Microcosm of Japanese Actions Across WW II Asia

http://www.amazon.com/Paradise-Road-Glenn-Close/dp/B001JF68EM/ref=sr_1_1?s=movies-tv&ie=UTF8&qid=1391538688&sr=1-1&keywords=paradise+road

Microcosm of Japanese Actions Across WW II Asia A fascinating, moving film of European civilian women interned in a Japanese prisoner of war camp, *Paradise Road* tells a tale of courage and fortitude amidst the incredible barbarism of the war-period Japanese army. Kate Blanchett's character is especially moving. The film (and book) deal in microcosm with Japanese actions across Asia towards civilians - and not just Europeans of course (tragic as that was), but Asians, too. When I lived in Hong Kong and Singapore in the 90s, memories among locals were still very strong about Japanese behaviour - which across Asia resulted in the deaths of twenty million Asians: in Hong Kong Chinese villagers in the remoter New Territories at times still attacked Japanese tourist coach parties, while in Stanley, HK, I lived a few yards from the notorious site of the Stanley internment camp, where the Japanese brutally treated civilians, and had earlier, a few steps away at a nearby Stanley prep school, raped and bayonnetted the British nurses manning a make-shift hospital during the Battle of of Hong Kong. Camps for European civilian women existed across Asia, not just in "two" spots, as another reviewer suggests (these are simply all that are mentioned in the film) - in Sumatra, Java, Malaysia, Singapore, Hong Kong, Borneo, etc, while the same reviwer's wondering if the Japanese raped anybody is simply lack of knowledge. Some fine books to read on the subject, as moving as *Paradise Road*, include Lavinia Warner's *Women Beyond the Wire*, Jean Gittins' *Stanley: Behind Barbed Wire* and George Wright-Nooth's *Prisoner of the Turnip Heads* ("Turnip Heads" is what the Cantonese of Hong Kong call the Japanese) - some are printed in Britain and available through Amazon's UK site. The film *Empire of the Sun* gives the view of a 12-year-old boy in a Japanese camp in China. The Lavinia Warner book gives a lot of details of Japanese war-time barbarism towards women in Singapore, Bangka island (an infamous massacre of twenty-odd Australian nurses) and the horrors of camps in Sumatra. Also, Dieuwke Wendelaar Bonga's *Eight Prison Camps* gives accounts of Dutch women imprisoned on Java, while Ernest Hillen's *The Way of a Boy* gives a view of Java internment camps and their horrors from the perspective of a young Dutch boy. The West may have enough to deal with remembering the atrocities of the Nazis in Europe, but really we have only ourselves to blame if we forget the other terrible atrocities commited in the Pacific by the Japanese. An investigation of the subject makes fascinating and moving reading, and a good place to start is *Paradise Road*.

prisoner+of+the+turnip+heads

http://www.amazon.com/Internment-Western-Civilians-Japanese-1941-1945/dp/0714655929/ref=sr_1_16?s=books&ie=UTF8&qid=1391664155&sr=1-16&keywords=prisoner+of+the+turnip+heads




http://www.amazon.com/Prisoner-Turnip-Heads-Imprisionment-Japanese/dp/0304352349/ref=sr_1_1?s=books&ie=UTF8&qid=1391662669&sr=1-1&keywords=prisoner+of+the+turnip+heads

A superbly vivid account of POW life in Hong Kong

By Natasha North on March 10, 2001

Format: Paperback

The cruelty and depravity demonstrated by the Japanese during their occupation of Hong Kong between 1941 and 1945 is one of the less well-documented chapters of the Second World War. Yet, as George Wright-Nooth demonstrates with such freshness and clarity in this autobiographical account, it is as great a story of heroism, endurance, and poignancy as any other of its time. The image of 33 individuals, British, Chinese and Indian, preparing to be executed by beheading, and being comforted from among their own group by an Sandhurst-trained Indian officer and a Hong Kong Chinese man leading prayers will long remain in the mind. What also brings the book to life are the diary extracts and the author's excellent memory for detail, which superbly capture the sense of a young Englishman caught in the sweep and suffering of a wider tragedy, but somehow retaining his spirit, his inquisitiveness and that uniquely British sense of humour that shines undimmed through fifty years and the terrible things he saw and experienced.

IMMORTALITY OF THE SOUL

http://www.jewishencyclopedia.com/articles/8092-immortality-of-the-soul IMMORTALITY OF THE SOUL (late Hebrew, "hasharat ha-nefesh"; "ḥayye 'olam"): Table of Contents Hellenistic View. Immortality of Martyrs. In Jewish Philosophy. The belief that the soul continues its existence after the dissolution of the body is a matter of philosophical or theological speculation rather than of simple faith, and is accordingly nowhere expressly taught in Holy Scripture. As long as the soul was conceived to be merely a breath ("nefesh"; "neshamah"; comp. "anima"), and inseparably connected, if not identified, with the life-blood (Gen. ix. 4, comp. iv. 11; Lev. xvii. 11; see Soul), no real substance could be ascribed to it. As soon as the spirit or breath of God ("nishmat" or "ruaḥ ḥayyim"), which was believed to keep body and soul together, both in man and in beast (Gen. ii. 7, vi. 17, vii. 22; Job xxvii. 3), is taken away (Ps. cxlvi. 4) or returns to God (Eccl. xii. 7; Job xxxiv. 14), the soul goes down to Sheol or Hades, there to lead a shadowy existence without life and consciousness (Job xiv. 21; Ps. vi. 6 [A. V. 5], cxv. 17; Isa. xxxviii. 18; Eccl. ix. 5, 10). The belief in a continuous life of the soul, which underlies primitive Ancestor Worship and the rites of necromancy, practised also in ancient Israel (I Sam. xxviii. 13 et seq.; Isa. viii. 19; see Necromancy), was discouraged and suppressed by prophet and lawgiver as antagonistic to the belief in Yhwh, the God of life, the Ruler of heaven and earth, whose reign was not extended over Sheol until post-exilic times (Ps. xvi. 10, xlix. 16, cxxxix. 8). As a matter of fact, eternal life was ascribed exclusively to God and to celestial beings who "eat of the tree of life and live forever" (Gen. iii. 22, Hebr.), whereas man by being driven out of the Garden of Eden was deprived of the opportunity of eating the food of immortality (see Roscher, "Lexikon der Griechischen und Römischen Mythologie," s.v. "Ambrosia"). It is the Psalmist's implicit faith in God's omnipotence and omnipresence that leads him to the hope of immortality (Ps. xvi. 11, xvii. 15, xlix. 16, lxxiii. 24 et seq., cxvi. 6-9); whereas Job (xiv. 13 et seq., xix. 26) betrays only a desire for, not a real faith in, a life after death. Ben Sira (xiv. 12, xvii. 27 et seq., xxi. 10, xxviii. 21) still clings to the belief in Sheol as the destination of man. It was only in connection with the Messianic hope that, under the influence of Persian ideas, the belief in resurrection lent to the disembodied soul a continuous existence (Isa. xxv. 6-8; Dan. xii. 2; see Eschatology; Resurrection). Hellenistic View. Page from the First Edition of Immanuel ben Solomon's "Meḥabberot," Brescia, 1491.(In the Columbia University Library, New York.) The belief in the immortality of the soul came to the Jews from contact with Greek thought and chiefly through the philosophy of Plato, its principal exponent, who was led to it through Orphic and Eleusinian mysteries in which Babylonian and Egyptian views were strangely blended, as the Semitic name "Minos" (comp. "Minotaurus"), and the Egyptian "Rhadamanthys" ("Ra of Ament," "Ruler of Hades"; Naville, "La Litanie du Soleil," 1875, p. 13) with others, sufficiently prove. Consult especially E. Rhode, "Psyche: Seelencult und Unsterblichkeitsglaube der Griechen," 1894, pp. 555 et seq. A blessed immortality awaiting the spirit while the bones rest in the earth is mentioned in Jubilees xxiii. 31 and Enoch iii. 4. Immortality, the "dwelling near God's throne" "free from the load of the body," is "the fruit of righteousness," says the Book of Wisdom (i. 15; iii. 4; iv. 1; viii. 13, 17; xv. 3). In IV Maccabees, also (ix. 8, 22; x. 15; xiv. 5; xv. 2; xvi. 13; xvii. 5, 18), immortality of the soul is represented as life with God in heaven, and declared to be the reward for righteousness and martyrdom. The souls of the righteous are transplanted into heaven and transformed into holy souls (ib. xiii. 17, xviii. 23). According to Philo, the soul exists before it enters the body, a prison-house from which death liberates it; to return to God and live in constant contemplation of Him is man's highest destiny (Philo, "De Opificio Mundi," §§ 46, 47; idem, "De Allegoriis Legum," i., §§ 33, 65; iii., §§ 14, 37; idem, "Quis Rerum Divinarum Hæres Sit," §§ 38, 57). It is not quite clear whether the Sadducees, in denying resurrection (Josephus, "Ant." xviii. 1, § 4; idem, "B. J." ii. 12; Mark xii. 18; Acts xxiii. 8; comp. Sanh. 90b), denied also the immortality of the soul (see Ab. R. N., recension B. x. [ed. Schechter, 26]). Certain it is that the Pharisaic belief in resurrection had not even a name for the immortality of the soul. For them, man was made for two worlds, the world that now is, and the world to come, where life does not end in death (Gen. R. viii.; Yer. Meg. ii. 73b; M. Ḳ. iii. 83b, where the words , Ps. xlviii. 15, are translated by Aquilas as if they read: , "no death," ἀθανασία). Immortality of Martyrs. The point of view from which the Ḥasidim regarded earthly existence was that man was born for another and a better world than this. Hence Abraham is told by God: "Depart from this vain world; leave the body and go to thy Lord among the good" (Testament of Abraham, i.). The immortality of martyrs was especially dwelt on by the Essenes (Josephus, "B. J." vii. 8, § 7; i. 33, § 2; comp. ii. 8, §§ 10, 14; idem, "Ant." xviii. 1, § 5). The souls of the righteous live like birds (See Jew. Encyc. iii. 219, s.v. Birds) in cages ("columbaria") guarded by angels (IV Esd. vii. 32, 95; Apoc. Baruch, xxi. 23, xxx. 2; comp. Shab. 152b). According to IV Esdras iv. 41 (comp. Yeb. 62a), they are kept in such cages () before entering upon earthly existence. The soul of martyrs also have a special place in heaven, according to Enoch (xxii. 12, cii. 4, cviii. 11 et seq.); whereas the Slavonic Enoch (xxiii. 5) teaches that "every soul was created for eternity before the foundation of the world." This Platonic doctrine of the preexistence of the soul (comp. Wisdom viii. 20; Philo, "De Gigantibus," §§ 3 et seq.; idem, "De Somniis," i., § 22) is taught also by the Rabbis, who spoke of a storehouse of the souls in the seventh heaven ("'Arabot"; Sifre, Deut. 344; Ḥag. 12b). In Gen. R. viii. the souls of the righteous are mentioned as counselors of God at the world's creation (comp. the Fravashi in "Farwardin Yast," in "S. B. E." xxiii. 179). Upon the belief that the soul has a life of its own after death is based the following story: "Said Emperor Antoninus to Judah ha-Nasi, 'Both body and soul could plead guiltless on the day of judgment, as neither sinned without the other.' 'But then,' answered Judah, 'God reunites both for the judgment, holding them both responsible for the sin committed, just as in the fable the blind and the lame are punished in common for aiding each other in stealing the fruit of the orchard'" (Sanh. 91a; Lev. R. iv.). "There is neither eating nor drinking nor any sensual pleasure nor strife in the world to come, but the righteous with their crowns sit around the table of God, feeding upon the splendor of His majesty," said Rab (Ber. 17a), thus insisting that the nature of the soul when freed from the body is purely spiritual, while the common belief loved to dwell upon the banquet prepared for the pious in the world to come (see Eschatology; Leviathan). Hence the saying, "Prepare thyself in the vestibule that thou mayest be admitted into the triclinium"; that is, "Let this world be a preparation for the next" (Ab. iv. 16). The following sayings also indicate a pure conception of the soul's immortality: "The Prophets have spoken only concerning the Messianic future; but concerning the future state of the soul it is said: 'Men have not heard nor perceived by the ear, neither hath the eye seen, O God beside Thee, what He hath prepared for him that waiteth for Him'" (Ber. 34b; comp. I Cor. ii. 9, Greek; Resh, "Agrapha," 1889, p. 154). "When man dies," says R. Meïr, "three sets of angels go forth to welcome him" (Num. R. xii.); this can only refer to the disembodied soul. Nevertheless, the prevailing rabbinical conception of the future world is that of the world of resurrection, not that of pure immortality. Resurrection became the dogma of Judaism, fixed in the Mishnah (Sanh. x. 1) and in the liturgy ("Elohai Neshamah" and "Shemoneh 'Esreh"), just as the Church knows only of a future based upon the resurrection; whereas immortality remained merely a philosophical assumption. When therefore Maimonides ("Yad," Teshubah, viii. 2) declared, with reference to Ber. 17a, quoted above, that the world to come is entirely spiritual, one in which the body and bodily enjoyments have no share, he met with strong opposition on the part of Abraham of Posquières, who pointed in his critical annotations ("Hassagot RABaD") to a number of Talmudical passages (Shab. 114a; Ket. 111a; Sanh. 91b) which leave no doubt as to the identification of the world to come ("'olam ha-ba") with that of the resurrection of the body. In Jewish Philosophy. The medieval Jewish philosophers without exception recognized the dogmatic character of the belief in resurrection, while on the other hand they insisted on the axiomatic character of the belief in immortality of the soul (see Albo, "'Iḳḳarim," iv. 35-41). Saadia made the dogma of the resurrectionpart of his speculation ("Emunot we-De'ot," vii. and ix.); Judah ha-Levi ("Cuzari," i. 109) accentuated more the spiritual nature of the future existence, the bliss of which consisted in the contemplation of God; whereas Maimonides, though he accepted the resurrection dogma in his Mishnah commentary (Sanh. xi.; comp. his monograph on the subject, "Ma'amar Teḥiyyat ha-Metim"), ignored it altogether in his code ("Yad," Teshubah, viii.); and in his "Moreh" (iii. 27, 51-52, 54; comp. "Yad," Yesode ha-Torah, iv. 9) he went so far as to assign immortality only to the thinkers, whose acquired intelligence ("sekel ha-niḳneh"), according to the Aristotelians, becomes part of the "active divine intelligence," and thus attains perfection and permanence. This Maimonidean view, which practically denies to the soul of man personality and substance and excludes the simple-minded doer of good from future existence, is strongly combated by Ḥasdai Crescas ("Or Adonai," ii. 5, 5; 6, 1) as contrary to Scripture and to common sense; he claims, instead, immortality for every soul filled with love for God, whose very essence is moral rather than intellectual, and consists in perfection and goodness rather than in knowledge (comp. also Gersonides, "Milḥamot ha-Shem," i. 13; Albo, "'Iḳḳarim," iv. 29). Owing to Crescas, and in opposition to Leibnitz's view that without future retribution there could be no morality and no justice in the world, Spinoza ("Ethics," v. 41) declared, "Virtue is eternal bliss; even if we should not be aware of the soul's immortality we must love virtue above everything." While medieval philosophy dwelt on the intellectual, moral, or spiritual nature of the soul to prove its immortality, the cabalists endeavored to explain the soul as a light from heaven, after Prov. xx. 27, and immortality as a return to the celestial world of pure light (Baḥya b. Asher to Gen. i. 3; Zohar, Terumah, 127a). But the belief in the preexistence of the soul led the mystics to the adoption, with all its weird notions and superstitions, of the Pythagorean system of the transmigration of the soul (see Transmigration of Souls). Of this mystic view Manasseh ben Israel also was an exponent, as his "Nishmat Ḥayyim" shows. It was the merit of Moses Mendelssohn, the most prominent philosopher of the deistic school in an era of enlightenment and skepticism, to have revived by his "Phædon" the Platonic doctrine of immortality, and to have asserted the divine nature of man by presenting new arguments in behalf of the spiritual substance of the soul (see Kayserling, "Moses Mendelssohn," 1862, pp. 148-169). Thenceforth Judaism, and especially progressive or Reform Judaism, emphasized the doctrine of immortality, in both its religious instruction and its liturgy (see Catechisms; Conferences, Rabbinical), while the dogma of resurrection was gradually discarded and, in the Reform rituals, eliminated from the prayer-books. Immortality of the soul, instead of resurrection, was found to be "an integral part of the Jewish creed" and "the logical sequel to the God-idea," inasmuch as God's faithfulness "seemed to point, not to the fulfilment of the promise of resurrection" given to those that "sleep in the dust," as the second of the Eighteen Benedictions has it, but to "the realization of those higher expectations which are sown, as part of its very nature, in every human soul" (Morris Joseph, "Judaism as Creed and Life," 1903, pp. 91 et seq.). The Biblical statement "God created man in his own image" (Gen. i. 27) and the passage "May the soul . . . be bound in the bundle of life with the Lord thy God" (I Sam. xxv. 29, Hebr.), which, as a divine promise and a human supplication, filled the generations with comfort and hope (Zunz, "Z. G." p. 350), received a new meaning from this view of man's future; and the rabbinical saying, "The righteous rest not, either in this or in the future world, but go from strength to strength until they see God on Zion" (Ber. 64a. after Ps. lxxxiv. 8 [A. V.]), appeared to offer an endless vista to the hope of immortality. Bibliography: Alger, Critical History of the Doctrine of a Future Life, with bibliography by Ezra Abbot, New York, 1867; Charles, in Cheyne and Black, Encyc. Bibl. s.v. Eschatology; Formstecher, Beiträge zur Entwicklungsgesch. des Begriffs der Unsterblichkeit der Seele, in Geiger's Wiss. Zeit. Jüd. Theol. iii. 231-249; Hamburger, R. B. T. s.v. Unsterblichkeit; Hastings, Dict. Bible, s.v. Eschatology; Herzog-Hauck, Real-Encyc. s.v. Unsterblichkeit; Manasseh ben Israel, Nishmat Ḥayyim, Amsterdam. 1652; L. Philippson, Israelitische Religionslehre, 1862, ii. 231-270; Paul Volz, Jüdische Eschatologie von Daniel bis Akiba, 1903; F. Weber, System der Altsynagogalen Palästinischen Theologie, Leipsic, 1880, Index.

Arcturians common faq's

Arcturians common faq's Who are Jesus, Archangel Raphael, and Archangel Michael? Jesus Christ is most widely known as the Son of God or as an Ascended Master. He loves all humanity unconditionally and will assist you without regard to your belief in or dedication to him. Archangel Raphael not only assists in entity removal, he is a great healing force that helps you reprogram the negativity left behind by the entities that have been removed. Archangel Michael is a protective Warrior Angel who forcibly removes entities that are unwilling to leave. He also cuts any cords that anchor you to negative people, places, or things and prevent you from moving forward in your life. Who are the Arcturians? The Arcturians are highly-advanced Fifth Dimensional extra-terrestrials from Arcturus, a star in the Bootes Constellation. Although very powerful, they are also very loving and wonderful healers and are here to help heal planet Earth by removing alien Reptilians and sending them to the Light. As Beings in the Light, the Arcturians work closely with the Ascended Masters, like Jesus. They are presently assisting us in ascending to the Fifth Dimension by decreasing human negativity—much of which is caused by alien Reptilians—and exchanging it for Love and Light. The Arcturians are ready to educate, heal, and help raise the vibration of any soul longing for peace and harmony. What is channeling? Channeling is a spiritual means of telepathic communication with energies from other dimensions. If it is done with the proper protection, channeling is a safe way to access the frequencies of Higher Realms, including Universal Divine Energy and the energies of my multi-dimensional guides to remove entities and generate healing called a Divine Healing. What is an entity? An entity is a non-physical being that is able to attach to or enter the physical body of its host or hostess. Entities can be attachments; the lost, disembodied spirits of the deceased (discarnates); demonic (dark-force) in nature; or alien Reptilians. Whether or not they intend to, they always cause harm and suffering. --------------------------------------------------------------------------------

Who Are The Pleiadians and Where Do Pleiadians Come From?

Who Are The Pleiadians and Where Do Pleiadians Come From? More Pleiadian Articles: Pleiadians come from the planet Erra near the star Taygeta and are extra-terrestrials that most resemble humans. Pleiadians were first mentioned contacted 130 times by a female Pleiadian Alien named Samjese. Billie Meier's contact with this Pleiadian woman resulted in a worldwide phenomenon to uncover more information about who these Pleiadians were and where they came from. Today, we know more information about their origins and their home planet. Through various contacts (with Pleiadians and other alien races) alien enthusiasts know how Pleiadians look, where they are from, and what their past interaction with humans signifies to our race as we begin our development ages into the spiritual world so we may find our way through the higher planes of celestial wisdom and join the Arcturians & Pleiadians. Humans are said to share common physical traits with Pleiadians which can be traced back to both the Pleiadian and Human Ancestors from Lyra. Pleiadians' Origination Because of savage wars, Lyrans were forced out into the mystery of the galaxy. Soon, the Pleiadians found their new home in The Pleiades. This star system is a small cluster of seven stars located in the Constellation of Taurus the Bull, which is 500 light years from the planet Earth. Since the wars on Lyra, Pleiadians remain on Erra seeking the ways taught by their friends, the Arcturians. There are seven stars in the Pleiades Cluster, which are: 1)Taygeta 2) Maya 3) Coela 4) Atlas 5) Merope 6)Electra 7) Alcoyne. The Pleiadians are a very ancient race of humanoids. They discovered Earth many years ago (225,000 B.C.) and have played a large role in our ancient evolution, but have remained silent watchers of our planet since their departure in 10 A.D. The Pleiadians currently hold chairs on the council which over see the for the higher truths of the universe and remain a peaceful race of extra-terrestrials. Although they have not reached the heights of their friends, the Arcturians, they continue to develop the mental skills necessary to eventually reach their goal; however, their state of mind have allowed them to develop the ability to transition in and out of our dimension. Some speculate that their entire civilization has moved beyond our space and time and exists beyond our understanding. Their main source of transportation is their intergalactic spaceships which are also known as Beamships. These Beamships have a similar look and feel to the Grey Alien UFOs which are commonly identified during sightings. Since Billie Meier's contact with the Pleiadian woman, many books and articles have surfaced to shed light on this race of aliens that we seem to identify with very closely. As our trek takes us into the teachings of higher spirituality, we find that many civilizations outside our world have already mastered and understood the benefits of becoming one with the Infinite Powers of the Universe. More Pleiadian Articles: If Pleiadians are humans, why are they in the Pleiades? There are many subjects that intrigue and captivate, but nothing is more interesting than knowing and understanding the history behind the galactic forces that shape our galaxy today. The Pleiadians today are a hybrid of the indigenous human population that has always resided on the planets of the star constellation Pleiades and the refugees that came from the planet Avalon. Avalon is the first known human world that experienced a horrific destruction at the hands of the Reptilians and the Greys. A galactic war broke out in the far reaches of our galaxy which led to the Reptilians completely destroying the Lyran home planet Avalon. From there, the inhabitants set out to seek safe refuge on distant planets far from the controlling grasps of the Reptilians. While seeking a safe passage, the Lyrans encountered one of the most powerful races known to our Universe, the Arcturians. Since then, the Galactic Federation was created to ensure that complete destruction of planets was not allowed and allow for a balance of power in a galaxy controlled by the "evil" Reptilians and Greys. The majority of Lyrans (Avalon inhabitants) sought refuge on the planet Erra found in the Pleiades constellation. There, Lyrans would advance in ways taught to them by the Arcturians and become the race we know today as the Pleiadians. Some Pleiadians found themselves here on Earth and decided to settle with the ancient cultures of the past. This is why some Earthlings feel a strong calling and a deep connection to outer space (Lightworkers / Starseeds). Essentially, the Pleiadians are a race of humans that have been disconnected from their home planet Avalon but have now undergone an enormous calling to reach the higher planes of spirituality and fight the "evil" agenda of other races through the positive powers of the Universe. Today, there is no account for the Avalon home planet and its location, but has been rumored to have been abandoned for millions and millions of years now. Because of past history, Pleiadians struggle with the hardship of emotional distress and anger towards other MORE ARTICLES » PLEIADIANS & SEXUALITY » BILLY MEIER & PLEIADIANS PLEIADIANS ............................................................................................................................................................................................................................................................................. Home Pleiadians & Sexuality Pleiadian Aliens and their powers of sexual cultivation... » PLEIADIANS & SEXUALITY Billy Meier & Pleiadians Father of the Pleiadian Aliens. Hoax or Reality? » BILLY MEIERS & PLEIADIANS Pleiadian Alien Articles: ADVERTISEMENT RECENT PLEIADIAN ARTICLES » « MORE ABOUT PLEIADIANS Pleiadians and Sexual Cultivation. The Pleiadian Light Council Of The Pleiadians Arcturian Archives Reptilian Archives Pleiadian Archives Grey Alien Archives Ancient Aliens races that seek to conquer less advance planets. This presents a massive hurdle for Pleiadians because of their desire to seek the way of the Lightworker. Pleiadians today, possess advance technology that allow them to protect their new planet Erra from the Reptilians (as well as galactic peace agreements arranged through the Galactic Federation) and also offer a protective shield of battle space cruisers for the defence of planet Earth in the event of another Galactic

How Arcturians Are Healing Planet Earth(Kindle Edition)

I now have the kindle book by Wayne Brewer http://www.amazon.com/How-Arcturians-Healing-Planet-Earth-ebook/dp/B007D58OLC/ref=sr_1_1?s=digital-text&ie=UTF8&qid=1390767589&sr=1-1&keywords=Norma+Milanovich#reader_B007D58OLC Due to the provocative nature of the contents of this book, the names of everyone involved in the healing sessions, except mine, have been changed for their protection and privacy. However, all of the stories related are true, and all the sessions, whether in-person or at-a-distance, were tape-recorded and transcribed to insure accuracy. You may find that you are having an adverse reaction of some kind—mental, emotional, or physical—right now as you are reading this, or you may find that you have a negative reaction as you try reading the rest of the book. That reaction may indicate you have entities of one type or another, which is all the more reason for you to continue reading so you can learn more and find out what to do about them. Always remember that the darkness is no match for the Light. Light always defeats darkness. Don’t despair, and don’t let any of these entities control you any longer. Some of the events and experiences you will read about took place only a few months prior to the book’s publication. My learning and understanding have continuously evolved over the course of several years. One thing has led to or built upon another, and each new discovery has broadened my understanding even as it has raised more questions. I don’t expect this progression to stop upon publication of this book. If you are interested in keeping up with new information as it is revealed to me, you can sign up for my free periodic newsletter by visiting my website, www.WayneBrewer.net. I especially want to give thanks to the Arcturians, who have been the greatest transforming influence in my life. They gave me this message to pass along to all of you: We lovingly suggest you set your ego aside and read through this document quickly but with an open mind. Then go back and reread it slowly, with an open heart, to reap the fullest benefit both for yourself and for your beloved planet Earth. Listen to your intuition and you will know without a shadow of a doubt the truth that is revealed within these pages. NOT THE ANCIENTS BUT ANCIENTS Introduction There’s a forested place in the Zuni Mountains of New Mexico, out in the middle of nowhere, where I’ve been going camping for at least 20 years. I take a lot of photographs, but this is the only campsite photo I’ve ever framed, and for years I’ve kept it near me on my desk: red rock overlook and scraggly vegetation in the foreground, blue mountains in the distance, and in the middle, a valley under a blue sky filled with puffy clouds. There isn’t really anything special about this particular location; I just like it. It makes me feel good. I used to take my kids there, and now I visit it every once in a while, often by myself. Being in the mountains or the forest recharges me, so I go there to relax for a day, sometimes longer. On July 18, 2009, I decided to camp up there overnight. I’ve never encountered any other people in the area—only bears and other animals—so I always take a gun with me. In fact, I’ve never gone into the wilderness without taking one. But while I was packing for the trip, I was about to get my gun when a telepathic message came through loud and clear: Don’t do it! I had no idea why I wasn’t supposed to take it, but I left the gun behind. At the campsite that evening, I was sitting in a little chair, trying to finish the book I was reading about how to release discarnate spirits and send them to the Light. It was hot, and there was barely a breeze to disturb the peaceful nature of the place—that is, until a huge Black Angus bull wandered into a meadow down in the valley, bellowing and bellowing, looking for some cows and calves. I was raised on a farm and have been around farm animals all my life. I’d never heard a bull bellow as loudly and insistently as that one did, and I wondered why it was behaving that way. Before the bull had even shown up, I’d already been feeling a lot of extraordinary energy. I also suddenly felt cold and had to put on a long-sleeved shirt and a jacket even though the temperature was nearly 80 degrees. The sun was setting, but there was still enough light to read by so I went back to my book. When I glanced up briefly, I looked right back down again and said to myself, “I didn’t see that.” But what I had seen standing out there in the meadow, staring at me and waiting—they were obviously waiting for me—were maybe a hundred beings. They were not in human form, not even in physical form. I could only see them from about mid-thigh up. I couldn’t see them touching the ground. It was as though they were manifesting just enough of themselves to make me aware of them. Somehow I managed to convince myself I had not seen them. I was nearly at the end of the book so I continued reading until the sun went down and I couldn’t read anymore. I didn’t give the startling vision another thought. Sometime around nine o’clock, I closed the book, looked up, and said, “Oh, my God.” These beings had filled the entire meadow as if they were an audience waiting for a rock concert to begin. They just stared at me; nobody even waved a hand. Then it dawned on me that it was the book I’d been reading that had called them in. Let’s go to the Light. It’s time to go to the Light. And somehow I knew exactly what to do. My guides led me through it. I stood up and declared the area holy ground. Then I created a vortex, which is like a swirling shaft of light, but more powerful, and these beings started going up into the vortex. As I continued to hold the vortex open, I heard the message, “They’re coming from 30 miles around.” So I called them in. “Anybody else? Anybody else?” After most of them had gone, I happened to look up about 30 feet in the air, and there was another one heading straight for that vortex, floating through the trees in a running position. As soon as he got to the vortex, he went straight up, too. When I asked how many there were, my guides said, “2,000,” which seemed about right to me. When they were all gone, I asked, “Who were they?” The guides only gave me a one-word answer, “ancients.” Not “the ancients,” but “ancients.” I had no idea what they meant, and I still don’t. Maybe they were Anasazi ancients—or even ancestors of the Anasazi. I guess that’s not something I need to know. But even now I feel some of their appreciation at being able to go to the Light—finally, after all this time. Later I realized that if I’d taken my gun with me, this probably wouldn’t have happened. They wouldn’t have shown themselves to me. That wasn’t the kind of energy that was needed for this particular mission—a mission I didn’t even know I was going out there to accomplish. That was the first time I created a vortex, and I’m not sure who was helping me then. I didn’t yet know the Arcturians, but perhaps they were already guiding me. Chapter 1 Tapped In, Tuned In, Turned On Leaving My Comfort Zone I’ve been in the investigative business for over 35 years. In the course of conducting an investigation, I collect information from as many reliable sources as possible, as well as from my own physical observations. Then I report the facts to the client and let the client draw his or her own conclusions. That’s the world I’ve been at home in, the world of logic and so-called objective reality. So to say I was skeptical about some of the non-rational experiences I began having would be a huge understatement. But one incident finally made it crystal clear to me that I could no longer discount these personal experiences or explain them away logically. In November 2008, I was working in Houston, Texas after Hurricane Ike had struck Galveston that September. I’d been there about a month, putting in a lot of hours every day with no time off. When I wasn’t working, I was reading. I’d begun meditating earlier in the year, and at that time I was reading about the Law of Attraction 1 One night in my hotel room, I was sitting up in bed with a book when my left arm began quivering. At first, that didn’t seem at all unusual. I had been in a skiing accident in 1992 and fractured my left humerus and the ball of my shoulder socket in twelve places. Ever since, my arm twitches or quivers periodically, especially when I’m doing what I call decompressing—trying to relax after a period of working non-stop. That’s only one of the physical injuries I’ve had, almost all of them on the left side of my body. The summer before starting kindergarten, I was helping out on the family farm moving bales of hay when my left hand got caught in a pulley. The accident nearly took my little finger off, and to this day, the joint won’t bend due to the calcification. A few years ago, I ran into an old acquaintance who remembered my hand had been bandaged when I’d started kindergarten. He wanted to look at it, so I showed him the scar across my palm. As far as the shoulder injury was concerned, I’d been to see all kinds of conventional and alternative medical practitioners about it over the years, including medical doctors, a naturopath, several chiropractors, and various massage therapists. One said one thing; another said something else. But I’d always assumed there was a neurological basis for the twitching. But then, all of a sudden in that Houston hotel room, my arm flailed back and forth in a wide arc as if it were waving. The force was so strong it actually pulled me across the bed! I had no idea what was happening. The only thing I was certain of was that the cause couldn’t possibly be neurological. Shortly after that, I left Houston and returned home to Albuquerque. I wanted to get back to see my good friend, Carmen, who was experiencing some medical problems. Carmen had introduced me to the book The Secret2 and had played a significant role in starting me on this journey. Although I didn’t know exactly what her medical problems were, somehow I knew I could help her. I wasn’t sure how or why I could help; I just knew I could. I had a very strong feeling that I needed to lay my hands on her back. When I saw Carmen and placed my hands on her back, the energy that went through me was so intense she thought I was going to have a heart attack. I could barely handle that much energy then. Although at the time I didn’t fully understand what had happened, I did know some kind of healing had taken place with her. Of course, I wanted to learn more. I wanted to understand what was going on. Consulting a Psychic Even before I went to Houston, my curiosity had been piqued by some of my experiences and the metaphysical books I’d been reading. I’d gone as far as making an appointment with a well-known Albuquerque psychic and channel. I hadn’t actually met her, but I’d known of her for years. She holds weekly channeling sessions at the Albuquerque Center for Spiritual Living, and I’d attended two or three times just to observe. During the sessions, she channels her spirit guide, Orion, and then invites people to ask her questions. I had never participated or even spoken to her. After the sessions, while everyone else was lining up to talk to her or give her a hug, I was heading out another door. But I’d look over at her, and we’d exchange glances and nod at each other. That was the extent of our interaction. It was after checking out the channeling sessions that I’d made my appointment with her, but I’d had to cancel it to go to Houston. So as soon as I returned home, I scheduled another appointment. My first meeting with her was as confusing and disconcerting as it was revealing. She seemed to assume I knew a lot more than I did at the time. Right from the beginning, I’ve been playing catch-up in the metaphysical realm—first having experiences I can’t explain and then doing the research to try figure out what they mean. She let Orion talk to me for about 30 minutes. Orion, a collective consciousness that vibrates at a higher level than we humans do, kept addressing me as “John.” “We’re so happy to be able to reconnect with you, John.” I’m not entirely clear about this, but Orion suggested I may have a connection with John the Baptist. Orion also told me a great deal about my personal history and relationships, including several past lives, and confirmed that my friend Carmen and I have known each other over multiple lifetimes, which explains the close bond we have. What I really wanted to find out about was what was going on with my arm. Was there some kind of healing energy in it, as I suspected? Orion said yes, but his answer went beyond that. Orion told me I would be performing miracles in three months. Miracles? Me? That was just too far-fetched. I couldn’t buy it. Orion said that at first I wouldn’t believe the things that would happen. I’d be astounded. Well, that part has certainly turned out to be true. I have definitely been astounded—more and more so every day. Learning to Channel and Meeting My Guides In spite of my strong skepticism, less than a month later, I started taking the first of a series of three channeling classes. In the first class, C1, you go into a light trance, a channeled state, to find out who your three main guides are, and you learn how to connect with them. You get out of your head, out of your ego, and drop into your heart: tapped in, tuned in, turned on is what I call it. But I already knew who one of my guides was. During my first meeting with the psychic, when she told me I would be an excellent candidate for channeling, I blurted out, “Who’s Raphael?” That name had been coming up in my mind for a long time. There’s a little town south of Grants, New Mexico called San Rafael, and every time I’ve driven past it, I’ve always noticed how good I feel. San Rafael is also the name of the street that goes up to my house. I had always felt Raphael was with me, but I’d thought he was simply a guardian angel or something like that. It wasn’t until the C1 class that I learned he is actually an archangel.

Solitude vs. Leading The Tzibbur

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There is a saying: A day spent making mistakes is better than a day spent doing nothing. The gemara says that there were four people who died without sin. They were Binyamin HaTzaddik, Amram, father of Moshe, Yishai, father of King David, and one of the sons of King David. The only reason for their eventual deaths was because of Adam Harishon's (Adam - first man) eating from the eitz hada'as (tree of knowledge). Beforehand, man was not meant to die. By eating the fruit, Adam and Chava changed the nature of man, and he now became subject to death. But back to our four tzaddikim. Asks the Chasam Sofer, if these four died without sin to their name, then aren't they on a higher madrega (level) than the avos (patriarchs)? And furthermore, if they are on a higher madrega, why don't we put them up in our sukkas as the ushpizin (holy guests) instead than Avraham, Yitzchak, Yaakov, Yosef, Moshe, Aharon and David? The Chasam Sofer answers that there were those on an elevated level throughout Jewish history that had the opportunity to go through life free of sin. Like our four tzaddikim, they could have spent time in solitude, contemplating their own spirituality, and accessing higher and higher levels G-dliness. But let's take Moshe, in contrast. He was the greatest of the prophets. He spoke to G-d panim el panim (face to face). He was chosen to be the leader over Bnei Yisroel, but because of his speech impediment, and because he wanted to remain in a state of receiving G-dliness in solitude, he was an unwilling leader. But ultimately, he surpassed his nature, and went out to become the greatest leader Klal Yisroel has ever known. And when a person mixes with other people, says the Chasam Sofer, he is bound to make mistakes. A leader, especially, is going to come into conflict and disagreement, and may later regret some of his actions. But this is what happens in life. If one remains in one's daled amos (four cubits), and prays, and learns, and worries only about his personal relationship with G-d, then he is not concerned with the other half of the Torah: Bein adam L'chaveiro (mitzvahs between man and his fellow man). One who is concerned with his fellow Jew will leave his quarters, leave the beis midrash, and go out and do good for the Klal, knowing well that he will have to compromise his own spirituality along the way. 

I heard an interview with Rav Shlomo Amar, chief Sephardic Rabbi of Israel, the other day, part of which touched on this same subject. He said that years ago when he served as av beis din (head of the rabbinical court) in the city of Petach Tikvah, he would give shiurim (classes) and inspirational sermons in the local shuls and yeshivos. He spent great amounts of time on that, and soon realized that he was left with little time for learning. One shabbos he was in Jerusalem, and picked up a new sefer written by Rav Yonasan Eibshitz. He opened it up, and the following practically jumped off the page: "With all my learning and with all the piskei din (religious rulings) I write, there is no time as valuable as the time spent offering words of inspiration to strengthen others. This is equal in importance to all of my learning." Rav Shlomo was astounded by both the fact that he opened to that exact page and line, and by the message itself. His depression began to lift. He met soon after with Rav Ovadia Yosef, and told over the story. Rav Yosef said that this exact matter pained him, as well. "There is so much time that I am not learning Torah because I am busy inspiring the public," he said. In fact, in his sefer, Rav Yosef recounted that once when he was suffering greatly from this same dilemma, the Ben Ish Chai came to him in a dream. His message was that educating the public makes a great impression up above in the heavens, and it is very dear to Hashem. He commanded Rav Yosef to continue his work in inspiring others.