Monday, October 17, 2011

Galactic Federation to the rescue?????? Sheldan Nidle

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Posted in its entirety  here: http://www.ashtarcommandcrew.net/profiles/blogs/update-by-sheldan-nidle-for-the-spiritual-hierarchy-and-the-2

Update by Sheldan Nidle for the Spiritual Hierarchy and the Galactic Federation 7 Kan, 17 Tzotz, 8 

Manik Dratzo! We return! Your world is moving swiftly to a resolution of the struggle between our Earth allies and the dark cabal. At present, the Agarthans are assisting a number of your nations' military divisions to dismantle the vast global network of underground tunnels and bases occupied by the dark cabal since the early 1950s. It is from these bases that the dark had intended to launch the final assaults that were to turn your precious home into a horrendous prison planet presided over by the upper echelons of this cabal. We are pleased to report that this heinous goal has been torpedoed by these joint operations. What remains is to complete a few more sorties and a great many more arrests, leaving only the final acts of this triumphant enterprise to the secret, sacred societies that operate under the supervision of your Ascended Masters, and those nations and other groups that have joined in formal agreements with our Earth allies. These final acts are the legal investitures of many new caretaker governments as well as the disbursement of the prosperity programs.



 

THE GALACTIC FEDERATION OF WORLDS

The new financial system is in place and awaiting the formal surrender of this cabal. This will happen once the military and diplomatic maneuvers of our Earth allies are completed. All the while, the dark continues to search frantically for a way to escape its rapidly encroaching downfall. Its prime base of operations remains the U.S. Corporation, headquartered in Washington D.C., and we are in negotiations with several groups that wish to join us in taking down this illegal regime. Strategies are being applied, as we speak, to achieve this goal. Meanwhile, the old financial system continues to implode across the globe. Our heavenly advisors are presently reviewing a series of options that will allow us to increase our degree of intervention in your world affairs, thus enabling a swifter resolution to the goals described above. With the dark cabal still on the loose, we are ever mindful of possible harm coming to you. Every one of you is precious and cannot be interfered with unless your heavenly guardians approve such changes in your life contract.

As we await our new instructions, we watch our Agarthan cousins set the stage for disclosure. Every day, new groups of nations join the movement to defeat the US Federal Reserve and its ally, the dark secret government. Together, these two organizations have run roughshod over your world for the past few decades. This is now to cease, and the takedown of the Federal Reserve is imminent. The recent deterioration of the global economy is due in large part to the actions of the Federal Reserve and its myriad financial allies; a rebellion, both public and private, is squeezing the last resources available to it. As this institution wanes in influence, a new financial system starts to come online. This new system has already charged most banks to adopt the so-called Basel III rules on transparency and is beginning to redirect the way funds are transferred from bank to bank. The next step is to remove the Federal Reserve dollar from its pre-eminent position.
More
For entire post go here: http://www.paoweb.com/sn101111.htm 

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Nana's Comments:


Sometimes, I rant in the Spirtuality Blog too!!!!!

Hello everyone out there, but is it me, or does this sound like NWO mumbo jumbo??? Okay, let me put it another way.. who are the ones to be en stalled after the cabal leaders resign? Do we get to choose our new leaders or witll they be installed. This don't sound too different from what is already going on. And what branch of the military is taking down underground bases? Wouldn't that be called a coup?? And after the arrests are made, where are they taking these folks, and who will try them, and by what jury??? And what kind of monetary system is going to work for everyone?

Also sounds like NWO. How equinimity be considered if some folks thing they need a whole lot and other folks are cool with just a little. There are people on this planet who have never seen an airplane, What and who will determine what they need, short of an invasion??? Every body wants the "darkforces" to meet their end, but if all is one, aren't we as much a part of the Dark Force?? What if the person arrested is your husband, son, daughter or wife... and you never knew. Who is going to assist you and support you through the trauma?? And since every body on the planet ain't gettin this message, what about those folks in the Appalachia mountains, or deep in the woods of Mississippi? How does this work out for everyone, on the whole planet??

It sounds like an invasion and a take over of forces we have not asked to take over us and manipulate our lives. It sounds like more of the same to me because no where in this report does it even say, we will ask you all what you want, and how you want to see this New World set up. It is dangling a carrot and making many promises. Any off world entity worth its salt would not approach the military or major government heads, especially if they know they are corrupt. If they do, then they are in the position of threatening them to resign, how does that sound? Like a coup.

Why would they make deals with these people when they are sticking it to the masses 24/7? Our Earth Allies??? But who are the ones speaking to these allies and how do these representatives represent everyone on earth? This sounds really fishy to me. I believe that Sheldan has good intentions, but he may be a bit misguided if he cannot see that this is a serious problem and a coup d'├ętat. Are people so desperate for change that they will accept this and not question the methodology??

It don't sound too cool to me.

Sunday, October 16, 2011

Understanding the I Ching - for Everyday Practical Use

Introduction to the I Ching

In an effort to share the wealth, I have committed to putting my knowledge, acquired over the past 30 years, about the I Ching Oracle, its uses and its benefits. Please check it out, and add your comments here and on Youtube. That will be much appreciated.




Understanding the I Ching, Lesson 1





uploaded by  on Oct 15, 2011
 

Entire Playlist can be found here:





The I Ching (Yi Jing) is an amazing oracular system developed in Ancient China more than 5,000 years ago. It continues to have relevance up until this day. It was first developed by an intensely Spiritual Man by the name of Fu Shi who's ethnicity harkens back to according to some Africa in some reports... In fact, there is a strong correlation between the I Ching and the Ifa system of Nigeria, West Africa.
Fu Shi, having spent some time studying the markings on a tortoise shell was inspired to develop a system that would help humanity understand the every day changes as well as the celestial changes in the Universe. He started with just two lines, then three, called trigrams and develop these trigrams in reflections of the elements around him. wood, Earth, metal, water, fire. From there came the repeating cycles productive, destructive, controlling and dissolving. Of course as with all Ancient Texts, changes, editions and subtractions have been made, especially in translating it from the Ancient Mandarin.
All in all it comes to us, and from much experience it has given me, it shows to be one of the best systems around.
I have been using this system without fail for over 30 years. It has guided me through some trying and joyful times. It has given me a stronger ability to intuit and helped me to relinquish my dependence upon it. Over time, one becomes so in tune, that they can "forecast" the hexagrams that may come up in a reading, providing confirmation for each life situation that it is consulted on.
This video is the first in a series of videos. And since I am about to throw my old cassette tapes out from the many classes I have held in the past, this will go for posterity's sake.
Please check the link below.
Read as many books as you can find on Amazon.com on the I Ching and use this oracle as your pocket guide to a more fruitful, spiritual and effective life. Namaste

Internet Links
http://livelonger.hubpages.com/hub/I_Ching_divination
http://www.taopage.org/iching/course.html
http://regenerating-universe-theory.org/Yin-Yang,_I-Ching_and_cosmology.htm
http://www.taopage.org/iching/index.html
http://www.reclusland.com/compass/category/quotes/page/7/
http://ichingsystems.com/index.php?option=com_iching&view=iching&Item...
http://livelonger.hubpages.com/hub/I_Ching_divination
http://regenerating-universe-theory.org/Yin-Yang,_I-Ching_and_cosmology.htm
http://www.iching.com.my/yin-yang-en.htm
http://www.iching.com.my/five-elements-en.htm
http://www.iching.com.my/iching-basic-en.htm



Wednesday, October 12, 2011

Anybody Who Gives You a Belief System is Your Enemy.





Lonnie Plaxico  
Belief can never lead to reality. Belief is the result of conditioning, or the outcome of fear, or the result of an outer or inner authority which gives comfort. Reality is none of these.Krishnamurti
A handful of sand contains about 10,000 grains, more than the total number of stars we can see with the naked eye on a clear night. But the number of stars we can see is only the tiniest fraction of the number of stars that are. 
What we see at night is the merest smattering of the nearest stars with a few more distant, bright stars thrown in for good measure. Meanwhile, the cosmos is rich beyond measure. 
The total number of stars in the universe is larger than all the grains of sand on all the beaches of the planet earth.Carl Sagan.


Jeremiah Camara,Why do blacks around the world seek morality from non- black sources? how are blacks blinded by the fact that what ever group laid eyes on the Christian cross soon witness the devastation of their culture!.How does a ancient African with a home land come to accept a story of a promise land? GEN 12:1-3 How does the story of a galilean Jew become more revered by blacks? JESUS
Question: You say that nobody can help us but ourselves. Do you not believe that the life of Christ was an atonement for our sins?


Do you not believe in the grace of God? Krishnamurti: These are words that I am afraid I do not understand. If you mean that another can save you, then I say that no one can save you. This idea that another can save you is a comfortable illusion. The greatness of man is that no one can help him or save him but man himself. You have the idea that an external God can show us the way through this conflicting labyrinth of life; that a teacher, a saviour of man, can show us the way, can take us out, can lead us away from the prisons that we have created for ourselves. If anyone gives you freedom, beware of that person, for you will but create other prisons through your own lack of understanding. But if you question, if you are awake, alert, constantly aware of your action, then your life is harmonious; then your action is complete, for it is born out of creative harmony, and this is true fulfillment.
Talk in the Colosseum, 1933, Oslo Norway Questioner: You never mention God. Has he no place in your teaching?


Krishnamurti: You talk a great deal about God, don't you? Your books are full of it, you build churches and temples, you perform ceremonies. This pursuit of God indicates the shallowness of your search. Though you repeat the word God, your acts are not godly, are they? Though you worship God, your ways are ungodly. Though you mention God, you exploit others; and the richer you get, the more temples you build. So, you are only familiar with the word God. But, the word is not God, the word is not the thing. You cannot build a new world in the way you are doing it now. It is obvious that the method of training laboriously a few chosen disciples will not make any difference to humanity. No doubt you will leave a mark like Krishna, Buddhist Christ, Mohammed and Gandhiji. But they have not changed the world; nor will you, unless you discover an entirely new way of approaching the problem.
Nana's Comments: 
African people were and still remain to be fiercely religious. And while our African Ancestors had many great attributes, talents, skills and knowledge, they too were and still are susceptible to the programming. Seek outside thyself for salvation. I was perplexed till one day an African from Liberia told me, "Jesus, was the last sacrifice." I then understood, that even Africans have used their indigenous/traditional spiritual practices to enslave the masses, to create kings and gods with powers so far surpassing anything any human could ever had. They too set up shrines, temples and holy places where miracles were done by the High Priests for the return of ritual sacrifice, money and other goods. They too, were negligent in teaching the African man and woman of their own Godhood and that while there are unseen forces, that are quite powerful, these powers persist as long as the individual submits to it, and sees not its own power and its own ability to co-create. Magic, or so called magic was prevalent among the African Ancestors and so when the European brought the magic gun, and bible filled with miracles, the Africans were awestruck. They were amazed at this power by one man, not the many gods. In essence, it freed them from having to do ritual sacrifices and offerings of money and other goods. Unfortunately, they did not realize that in do time, the system had only changed its face, not its methodology.. and eventually, they were giving offerings of money and goods to the new Priests. Also, hidden within the doctrine was the cover for slavery and the demonization of the African. But along with that came salvation. This salvation through "Jesus" became heralded as the redeemer... and to this day, Africans don't relate to his color.. only to the promised redemption that he is supposed to bring. Of course this is a small capsule of a much larger situation.. but I hope it can give you some insight into why African people (and peoples around the world) all do the same thing. This was established and programmed into the people before the time of Great Priests and Priestess of Egypt who became unto them as Gods and Goddess and whom they were told to revere, worship, cherish, emulate, sacrifice to, but never be!!! Since there is only ONE GOD, that leaves every body else out as servants with the faintest potential to be Godly if they labored/worked/sacrificed/and paid their tithes(taxes) long enough.



BEYOND VIOLENCE PART I CHAPTER 1 SANTA MONICA 1ST PUBLIC TALK 1ST MARCH 1970 'EXISTENCE..


'Krishnamurti: Now let us look at what is actually going on in the world; there is violence of every kind, not only outwardly but also in our relationship with each other. There are infinite nationalistic and religious divisions between people, each against the other, both politically and individually. Seeing this vast confusion, this immense sorrow, what are you to do? Can you look to anybody to tell you what to do? - to the priest, to the specialist, to the analyst? They have not brought about peace or happiness, joy, freedom to live. So where are you to look? If you assume the responsibility of your own authority as an individual, because you no longer have any faith in outward authority - we are using the word `authority' advisedly in a particular sense of that word - then you as an individual, will you look for your own authority inwardly?


The word `individuality' means `indivisible', not fragmented. Individuality means a totality, the whole, and the word `whole' means healthy, holy. But you are not an individual, you are not sane, because you are broken up, fragmented in yourself; you are in contradiction with yourself, separated, therefore you are not an individual at all. So out of this fragmentation how can you ask that one fragment assume authority over the other fragments? 


Please do see this very clearly, this is what we are examining; because we see that education, science, organized religion, propaganda, politics, have failed. They have not brought about peace, though technologically man has advanced incredibly. Yet man remains as he has been for thousands of years, fighting, greedy, envious, violent, and burdened with great sorrow. That is the fact; that is not an assumption.


So to find out what to do in a world that is so confused, so brutal, so utterly unhappy, we have to examine not only what living is - actually as it is - but also we have to understand what love is; and what it means to die. Also we have to understand what man has been trying to find out for thousands of years: if there is a reality which transcends all thought. Until you understand the complexity of this whole picture, to say, `What am I to do with regard to a particular fragment?' has no meaning whatsoever. You have to understand the whole of existence, not just a part of it; however tiresome, however agonizing, however brutal that part is, you have to see the whole picture - the picture of what love is, what meditation is, if there is such a thing as God, what it means to live. We have to understand this phenomenon of existence as a whole. Only then can you ask the question, `What am I to do?' And if you see this whole picture, probably you will never ask that question - then you will be living and then the living is the right action.


So first we are going to see what is living, and what is not living. We have to understand what that word `to observe' means. To see, to hear and to learn - what does it mean `to see' ?


When we are together looking at something, it doesn't mean `togetherness'. It means that you and the speaker are going to look. What does that word `to look' mean? It is quite a difficult thing to look; one has to have the art. Probably you have never looked at a tree; because when you do look, all your botanical knowledge comes in and prevents you from observing it actually as it is. Probably you have never looked at your wife or your husband or your boyfriend or girlfriend, because you have an image about her or him. The image that you have built about her or him, or about yourself, is going to prevent you from looking. Therefore when you look there is distortion, there is contradiction. So when you look there must be a relationship between the observer and the thing observed.


Please do listen to this because it needs great care. You know, when you care for something you do observe very closely; which means you have great affection; then you are capable of observing.


So looking together means to observe with care, with affection, so that we see the same thing together. But first, there must be freedom from the image that you have about yourself. Please, do it as it is being said; the speaker is merely a mirror and therefore what you see is yourself in the mirror. So the speaker is in no way important; what is important is what you see in that mirror. And to see clearly, precisely, without any distortion, every form of image must go - the image that you are an American or a Catholic, that you are a rich man or a poor man, all your prejudices must go. And all that goes the moment you see clearly what is in front of you, because what you see is much more important than what you `should do' from what you see. The moment you see very clearly, there is action from that clarity. It is only the mind that is chaotic, confused, choosing, that says, `What am I to do?' There is the danger of nationalism, the division between peoples; that division is the greatest danger because in division there is insecurity, there is war, there is uncertainty. But when the mind sees the danger of division very clearly - not intellectually, not emotionally, but actually sees it - then there is a totally different kind of action.


So it is very important to learn to see, to observe. And what is it we are observing? Not the outer phenomenon only, but the inward state of man. Because unless there is a fundamental, radical revolution in the psyche, in the very root of one's being, mere trimming, mere legislation on the periphery, has very little meaning. So what we are concerned with is whether man, as he is, can radically bring about a transformation in himself; not according to a particular theory, a particular philosophy, but by seeing actually what he is. That very perception of what he is, will bring about the radical change. And to see what he is, is of the highest importance - not what he thinks he is, not what he is told that he is.


There is a difference between when you are told that you are hungry and actually being hungry. The two states are entirely different; in one you know actually through your own direct perception and feeling that you are hungry, then you act. But if you are told by somebody that you might be hungry, quite a different activity takes place. So similarly, one has to observe and see for oneself actually what one is. And that is what we are going to do: know oneself. It has been stated that to know oneself is the highest wisdom, but very few of us have done it. We have not the patience, the intensity or the passion, to find out what we are. We have the energy, but we have given that energy over to others; we have to be told what we are.


 We are going to find this out by observing ourselves, because the moment there is a radical change in what we are, we shall bring about peace in the world. We shall live freely - not do what we like, but live happily, joyously. A man who has great joy in his heart has no hatred, no violence, he will not bring about the destruction of another. Freedom means no condemnation whatsoever of what you see in yourself. Most of us condemn, or explain away or justify - we never look without justification or condemnation. Therefore the first thing to do - and probably it's the last thing to do - is to observe without any form of condemnation. This is going to be very difficult, because all our culture, our tradition, is to compare, justify or condemn what we are. We say `this is right', `this is wrong', 'this is true', `this is false', `this is beautiful', which prevents us from actually observing what we are.


Please listen to this: what you are is a living thing, and when you condemn what you see in yourself, you are condemning it with a memory which is dead, which is the past. Therefore there is a contradiction between the living and the past. To understand the living, the past must go, so that you can look. You are doing this now, as we are talking; you are not going back home to think about it. Because the moment you think about it you are already finished. This is not group therapy, not a public confession - which is immature. What we are doing is to explore into ourselves like scientists, not depending on anybody. If you trust anybody you are lost, whether you trust your analyst, your priest, or your own memory, your own experience; because that is the past. And if you are looking with the eyes of the past at the present, then you will never understand what the living thing is.


So we are examining together this living thing, which is you, life, whatever that is; that means we are looking at this phenomenon of violence, first at the violence in ourselves and then at the outward violence. When we have understood the violence in ourselves then it may not be necessary to look at the outward violence, because what we are inwardly, we project outwardly. By nature, through heredity, through so-called evolution, we have brought about this violence in ourselves. That is a fact: we are violent human beings. There are a thousand explanations why we are violent. We will not indulge in explanations, because we can get lost, with each specialist saying, `This is the cause of violence'. The more explanations we have, the more we think we understand, but the thing remains as it is. So please bear in mind all the time that the description is not the described; what is explained is not what is. There are many explanations which are fairly simple and obvious - overcrowded cities, overpopulation, heredity and all the rest of it; we can brush all that aside. The fact remains that we are violent people. From childhood we are brought up to be violent, competitive, beastly to one another. We have never faced the fact. What we have said is: `What shall we do about violence?'


Please do listen to this with care, that is with affection, with attention. The moment you put that question: `What shall we do about it?' your answer will always be according to the past. Because that is the only thing you know: your whole existence is based on the past, your life is the past. If you have ever looked at yourself properly, you will see to what an extraordinary extent you are living in the past. All thinking - into which we shall go presently - is the response of the past, the response of memory, knowledge and experience. So thinking is never new, never free. With this process of thinking you look at life, and therefore when you ask, `What shall I do about violence?' you have already escaped from the fact.


 So can we learn, observe, what violence is? Now, how do you look at it? Do you condemn it? Do you justify it? If you do not, then how do you look at it? Please do this as we are talking about it - it is tremendously important. Do you look at this phenomenon, which is yourself as a violent human being, as an outsider looking within? Or do you look at it without the outsider, without the censor? When you look, do you look as an observer, different from the thing you look at - as one who says, `I am not violent, but I want to get rid of violence'? When you look that way you are assuming one fragment to be more important than the other fragments.


When you look as one fragment looking at the other fragments, then that one fragment has assumed authority, and that fragment causes contradiction and therefore conflict. But if you can look without any fragment, then you look at the whole without the observer. Are you following all this? So sir, do it! Because then you will see an extraordinary thing taking place, then you will have no conflict whatsoever. Conflict is what we are, what we live with. At home, in the office, when you are asleep, all the time, we are in conflict, there is constant battle and contradiction.


So until you understand the root of this contradiction yourself - not according to the speaker, not according to anybody - you can have no life of peace and happiness and joy. Therefore it is essential that you understand what causes conflict and therefore contradiction, what the root of it is. The root is this division between the observer and the thing observed. The observer says, `I must get rid of violence', or `I am living a life of non-violence' when he is violent - which is a pretence, hypocrisy. So to find out what causes this division is of the highest importance.


You are listening to a speaker who has no authority, who is not your teacher, because there is no guru, there is no follower; there are only human beings, trying to discover a life without conflict, to live peacefully, to live with a great abundance of love. But if you follow anybody you are destroying yourself and the other. (Applause.) Please do not clap. I am not trying to entertain you, I am not looking for your applause. What is important is that you and I understand, and live a different kind of life - not this stupid life that one leads. And your applause, your agreement or disagreement does not change that fact.


It is very important to understand for oneself, to see, through one's own observation, that conflict must exist everlastingly as long as there is a division between the observer and the observed. And in you there is this division, as the `I', as the `self', as the `me' that is trying to be different from somebody else. Is this clear? Clarity means that you see it for yourself. This is not just a verbal clarity, hearing a set of words or ideas; it means that you yourself see very clearly, and therefore without choice, how this division between the observer and the observed creates mischief, confusion and sorrow. So when you are violent, can you look at that violence in yourself without the memory, the justification, the assertion that you must not be violent - but merely look? Which means that you must be free of the past. To look means that you must have great energy, you must have intensity. You must have passion, otherwise you cannot look. Unless you have great passion and intensity you cannot look at the beauty of a cloud, or the marvellous hills that you have here. In the same way, to look at oneself without the observer needs tremendous energy and passion. And this passion, this intensity, is destroyed when you begin to condemn, to justify, when you say, `I must not', `I must', or when you say, `I am living a non-violent life', or pretend to live a non-violent life.


That is why all ideologies are most destructive. In India they have talked about non-violence from time immemorial. They have said, `We are practising non-violence' and they are just as violent as anybody else. The ideal gives them a certain sense of hypocritical escape from the fact. If you can put aside all ideologies, all principles and just face the fact, then you are dealing with something actual, not mythical, not theoretical.


So that is the first thing: to observe without the observer; to look at your wife, at your children, without the image. The image may be a superficial image or deeply hidden in the unconscious; one has not only to observe the image that one has put together outwardly, but also the images that one has deep down inwardly - the image of the race, of the culture, the historical perspective of the image that one has about oneself. So one must observe not only at the conscious level, but also at the hidden level, in the deep recesses of one's own mind.


I do not know if you have ever observed the unconscious. Are you interested in all this? Do you know how difficult all this is? It is very easy to quote somebody, or to repeat what your analyst, or the professor has told you; that is child's play. But if you do not merely read books about these things, then it becomes extraordinarily arduous. It is part of your meditation to find out how to look at the unconscious; not through dreams, not through intuition, because your intuition may be your wish, your desire, your hidden hope. So you have to find out how to look at the image that you have created about yourself outwardly - the symbol - and also to look deeply within yourself.


One must be aware not only of outward things, but also of the inward movement of life, the inward movement of desires, motives, anxieties, fears, sorrows. Now, to be aware without choice is to be aware of the colour that somebody is wearing, without saying, `I like it' or, `I don't like it', but just to observe; as you sit in a bus, to observe the movement of your own thought without condemning, without justifying, without choosing. When you so look you will see there is no `observer'. The observer is the `censor', the American, the Catholic, the Protestant; he is the result of propaganda; he is the past. And when the past looks, it must inevitably separate, condemn or justify. A man who is hungry, who is really in sorrow, does he say, `If I do this, will I get that?' He wants to be rid of sorrow or he wants to fill his stomach; he never talks about theories. So sir, first, if I may suggest, rid yourself of the idea of `if'. Do not live somewhere in the future; the future is what you project now. The now is the past; that is what you are when you say, `I am living now'. You are living in the past, because the past is directing and shaping you; memories of the past are making you act this way or that way.


 So `to live' is to be free of time; and when you say `if', you are introducing time. And time is the greatest sorrow.


http://www.patanjali.ch/library/Beyond_Violence/P1_C_01.html