less than another.
26. But the whole three persons are coeternal, and coequal.
27. So that in all things, as aforesaid, the Unity in Trinity and the Trinity in Unity is to be worshipped.
28. He therefore that will be saved must thus think of the Trinity.
29. Furthermore it is necessary to everlasting salvation that he also believe rightly the incarnation of our Lord Jesus Christ.
30. For the right faith is that we believe and confess that our Lord Jesus Christ, the Son of God, is God and man.
31. God of the substance of the Father, begotten before the worlds; and man of substance of His mother, born in the world.
32. Perfect God and perfect man, of a reasonable soul and human flesh subsisting.
33. Equal to the Father as touching His Godhead, and inferior to the Father as touching His manhood.
34. Who, although He is God and man, yet He is not two, but one Christ.
35. One, not by conversion of the Godhead into flesh, but by taking of that manhood into God.
36. One altogether, not by confusion of substance, but by unity of person.
37. For as the reasonable soul and flesh is one man, so God and man is one Christ;
38. Who suffered for our salvation, descended into hell, rose again the third day from the dead;
39. He ascended into heaven, He sits on the right hand of the Father, God, Almighty;
40. From thence He shall come to judge the quick and the dead.
41. At whose coming all men shall rise again with their bodies;
42. and shall give account of their own works.
43. And they that have done good shall go into life everlasting and they that have done evil into everlasting fire.
44. This is the catholic faith, which except a man believe faithfully he cannot be saved.
(Christian, The Athanasian Creed)