Across the schism or gap of your senses is your perception of smell and what you taste. They are both internal senses and come up from chemical reactions within your nostrils and on your taste buds and are carefully associated. For it is next to impossible to be able to taste some thing with out smelling it. Taste and scent are two carefully related senses.

Throughout the schism once more is your perception of sensation. The sense of sensation and your sixth perception, your religious perception are closely associated and linked. For if you are in alignment with synchronicities and also the natural flow of your life, you will be feeling it as being a pull within the body. For example, you will obtain a sensation to go somewhere and you will most likely bump right into a person you had to speak with. Otherwise you will follow the perception to not get onto a crowded bus and later on hear it was involved with an incident. Your perception of sensation and sixth perception are carefully associated.

Nevertheless, the only way into heightening your sixth perception and tapping in to the movement of the underlying force in your heart walk is to invest a couple of moments heightening and fine tuning each of your regular 5 senses. To heighten your perception of sight, your perception of what you hear as well as your sense of smell, what you taste and feeling. On the heart stroll you will do this with the perception meditation and I’ll show you thru how to do this within the following posts.

The very first perception to heighten in your heart walk and vision quest is your sense of sight. For most people this really is our most used sense, followed by our sense of hearing.

Often within our modern society our perception of vision is usually fairly slim. We usually possess a narrow area of eyesight. For instance, once we read we are focused on a small region in the web page and frequently are not aware of what is around us when we are focused in this way. Similarly when we are watching the T.V.. Focused around the television. Likewise with driving. Targeted on what is in front of us. We’re trained from the very young age to focus on the narrow field of eyesight.

Discover exactly how to do your own vision quest immersed in the wisdom and mystery of the wilderness.

The New York Times published an article titled, \”Husk Power for India\”. Electricity, which is prevalent in the lives of many in developed nations, is a pure luxury in remote areas of developing ones. What was once fed to animals now is used to generate electricity – rice husks.

Being brought up in the pastoral Bihar State, Manoj Sinha knew what it was like to be without light at night. Being an engineer with Intel Corporation he had all the competence to bring a lifelong idea to fruition. He led the creation of his power generation equipment from rice husks and other wastes from farms and now he sells power to rural areas across India.

Sinha is what could be called a reformative businessman because he feels business is the answer to major social problems. \”Business leaders must realise that the world\’s poor need investments more than handouts,\” he says, adding, \”these are customers, not victims.\”

The article stimulated me to think about gifting in a different way prompting me to ask myself, \”what is the most ideal form of giving?\” Is it learning, business transaction or aid work? There are so many methods to make a difference. One way of gifting can appear to be more effectual or maintainable than other ways based on the way it is conveyed, seen or applied.

I then came to delineate there were eight segments to giving as a way to see this. So, let me chart out the eight differences; which in effect are often \’stages\’ of giving as well.

Stage one: Necessity – saving and helping others who are afflicted by natural catastrophe, contagious diseases or other unmanageable conditions.

Phase two: Respite – providing respite from enduring need, poverty, ill-health, disadvantages or prejudice which otherwise would continue or deteriorate because of the lack of awareness, training or resources.

Phase three: Curing and defending – morally, bodily and spiritually. Many people carry scars that may be invisible but strongly constricting their lives. Giving the cure to release the long-standing suffering creates more chances for them while giving necessary defense gives them a feeling of security.

Phase four: Edification – giving better edification, awareness and skill imparting to create empowered and innovative solutions to generating resources while helping people to discover their exclusive talent to succeed.

Stage five: Creative investment – lending a hand, money or resources to those who have great potential to make a difference. This gets leveraged many times as the resources increase and passed on to many others who again make more out of the opportunities given.

Stage six: Sustainability – working together involving the people in the local environment, creating sustainable community – environmentally and socially.

Stage seven: Empowerment – sanctioning and influencing the people to set free their true capability and drive to make a difference. In this group of offering, the aim of offering changes from \’giving to those who are in need\’ to \’giving people an opening to give to others\’ and to the whole group.

Stage eight: Loving – just doing whatever we feel to do to love and care for others. No strategy or expected outcome exists in this stage of giving. \’Giving\’ does not even exist here in the traditional sense of the word, as there is no sense of possession or judgment or desire to change anything. This is where we do not even have to think about anything, we give as a part of our own joyful experience.

What we also find is that at each of these eight stages of giving there are different things that the giver receives.

One: Sense of connection

Two: Sense of comfort

Three: respite from hurt (our own)

Four: Thankfulness for our own ideas, gifts and conditions

Five: Long-term sense of commitment and contentment for our own life

Six: Improved environment for our own life and for the lives for all those we love and care for

Seven: Soul gratifying encouragement and devotion to our own purpose

Eight: Care

Sharing has many stages and sensations based upon the donor and getter. And the \’phases\’ do not detail which one is of more importance than the other. All are mandatory.

I was gifted with an experience early in 2008 while travelling with a group of dedicated entrepreneurs through India to see how we could be more effective in our giving. I was blessed to have one particular experience that made me think about what \’effective giving\’ really meant.

We were in a little town one day. Four of us had just booked a taxi to take us to another town nearby. We negotiated with the driver carefully as our hotel staff had warned us in advance about the rip-off we might experience seeing we were not local.

We stopped in front of the local train station for a short break on the way. While the others disappeared off to use the bathroom, I started a conversation with our taxi driver standing next to the taxi. With very limited English and a full smile exposing his blackened front teeth, he told me that he had a house on the outskirts of the town and he had a young wife and two children who went to the local school – I started to feel connected to him.

I appreciated the fact of his having such a wonderful family and told him that I too had two little ones of almost the same ages as his. When the others were back the driver suddenly invited us to come to his house and have lunch. I took it only as a formality that was customary courtesy. But after taking us to the town center and leaving us there, he told us that he would wait for us until all our wandering in the town was over. And he really did. I was actually quite astonished to see him still remaining glued to the side of the road next to his taxi more than one hour later. We got into the taxi and he drove fast up the road to where he had his family.

When we landed there we were quite surprised to see the way he was living. It was in fact quite similar (if not worse) to the existence of the slum dwellers we had visited before that. From the bright new taxi he was driving, who could have pictured this

As he drove into the narrow unsealed street between small houses that were made with roughcast concrete blocks and mud painted walls, we almost regretted about saying yes to his invite. For a brief moment I felt pangs of guilt. \”How could I go to this man\’s home who didn\’t seem to have anything and I didn\’t even bring any food or gifts for his family\”, I thought.

As we got into his house, we saw a small pot and a stove on the mud floor. His shy sweet wife smiled and blushed at the sight of visitors and vanished into the cupboard sized storeroom of the house. As I looked around, I saw the man\’s neighbours giving the woman a few cups over the crumbling concrete walls. They simply didn\’t have enough cups in their house. There was just a single small room that had a lone cot and an old galvanised trunk adjacent to it.

The cab driver swiftly took out three hand-woven rugs from the galvanised box and placed it neatly on the small space of the mud floor keeping one on the bed.

Steaming cups of tea and hot snacks arrived soon. Both his kids as well as kids from the neighbouring houses came to see us and remained at the doorway. The six of us could just squeeze into the tiny room. I was curious to know where his children were sleeping. I thought maybe they had another space somewhere. To my astonishment, he just pointed at the chest and said with his happy smile that it was their bed.

He gleefully told us that he was a dancing champion in town and pointed to some trophies on the shelf above the bed. Keen to show us his dancing skills he suddenly dashed outside. From nowhere music filled the tiny room. He didn\’t have any music system in the house, it was coming from outside. I was curious so I stood up to see him reversing his taxi right against the back wall of his house with the doors wide open with car radio on full volume!

The time quickly passed (dancing together and having more cups of tea) and it was finally time to say thank you for their great hospitality and head on our way. As we stood up to leave and thank him and his wife, he reached to the best looking rug on the bed, rolled it up and handed it to us. It was one of the only few things he had. I could not believe he offered it to us.

We all politely declined his gift and walked out saying goodbye to all the people waving at us. We got confused about this whole thing. Should we have given some money to the family as their life obviously looked very limited? Should we have accepted his prized gift?

As I was thinking about this life-changing experience a few days later, I thought about the refusal of his gift. He looked disappointed that we didn\’t take the gift. It wasn\’t just about saying no to the gift that stuck in my mind.

I realised that the sense of discomfort I felt was actually coming from perceiving him as less fortunate. I was thinking that I couldn\’t possibly take anything from someone who had so little.

But did he really have nothing much? Maybe he had much more – many more.

Maybe the real present we could have given him then was to receive his present in utmost deference and thankfulness.

Every act of sharing and taking are indispensable for us to fill our world with profusion and satisfaction in equal measure for both sharer and taker. We can start doing this instead of evaluating and validating one over another. The beautiful act of sharing and taking requires no additional elucidation.

Manoj Sinha\’s words resound in my mind once again, \”these are customers, not victims.\” I can visualise the eager faces of the village people who are now thrilled to have current in their hamlets and their little ones who now can now read and write and learn even at night.

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“We should celebrate all things spiritual! Afterall, all religions basically teach the same thing: respect and love for one’s neighbor and doing good to human kind.”

This is a very, very common way of thinking. People of all stripes and occupations hold to it.

Before we throw our lot in with the pluralist crowd, though, we should pause and think. Is it really true that all religions are fundamentally the same?

If you actually study the main tenets of the world’s major faiths, you’ll find out that they are quite different.

Christianity, Islam, and Judaism all hold to a personal God that is separate from His creation. In many forms of Hinduism, God is impersonal and one with the cosmos. In Buddhism, the existence of God is irrelevant. Christians believe Jesus was and is the Messiah, God-in-the-flesh, whereas Jews hold that to be abhorrent. Muslims believe Jesus was just a prophet, but recoil at the notion of Him being God. All these beliefs are central to each religion. If you examine them further, you’ll find they also radically differ on their diagnosis of humanity’s problem (sin vs. lack of knowledge, for example) and the solution to that problem (repent and embrace Jesus as Savior vs. attain nirvana). Even each religion’s concepts of what happens after death are radically different (heaven/hell, reincarnation, nothing).

If you reflect further, you’ll see that these can’t all be true! God is either personal or impersonal. He either exists or He doesn’t. In no case can God be both personal and impersonal, real and fake. Jesus either is the Messiah or He is not. In no case can He be both the Messiah and not the Messiah. When you die, you either are reincarnated, go to heaven, rot in the ground, or hitch a ride on a comet…but you can’t do it all!

Some might object by saying “what’s true for you might not be true for me.” Jesus rose from the dead “for me,” but not for you. What does that even mean? Again, we are not talking about ice cream. With ice cream, preference reigns; personal tastes are subjective. But the resurrection of Christ is a claim not about preference, but about history, and therefore it is either true or false, not true “for me” or false “for you.” Denying this makes about as much sense as saying, “Lincoln was shot for me, but not for you.”

I have heard the rejoinder that “this either/or way of thinking is just a western logical system. In the east, people are perfectly comfortable embracing contradictory views.” In the east, the argument goes, a both/and system of thinking is popular, over against the western either/or way. Therefore, they reject the belief that God can’t be both personal and impersonal.

Don’t fall for this! Even in Tibet, they run when they see a charging bull; they understand that it’s either them or the bull, not both. It might look like the “both/and” system reigns supreme, but at bottom, reality is still fundamentally either/or when it comes to contradictory beliefs. Notice that the easterners who harp on the “both/and” choose that way of thinking *instead of* the either/or.

Be skeptical of the grand claims of pluralism. Sure, Gatorade and anti-freeze might both be green liquids, but it’s the differences that matter when choosing which to drink!

“That’s true for you, but not true for me.”

That view comes up often in discussions about religion and morality. It’s quite popular. The notion is that there are no overarching truths or morals that applies for all across cultures. Truth is relative to cultures or individuals, and all points of view are true.

The popular sentiment continues: one shouldn’t say other religions or morals are in error, just as it would be odd for me to say your choice of broccoli over beans is wrong. Sure, “my truth” can help me live a better life, but I shouldn’t push it on others. I should be tolerant of others’ beliefs.

Like I’ve already said, this is a very common way to think. Maybe you yourself believe this!

What should we make of this point of view?

First, notice that it’s unlivable. If someone walked up to you and claimed to sincerely believe rape is ok, you wouldn’t reflect on that belief tolerantly–to paraphrase philosopher William Lane Craig, you would quickly usher them to the nearest mental health professional. It doesn’t matter which culture our rape fan comes from, he is simply mistaken.

Let’s say you are at work, and you witness two co-workers arguing. The first, a white male, calls a black female co-worker some pretty hefty racial slurs, as well as some very explicit words for various female genitalia. The anger in his voice shows his intent. The female looks very hurt. Has he done anything wrong? Not wrong “for you,” but just wrong. Does it change things if he is from another culture or country?

The answer, of course, is yes on the first question, and no on the second. Racism and misogyny are wrong, no matter who you are or where you are from. Period.

Next, the person who says “there is no universal truth, so you should be tolerant of others’ beliefs” contradicts herself. At the end of the day, she says that it’s wrong to say others are wrong! On the one hand, she says that truth and morality are relative, but on the other hand she offers that as if it is pure, unadulerated, obvious truth.

She thinks this is something that applies to others, not just herself. Here’s an example conversation that bears this out (that I again borrow from Greg Koukl):

“What’s true for you might not be true for me, so you shouldn’t push your morals on others. Be tolerant!”

“Is that your morality?”

“Yes.”

“If that’s your morality, by all means, go with it, but don’t judge me and push it on me.”

See where this is going? By using words like “should” or “ought,” she saws off the branch she is sitting on.

Or:

“there are no universal truths.”

“Is that true?”

She’s in a tight spot. If she answers the former, then she has contradicted herself, but if the latter, she is being consistent, but it’s just “her truth,” and she can be safely ignored. She most likely doesn’t want to make her view irrelevant like that, though. The fact of the matter is that saying some are right and others are wrong is unavoidable. Best to drop the “big T/little t truth” malarkey.

Simply put, bible colleges are colleges that specialize in biblical research. They diverge from seminaries in that philosophy is seldom taught and they are typically only inspected for undergraduate instruction, whereas seminaries mostly offer doctorate degrees. Bible institutions also utilize missionary and other forms of service programs in the curriculum. The standard classes provided through a bible school include certificates, associates diplomas, and bachelor’s

degrees in areas of ministry or biblical research. In some cases, ministry-related fields have their own diploma classes, such as church music or Christian education. Some bible schools even provide certified distance learning classes for individuals to finish their work on line and within their schedule. Bible universities are accredited by the Association for Biblical Higher Education and many these days are very sound online bible colleges as well.

Unlike large schools or liberal arts institutions, the material is bible-based. The schools themselves are strongly connected with the evangelical ideology and are primarily used for ministry training, whereas other Christian institutions instruct their pupils for a wide assortment of jobs.

The ABHE is responsible for the majority of bible school certifications within the United States. along with to the ABHE, universities can be certified by local and international entities.However, some universities choose not to seek accreditation due to the belief that bible colleges should be based upon the Scripture and Word of God as opposed to than the secular principles of other institutions.

Before choosing any bible universities, it is important to reflect on your desires against the institution. Is the university able to provide a firm, spiritually-nurturing environment?

Are your ideals and goals supported by with the school? Does the student body share the same goals and goals as I do? All in all, a bibleschool is a fantastic way to grow your link with God by learning, meeting new individuals, and furthering your dedication to service both inside and outside of the church.

It makes sense to check out a top notch accredited online bible colleges or traditional campus based bible colleges if you are interested in faith-focused higher learning going forward.

Remote viewing is the psychic ability that pertains to the ability to see places, people, and objects that are not within the range of the outer five senses. This means you wouldn’t be able to see or hear it by natural means, but your own innate psychic ability can be trained to perceive things without you needing to be there in person.

Remote viewing is something entirely different from astral travel and other out of body experiences. Your spiritual body doesn’t need to go anywhere; you can see distant people places and things from where you are.

Remote viewing is something like dowsing in that you use your psychic powers to seek out the object of your remote viewing. It’s a form of extra sensory perception where you can view any place in the world.

We only use about 10% of our brains in everyday life. There are vast regions of the brain whose potential goes untapped and are not even entirely understood. Our psychic abilities are in there; and with some practice, they can be developed and used.

Imagine being able to reach out and just know that your children are okay while they’re away from family. The security and peace of mind that comes with being able to use remote viewing for beneficial needs is priceless.

Remote viewing is one of the psychic abilities latent in all of us which can be developed through practice and preparation. There have been studies on people who had never before exhibited any psychic abilities; but when they were taught how to attain the trance-like state of relaxation needed for remote viewing, they were able to use this psychic ability.

To start training yourself in remote viewing abilities, these techniques are helpful:

*Find a quiet place where you will not be distracted and sit comfortably. Close your eyes and relax.

*Take deep breaths through the nose. You can get better control over your breathing by holding your tongue at the roof of your mouth. This will also suppress yawns as you relax deeply.

*In order to succeed in remote viewing, you need to believe in your abilities. You have to believe that you can and will see people, places and things which you cannot see with your eyes.

*Start off with an easy object for your remote viewing to test your abilities. Try looking at yourself from across the room, as if you were watching yourself in a mirror. This is something which can be difficult to do at first; but focus and be patient with yourself. You’ll be pleasantly surprised how quickly you’ll learn to be able to see yourself from the perspective others see you.

*After being able to view yourself remotely, it’s time to start looking a little farther afield. Try remote viewing a place which you are familiar with. You could try viewing a relative’s home or your office. Look for the details and once you’ve finished your remote viewing session, call and ask if the things you’ve seen are as you saw them in your remote viewing. This is important, since you’ll be able to know how you’re progressing with your remote viewing training.

It is possible to amend these remote viewing exercises to include two people so that you’ll have your feedback and results much more quickly. Instead of viewing places or people you want to see, have a friend sit in another room and repeat a simple movement, like a hand wave or pulling hair. Try to determine through your remote viewing exercises what action your friend is repeating and compare notes to get your results.

After having practiced remote viewing for some time, you’ll find your abilities improving and that you’ll have a much easier time bringing yourself into the proper state of relaxation for remote viewing. It’s similar to a hypnotic state; even with your body and mind relaxed enough to allow the subconscious to operate, you are still awake and aware.

Our psychic abilities are much more easily accessible via the sub-conscious, so the more you practice your remote viewing techniques, the better you’ll become.

“Sure, you think that’s true, but some people disagree. Who are you to judge?”

If you’ve ever had a discussion on a moral issue or religion, chances are you’ve heard that phrase, or any one of its close cousins. The popular sentiment these days is that in the areas of morality, religion, and sometimes politics, everything is relative; there is no one point of view–or truth–that’s true for everyone. There is no universal Truth (with a capital “T”). Rather, each culture or individual has its own “truth” (small “t”), and all religions, cultures, and morals are equally valid.

Therefore, so the popular argument goes, you shouldn’t push your morality or truth on others. That’s kind of like you judging another because he chose peanut butter ice cream over your personal favorite vanilla. It is fine if your “truth” makes you happy, but you should be tolerant of others’ beliefs. Saying others are wrong is intolerant, so the saying goes.

If you haven’t run into this line of thinking in your conversations or reading, chances are, you yourself believe it!

What should we make of this point of view?

First, even if someone says he believes this, his whole life contradicts it. He might wax eloquent about how morality is relative, but the next moment he’ll complain about someone cutting in line in front of him. If you listen carefully, you’ll find even the most ardent relativist make strident moral judgments every day as if they apply to more people than just him.

Let’s say you are at work, and you witness two co-workers arguing. The first, a white male, calls a black female co-worker some pretty hefty racial slurs, as well as some very explicit words for various female genitalia. The anger in his voice shows his intent. The female looks very hurt. Has he done anything wrong? Not wrong “for you,” but just wrong. Does it change things if he is from another culture or country?

The answer, of course, is yes on the first question, and no on the second. Racism and misogyny are wrong, no matter who you are or where you are from. Period.

Moreover, the notion expressed is contradictory. It commits logical suicide. It’s like saying, “I’m a vegetarian, pass the meat.” Really, the person is saying that it’s wrong to critique others’ views, but merely by uttering that, she critiques others. Out of one side of her mouth, she says that there are no truths that applies to others, but out of the other side of her mouth she gives a truth that is supposed to apply to others: that it’s wrong to critique others and that one should be tolerant.

She thinks this is something that applies to others, not just herself. Here’s an example conversation that bears this out (that I again borrow from Greg Koukl):

“People have different beliefs, so you should be tolerant of them!”

“Is that your morality?”

“Yes.”

“Then that’s your belief, so believe it, but it’s not true for me, so I can ignore it I guess.”

Do you see the problem? For the person who adopts the sentiment I’ve been examining, as soon as she opens her mouth and says something like “should” or “ought,” she has defeated herself.

Or take this example:

“There is no ‘Truth’ with a big ‘T,’ only ‘little t’ truths.”

“Is that ‘Truth’ with a ‘big’ T, or ‘little t’?”

She’s in a tight spot. If she answers the former, then she has contradicted herself, but if the latter, she is being consistent, but it’s just “her truth,” and she can be safely ignored. She most likely doesn’t want to make her view irrelevant like that, though. The fact of the matter is that saying some are right and others are wrong is unavoidable. Best to drop the “big T/little t truth” malarkey.