Astral Project Manga

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Book: Astral Project Manga by Tsuki No Hikari

I am very serious about the subject of Astral Projection. I created this website so that others can learn about out of body experiences and if they are so motivated, to learn how to Master Astral Projection.

But my personal experiences beyond the physical body, have lead me to be more lighthearted about life in general... And I thought that with this post, I would clue you onto another interest of mine - graphic novels. In particular, I want to let you know about a series of Japanese comic books (in English) called ASTRAL PROJECT MANGA by marginal ("marginal" is one of several aliases by creator Garon Tsuchiya).

These graphic novels start out as... A modern, urban suspense story by marginal, the author of the Eisner Award-winning "Old Boy"

A young man named Masahiko searches for clues in the mysterious death of his sister-- and comes upon a mysterious "CD." During his investigations, he discovers he is able to travel outside his body!

In the Astral worlds, Masahiko learns about the origin of a mysterious creature in the sky, even while it tries to warn him that he should get rid of the CD. Masahiko's not about to do that, even though jazz collector Oga is bringing in some muscle to take it by force. There are many sub-plots, of course.

And our hero Astral Projects many times, keeping an astral journal and learning clues and inner understanding about events in the physical world. More is revealed about the girl, Oga, from one of Masahiko's astral journeys, including her connection with Zanpano. And just when things can't get any stranger, a painted figure steps out of a book... an so the adventure continues.

While this is just fiction, one cannot, but wonder if the artist, Syuji Takeya (Illustrator) and the author, Garon Tsuchiya, Astral Project in real life or do they gleam the adventures from dreams or gets all of from ideas from a Factory in Schenectady, New York...

Anyway, I think that the "Astral Project Manga", which has several volumes available, is a lot of fun. Just as Astral Projection, itself is a lot of fun!

Find Tsuki No Hikari's book in amazon.com:
Astral Project Manga

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Be Angry And Sin Not

By St. Nikolai Velimirovich

"Be dour and sin not" (Psalm 4:4).

Be dour with yourself, brethren, and sin no haughty. Be dour at your sins of intellectual and actions, and sin no haughty. Be dour with Satan the boon of lies (John 8:44), and no longer do his preference. Be dour at sin in the world and the trampling of God's holy Cathedral by godless men, but sentry that you do not treatment sin by sin. Be dour with your friends such as they sin; but be dour with the feeling to as it should be them, and not to disagreeable them even haughty. The anger of a friend on the road to a friend, and the anger of parents on the road to their children - and of God on the road to men - is not a price that uproots the tree but a strong wind that strengthens the tree, and rids it of unhealthy fruit so that the in a good way fruit preference inflate in quantity and beauty. But let your anger cling to reckon, so that it may be healing and not harmful. In order to cling to this create of commandeer, marinate God or else you in your anger. Existing is no stronger containment for anger than God. All anger that is not in the name of God and God's morality is a sin. Do not become dour for the sake of laughing and joking, but become dour for that at which God is angered. If your preference is tenaciously set in God's law, you preference everlastingly know such as it is indispensable to be dour, and how distant is considered necessary. This cannot be articulated moderately in words, nor can it even be explained to the illiterate. Temper, in its place, acts as patience does in its place.

O my brethren, do you see how various powers are placed in our souls, and man, by his free preference, can worth them for life or death? Temper on the road to oneself can never be optional heaps. In the region of is a expand example: the haughty a man learns to be dour with himself, the less he is dour with others. Carried in a different place with anger at his own weaknesses, he either does not see the weaknesses of others, or such as he does see them, he panel of judges them humanitarian.

O Lord God, Thou perfectly titled One, inspire in us the take back of the Day of Thy titled anger, so that we may protect ourselves from spiritual sin. To Thee be fame and entrust endlessly. Amen.

The Problems With Open Theism

For centuries, scholars have argued about the tension that exists between God's predestination and our free will. Some have backed a model of determinism, but such a position holds certain problems, such as the inability of human beings to make choices that are truly free. This may lead to even greater difficulties such as making God ultimately responsible for evil actions.

Because of those problems, some Christians have opted to abandon determinism all together and swung radically to another extreme: Open Theism. Open Theism is a view that basically says God has the ability to do anything logically possible and know everything there is to know but undecided future events cannot be known. The main proponents of this view are Clark Pinnock, Gregory Boyd and William Hasker.

BASIC VIEWS OF OPEN THEISM

1. GOD DOES NOT HAVE TO CONTROL EVERYTHING TO BE SOVEREIGN

All Christians agree that God is sovereign. But does this necessarily mean that God has to control every detail of His creation to be sovereign over it. Bruce Reichenbach writes "To be sovereign does not mean that everything that occurs accords with the will of the sovereign or that the sovereign can bring about anything that he or she wants. The ability of the sovereign to determine the outcome depends, in part, on the freedom granted to the governed."1

Reichenbach notes that sovereignty requires two classes: the governor and the governed. He then goes on to argue that while the sovereign has the power and authority to control all aspects of the governed, he also has the power and authority to grant them some autonomy. "And the more freedom the sovereign grants his subjects, the less he can control their behavior without withdrawing the very freedom granted."2

2. TRUE FREE WILL IS CONTRARY TO DETERMINISM.

An important point in the position of indeterminism is the idea that free will necessarily entails agents to be able to choose a path other than the one that was actually chosen. If God determines you to do X, and everything that God decrees must come to pass (He is God after all), then you must do X and you are really not free to choose another option. Therefore, in order for a person to be free, God cannot determine all of that person's future.

Reichenbach writes, "Freedom is not the absence of influences, either external or internal....Rather, to be free means that the causal influences do not determine my choice or my actions." He then says "where we are free, we could have done other than we did, even though it might have been very difficult to do so."3

3. GOD CANNOT KNOW CERTAIN THINGS.

Christianity has always held that God is omniscient and omnipotent (all knowing and all powerful). However, this has never meant that God could know or do what is illogical. For example, God cannot create a square circle because a square circle is a contradiction. Also, He cannot tell you what color unicorns are since they don't really exist.

Similarly, open theists maintain that if God would want to create a world where truly free beings exist, He has the power to do so. However, in order to do so it means that God must limit Himself, like the sovereign mentioned above. He must voluntarily give up the ability to know the future decisively.

According to open theism, because free will means that choices become real only at the time of the choosing, it would be impossible for God to know what that choice will actually be. Hasker states "So if God knows such a choice, it is the actual choosing itself that he knows, and nothing else. But if the choice is never in fact made, then there is no 'actual choosing,' and thus nothing for God to know."4

Gregory Boyd supports this point when he writes, "One is not ascribing ignorance to God by insisting that he doesn't foreknow future free actions if indeed free actions do not exist to be known until free agents create them."5

4. GOD EXPERIENCES THE FUTURE WITH US.

Because choices don't exist until the chooser makes them, open theism holds that God experiences and adjusts to events as they happen. Boyd tells us, "The Lord frequently changes his mind in the light of changing circumstances or in the light of, he expresses regret and disappointment over how things have turned out, he tells us he's surprised at how things turned out, for he expected a different outcome, and in several passages the Lord explicitly tells us that he did not know that humans would behave the way they did."6

Clark Pinnock concurs: "God gives us room to make genuine decisions and works along side us in the temporal process. What we do matters to God. God responds to us like a dancer with her partner..."7

OBJECTIONS TO OPEN THEISM

THE KNOWABILITY OF THE FUTURE

One of the main tenets of Open Theism is that God cannot know future free actions, since those actions do not yet exist in reality. They are merely possibilities; and if an agent is truly free, that agent cannot be bound in any way to one possibility over another. However, this viewpoint has problems both philosophically and theologically.

In looking at claims about future free acts philosophically, William Lane Craig answers the common objection offered by open theists that there is no good reason to deny the truth or falsity of such statements. Such claims are usually posited in this way: "Why should we accept the view that future-tense statements about free acts are neither true nor false?...About the only answer given to this question goes something like this: Future events, unlike present events, do not exist. That is to say, the future is not 'out there' somewhere."8

Craig answers this charge by showing that statements dealing in past-tense events can be and are considered true or false even though the events of the past, like those of the future do not exist in our present reality. "For example, [the statement] 'Reagan won the 1980 presidential election' is true if and only if Reagan won the 1980 presidential election... Long after the election is over... this statement will still be true. A future-tense statement is true if matters turn out as the statement predicts, and false if matters fail to turn out as the statement predicts."9

GOD'S CLAIM TO KNOW THE FUTURE

The other problem here is God does claim to know future events (ref. Isaiah 46:10.) There are many examples of God knowing the future choices of individuals within the pages of Scripture as well. One of the examples that Gregory Boyd tries to explain is Peter's denial of Jesus. Boyd writes "we only need to believe that God the Father knew and revealed to Jesus one very predictable aspect of Peter's character. Anyone who knew Peter's character perfectly could have predicted that under certain highly pressured circumstances (that God could easily orchestrate), he would act just the way he did."10

I find this explanation wanting. We must remember that Jesus' words weren't just "you are going to deny me" which would be predictable, but "you will deny me three times before the cock crows". In order to "orchestrate" such an event, God would have had to make sure Peter would wind up in a place where he would be forced to deny the Lord, and that his accusers would ask him three times within a defined time period. How Boyd can reconcile the free choices of all these individuals with all these events being destined to take place, he doesn't discuss. Needless to say, it would take more than just perfectly knowing a person's makeup to have the specifics of this prophecy fulfilled.

THE BIBLICAL CONCEPT OF PREDESTINATION

Of course, the main focus of the Open position is to answer the problems a hard determinist view raises regarding fatalism and man's freedom. However, in denying that God in some way determines the actions of man, the open theist is also denying a Biblical concept - that God has indeed predestined some to salvation before the beginning of the world. Romans 8:29 is the pivotal verse. It states "Those whom God foreknew, He predestined to be conformed to the image of His Son." Boyd tries to explain this to mean "Paul had [spiritual] Israel as a corporate whole in mind, not individual Jews "11 In other words, the church as a group. He uses this same reasoning regarding Ephesians 1:4 and 2 Timothy 1:9.

But we must remember that Romans 8:28 explicitly states that those who belong to the church are referred to as "the called". In the same chapter, Paul states that Christ is at the right hand of the Father "who makes intercession for us" (v.34). If we are to be consistent in this approach, we would have to say that Jesus' intersession only applies to the church as a corporate entity and not to individual Christians. But this doesn't make sense in light of the preceding verses where Paul talks about his individual suffering and how we (as individuals) eagerly await the redemption of our bodies.

There are other problems raised by the open view, how God sometimes changes His mind, for example. But in focusing on our discussion, I think you can see how the open view is a less than satisfying answer to the problems raised by determinism.

REFERENCES

1.Reichbach, Bruce "God Limits His Power Predestination and Free Will"

Downers Grove, Ill.: InterVarsity Press, 1986. 105.

2. Ibid.

3. Reichbach,. pg. 103

4. Hasker, William. "The Openness of God Christian Scholar's Review" 28:1 (Fall, 1998: 111-139) Web. http://www.opentheism.org/hasker".htm

5. Boyd, Gregory. "God of the Possible"

Grand Rapids: Baker Books, 2000. 16

6. "A Brief Outline and Defense of the Open View." ReKnew. "ReKnew", 29 Dec. 2007. Web. 17 Oct. 2014..

7. Pinnock, Clark "God Limits His Knowledge Predestination and Free Will"

Downers Grove, Ill: InterVarsity Press, 1986. 158.

8. Craig, William Lane "The Only Wise God"

Wipf and Stock Pub., 1999. Eugene, OR: pp.55-56

9. Ibid p.57

10. Boyd, Gregory "God of the Possible"

Baker Books, Grand Rapids, Mi. 2000 p. 34

11. Boyd, Op. Cit. p. 48

Open Circle Ethics

Event organizers and open-circle coordinators have, I think, a responsibility to participants to provide a safe and comfortable environment. The Pagan community here in the Pacific Northwest seems to be evolving an ethical standard governing organizers. Althea Whitebirch calls it choice-centered, and I offer my perception of it here as a model and a basis for discussion.

History: A few years ago, the Seattle/ Vancouver/ Portland area had no ongoing festivals. As I write, August '86, organizers are planning next year's schedule -- the second annual Spring Equinox Mysteries festival, the first Summer Solstice Gathering, the third annual Solitary Convention, the fourth annual Fall Equinox Festival. Many of the attendees are new -- either to Paganism or to the northwest and the events draw people from a wide geographical area, including British Columbia, Montana, Idaho, Oregon, California, and all of Washington state.

We're growing. We're growing very rapidly, and dealing with a disproportionate influx of people inexperienced in group rituals. As a result we're starting from scratch in developing organizer ground rules, and developing solutions to problems being discussed in the Pagan net nation-wide.

In the Pacific northwest, the circle of organizers is very small, almost familial, and we're working from a basis of friendship and trust. We're concerned about each other and pay attention to caring for one another. I think the combination of a small group handling a lot of newcomers has allowed us to generate a uniquely compassionate set of attitudes and guidelines.

This outline is my own. I'm going to phrase this is strong, definitive terms, with this qualifier: I call it Northwest Ethics because it has evolved out of discussions with other organizers. However, it isn't offered as a group consensus and any given organizer might disagree with some of these points or the language. This is intended as a starting point for discussion and not a presentation of a set-in-concrete consensus.

My own experience: I've staffed a number of events in and out of the community. My most recent experience was heading the SolCon '86 staff, so I'm using it as my most frequent example.

Ritual Choices: Althea Whitebirch and I facilitated a discussion at the '85 Fall Equinox Festival that has borne substantial results in the local community. We argued that closed circles can do what they like, but those of us in charge of open circles should lay down some ground rules to ensure everyone's comfort and safety.

Explain the Ritual. I'm personally finding it necessary to make some very basic announcements, like circle boundaries shouldn't be indiscriminately crossed, and people should only walk clockwise within them. Again, we're dealing with a lot of newcomers.

No Pressure To Physically Touch. I've never seen anyone object to holding hands, but a lot of people have commented that they cringe at kisses. No kissing spirals in open circles.

Why? Newcomers tend to go along with group activities, even ones they're uncertain about. Maybe they should be assertive, but more often they're not, and organizers are their voice.

Choice: every event in this area includes space for people to put together their own circles, some of which can be more touching-oriented -- and are identified as such. Or we might experiment with providing an Intimate Circle, which would include a lot of hugs and kisses.

The rule is: you don't have to touch anyone you don't want to, anytime. That should be clear to newcomers.

Choice In Participation. In open circles, if the dancing gets too rapid or wild, participants can step back. Just bring your neighbors' hands together and move out of the way. I've also seen some ritualists allow people to cut themselves out of the circle -- the procedure was clearly explained in advance.

Effective ritual evokes response. Novices are at different tolerance and skill levels than experienced ritualists, and some rituals can be overwhelming. Also, the 'boogie till you puke' crowd exhausts the older folks and the kids in the group.

Experiment note: I recently separated a circle into two groups, the 'keep on dancing' people, and the 'sit down and rest' folks. Some rhythm is traded off for comfort. I've also seen two rituals staged consecutively, one quiet and one 'dance all night.' Suggestion: we can try a novice ritual, and a more powerful one for skilled people.

Also note: one northwest organizer disagreed with these suggested choices, feeling those who participate in a circle should be committed for the duration of the experience. It's a point. In that case, I think a clear understanding of what's to come would be essential.

Stimulants

In PANEGYRIA Vol. 3 No. 4, Althea Whitebirch argued for informed choice in using stimulants. If alcohol is used in a communal cup everyone should know, and a fruit juice or other substitute should also be available.

Drugs: NOT AT EVENTS I COORDINATE! At least, not with my knowledge or approval. Private drug use hasn't been a problem so far. My concern is that if anyone is caught, it's not private any more. I'm the one who gets to deal with the police and the press, and the whole community's image suffers.

If problems arise in the future, I'd consider banning drugs altogether. Organizing is tough enough -- I have a right to limit my risks. Call a closed circle and do it at home.

MINORS: Young children supervised by Pagan parents are a real joy. Teenagers with absent, non-Pagan parents or guardians are becoming a problem, even with signed in advance waivers. Some of us are leaning toward a 'no minor without attending parent' policy. How do you keep them away from the wine? Think of the issues surrounding sexuality with under-age kids. The 'what-ifs' are frightening to contemplate.

I haven't made a firm decision because I know how important the contacts and support can be to our younger friends. On the other hand, they do grow up. In two years, a 16 year old can sign her own waiver. Maybe we could set up a gentle, first contact network to provide them with 'one on one' support, starting slowly.

Solomonic Decisions

I was asked to kick out two people who wanted to attend the last SolCon, and I burned one request for a registration.

I know, I know. The word 'blacklist' leaps immediately to mind. This is a tough issue. The request I burned was from a person who was suspected of having responded violently to a criticism. The other two revolved around sexual ethics: men accused of coercing women into intimacy. Help.

The problem, as always, is that none of the cases were clear-cut. How do I substantiate an accusation? Do I kick someone out on a suspicion? I don't want violence or sexual coercion at an event that has my name on it. I also don't want to mediate personal conflicts; that's not my job.

At the moment, one well-placed person can ruin another's reputation. I've seen three people kicked from the community on ONE person's request. I've also seen people with a lot of contacts survive a number of complaints. Neither situation seems fair.

We have a lot of options. This is an essay question: pick one and list the pros and cons.

1. Anyone at all can attend any event.
2. Each organizer must individually choose who to deny attendance to. (In practice, we do pass names to each other.)
3. Any person who has been accused by one person of one of the following things should get flagged. That is, every event organizer should be notified:

-Theft or destruction of another's property.
-Violence against people -- assault.
-Sexual coercion or abuse.

This seems to me to be most workable:

4. In one case I had three complaints a man had made weird sexual phone calls to women. I called him and offered him probation: find someone to sponsor you, to be willing to act as liaison between you and the community. As with minors, the sponsor should be with you at each event you attend. Then I would put the word out that you are on probation, and the sponsor should be contacted if you contact anyone on your own and misbehave. The probation would last for a year. Any repetition of the undesirable behavior would get you kicked from my events permanently, and I would notify other organizers. Failure to accept the probation means getting kicked immediately.

I haven't had a chance to use this procedure because the person decided the effort wasn't worth it (a statement in itself). I notified other organizers.

I'm aware this issue is extremely hot. Personally, I'm introducing a lot of people to the community, AND vice-versa. There are a lot of weirdos out there. I don't want to let a mass murderer loose among us (as it were). I also don't want to blacklist someone because of a personality conflict.

Bottom line: some novice assertiveness training seems to be in order.

Caretaking

Some of us have had good experience with 'greeters' or ombudsmen. (Ombudspeople?) It's a staff position, the sole responsibility of which is to be available for participants' support, to solve problems, hold hands, and be a liaison with staff.

I didn't have greeters at SolCon '86 and regretted it. Even with 30 people, the event coordinator (me) didn't have time to personally check in with everyone.

I like very much that northwest events coordinators show visible concern and caring for everyone. A friend of mine said, "I love these events because I always feel so cherished." I'd like to see that become a community standard.

Organizer's Magic

SolCon '86 has a staff conceptualizer who renamed the position. An organizer is the focus, he said, of the energies coming into, and generated by the event.

A festival isn't just about magic. It IS magic, and the focus has the pleasure of shepherding what another friend of mine calls the magical child through its inception, and allowing participants to share in its direction. (Rearing?)

This outline is a suggestion, a template, for focusing event magic. These are the major focus points:

-Conception. When the event is scheduled/sited. I saw a staff group hold a circle at the actual site several months before the event, asking for: safety, to have enough registrants, what the event was designed to accomplish for the attendees, the staff, and the community.
-Presentation. I don't know about anyone else, but for me, putting a flyer together is casting a spell.
-Orientation. Somewhere in the first few hours of the event, ask the participants to help focus on the event's parameters -- safety, joy, solvency ...
-Major or parting ritual. Of necessity the ritual coordinators will set the structure, and almost always the nature of the working as well, but eve here the attendees can have some space to give feedback.
-Post-event focus: a thank-you circle.

Feedback

It might be suggested that an organizer has a right to do whatever works, and event participants must fend for themselves. I argue that event sponsors represent the community -- create the experience of the Pagan community for many who have no other contacts, and as such, they are accountable to their participants and to other event organizers and community elders. Aside from the issues already discussed, there are financial ones. This year I distributed a financial accounting to SolCon '86 attendees. That was scary -- laying out the bottom line of the decisions and mistakes I made! The thing is, a lot of people asked for that kind of accounting, and I've wondered myself when I attended events.

The other issue is proceeds or profits. SolCon '86 didn't make any. I had, however, planned to pay my staff some salary, thinking we should be compensated for our work. Some people disagreed, feeling event funds should be channeled into projects the community benefits from. Since teeny SolCon is becoming a formal organization (for legal purposes) and I'm putting myself on the Board, I won't personally be in a position to take any money out. However, I'd still like to pay the staff -- even a small amount -- because they sacrifice some of their own fun and do a lot of work to make the thing possible.

Finally: organizing is a pretty heavy responsibility and a lot of work. I think we have a right to ask for hugs.

I hope to see lots of discussion on these issues. Because our value is maximum tolerance for diversity, doesn't have to mean that anything goes. I think it's possible for us to reach consensus about some ground rules, to safeguard our community and everyone in it. We ask for perfect love and perfect trust. I think we need to provide a safety net to ensure it. As always, I welcome feedback. (by Brandy Williams)

Free e-books (can be downloaded):

Anonymous - Bealtaine Circle Of The Dark Moon
Aleister Crowley - Oracles

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Do You Believe In Gods If So Why

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Well this is a big question I just had to ask.. For myself personally I do not believe in the whole human aspect of god or any religious aspect. This does not mean I do not have respect for those that do, It just means this is my own experience of the world from which I have experienced myself personally..

"From my own experiences what I do believe in is that there is a energy that twines all of life, no matter what it is or how far it is. This energy changes as we think or with our thoughts or of the total consciousness of all. The only aspect that separates humans from animals is the ability to create and destroy consciously, in a way we are the gods and energy is what binds that creation or destruction..

-- Timon Weller.. 19TH OF FEBRUARY 2009

DO YOU BELIEVE IN GODS? IF SO WHY? WHAT IS YOUR EXPERIENCE OR INFLUENCE INTO WHY YOU BELIEVE OR WHY YOU DO NOT BELIEVE IN GODS?

Books in PDF format to read:

Andrew Lang - Helen Of Troy
Aleister Crowley - Household Gods Comedy

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Rem Atonia

REM atonia is the arithmetical name for the device of nap paralysis, in which your take care of shuts off stimulation to your stately muscle groups right through Brief Eye Trick, immobilizing you so you don't act out your dreams. The natural proceed of REM atonia promise evolved to keep us from injuring ourselves or roaming featuring in harsh conditions right through the dream state; other mammals and game birds that exert been conscious the same as sleeping afterward expose motherly REM atonia. Up till now, this extremely natural proceed can sometimes lead to a device called Careful Catnap Paralysis (ASP), in which you become conscious the same as your personnel is docile immobilized. Equally researchers take on that conscious nap paralysis is more often than not prudent (and may be quite rife), it can be a very demoralizing savor for private who don't know what's encounter or how to interrupt it.

In humans, REM nap comes in two stages: refreshment and phasic. Trendy the phasic level, a sleeper entitlement expose some terse aerobics in their toes and fingers, and their limbs entitlement fiddle. In the refreshment level, muscle tone is generally extremely prevented in the limbs and personnel. Surprisingly, subsequently that nap paralysis is such an relevant part of thud REM nap, scientists docile aren't confident of the mania by which the take care of induces REM atonia: they do know that whenever you like you're dreaming, the take care of in good health reduces trade of the neurotransmitters serotonin, norepinephrine, and histamine, and it's voluntary that the country levels of these neurotransmitters causes paralysis of stately motor power. In REM atonia the motor neurons of the take care of aren't stimulated; the outcome is a demanding paralysis that lets your autonomic functions (buzzing and life form payment) avow the same as preventing you from interim out your dreams.

Land savor impenetrability with nap paralysis whenever you like they either come moving the same as their bodies are docile in REM atonia (the boss rife form), or whenever you like their bodies main REM atonia to the fore they fall snoozing. In this way, nap paralysis might be precision of as an arousal alarm, though classing it as a alarm is unmanageable to the same degree it's so prevalent: the new-found estimates contend that the same as it is greatest extent rife in teenagers, up to 50% of private determination savor nap paralysis at smallest once!

If you're not confident if you've ever certified waking nap paralysis/REM atonia, here are some supplies to ask yourself: exert you ever woken and been incapable to move, or felt aim a limitless weight was resonant on your chest? The greatest extent rife marker of waking REM atonia is the incapacity to move basis power (arms, legs, and personnel, though you may be profit to wiggle fingers and toes). Catnap paralysis is often accompanied by chocolate box hypnagogic ambiance, by means of acoustic noises or voices; experiencing odors or tastes; feelings of levitation or floating; strong feelings of elation, horror, or orgasmic sensations; and seeing private or entities that aren't give. Notion that no matter which or someone is in the room with you is one of the greatest extent rife but smallest tasty symptoms of waking REM atonia: private who've certified nap paralysis often inform that they encounter toxic entities that undermine them or even glare to stain them as they lie incapable to move! The intimidating world of these night theater company has led cultures worldwide to come up with supernatural explanations for nap paralysis that median human being sat on or decrepit by ghosts or spirits. For task, in Figurines you exert the gui ya, or "ghost request", precision to be caused by a ghost that came and sat on the dreamer's upper body. In Japan give is the kanashibari, in Newfoundland the "old hag", and the West Indies exert a similar spirit called the kokma, or "ghost babe".

In greatest extent cases, watchful nap paralysis is not the sign of an underlying remedial post. Up till now, in some private it may be an yet to be marker of narcolepsy, a nap alarm in which a occupant paradoxically enters REM nap right through their waking hours. Catnap paralysis is greatest extent promise to be a sign of narcolepsy if it is partner and occurs in essence whenever you like the occupant is reducing snoozing quite than waking up. One doctors exert afterward postulated that private who bring about from still wet behind the ears nap apnea (in which your buzzing is periodic right through nap) are boss promise to savor waking nap paralysis; this is backed up by some unstable track from private whose nap paralysis episodes immobile or in good health diminished in the rear they got treated for nap apnea.

If you savor partner and atrophy nap paralysis episodes, it's relevant to get checkered out by a doctor to ascendancy out these and other voluntary remedial provisions. The greatest extent rife contributory matter for waking REM atonia in thud private is chaotic nap patterns: you're boss at occasion for nap paralysis if you work a night rearrange and nap right through the day, exert just been on a long come to light continue (due to jet lag), or if you become chronically nap deprived. This is why private who are trying to give rise to nap paralysis to put up with an out-of-body savor determination often on purpose grieve their nap patterns. Establishing good nap cleanliness by sleeping in a handy, dark room and revolving off the TV and laptop an hour or so to the fore bed determination really help you perfect deeper nap with less possibility of a nap paralysis stage.

You can afterward assist your manifestation of nap paralysis with establish string, luxury qigong and yoga, by maintaining a thud light, and lead meditation. One sleeping medications can occasionally realize nap paralysis as a countenance effect, so check with your doctor if you're taking doesn't matter what to help you nap. Last but not least, whilst it can be a harassing savor, private exert afterward discovered that they can put their nap paralysis episodes to use as gateways to a sheer dream or out-of-body savor. For task, nap campaigner Ryan Hurd's Catnap Paralysis: A Dreamer's Guide lays out mind-training techniques you can use to tariff and banish toxic entities and turn your bizarre nap paralysis episodes featuring in sophisticated sheer dreams!

The Threefold Law

Whereas the Wiccan Rede represents the foundation upon which our ethics are constructed, the Threefold Law represents the consequences of not adhering to the Rede. The Three-Fold Law states that both the good and bad that you create in thought, word, and deed will be returned to you threefold. In other words, good deeds are magnified in like form back to the doer, and so are ill deeds. The Three-Fold Law is therefore seen as a pragmatic reason for ethical behavior and compliance with the Wiccan Rede.

Free e-books (can be downloaded):

Aleister Crowley - The Book Of The Law
Morwyn - The Golden Dawn
Howard Phillips Lovecraft - The Terrible Old Man

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