Virgosound wrote :
la meme pour moi, c'est un moyen assez efficace, mais comme l'alcoolisme, ca peut aussi avoir l'effet inverse et etre pire parfois, y'a trop de cas pour en faire une généralité
no drugs?
PsyGranny wrote :
Oui je crois qu'on s'est mal comprises, "confrontation à la réalité" pas dans le sens de laisser les gens expérimenter et plonger, mais de leur montrer en vrai ou ça mène à terme.
Comme aux US où d'anciens taulards viennent raconter leurs erreurs aux jeunes des quartiers dans les écoles, le discours de quelqu'un qui sait de quoi il parle, qui regrette et qui conseille aux jeunes de pas foutre leur vie en l'air pour des conneries comme lui a beaucoup plus d'impact, parce que c'est tout sauf une leçon de morale de bien-pensant, c'est la REALITE...
Pas pour rien que j'ai mis en gras : "on essaye de "limiter la casse" mais surtout on interdit pas et on ne diabolise pas !", rien n'est plus dangereux que les sujets tabous, je suis entièrement d'accord avec toi et j'admire ce que tu fais, ça doit t'en bouffer, de l'énergie d'ailleurs.
Mais perso, j'ai déjà été très proche (en couple, une soeur, un cousin, mon père) avec quelques tox, polytox et/ou alcoolo, bon je suis pas infirmière psy donc je manquais certainement de méthode, mais je croyais que l'amour leur donnerait l'envie et la force de rebondir, tout ce que j'ai vu au final c'est mensonges, discours de victimes et fausses promesses, experts en manipulation, du pur vampirisme - ce temps, cette énergie, ce fric dépensé pour eux au détriment de mes gosses et de moi-même, parce que je croyais leur baratin comme quoi ils voulaient s'en sortir, à les écouter avec empathie, à les coacher, à leur rendre des tas de services, mais tu leur tends la main et au lieu de s'en servir pour remonter, ils tirent dessus pour essayer de te faire plonger avec eux.
Pour moi, c'est PLUS JAMAIS, et ça fait longtemps que j'ai arrêté de les plaindre.
Tant pis si j'ai l'air d'être facho, mais moi au moins je sais que j'aurai essayé et pourquoi j'ai arrêté de les aider, j'ai bonne conscience.
[:spamafote]
s'est vrai que dans la généralité des tox on peux pas leurs faire confiance ,mais pour sans sortir un tox a besoins d'amour d'amitié, des gens qui le soutienne dans sa démarche ,sans pour autant se faire manipuler il faut savoir si prendre avec un peux de patience, certain s'en sorte et oui et sa existe des tox qui respecte leurs amis ,méme si il sont rare j'en ai connus un ,tout le monde n'est pas pourrie heureusement
Sandy Klaus wrote :
"I just believe in me..."
John Lennon "God" (1969 or something like that)
panoramix 200 wrote :
et sinon je pense que la répression favorise les prises de drogue Le cannabis en France: plus de répression... et de fumeurs
je trouve ça un peu fumeux, c'est comme de dire que la présence des chasseurs favorisent la multiplication des lapins... plus de chasseurs dans les forêts plus de lapins...
bin ecoute plus de vannes, plus de cons 
flynkpoid wrote :
je trouve ça un peu fumeux, c'est comme de dire que la présence des chasseurs favorisent la multiplication des lapins... plus de chasseurs dans les forêts plus de lapins...
effectivement les lapins se réfugie en ville maintenant ,en faite le problème se déplace ,et on avance toujours pas
pinaizzz y en a eu de la conversation sur ce sujet lool 24 pages !!
et on a toujour pas trouver la solution .... c est une spirale sans fin ...
mais c est cool d en parler !
et on a toujour pas trouver la solution .... c est une spirale sans fin ...
mais c est cool d en parler !
but we are white rabbits !
moi la seule drogue que je prend c'est du sons pas besoin de bonbons en plus pour vibrer . les drogués petit à petit deviennent "sourd" dans le sens ou soirée sans drogue rime avec mauvaise soirée et la musique dans tous sa n'est que secondaire.
je respect le choix de chacun et je ne jette la pierre a personne du moment que l'on est en accord avec soit meme c'est le plus important
voila pour ma petite participation au débat
je respect le choix de chacun et je ne jette la pierre a personne du moment que l'on est en accord avec soit meme c'est le plus important
voila pour ma petite participation au débat
shaykicks wrote :
moi la seule drogue que je prend c'est du sons pas besoin de bonbons en plus pour vibrer . les drogués petit à petit deviennent "sourd" dans le sens ou soirée sans drogue rime avec mauvaise soirée et la musique dans tous sa n'est que secondaire.
je respect le choix de chacun et je ne jette la pierre a personne du moment que l'on est en accord avec soit meme c'est le plus important
voila pour ma petite participation au débat
j'ai l'impression de m'entendre....
putain qu'est ce que je dois etre con....
sinon vous voulez pas faire un topic "nu drugs"? toutes les nouvelles drogues en provenance de 'dam
lol
Virgosound wrote :
j'ai l'impression de m'entendre....
putain qu'est ce que je dois etre con....
tu le remarques que maintenant .....
bon c est deja pas mal ...................
vivement que toi t'en prennes conscience et que tu l'assumes.....
Virgosound wrote :
j'ai l'impression de m'entendre....
putain qu'est ce que je dois etre con....
Franchement, tu devrais mettre de coté tes 29.90 €,
sale etudiant de merde !
t'es jalouses ma caille?
et toi t es con ou bien?
SUPER FOURAAAAAAAAAX !
Virgosound wrote :
petite anecdote : y'a quelque jour de ca un amis a eu la bonne idée de cueillir des cloches de datura, il voulait les boire en infu. On a tous essayé de le dissuader, et voyant que ca ne marcherait pas on a décidé de le prévenir, de lui donner la marche a suivre pour ne pas qu'il parte trop mal. Bref le lendemain, il n'était pas en cours, et le jour d'après non plus car, il a voulut renouveler encore l'expérience. A ce niveau la tout les beaux discours sont a mettre au chiottes, quand quelqu'un est décidé, on ne peut rien faire et même la prévention ne sert pas a grand chose.
Faut quand même savoir que la datura qui est légal (ca pousse partout dans les jardin) est quand même une des plantes les plus toxiques, et qu'elle est vraiment mortel en sur dose.
Alors quand quelqu'un en prend en fonçant dans le tas, je vois pas trop ce qu'on peut faire, si ce n'est être la pour pas qu'il saute par la fenêtre ou qu'il ait la bonne idée de planter ou se planter avec quelque lame qui soit.
Au final, je commence a en avoir rien a foutre, comme je l'ai déjà dis la drogue fait parti intégrante de notre monde, et mon avis est que l'ont ne peu qu'évite le pire ou bien ramasser les morceau mais en aucun cas évité toutes prise de drogue.
Au mexique, c'est Toluache : on dit que ça rend idiot... Pour ceux qui s'intéresse à la DATURA, je vous déconseille SERIEUSEMENT d'en prendre... C'est dangereux sur le coup mais surtout, ça laisse pas mal de séquelles qui apparaissent avec le temps... (un an ou deux...).
Comme ça, pour info
[citation]Dear Mrs. Havel, dear President Havel, ladies and gentlemen,
It is a great pleasure for me to return to Prague, where I was born, spent my childhood, grew up, and received my basic training. An even greater source of pleasure than my visit to this city that I love so much are the extraordinary circumstances that brought me to Prague this time. I would like to thank wholeheartedly President Havel, Mrs. Havel, and the board of consultants of the Dagmar and Václav Havel Foundation for granting me the prestigious Vision 97 Award for my work in the area of research of consciousness and the human psyche. It is for me an immense honor and also a great surprise after fifty years of struggle with the “public anonym” in science, described in such an articulate way by professor Vopenka in his 2004 acceptance speech, after he himself received the Vision 97 Award.
An important reason why the Vision 97 Award means so much to me is my profound admiration and respect for President Havel as an artist, philosopher, and statesman with a broad spiritual vision, and as a man of extraordinary personal values. My admiration is shared by many of my American friends, who have repeatedly expressed to me their wish to have in the present difficult situation a president with the intellectual, moral, and spiritual qualities of Václav Havel. And during my journeys to different countries, I have often had the opportunity to find out that similar feelings are shared by many people all over the world. I cannot imagine another appreciation of my work that would be for me personally more meaningful. Today’s ceremony falls on President Havel’s birthday, and I would like to use this opportunity to congratulate him on this important anniversary and wish him much happiness, inner peace, personal satisfaction, and good health in the years to come.
It seems to be my destiny – or karma, if you wish – to be involved in research of areas that are subjects of great controversy in science and society. My unconventional professional career started here in Prague more than fifty years ago when I volunteered as a beginning psychiatrist for a session with LSD-25, diethylamide of lysergic acid. My preceptor, Docent Roubicek, received this fascinating experimental substance from the Swiss pharmaceutical company Sandoz. The incredibly powerful psychedelic effects of this ergot alkaloid had been discovered by Dr. Albert Hofmann, who accidentally intoxicated himself while working on its synthesis.
The research project of Docent Roubicek required a combination of the pharmacological effect of LSD with exposure to a powerful stroboscopic light oscillating at various frequencies. This combination evoked in me a powerful mystical experience that has radically changed my personal and professional life. It had such a profound effect on me that research of the heuristic, therapeutic, transformative, and evolutionary potential of non-ordinary states of consciousness has become my profession, vocation, and personal passion for the rest of my life.
During approximately half of this period, my interest focused on clinical research of psychedelic substances, first at the Psychiatric Research Institute in Prague-Bohnice and later at the Maryland Psychiatric Research Center in Baltimore where I headed for several years the last surviving official psychedelic research in the United States. During the second half of this period, my wife Christina and I developed jointly the method of holotropic breathwork, which induces deep non-ordinary states of consciousness with the use of very simple means, such as accelerated breathing, evocative music, and a certain kind of bodywork. Over the years, we have also worked with many people undergoing spontaneous episodes of non-ordinary states of consciousness – psychospiritual crises or “spiritual emergencies” as we call them.
Research of non-ordinary states of consciousness (or their important subgroup, for which I coined the term “holotropic”) has been for me a source of countless surprises and conceptual shocks, requiring radical changes in understanding consciousness, the human psyche, and the nature of reality. After many years of daily encounters with “anomalous phenomena,” which contemporary science was unable to explain and the existence of which was in conflict with its fundamental metaphysical assumptions, I came to the conclusion that careful study of holotropic states and various phenomena which are associated with them, such as statistically highly improbable meaningful coincidences (Jung’s “synchronicities”), shows the inevitability of a radical revision of thinking in psychology and psychiatry.
Conceptual changes required in these disciplines would in their nature, depth, and scope resemble the revolution which the physicists experienced in the first three decades of the twentieth century, when they had to move from Newtonian mechanics to theories of relativity and later to quantum physics. It is even possible to say that, in a certain sense, this conceptual revolution would be a logical completion of the radical changes which many years ago already occurred in physics.
The changes in the understanding of consciousness and of the human psyche in health and disease that naturally follow from the research of holotropic states fall into several categories. This research has shown the necessity to expand the traditional model of the psyche, limited to postnatal biography and the Freudian individual unconscious by two vast areas – perinatal (which has a close connection with the memories of biological birth) and transpersonal (mediating experiences of identification with other people, animals, and the botanical realm and with human and animal ancestors, as well as experiences of the historical and archetypal collective unconscious, as described by C. G. Jung). Traditional psychiatry sees the beginnings of “psychogenic” disorders – those that do not have any demonstrable biological causes – in infancy and childhood. The work with holotropic states shows clearly that these disorders have additional deep roots in the perinatal and transpersonal realms of the unconscious. This finding might seem in and of itself very pessimistic, but it is outweighed by the discovery of new effective therapeutic mechanisms which operate on these deep levels of the unconscious.
The goal in traditional psychotherapies is to reach an intellectual understanding of how the human psyche functions – what are its basic motivating forces, why do symptoms develop and what is their meaning. This understanding then forms the basis for the development of techniques that psychotherapists use for the treatment of their clients. A serious problem associated with this strategy is a striking lack of agreement among psychologists and psychiatrists concerning the most fundamental theoretical problems and, consequently, an astonishing number of competing schools of psychotherapy. The work with holotropic states offers a surprising radical alternative – mobilization of deep inner healing intelligence of the clients that is capable to govern the process of healing and transformation.
Materialistic science does not have a place for any form of spirituality and considers it to be essentially incompatible with the scientific worldview. It perceives any form of spirituality as an indication of lack of education, superstition, gullibility, primitive magical thinking, or a serious psychopathological condition. Modern consciousness research shows that spirituality is a natural and legitimate dimension of the human psyche and of the universal order of things. However, it is important to emphasize that this statement refers to direct authentic spirituality based on personal experience and not to the ideology and dogmas of organized religions.
New observations show that consciousness is not an epiphenomenon of matter – a product of complex neurophysiological processes in the brain – but a fundamental primary attribute of existence, as it is described in the great spiritual philosophies of the East. As suggested by the Swiss psychiatrist C. G. Jung, the psyche is not enclosed in the human skull and brain, but permeates all of existence (as anima mundi). The individual human psyche is an integral part of this cosmic matrix and can under certain circumstances experientially identify with its various aspects.
This new understanding of the human psyche has important sociopolitical implications. Medical anthropologists have shown that the striking physical differences between various human groups disappear when the scientific research of homo sapiens penetrates the thin layers of the epidermis; the basic anatomical, physiological, and biochemical characteristics are shared by all of humanity. Modern consciousness research complemented this observation by similar findings related to the human psyche. On the postnatal biographical level exist large individual and cultural differences; the conditions of life differ radically from person to person from family to family, and from culture to culture. However, these differences begin to disappear as soon as experiential self-exploration in holotropic states of consciousness reaches the perinatal level. All members of the human species share the experiences of prenatal life and birth; the differences in this area are interindividual rather than specific for various racial groups. And when the process of deep experiential probing reaches the transpersonal level, all differences disappear,
Our observations have shown that people from all human groups with whom Christina and I have worked in various parts of the world – in Europe; India; Japan; Taiwan; Australia; South, Central, and North America; Australia; and Polynesia – had in their holotropic experiences access to the entire collective unconscious as described by C. G. Jung, both in its historical and archetypal-mythological realms, without regard to their own racial, national, and cultural background. These experiences have even frequently bridged gender differences; many karmic, ancestral, and racial experiences contained convincing identification with members of the opposite sex. Equally frequent were identifications with representatives of other animal species. Observations of this kind provide strong evidence for something that traditional materialistic scientists would consider impossible and utterly absurd – that the entire history of humanity and life on this planet are permanently recorded in an immaterial field to which each of us has under certain circumstances experiential access. The Hungarian/Italian system theorist Ervin Laszlo has been able to define scientifically such a field and gave it the name the “psi field"; more recently, he renamed it as the “akashic field” by linking it explicitly to the spiritual traditions.
Perinatal and transpersonal experiences have profound psychological implications. When the content of the perinatal level of the unconscious surfaces into consciousness and is adequately processed and integrated, it results in a radical personality change. The individual experiences a considerable decrease of aggressive tendencies and becomes more tolerant and compassionate toward others. The experience of psychospiritual death and rebirth and conscious connection with positive postnatal and prenatal memories reduces irrational ambitions and urges and increases élan vital and joi d'vivre – the ability to enjoy life and draw satisfaction from simple situations such as everyday activity, eating, love-making, nature, and music.
The process of spiritual opening and transformation typically deepens further as a result of transpersonal experiences. Feelings of oneness with the universe and its creative principle lead to identification with all sentient beings and bring a sense of awe, wonder, love, compassion, and inner peace. Spirituality that results from this process is universal, all-encompassing, transcending all organized religions; it resembles the attitude to the Cosmos found in the mystics of all ages. It is extremely authentic and convincing, because it is based on deep personal experience. It is therefore capable to compete successfully with the dogmas of organized religions, as well as the monistic-materialistic worldview of Western science.
People who are experientially connected with the transpersonal dimensions have a tendency to appreciate existence and feel reverence for all creation. One of the most remarkable consequences of various forms of transpersonal experience is the spontaneous emergence and development of genuine humanitarian and ecological interests, and the need to take part in activities aimed at peaceful coexistence and well-being of humanity. This is based on an almost cellular understanding that any boundaries in the Cosmos are relative and arbitrary, and that each of us is, in the last analysis, identical and commeasurable with the entire fabric of existence. As a result of these experiences, individuals tend to develop feelings that they are planetary citizens and members of the human family before belonging to a particular country or a specific racial, social, ideological, political, or religious group. It seems obvious that transformation of this kind could significantly increase our chances of survival if it could occur on a sufficiently large scale.
It seems that we are involved in a dramatic race for time which has no parallel in human history. What is at stake is nothing less than the future of humanity and the fate of life on our planet. If we continue using the old strategies that have caused the current global crisis, and which are in their consequences destructive and self-destructive, it might lead to annihilation of modern civilization and possibly even the human species. However, if a sufficient number of people undergoes a process of inner psychospiritual transformation and attain a higher level of awareness, we might in the future reach a situation where we will deserve the name which we have so proudly given to our species: Homo sapiens sapiens.
In closing I would like to express my deep gratitude to Christina, my wife, best friend, and co-worker for everything that she contributed over the years to the research, which has today received such an extraordinary appreciation.[/citation]
Dr Stanislas Grov, discours d'acceptation du prix Vision 97,
cette année à Prague, en présence du président Vaclav Havel
It is a great pleasure for me to return to Prague, where I was born, spent my childhood, grew up, and received my basic training. An even greater source of pleasure than my visit to this city that I love so much are the extraordinary circumstances that brought me to Prague this time. I would like to thank wholeheartedly President Havel, Mrs. Havel, and the board of consultants of the Dagmar and Václav Havel Foundation for granting me the prestigious Vision 97 Award for my work in the area of research of consciousness and the human psyche. It is for me an immense honor and also a great surprise after fifty years of struggle with the “public anonym” in science, described in such an articulate way by professor Vopenka in his 2004 acceptance speech, after he himself received the Vision 97 Award.
An important reason why the Vision 97 Award means so much to me is my profound admiration and respect for President Havel as an artist, philosopher, and statesman with a broad spiritual vision, and as a man of extraordinary personal values. My admiration is shared by many of my American friends, who have repeatedly expressed to me their wish to have in the present difficult situation a president with the intellectual, moral, and spiritual qualities of Václav Havel. And during my journeys to different countries, I have often had the opportunity to find out that similar feelings are shared by many people all over the world. I cannot imagine another appreciation of my work that would be for me personally more meaningful. Today’s ceremony falls on President Havel’s birthday, and I would like to use this opportunity to congratulate him on this important anniversary and wish him much happiness, inner peace, personal satisfaction, and good health in the years to come.
It seems to be my destiny – or karma, if you wish – to be involved in research of areas that are subjects of great controversy in science and society. My unconventional professional career started here in Prague more than fifty years ago when I volunteered as a beginning psychiatrist for a session with LSD-25, diethylamide of lysergic acid. My preceptor, Docent Roubicek, received this fascinating experimental substance from the Swiss pharmaceutical company Sandoz. The incredibly powerful psychedelic effects of this ergot alkaloid had been discovered by Dr. Albert Hofmann, who accidentally intoxicated himself while working on its synthesis.
The research project of Docent Roubicek required a combination of the pharmacological effect of LSD with exposure to a powerful stroboscopic light oscillating at various frequencies. This combination evoked in me a powerful mystical experience that has radically changed my personal and professional life. It had such a profound effect on me that research of the heuristic, therapeutic, transformative, and evolutionary potential of non-ordinary states of consciousness has become my profession, vocation, and personal passion for the rest of my life.
During approximately half of this period, my interest focused on clinical research of psychedelic substances, first at the Psychiatric Research Institute in Prague-Bohnice and later at the Maryland Psychiatric Research Center in Baltimore where I headed for several years the last surviving official psychedelic research in the United States. During the second half of this period, my wife Christina and I developed jointly the method of holotropic breathwork, which induces deep non-ordinary states of consciousness with the use of very simple means, such as accelerated breathing, evocative music, and a certain kind of bodywork. Over the years, we have also worked with many people undergoing spontaneous episodes of non-ordinary states of consciousness – psychospiritual crises or “spiritual emergencies” as we call them.
Research of non-ordinary states of consciousness (or their important subgroup, for which I coined the term “holotropic”) has been for me a source of countless surprises and conceptual shocks, requiring radical changes in understanding consciousness, the human psyche, and the nature of reality. After many years of daily encounters with “anomalous phenomena,” which contemporary science was unable to explain and the existence of which was in conflict with its fundamental metaphysical assumptions, I came to the conclusion that careful study of holotropic states and various phenomena which are associated with them, such as statistically highly improbable meaningful coincidences (Jung’s “synchronicities”), shows the inevitability of a radical revision of thinking in psychology and psychiatry.
Conceptual changes required in these disciplines would in their nature, depth, and scope resemble the revolution which the physicists experienced in the first three decades of the twentieth century, when they had to move from Newtonian mechanics to theories of relativity and later to quantum physics. It is even possible to say that, in a certain sense, this conceptual revolution would be a logical completion of the radical changes which many years ago already occurred in physics.
The changes in the understanding of consciousness and of the human psyche in health and disease that naturally follow from the research of holotropic states fall into several categories. This research has shown the necessity to expand the traditional model of the psyche, limited to postnatal biography and the Freudian individual unconscious by two vast areas – perinatal (which has a close connection with the memories of biological birth) and transpersonal (mediating experiences of identification with other people, animals, and the botanical realm and with human and animal ancestors, as well as experiences of the historical and archetypal collective unconscious, as described by C. G. Jung). Traditional psychiatry sees the beginnings of “psychogenic” disorders – those that do not have any demonstrable biological causes – in infancy and childhood. The work with holotropic states shows clearly that these disorders have additional deep roots in the perinatal and transpersonal realms of the unconscious. This finding might seem in and of itself very pessimistic, but it is outweighed by the discovery of new effective therapeutic mechanisms which operate on these deep levels of the unconscious.
The goal in traditional psychotherapies is to reach an intellectual understanding of how the human psyche functions – what are its basic motivating forces, why do symptoms develop and what is their meaning. This understanding then forms the basis for the development of techniques that psychotherapists use for the treatment of their clients. A serious problem associated with this strategy is a striking lack of agreement among psychologists and psychiatrists concerning the most fundamental theoretical problems and, consequently, an astonishing number of competing schools of psychotherapy. The work with holotropic states offers a surprising radical alternative – mobilization of deep inner healing intelligence of the clients that is capable to govern the process of healing and transformation.
Materialistic science does not have a place for any form of spirituality and considers it to be essentially incompatible with the scientific worldview. It perceives any form of spirituality as an indication of lack of education, superstition, gullibility, primitive magical thinking, or a serious psychopathological condition. Modern consciousness research shows that spirituality is a natural and legitimate dimension of the human psyche and of the universal order of things. However, it is important to emphasize that this statement refers to direct authentic spirituality based on personal experience and not to the ideology and dogmas of organized religions.
New observations show that consciousness is not an epiphenomenon of matter – a product of complex neurophysiological processes in the brain – but a fundamental primary attribute of existence, as it is described in the great spiritual philosophies of the East. As suggested by the Swiss psychiatrist C. G. Jung, the psyche is not enclosed in the human skull and brain, but permeates all of existence (as anima mundi). The individual human psyche is an integral part of this cosmic matrix and can under certain circumstances experientially identify with its various aspects.
This new understanding of the human psyche has important sociopolitical implications. Medical anthropologists have shown that the striking physical differences between various human groups disappear when the scientific research of homo sapiens penetrates the thin layers of the epidermis; the basic anatomical, physiological, and biochemical characteristics are shared by all of humanity. Modern consciousness research complemented this observation by similar findings related to the human psyche. On the postnatal biographical level exist large individual and cultural differences; the conditions of life differ radically from person to person from family to family, and from culture to culture. However, these differences begin to disappear as soon as experiential self-exploration in holotropic states of consciousness reaches the perinatal level. All members of the human species share the experiences of prenatal life and birth; the differences in this area are interindividual rather than specific for various racial groups. And when the process of deep experiential probing reaches the transpersonal level, all differences disappear,
Our observations have shown that people from all human groups with whom Christina and I have worked in various parts of the world – in Europe; India; Japan; Taiwan; Australia; South, Central, and North America; Australia; and Polynesia – had in their holotropic experiences access to the entire collective unconscious as described by C. G. Jung, both in its historical and archetypal-mythological realms, without regard to their own racial, national, and cultural background. These experiences have even frequently bridged gender differences; many karmic, ancestral, and racial experiences contained convincing identification with members of the opposite sex. Equally frequent were identifications with representatives of other animal species. Observations of this kind provide strong evidence for something that traditional materialistic scientists would consider impossible and utterly absurd – that the entire history of humanity and life on this planet are permanently recorded in an immaterial field to which each of us has under certain circumstances experiential access. The Hungarian/Italian system theorist Ervin Laszlo has been able to define scientifically such a field and gave it the name the “psi field"; more recently, he renamed it as the “akashic field” by linking it explicitly to the spiritual traditions.
Perinatal and transpersonal experiences have profound psychological implications. When the content of the perinatal level of the unconscious surfaces into consciousness and is adequately processed and integrated, it results in a radical personality change. The individual experiences a considerable decrease of aggressive tendencies and becomes more tolerant and compassionate toward others. The experience of psychospiritual death and rebirth and conscious connection with positive postnatal and prenatal memories reduces irrational ambitions and urges and increases élan vital and joi d'vivre – the ability to enjoy life and draw satisfaction from simple situations such as everyday activity, eating, love-making, nature, and music.
The process of spiritual opening and transformation typically deepens further as a result of transpersonal experiences. Feelings of oneness with the universe and its creative principle lead to identification with all sentient beings and bring a sense of awe, wonder, love, compassion, and inner peace. Spirituality that results from this process is universal, all-encompassing, transcending all organized religions; it resembles the attitude to the Cosmos found in the mystics of all ages. It is extremely authentic and convincing, because it is based on deep personal experience. It is therefore capable to compete successfully with the dogmas of organized religions, as well as the monistic-materialistic worldview of Western science.
People who are experientially connected with the transpersonal dimensions have a tendency to appreciate existence and feel reverence for all creation. One of the most remarkable consequences of various forms of transpersonal experience is the spontaneous emergence and development of genuine humanitarian and ecological interests, and the need to take part in activities aimed at peaceful coexistence and well-being of humanity. This is based on an almost cellular understanding that any boundaries in the Cosmos are relative and arbitrary, and that each of us is, in the last analysis, identical and commeasurable with the entire fabric of existence. As a result of these experiences, individuals tend to develop feelings that they are planetary citizens and members of the human family before belonging to a particular country or a specific racial, social, ideological, political, or religious group. It seems obvious that transformation of this kind could significantly increase our chances of survival if it could occur on a sufficiently large scale.
It seems that we are involved in a dramatic race for time which has no parallel in human history. What is at stake is nothing less than the future of humanity and the fate of life on our planet. If we continue using the old strategies that have caused the current global crisis, and which are in their consequences destructive and self-destructive, it might lead to annihilation of modern civilization and possibly even the human species. However, if a sufficient number of people undergoes a process of inner psychospiritual transformation and attain a higher level of awareness, we might in the future reach a situation where we will deserve the name which we have so proudly given to our species: Homo sapiens sapiens.
In closing I would like to express my deep gratitude to Christina, my wife, best friend, and co-worker for everything that she contributed over the years to the research, which has today received such an extraordinary appreciation.[/citation]
Dr Stanislas Grov, discours d'acceptation du prix Vision 97,
cette année à Prague, en présence du président Vaclav Havel
[citation]my wife Christina and I developed jointly the method of holotropic breathwork, which induces deep non-ordinary states of consciousness with the use of very simple means, such as accelerated breathing, evocative music, and a certain kind of bodywork.[/citation]
bon j'avoue que j'ai pas tout lu, (dimanche matin de bonne heure! )
mais j'ai entendu parler de la respiration holotropique par des gens auxquels je peux me fier, qui ont expérimenté tout ou presque en terme de prod et substances shamaniques et ils disent qu'il n'y a rien de plus fort, de plus profond et de plus psychédélique comme expérience, juste avec cette respiration et du son!
Il y a quand même quelque chose qui me dérange, les sessions se font avec des "gardiens" pour chaque participant, ça dure tout un week end, on est très materné, mais les guides sont quand même assez démunis devant la violence des réactions..
[citation]The process of spiritual opening and transformation typically deepens further as a result of transpersonal experiences. Feelings of oneness with the universe and its creative principle lead to identification with all sentient beings and bring a sense of awe, wonder, love, compassion, and inner peace. Spirituality that results from this process is universal, all-encompassing, transcending all organized religions; it resembles the attitude to the Cosmos found in the mystics of all ages. It is extremely authentic and convincing, because it is based on deep personal experience. It is therefore capable to compete successfully with the dogmas of organized religions, as well as the monistic-materialistic worldview of Western science.[/citation]
c'est ce que les gens ayant eu des near death experience rapportent
ceci dit ce type de spiritualité semble être ce qui émerge de la crise des religions du livre, le monde aspire à des valeurs transcendantales (même vous les loulous cyniques!) mais surtout ne veut pas re-tomber dans l'arnaque religieuse de tout bord
une "spiritualité" naturelle et spontanée qui est juste conscience de la dimension cosmique, plus vaste que notre monde borné
bon j'avoue que j'ai pas tout lu, (dimanche matin de bonne heure!
)mais j'ai entendu parler de la respiration holotropique par des gens auxquels je peux me fier, qui ont expérimenté tout ou presque en terme de prod et substances shamaniques et ils disent qu'il n'y a rien de plus fort, de plus profond et de plus psychédélique comme expérience, juste avec cette respiration et du son!
Il y a quand même quelque chose qui me dérange, les sessions se font avec des "gardiens" pour chaque participant, ça dure tout un week end, on est très materné, mais les guides sont quand même assez démunis devant la violence des réactions..
[citation]The process of spiritual opening and transformation typically deepens further as a result of transpersonal experiences. Feelings of oneness with the universe and its creative principle lead to identification with all sentient beings and bring a sense of awe, wonder, love, compassion, and inner peace. Spirituality that results from this process is universal, all-encompassing, transcending all organized religions; it resembles the attitude to the Cosmos found in the mystics of all ages. It is extremely authentic and convincing, because it is based on deep personal experience. It is therefore capable to compete successfully with the dogmas of organized religions, as well as the monistic-materialistic worldview of Western science.[/citation]
c'est ce que les gens ayant eu des near death experience rapportent
ceci dit ce type de spiritualité semble être ce qui émerge de la crise des religions du livre, le monde aspire à des valeurs transcendantales (même vous les loulous cyniques!) mais surtout ne veut pas re-tomber dans l'arnaque religieuse de tout bord
une "spiritualité" naturelle et spontanée qui est juste conscience de la dimension cosmique, plus vaste que notre monde borné
boudhinette wrote :
[citation]my wife Christina and I developed jointly the method of holotropic breathwork, which induces deep non-ordinary states of consciousness with the use of very simple means, such as accelerated breathing, evocative music, and a certain kind of bodywork.[/citation]
bon j'avoue que j'ai pas tout lu, (dimanche matin de bonne heure!
mais j'ai entendu parler de la respiration holotropique par des gens auxquels je peux me fier, qui ont expérimenté tout ou presque en terme de prod et substances shamaniques et ils disent qu'il n'y a rien de plus fort, de plus profond et de plus psychédélique comme expérience, juste avec cette respiration et du son!
Il y a quand même quelque chose qui me dérange, les sessions se font avec des "gardiens" pour chaque participant, ça dure tout un week end, on est très materné, mais les guides sont quand même assez démunis devant la violence des réactions..
[citation]The process of spiritual opening and transformation typically deepens further as a result of transpersonal experiences. Feelings of oneness with the universe and its creative principle lead to identification with all sentient beings and bring a sense of awe, wonder, love, compassion, and inner peace. Spirituality that results from this process is universal, all-encompassing, transcending all organized religions; it resembles the attitude to the Cosmos found in the mystics of all ages. It is extremely authentic and convincing, because it is based on deep personal experience. It is therefore capable to compete successfully with the dogmas of organized religions, as well as the monistic-materialistic worldview of Western science.[/citation]
c'est ce que les gens ayant eu des near death experience rapportent
ceci dit ce type de spiritualité semble être ce qui émerge de la crise des religions du livre, le monde aspire à des valeurs transcendantales (même vous les loulous cyniques!) mais surtout ne veut pas re-tomber dans l'arnaque religieuse de tout bord
une "spiritualité" naturelle et spontanée qui est juste conscience de la dimension cosmique, plus vaste que notre monde borné
boudhinette wrote :
même vous les loulous cyniques!
j'aime bien ton coté je lis à moitié et je fais des commentaires sur des bouts de trucs sur lesquels je peux rapprocher avec qqch que je connais vaguement (pour prouver mon ouverture) et je saupoudre le tout de conseils à 2francs 6sous (pour établir un rapport condescendant hyper apprécié)
zanoni wrote :
j'aime bien ton coté je lis à moitié et je fais des commentaires sur des bouts de trucs sur lesquels je peux rapprocher avec qqch que je connais vaguement (pour prouver mon ouverture) et je saupoudre le tout de conseils à 2francs 6sous (pour établir un rapport condescendant hyper apprécié)
faut dire que tu fais pas dans la dentelle avec tes textes enormes ou il faut etre totalement bilingue pour les comprendre
j'ai pas un mauvais niveau d'anglais, mais j'ai laché tres tres rapidement ton texte
Zanoni :
Faire preuve d'adaptabilité : Axe de progression pour 2008
Faire preuve d'adaptabilité : Axe de progression pour 2008
tokyoeye wrote :
Zanoni :
Faire preuve d'adaptabilité : Axe de progression pour 2008
comme ton rectum?
perso je préferais quand il était un peu moins adaptable
zanoni wrote :
comme ton rectum?
perso je préferais quand il était un peu moins adaptable
c méchant ca !
Comme lagardere, je m'en souviendrai.
c'était une blague, je l'aime toujours autant 
Bonjour,
J'ai mis un peu de temps a lire tout les topics et je vous avouerai qu'a 7 heure du mat c'est pas forcément évident :-)
Bref je vais essayé de donner un peu mon avis sur ce que Moi je pense des "drogues" et moi seul car je ne suis ni la pour parlé a la place des autres ,ni meme pour généraliser.C'est donc pour ca que je vais juste donné ma vision des choses la dessus!
Déja l'amalgame drogue techno ne me plait pas beaucoup je m'explique:
La drogue est "belle" et bien la depuis la nuit des temps,que ca soit ici en occident ou dans le reste du monde.Pour moi la drogue ne m'interesse pas car je vois en elle un fléo social,un cancer social surtout ici en occident.Le fait que ca soit plus fort que nous ,que ca procure bonheur,déprime, ou good vibe badtrip parano,m'intéresse moyen.
Après si on parle musique la c'est tout autre choses.Ca va surement vous faire marré mais pour moi la techno c'est surement pas la trance ni la goa. Pour moi la culture psyché dumoins la facon que j'en donne ou mon idéologie en vers elle est loin de la TECHNO surtout pour moi qui ne consomme absolument aucune substance chimique et stupéfiante.
Je disais tout a l 'heure que je n'aimai pas l'amalgame techno et drogue.Pourtant si j'en constate mes expériences avec le mouvement Free (je ne parle pas de festival ou soirée psy hein)j'ai pu voir la dégradation et meme si les généralités des médias et l'amalgame des non puristes ce permettent de jugés un milieu qu'ils ne connaissent point m'agace.Y'a probablement du vrai!
Pour en revenir a la trance ,la goa,la psy et tout le nian nian qui me fait tremblé les guiboles dès la premieres ondulations sonores,dès que le dance floor tapote du pied facon danse de la terre ambiance poussiere dans l'air ou dès que la brume devant les enceintes tremble au petit matin.J'en peu plus :-)
et je n'ai besoin de rien sauf de la musique! La musique je la vie, je la sens!Mon épiderme a la chair de cocote ,mes yeux ce ferment et voyage entre nature et cosmos.Cette sensation unique de l'impalpable me hante dès que la musique me parle comme la nature.
Après chacun ca musique ,chacun son avis, ca vie.
Je vous remercie et je trouve ce topic très intérréssant.
Bonne journée.
J'ai mis un peu de temps a lire tout les topics et je vous avouerai qu'a 7 heure du mat c'est pas forcément évident :-)
Bref je vais essayé de donner un peu mon avis sur ce que Moi je pense des "drogues" et moi seul car je ne suis ni la pour parlé a la place des autres ,ni meme pour généraliser.C'est donc pour ca que je vais juste donné ma vision des choses la dessus!
Déja l'amalgame drogue techno ne me plait pas beaucoup je m'explique:
La drogue est "belle" et bien la depuis la nuit des temps,que ca soit ici en occident ou dans le reste du monde.Pour moi la drogue ne m'interesse pas car je vois en elle un fléo social,un cancer social surtout ici en occident.Le fait que ca soit plus fort que nous ,que ca procure bonheur,déprime, ou good vibe badtrip parano,m'intéresse moyen.
Après si on parle musique la c'est tout autre choses.Ca va surement vous faire marré mais pour moi la techno c'est surement pas la trance ni la goa. Pour moi la culture psyché dumoins la facon que j'en donne ou mon idéologie en vers elle est loin de la TECHNO surtout pour moi qui ne consomme absolument aucune substance chimique et stupéfiante.
Je disais tout a l 'heure que je n'aimai pas l'amalgame techno et drogue.Pourtant si j'en constate mes expériences avec le mouvement Free (je ne parle pas de festival ou soirée psy hein)j'ai pu voir la dégradation et meme si les généralités des médias et l'amalgame des non puristes ce permettent de jugés un milieu qu'ils ne connaissent point m'agace.Y'a probablement du vrai!
Pour en revenir a la trance ,la goa,la psy et tout le nian nian qui me fait tremblé les guiboles dès la premieres ondulations sonores,dès que le dance floor tapote du pied facon danse de la terre ambiance poussiere dans l'air ou dès que la brume devant les enceintes tremble au petit matin.J'en peu plus :-)
et je n'ai besoin de rien sauf de la musique! La musique je la vie, je la sens!Mon épiderme a la chair de cocote ,mes yeux ce ferment et voyage entre nature et cosmos.Cette sensation unique de l'impalpable me hante dès que la musique me parle comme la nature.
Après chacun ca musique ,chacun son avis, ca vie.
Je vous remercie et je trouve ce topic très intérréssant.
Bonne journée.
zanoni wrote :
j'aime bien ton coté je lis à moitié et je fais des commentaires sur des bouts de trucs sur lesquels je peux rapprocher avec qqch que je connais vaguement (pour prouver mon ouverture) et je saupoudre le tout de conseils à 2francs 6sous (pour établir un rapport condescendant hyper apprécié)
tout compris
et en plus ça marche!