Lucid Dreaming & Growing Dream Herbs

Here is the place to discuss philosophy, religion, and spirituality.
SashaGallagher
Posts: 679
Joined: Sat Oct 04, 2014 12:13 am

Re: Lucid Dreaming & Growing Dream Herbs

Post by SashaGallagher » Sat Nov 15, 2014 7:23 pm

Random:
The word "Rest" and the word "Noah" are the same in Hebrew.
The word "Soul" and the word "Ram" are the same in Egypt. And Moses was raised by Pharaoh. This is why Rams have been sacrificed to cleanse souls.
Moses was into burning bush, if you look it up they are pretty sure he was inhaling Acacia. AKA The Egyptian Tree of Life.
Moses also made his altar from Acacia wood. And it is possible he made up the story of "Adam" after learning about "Atum" from Egyptian Priests.

SashaGallagher
Posts: 679
Joined: Sat Oct 04, 2014 12:13 am

Re: Lucid Dreaming & Growing Dream Herbs

Post by SashaGallagher » Sat Nov 15, 2014 8:40 pm

SURYA
Surya and Savitri are two names by which the Sun is commonly addressed in the Vedic hymns. Sometimes one name is used exclusively, sometimes they are used interchangeably, and sometimes they are used as though they represented quite distinct objects. It is supposed that Savitri refers to the sun when invisible; whilst Surya refers to him when he is visible to the worshippers. This at any rate gives some reason for the two names being employed, though it may not explain the case satisfactorily in every instance.

Although the hymns in which Surya is addressed are not very numerous, his worship was most common in the olden time, and has continued to the present hour. It is to him that the Gayatri, the most sacred text of the Vedas, is addressed at his rising by every devout Brāhman. Simple in its phraseology, this short verse is supposed to exert magical powers. It is as follows:—

"Let us meditate on that excellent glory of the divine Vivifier;
May he enlighten (or stimulate) our understandings." *

As a specimen of the language employed in some of the later writings in reference to this verse, read the following few lines from the Skanda Purāna":—"Nothing in the Vedas is superior to the Gayatri. No invocation is equal to the Gayatri, as no city is equal to Kasi (Benares). The Gayatri is the mother of the Vedas, and of Brāhmans. By repeating it a man is saved. By the power of the Gayatri the Kshetriya (Warrior caste) Vishvamitra became a Brāhmarsi (Brāhman saint), and even obtained such power as to be able to create a new world. What is there indeed that cannot be effected by the Gayatri? For the Gayatri is Vishnu, Brahmā, and Siva, and the three Vedas."

With promise of such blessings, it is not to be wondered at that the worship of Surya should continue.

The following translation * of hymns from the Rig-Veda gives a fair specimen of the language used in addresses to Surya

"Behold the rays of Dawn, like heralds, lead on high
The Sun, that men may see the great all-knowing god.
The stars slink off like thieves, in company with Night,
Before the all-seeing eye, whose beams reveal his presence,
Gleaming like brilliant flames, to nation after nation.
With speed, beyond the ken of mortals, thou, O Sun!
Dost ever travel on, conspicuous to all.
Thou dost create the light, and with it dost illume
The universe entire; thou risest in the sight
Of all the race of men, and all the host of heaven.
Light-giving Varuna! thy piercing glance dost scan,
In quick succession, all this stirring, active world,
And penetrateth too the broad ethereal space,
Measuring our days and nights, and spying out all creatures.
Surya with flaming locks, clear-sighted god of day,
Thy seven ruddy mares bear on thy rushing car.
With these, thy self-yoked steeds, seven daughters of thy chariot
Onward thou dost advance. To thy refulgent orb
Beyond this lower gloom, and upward to the light
Would we ascend, O Sun! thou god among the gods."

Surya, as we have already noticed, is regarded as a son of Aditi; at other times he is said to be a son of Dyaus. Ushas (the Dawn) is called his wife, though in another passage he is said to be produced by the Dawn. Some texts state that he is the Vivifier of all things; whilst others state that he was formed and made to shine by Indra, Soma, Agni, and others.

From the character ascribed to Savitri in some hymns, it seems more natural to regard him as the sun shining in his strength, and Surya as the sun when rising and setting. Savitri is golden-eyed, * golden-handed, golden- tongued. He rides in a chariot drawn by radiant, white-footed steeds. He illuminates the earth; his golden arms stretched out to bless, infusing energy into all creatures, reach to the utmost ends of heaven. He is leader and king in heaven; the other gods follow him, and he it is who gives them immortality. He is prayed to for deliverance from sin, and to conduct the souls of the departed to the abode of the righteous.

In the Purānic Age, Surya sustains quite a different character. He is there called the son of Kasyapa and Aditi. He is described as a dark-red man, with three eyes and four arms: in two hands are water-lilies; with one he is bestowing a blessing, with the other he is encouraging his worshippers. He sits upon a red lotus, and rays of glory issue from his body. In addition to the daily worship that is offered him by Brāhmans in the repetition of the Gayatri, he is worshipped once a year by the Hindus of all castes, generally on the first Sunday in the month of Māgh; and in seasons of sickness it is no uncommon thing for the low-caste Hindus to employ a Brāhman to repeat verses in his honour, in the hope that thus propitiated he will effect their recovery.

In the "Vishnu Purāna" † we find the following account of Surya. He married Sangnā, the daughter of Visvakarma; who, after bearing him three children, was so oppressed with his brightness and glory that she was compelled to leave him. Before her departure, she arranged with Chhāya (Shadow) to take her place. For years Surya did not notice the change of wife. But one day, in a fit of anger, Chhāya pronounced a curse upon Yama (Death), a child of Sangnā's, which immediately took effect. As Surya knew that no mother's curse could destroy her offspring, he looked into the matter and discovered that his wife had forsaken him, leaving this other woman in her place. Through the power of meditation, Surya found Sangnā in a forest in the form of a mare; and, in order that he might again enjoy her society, he changed himself into a horse. After a few years, growing tired of this arrangement, they returned in proper form to their own dwelling. But in order that his presence might be bearable to his wife, his father-in-law Visvakarma, who was the architect of the gods, ground the Sun upon a stone, and by this means reduced his brightness by one-eighth. The part thus ground from Surya was not wasted. From it were produced the wonder-working discus of Vishnu, the trident of Siva, the lance of Kartikeya (the god of war), and the weapons of Kuvera (the god of riches).

The "Bhavishya Purāna" says, "Because there is none greater than he (i.e. Surya), nor has been, nor will be, therefore he is celebrated as the supreme soul in all the Vedas." Again, "That which is the sun, and thus called light or effulgent power, is adorable, and must be worshipped by those who dread successive births and deaths, and who eagerly desire beatitude." In the "Brahmā Purāna" * is a passage in which the sun is alluded to under twelve names, with epithets peculiar to each, as though they were twelve distinct sun-deities:—

"The first form of the sun is Indra, the lord of the gods, and the destroyer of their enemies; the second, Dhata, the creator of all things; the third, Parjanya, residing in the clouds, and showering rain on the earth from its beams; the fourth, Twasta, who dwells in all corporeal forms; the fifth, Pushan, who gives nutriment to all beings; the sixth, Aryama, who brings sacrifices to a successful conclusion; the seventh derives his name from almsgiving, and delights mendicants with gifts; the eighth is called Vivasvan, who ensures digestion; the ninth, Vishnu, who constantly manifests himself for the destruction of the enemies of the gods; the tenth, Ansuman, who preserves the vital organs in a sound state; the eleventh, Varuna, who, residing in the waters, vivifies the universe; and the twelfth, Mitra, who dwells in the orb of the moon, for the benefit of the three worlds. These are the twelve splendours of the sun, the supreme spirit, who through them pervades the universe, and irradiates the inmost souls of men."

Surya is said to have Aruna (Rosy), the Dawn, the son of Kasyapa and Kadru, as his charioteer.

According to the Rāmāyana, Sugriva, the king of the monkey host which assisted Rāma in his great expedition to regain possession of Vita his wife, was a son of Surya by a monkey. According to the Mahābhārata, the hero Karna also was the son of this deity; and when he was in the form of a horse, he became father of the Asvins, and communicated the white Yajur-Veda.

When speaking of the planets, Surya will be noticed again under the name of Ravi.

Among the many names and epithets by which this deity is known, the following are the most common:—

Dinakara, "The Maker of the day."

Bhāskara, "The Creator of light."

Vivaswat, "The Radiant one."

Mihira, "He who waters the earth;" i.e. he draws up the moisture from the seas so that the clouds are formed.

Grahapati, "The Lord of the stars."

Karmasākshi, "The Witness of (men's) works."

Mārtanda, "A descendant of Mritanda."

SashaGallagher
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Joined: Sat Oct 04, 2014 12:13 am

Re: Lucid Dreaming & Growing Dream Herbs

Post by SashaGallagher » Sat Nov 15, 2014 8:47 pm

If you have been following this thread for the Christmas stuff, these next 2 Gods are related directly to the Holiday of Christmas. Mitra in the Veda is Mica in Zoroastrianism, and these are "Mithra" in European culture.

MITRA & VARUNA
These deities are most frequently named together in the hymns; Varuna is often addressed alone, but Mitra very seldom. The idea of the older commentators was that Mitra represented and ruled over the day, whilst Varuna was ruler of the night. "Varuna is sometimes visible to the gaze of his worshippers; he dwells in a house having a thousand doors, so that he is ever accessible to men. He is said to have good eyesight, for he knows what goes on in the hearts of men. He is king of gods and men; is mighty and terrible; none can resist his authority. He is sovereign ruler of the universe." "It is he who makes the sun to shine in heaven; the winds that blow are but his breath; he has hollowed out the channels of the rivers which flow at his command, and he has made the depths of the sea. His ordinances are fixed and unassailable; through their operation the moon walks in brightness, and the stars, which appear in the nightly sky, vanish in daylight. The birds flying in the air, the rivers in their sleepless flow, cannot attain a knowledge of his power and wrath. But he knows the flight of the birds in the sky, the course of the far travelling wind, the paths of ships on the ocean, and beholds all the secret things that have been or shall be done. He witnesses men's truth and falsehood." *

The following is a metrical version of one of the hymns of the Rig-Veda as given by Dr. Muir:— †

"The mighty lord on high our deeds as if at hand espies;
The gods know all men do, though men would fain their deeds disguise:
Whoe’er stands, whoe’er moves, or steals from place to place,
Or hides him in his secret cell, the gods his movements trace.
Wherever two together plot, and deem they are alone,
King Varuna is there, a third, and all their schemes are known.
This earth is his, to him belong those vast and boundless skies,
Both seas within him rest, and yet in that small pool he lies.
Whoever far beyond the sky should think his way to win,
He could not there elude the grasp of Varuna the king.
His spies descending from the skies glide all this world around;
Their thousand eyes, all scanning, sweep to earth's remotest bound.
Whate’er exists in heaven and earth, whate’er beyond the skies,
Before the eye of Varuna the king unfolded lies.
The secret winkings all he counts of every mortal's eyes;
He wields this universal frame as gamester throws his dice.
Those knotted nooses which thou flingst, O god! the bad to snare,
All liars let them overtake, but all the truthful spare."

A certain king named Harischandra had no son. Being greatly distressed on this account, as a son was necessary to the due performance of his funeral ceremonies, the king, acting upon the advice of Nārada the sage, went to Varuna, saying—

"Let but a son be born, O king! to me,
And I will sacrifice that son to thee."

Varuna heard the prayer, and granted a son. When the boy grew up, his father told him of the vow he had made; but unfortunately the son was not willing to be sacrificed, and left his home. Varuna, not being at all pleased at the non-fulfilment of the king's vow, afflicted him with dropsy. For six years the boy wandered in the forest; at length, happening to meet with a poor Brāhman with his three sons, the prince proposed to purchase one of them to offer to the god as a substitute for himself. The father could not give up his firstborn, the mother would not yield her youngest; the middle one was therefore taken. The prince then returned home, taking with him the Brāhman's son. At first the king was delighted at the prospect of being able to keep his promise to the deity; but a difficulty now arose as to who would slay the boy. After some time, on the consideration of a large present being made to him, the boy's father consented to do this The boy was bound, the father ready to strike, when the boy asked permission to recite some texts in praise of the gods. Of course this was granted; and as a result the deities thus lauded were so pleased with the boy's piety, that they interceded with Varuna to spare him. Varuna granted their request, suffered the boy to live, and Harischandra recovered from his sickness.

SashaGallagher
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Re: Lucid Dreaming & Growing Dream Herbs

Post by SashaGallagher » Sat Nov 15, 2014 9:02 pm

USHAS AKA THE DAWN
This goddess, representative of the Dawn, is a favourite object of celebration with the Vedic poets, and "the hymns addressed to her are among the most beautiful—if not the most beautiful—in the entire collection." * She is described as the daughter of the Sky, has Night for her sister, and is related to Varuna. She is at times spoken of as the wife of the Sun; at other times Agni is given as her lover; the Asvins are her friends. Indra is at one time regarded as her creator; at another time he assumes a hostile position, and even crushed her chariot with his thunderbolt.

Ushas is said † to travel in a shining chariot drawn by ruddy horses or cows. Like a beautiful maiden dressed by her mother, a dancing girl covered with jewels, a gaily-attired wife appearing before her husband, or a beautiful girl corning from her bath, she, smiling and confiding in the irresistible power of her attractions, unfolds her bosom to the gaze of the beholders. She dispels the darkness, disclosing the treasures it concealed. She illuminates the world, revealing its most distant extremities. She is the life and health of all things, causing the birds to fly from their nests, and, like a young housewife, awaking all her creatures, sends them forth to the pursuit of their varied occupations. She does good service to the gods, by causing the worshippers to awake, and the sacrificial fires to be lighted. She is asked to arouse only the devout and liberal, while she allows the niggardly to sleep on. She is young, being born every day; and yet she is old, being immortal, wearing out the lives of successive generations, which disappear one after another, whilst she continues undying. The souls of the departed are said to go to her and to the sun.

In the following lines * will be found the main teaching of the Vedas respecting this goddess:—

"Hail, ruddy Ushas, golden goddess, borne
Upon thy shining car, thou comest like
A lovely maiden by her mother decked,
Disclosing coyly all thy hidden grace
To our admiring eyes; or like a wife
Unveiling to her lord, with conscious pride,
Beauties which, as he gazes lovingly,
Seem fresher, fairer, each succeeding morn.
Through years and years thou hast lived on, and yet
Thou’rt ever young. Thou art the breath and life
Of all that breathes and lives, awaking day by day
Myriads of prostrate sleepers, as from death,
Causing the birds to flutter in their nests,
And rousing men to ply with busy feet
Their daily duties and appointed tasks,
Toiling for wealth, or pleasure, or renown."

In the following verses by Dr. Muir † we have a still more vivid picture of this goddess as represented in the Vedic hymns:—

"Hail, Ushas, daughter of the sky,
Who, borne upon thy shining car
By ruddy steeds from realms afar,
And ever lightening drawest nigh—

"Thou sweetly smilest, goddess fair,
Disclosing all thy youthful grace,
Thy bosom bright, thy radiant face,
And lustre of thy golden hair—

"She shines a fond and winning bride,
Who robes her form in brilliant guise,
And to her lord's admiring eyes
Displays her charms with conscious pride—
"Or virgin by her mother decked,
Who, glorying in her beauty, shows
In every glance her power she knows
All eyes to fix, all hearts subject—

"Or actress, who by skill in song
And dance, and graceful gestures light,
And many-coloured vestures bright,
Enchants the eager, gazing throng—

"Or maid, who, wont her limbs to lave
In some cold stream among the woods,
Where never vulgar eye intrudes,
Emerges fairer from the wave—

"But closely by the amorous Sun
Pursued and vanquished in the race,
Thou soon art locked in his embrace,
And with him blendest into one.

"Fair Ushas, though through years untold
Thou hast lived on, yet thou art born
Anew on each succeeding morn,
And so thou art both young and old.

"As in thy fated ceaseless course
Thou risest on us day by day,
Thou wearest all our lives away
With silent, ever-wasting force.

"Their round our generations run:
The old depart, and in their place
Springs ever up a younger race,
Whilst thou, immortal, lookest on.

"All those who watched for thee of old
Are gone, and now ’tis we who gaze
On thy approach; in future days
Shall other men thy beams behold.

"But ’tis not thoughts so grave and sad
Alone that thou dost with thee bring,
A shadow o’er our hearts to fling
Thy beams returning make us glad.

"Thy sister, sad and sombre Night,
With stars that in the blue expanse,
Like sleepless eyes, mysterious glance,
At thy approach is quenched in light;

"And earthly forms, till now concealed
Behind her veil of dusky hue,
Once more come sharply out to view,
By thine illuming glow revealed.

"Thou art the life of all that lives,
The breath of all that breathes; the sight
Of thee makes every countenance bright,
New strength to every spirit gives.

"When thou dost pierce the murky gloom,
Birds flutter forth front every brake,
All sleepers as from death awake,
And men their myriad tasks resume.

"Some, prosperous, wake in listless mood,
And others every nerve to strain
The goal of power or wealth to gain,
Or what they deem the highest good.

"But some to holier thoughts aspire,
In hymns the race celestial praise,
And light, on human Hearths to blaze,
The heaven-born sacrificial fire.

"And not alone do bard and priest
Awake—the gods thy power confess
By starting into consciousness
When thy first rays suffuse the east;

"And hasting downward from the sky,
They visit men devout and good,
Consume their consecrated food,
And all their longings satisfy.

"Bright goddess, let thy genial rays
To us bring store of envied wealth
In kine and steeds, and sons, with health,
And joy of heart, and length of days."

SashaGallagher
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Re: Lucid Dreaming & Growing Dream Herbs

Post by SashaGallagher » Sat Nov 15, 2014 9:19 pm

BRAHMA
"Brahma generated the gods, Brahma (generated) this entire world. Within him are all these worlds. Within him is this entire universe. It is Brahma who is the greatest of beings. Who can vie with him? In Brahma, the thirty-three gods; in Brahma, Indra and Prajāpati; in Brahma all things are contained as in a ship."

In perfect harmony with this teaching of the "Vishnu Purāna" is the common belief of the Hindus. No phrase is more commonly used by them when speaking of the divine being than this: "God (Brahma) is one without a second." The word used by them for God as distinguished from his manifestations, is Brahma; and when charged with Polytheism, and of violating the primary law respecting the unity of God, they reply that Brahmā, Vishnu, Siva, etc., are only manifestations of the supreme Brahma.

This Brahmā, though satisfactory to the priests, was not so to the common people. In process of time local gods absorbed his worship.

VISHNU
Vishnu is called the second person of the Hindu Trimurti, or Triad: but though called second, it must not be supposed that he is regarded as in any way inferior to Brahmā. In some books Brahmā is said to be the first cause of all things, in others it is as strongly asserted that Vishnu has this honour; while in others it is claimed for Siva. As Brahmā's special work is creation, that of Vishnu is preservation. In the following passage from the "Padma Purāna," it is taught that Vishnu is the supreme cause, thus identifying him with Brahma, and also that his special work is to preserve:—"In the beginning of creation, the great Vishnu, desirous of creating the whole world, became threefold; Creator, Preserver, Destroyer. In order to create this world, the Supreme Spirit produced from the right side of his body himself as Brahmā; then, in order to preserve the world, he produced from his left side Vishnu; and in order to destroy the world, he produced from the middle of his body the eternal Siva. Some worship Brahmā, others Vishnu, others Siva; but Vishnu, one yet threefold, creates, preserves, and destroys: therefore let the pious make no difference between the three."

SHIVA
Siva is the third person of the Hindu Triad. As Brahmā was Creator, Vishnu Preserver, in order to complete the system, as all things are subject to decay, a Destroyer was necessary; and destruction is regarded as the peculiar work of Siva. This seems scarcely in harmony with the form by which he is usually represented. It must be remembered, however, that, according to the teaching of Hinduism, death is not death in the sense of passing into non-existence, but simply a change into a new form of life. He who destroys, therefore, causes beings to assume new phases of existence—the Destroyer is really a re-Creator; hence the name Siva, the Bright or Happy One, is given to him, which would not have been the case had he been regarded as the destroyer in the ordinary meaning of that term.

Siva adopted the garb, and lived the life of an ascetic. Though generally worshipped under the form of the linga, he "is represented in human form, living in the Himālayas along with Pārvati, sometimes in the act of trampling on or destroying demons, wearing round his black neck a serpent, and a necklace of skulls, and furnished with a whole apparatus of external emblems, such as a white bull on which he rides, a trident, tiger's skin, elephant's skin, rattle, noose, etc. He has three eyes, one being in his forehead, in allusion either to the three Vedas, or time past, present and future. He has a crescent on his forehead, the moon having been given to him as his share of the products of the churning of the ocean. Again, Mahādeva, or the great deity Siva, is sometimes connected with humanity in another personification very different from that just noted, viz. that of an austere ascetic, with matted hair, living in a forest and teaching men by his own example, first, the power to be obtained by penance (tapas), mortification of the body and suppression of the passions; and, secondly, the great virtue of abstract meditation, as leading to the loftiest spiritual knowledge, and ultimately to union, or actual identification with the great spirit of the universe."

Each god is represented as having special fondness for some bird or animal, on which he is supposed to travel, and which therefore is called his Vāhan or vehicle. The bull is Siva's; and the image of his favourite bull, Nandi, is seen in front of many of the shrines sacred to Mahādeva. Owing probably to this circumstance, a curious custom prevails, similar in many respects to the setting loose of the scapegoat by the Israelites. At the death of a worshipper of Siva, if his friends are pious and can afford it, they set a bullock loose, and allow it to wander at will. By the Hindus generally it is considered a meritorious act to feed these sacred bulls, and a sin to injure them. In country places many of them are seen, and they become a great nuisance to the cultivators into whose fields they wander; for though they do much damage, as they have no owner, no compensation can be obtained. If a man were specially devout, or his friends eminently pious, as many as seven bulls are set loose at his decease.

Rudra, according to the Rāmāyana, married Umā, the daughter of Daksha, who reappears in various stages of the life of Siva as Pārvati, Durgā, Kāli, etc. Fearing that the children of such parents would be dangerous to live with, the gods entreated Siva and Umā to live a life of chastity: to this they consented. The request, however, came too late to prevent the birth of Kartikeya. Umā declared that the wives of the other gods should also be childless. Rudra took a prominent position at the churning of the ocean; he drank the poison, as nectar, that was produced before the amrita, which caused his neck to become dark-coloured—hence one of his names is Nilkanta, "the blue-necked.

Siva is said to have a thousand names; in addition to those already mentioned the following are most common:—

Maheswara, "The great god."

Ishwar, "The glorious."

Chandrashekara, "He who wears a half-moon on his forehead."

Bhuteswara, "Lord of Bhuts, or goblins."

Mritunjaya, "He who conquers death."

Sri Kanta, "He whose neck is beautiful."

Smarahāra, "The destroyer of Smara or Kāmdeva."

Gangadhara, "He who holds Gangā (the Ganges) in his hair."

Sthānu, "The everlasting."

Girisha, "The lord of the hills."

Digambara, "He who is clothed with space (naked)."

Bhagavat, "The lord."

Isāna, "The ruler."

Mahakāla, "The great time."

Tryambaka, "The three-eyed.""

SashaGallagher
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Re: Lucid Dreaming & Growing Dream Herbs

Post by SashaGallagher » Mon Dec 01, 2014 5:05 pm

Since I came to the internet in 2010, I have seen a lot of people talking about "Maritime Admiralty Law" and things like that. American courts do not work on Maritime Admiralty Law, they operate on Common Law. If you want to learn about the law get the book "Latin for Lawyers", the best part is the last chapter which has a bunch of Legal Maxims, which is basically court room rules.

But people are really concerned about their "Corporate Self" or "Straw Man", so I thought I would share some stuff that applies to REAL law, but could help you even if you believe we live in a Maritime Admiralty system.

Incorporation: This is what scares people. An Incorporation is a legal person under the law. So it takes responsibility. This is why BP was able to dump thousands of gallons of oil in the ocean, then was responsible for trying to fix it, and no one went to jail.

(DBA) Doing Business As: This just means you are using a name that is not your legal name, or doing business as a non-incorporated business. But if you believe in a straw man, this doesn't help you.

Trust: You have probably heard of kids having trust funds and basically ending up like the Prince who thinks the Rose thorn is the worst pain in the world. But Trusts are more than just that. If you believe in a Straw Man, or if you don't believe in a straw man, this can help you. What a trust is, is basically like a Company or Name that you can keep money in, and everyone that is allowed to access it is known as a "Trustee". So, this can be used to start a club, or business or whatever. And it creates a separate entity from those involved.
For more info: http://en.wikipedia.org/wiki/Trust_law

PAC: A Political Action Committee is the thing you see on campaign commercials, when it says "This ad paid for by the Better Tomorrow PAC" or whatever. Creating a PAC is free, all you have to do is look up "How to start a PAC" and fill out like 2 short pages. PACs can accept donations and do things for campaigns.

If you would like to start a Ministry, Ministries are non-Profit Organizations. According to the Law you can even be an Atheist Minister, it was decided in the Supreme Court case for the "I AM" Movement. If you would like to become a minister, you can become ordained on at the Universal Life Church. They were established before the RFRA, so it is a legal religion and Ministers can marry anyone they can get a license for. The Universal Life Church accepts people of all religions, and according to the Church doctrine, everyone is ordained by God at birth. So all you have to do is sign your name in their books online, and you are a minister.

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Re: Lucid Dreaming & Growing Dream Herbs

Post by SashaGallagher » Mon Dec 01, 2014 5:05 pm

Image

SashaGallagher
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Re: Lucid Dreaming & Growing Dream Herbs

Post by SashaGallagher » Mon Dec 01, 2014 5:15 pm

If anyone didn't see this, here is the Darrin Wilson interview. He pretending he would never do anything that "wasn't in his training" and he made his voice crack. But if he hadn't done anything that wasn't in his training, then Police need new training or he is lying and killed someone so he could be the only one talking about whether or not he did anything wrong. And no matter how confused the Witness statements are, EVERYONE was freaking out at the beginning. It wasn't a routine "killing a bad guy" who is armed.
https://www.youtube.com/watch?v=hhej1A7igtM

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celphaware2
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Re: Lucid Dreaming & Growing Dream Herbs

Post by celphaware2 » Wed Dec 24, 2014 4:45 am

What does Darrin Wilson have to do with lucid dreaming? I've done plenty of lucid dreaming and there was never a Darrin Wilson involved. I think this thread is all over the place, which is cool, your allowed to post what you want, but generally when a thread is entitled Lucid Dreaming and Growing Dream Herbs, it has everything to do with that and very little to do with not so current political events. I think the current distraction is the "I can't breathe" story, btw.

In my experience, herbs have done next to nothing to aid in lucid dreaming. Keeping a dream journal, studying dream interpretation books, reading up on Carl Yung, and meditating have all helped.


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