Različite aktivnosti

Avesta/Yasna (3:-3-4): "Sad dva primarna Duha, koja se prikažu u viziji kao blizanci, su Bolji i Loši, u mislima i rečima i akcijama. I izmedju njih mudar izabere Bolji, ali ne i luda. I kada su se ta dva Duha u početku udružila, kreirali su Život i Ne-Život. Najgora Egzistencija će biti onom ko sledi Lažno, a Najbolja Egzistencija onom ko sledi Istinito."
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Razvoj svesti je očigledan u evoluciji života na našoj planeti. Najpre nastaje neorganska materija. Zatim mikroorganizmi i biljke, a potom životinje i ljudi. Dakle, ide se od prostijih Ideja ka složenijem. Proste Ideje povezivanjem i grupisanjem atoma stvaraju drugčije vibracije, energetsku aktivnost i materijalne oblike. Živa bića pored atoma imaju i ćelije. U ćelijama deluje Telesna svest koju mnoge religije nazivaju nižom svešću (kshetra, prakriti, demijurg, Lucifer, shakti itd.) Telesna svest formiranjem mozga stupa u interakcija sa nematerijalnom Idejom toga oblika ili Duhovnom svešću. Tom konekcijom nastaje inteligencija. Prema tome:

-Energija je nesvesna, mehanička aktivnost koja se kreće u okviru fizičkih zakonitosti. Zato je dostupna proučavanju i iskorišćavanju u razne svrhe.
-Telesna svest je suptilnija i složenija od energije. U dosta slučajeva joj je potreban vazduh i konekcija sa elan vitalom/pranom/chi. Može se okarakterisati kao instinkt samoodržanja. Mada nije u potpunosti jasna vezana je uz telo i energiju, pa se ima izvestan uvid u njeno funkcionisanje.
-Inteligencija je misaona aktivnost dobijena interakcijom Telesne i Duhovne svesti. Ne može se spoznavati samo kroz fizičke zakonitosti, već i kroz psihičke i duhovne.

Verovanje da sve nastaje iz Jedne svesti koja se razjedinjava i stvara fizičku sferu da bi se realizovala i kroz to postizala daljnje usavršavanje na izvestan način dobija potvrdu kroz razvoj Telesne svesti ukoliko se uvaži hermeutički princip korespodencije "Kako gore tako i dole", kao i princip komplementarnih suprotnosti.

U tom procesu se Jedna sažeta celina širi razlaganjem u mnošto različitih delova. Na primer, spajanjem muškog i ženskog gameta ili spermatozoida i jajne ćelije nastaje zigot, tj. nova Telesna svest. Zigot započne brzo deljenje ćelija (mitozu) usled čega se stvore milioni ćelija. Posle mitoze dolazi do diferencijacije ćelija po obliku, veličini i sadržaju u zavisnosti koji organ će postati ili koju će funkciju imati u telu.

Ćelije, koje se specijalizuju za neki organ, se potom udružuju stvarajući tkivo tog organa da bi se sam organ kasnije povezivao s drugim organima dok se ne formira organizam. Znači, svaka ćelija u ogranizmu ima zajedničko poreklo ili proizilazi iz jednog malog zigota. Izmedju svih delova postoji stalna interakcija. Ona je neophodna za pravilan ili zdrav razvoj organizma.

To je ono što se može znati i posmatrati, ali se ne može videti sama Telesna svest koja upravlja tim procesom i odredjuje u šta će se ćelije razviti i kada će se njihova deoba zaustaviti. Jer, ukoliko se ne zaustavi stvaraju se tumori.

Razvoj ideje u našem umu takodje funkcioniše po istom principu. U njemu se najpre javi Jedna zamisao/ideja koja se raspline u mnoštvo misli. Misli se potom materijalizuju rečima. Njihovim pravilnim odabirom i grupacijom se dobija smisaoni kontekst rečenice i rečenica. Tako se ideja, koja je postojala kao nevidljivi smisao u svesti, pojavi u objektivnom svetu. Dok je u unutrašnjem, subjektivnom nevidljiva i skrivena za druge izgovorom se otkriva i postaje dostupna. Drugi ljudi je mogu "oploditi" unošenjem svojih ideja i time je obogatiti i proširiti. Znači, kroz pojavu i realizaciju se stvaraju promene koje dalje podstiču razvoj te ideje. Bez pojave bi ostala beskorisna i jalova.

Ljudi imaju najrazvijeniju inteligenciju, jer je njihovo telo, tj. Telesna svest najsloženija. Stvara najkompleksniji mozak preko kojeg se uspostavlja kontakt s nematerijalnim, duhovnim entitetom. U slučaju kada postoje neurološki poremaćaji i povrede mozga dolazi do neadekvatne interakcije sa duhovnom dimenzijom, a time promena u funkcionisanju svesnog nivoa. Kada um u potpunosti izgubi kontakt sa duhovnom sferom nastupi koma. Ne postoje ni misli, ni osećanja. Telo se održava i funkcioniše samo kroz Telesnu svest. Zato se i kaže da inteligentno biće egzistira kao biljka.

Kroz um deluje i duhovni i telesni nagon. Mišljenje može biti funkcionalno i disfunkcionalno, otkrivati istinu, ali i stvarati zabludu i iluziju. Zaratustra je to predstavio kao dobru i lošu misao. Po njemu, ljudima je data slobodna volja da biraju između dobre misli koja potiče iz istine ili sveopšteg kreatora (Ahura Mazde) i loše misli koja navodi ljude na greh i zlo.

 

[Black_star]

mislio sam da je o slobodnim aktivnostima, hobiji i sl.al dobro...

 

[Black_star]

ima ljudi koji padnu u komu, pa se probude i tačno opišu šta se dešavalo oko njih dok nisu bili budni.
ima i povratnika s astralnih putovanja i svašta još...

 

[sofija06]

ima ljudi koji padnu u komu, pa se probude i tačno opišu šta se dešavalo oko njih dok nisu bili budni.
ima i povratnika s astralnih putovanja i svašta još...

Obično se kaže da se duša odvaja od tela. Medjutim, u vantelesnom iskustvu i iskustvu bliske smrti ono što izadje je upravo ego ili svesni deo ličnosti. Osoba je i dalje svesna sebe kao sebe mada u drugačijem stanju.

 

[sofija06]

Čitala sam dosta doživljaja ljudi koji su imali iskustvo bliske smrti i svi su izašli sa Ja ili svešću o sebi. Iako su bili drugačiji/bestelesni, sretali druga bića itd. bili su svesni sebe kao sebe, s tim što se to stalno proširivalo uporedo sticanjem dubljeg, jasnijeg razumevanja. Jung je u knjizi "Sećanja, snovi i razmišljanja" opisao svoj doživljaj za vreme infarkta:


"It seemed to me that I was high up in space. Far below I saw the globe of the Earth, bathed in a gloriously blue light. I saw the deep blue sea and the continents. Far below my feet lay Ceylon, and in the distance ahead of me the subcontinent of India. My field of vision did not include the whole Earth, but its global shape was plainly distinguishable and its outlines shone with a silvery gleam through that wonderful blue light.

In many places the globe seemed colored, or spotted dark green like oxidized silver. Far away to the left lay a broad expanse – the reddish-yellow desert of Arabia; it was as though the silver of the Earth had there assumed a reddish-gold hue. Then came the Red Sea, and far, far back – as if in the upper left of a map – I could just make out a bit of the Mediterranean. My gaze was directed chiefly toward that. Everything else appeared indistinct. I could also see the snow-covered Himalayas, but in that direction it was foggy or cloudy. I did not look to the right at all. I knew that I was on the point of departing from the Earth.

Later I discovered how high in space one would have to be to have so extensive a view – approximately a thousand miles! The sight of the Earth from this height was the most glorious thing I had ever seen.

After contemplating it for a while, I turned around. I had been standing with my back to the Indian Ocean, as it were, and my face to the north. Then it seemed to me that I made a turn to the south. Something new entered my field of vision. A short distance away I saw in space a tremendous dark block of stone, like a meteorite. It was about the size of my house, or even bigger. It was floating in space, and I myself was floating in space.

I had seen similar stones on the coast of the Gulf of Bengal. They were blocks of tawny granite, and some of them had been hollowed out into temples. My stone was one such gigantic dark block. An entrance led into a small antechamber. To the right of the entrance, a black Hindu sat silently in lotus posture upon a stone bench. He wore a white gown, and I knew that he expected me.

Two steps led up to this antechamber, and inside, on the left, was the gate to the temple. Innumerable tiny niches, each with a saucer-like concavity filled with coconut oil and small burning wicks, surrounded the door with a wreath of bright flames. I had once actually seen this when I visited the Temple of the Holy Tooth at Kandy in Ceylon; the gate had been framed by several rows of burning oil lamps of this sort.

As I approached the steps leading up to the entrance into the rock, a strange thing happened: I had the feeling that everything was being sloughed away; everything I aimed at or wished for or thought, the whole phantasmagoria of earthly existence, fell away or was stripped from me – an extremely painful process. Nevertheless something remained; it was as if I now carried along with me everything I had ever experienced or done, everything that had happened around me. I might also say: it was with me, and I was it. I consisted of all that, so to speak. I consisted of my own history and I felt with great certainty: this is what I am. I am this bundle of what has been and what has been accomplished.

This experience gave me a feeling of extreme poverty, but at the same time of great fullness. There was no longer anything I wanted or desired. I existed in an objective form; I was what I had been and lived. At first the sense of annihilation predominated, of having been stripped or pillaged; but suddenly that became of no consequence.

Everything seemed to be past; what remained was a “fait accompli”, without any reference back to what had been. There was no longer any regret that something had dropped away or been taken away. On the contrary: I had everything that I was, and that was everything.

Something else engaged my attention: as I approached the temple I had the certainty that I was about to enter an illuminated room and would meet there all those people to whom I belong in reality. There I would at last understand – this too was a certainty – what historical nexus I or my life fitted into. I would know what had been before me, why I had come into being, and where my life was flowing. My life as I lived it had often seemed to me like a story that has no beginning and end. I had the feeling that I was a historical fragment, an excerpt for which the preceding and succeeding text was missing.

My life seemed to have been snipped out of a long chain of events, and many questions had remained unanswered. Why had it taken this course? Why had I brought these particular assumptions with me? What had I made of them? What will follow? I felt sure that I would receive an answer to all the questions as soon as I entered the rock temple. There I would meet the people who knew the answer to my question about what had been before and what would come after.

While I was thinking over these matters, something happened that caught my attention. From below, from the direction of Europe, an image floated up. It was my doctor, or rather, his likeness – framed by a golden chain or a golden laurel wreath. I knew at once: ’Aha, this is my doctor, of course, the one who has been treating me. But now he is coming in his primal form. In life he was an avatar of the temporal embodiment of the primal form, which has existed from the beginning. Now he is appearing in that primal form.’

Presumably I too was in my primal form, though this was something I did not observe but simply took for granted. As he stood before me, a mute exchange of thought took place between us. The doctor had been delegated by the Earth to deliver a message to me, to tell me that there was a protest against my going away. I had no right to leave the Earth and must return. The moment I heard that, the vision ceased.

I was profoundly disappointed, for now it all seemed to have been for nothing. The painful process of defoliation had been in vain, and I was not to be allowed to enter the temple, to join the people in whose company I belonged.

In reality, a good three weeks were still to pass before I could truly make up my mind to live again. I could not eat because all food repelled me. The view of city and mountains from my sickbed seemed to me like a painted curtain with black holes in it, or a tattered sheet of newspaper full of photographs that meant nothing. Disappointed, I thought, “Now I must return to the “box system” again.”

For it seemed to me as if behind the horizon of the cosmos a three-dimensional world had been artificially built up, in which each person sat by himself in a little box. And now I should have to convince myself all over again that this was important! Life and the whole world struck me as a prison, and it bothered me beyond measure that I should again be finding all that quite in order. I had been so glad to shed it all, and now it had come about that I – along with everyone else – would again be hung up in a box by a thread.

I felt violent resistance to my doctor because he had brought me back to life. At the same time, I was worried about him. “His life is in danger, for heaven’s sake! He has appeared to me in his primal form! When anybody attains this form it means he is going to die, for already he belongs to the “greater company.” Suddenly the terrifying thought came to me that the doctor would have to die in my stead. I tried my best to talk to him about it, but he did not understand me. Then I became angry with him.

In actual fact I was his last patient. On April 4, 1944 – I still remember the exact date I was allowed to sit up on the edge of my bed for the first time since the beginning of my illness, and on this same day the doctor took to his bed and did not leave it again. I heard that he was having intermittent attacks of fever. Soon afterward he died of septicernia. He was a good doctor; there was something of the genius about him. Otherwise he would not have appeared to me as an avatar of the temporal embodiment of the primal form."