We The Arcturians: A True Experience

http://www.amazon.com/dp/0962741701?tag=arcturi-20&camp=14573&creative=327641&linkCode=as1&creativeASIN=0962741701&adid=0J3NR53V2AXDPE7PZDQS& http://www.amazon.com/dp/0962741701?tag=arcturi-20&camp=14573&creative=327641&linkCode=as1&creativeASIN=0962741701&adid=0J3NR53V2AXDPE7PZDQS&#reader_0962741701 Most Helpful Customer Reviews 165 of 170 people found the following review helpful 5.0 out of 5 stars I finally found what I have been looking for ! June 25, 2000 By Bob Mckelvy Format:Paperback|Amazon Verified PurchaseI went through a rough transition when I found out that God may be an ET ! I stood by my policy of keeping an open mind no matter how extreme it may appear to be. I have been doing a lot of reading on the different ET's who have been working with us. Just finished reading another book on the Arcturians. When I started to read this one to see how their stories compared, it took me completely by surprise. The other book pales in comparison with this one. It concurs with the material in that book, but has a lot more detail, and appears to be a lot more accurate. This book had such a strong impact on me that I could only handle small amounts at a time. There is a lot packed between the lines. The energies that pour out of it are very evident. This book will hold your attention all the way. You will realize that you are one of the most fortunate beings in this World to have the good fortune of reading this book. It will change your life. I especially enjoyed the detailed tour of their Spacecraft, and how they transmute the different energies. The Arcturians are one of the most advanced and benevolent group of beings watching and gently guiding us into the 5th dimension. It also provides you with some very powerful techniques for clearing your mind and developing your psychic abilities. You will appreciate the power, the protection and the gifts presented to you by the Arcturians. I would love to share this new discovery with others who may be interested in the Arcturians. Please feel free to e-mail me if you have any questions. Thanks ! bobmck@thegateway,.net

APOLLO

http://en.wikipedia.org/wiki/Apollo#Oracular_shrines

Apollo (Attic, Ionic, and Homeric Greek: Ἀπόλλων, Apollōn (gen.: Ἀπόλλωνος); Doric:Ἀπέλλων, Apellōn; Arcadocypriot: Ἀπείλων, Apeilōn; Aeolic: Ἄπλουν, Aploun; Latin:Apollō) is one of the most important and complex of the Olympian deities in classical Greek and Roman religion and Greek and Roman mythology. The ideal of the kouros (a beardless, athletic youth), Apollo has been variously recognized as a god of light and the sun, truth and prophecy, healing, plague, music, poetry, and more. Apollo is the son ofZeus and Leto, and has a twin sister, the chaste huntress Artemis. Apollo is known in Greek-influenced Etruscan mythology as Apulu.

As the patron of Delphi (Pythian Apollo), Apollo was an oracular god—the prophetic deity of the Delphic Oracle. Medicine and healing are associated with Apollo, whether through the god himself or mediated through his son Asclepius, yet Apollo was also seen as a god who could bring ill-health and deadly plague. Amongst the god's custodial charges, Apollo became associated with dominion over colonists, and as the patron defender of herds and flocks. As the leader of the Muses (Apollon Musegetes) and director of their choir, Apollo functioned as the patron god of music and poetry. Hermes created the lyre for him, and the instrument became a common attribute of Apollo. Hymns sung to Apollo were called paeans.

In Hellenistic times, especially during the 3rd century BCE, as Apollo Helios he became identified among Greeks with Helios, Titan god of the sun, and his sister Artemis similarly equated with Selene, Titan goddess of the moon.^[1] In Latin texts, on the other hand,Joseph Fontenrose declared himself unable to find any conflation of Apollo with Sol among the Augustan poets of the 1st century, not even in the conjurations of Aeneas and Latinusin Aeneid XII (161–215).^[2] Apollo and Helios/Sol remained separate beings in literary and mythological texts until the 3rd century CE.

Origins

The Omphalos in the Museum of Delphi

The cult centers of Apollo in Greece, Delphi and Delos, date from the 8th century BCE. The Delos sanctuary was primarily dedicated to Artemis, Apollo's twin sister. At Delphi, Apollo was venerated as the slayer of Pytho. For the Greeks, Apollo was all the Gods in one and through the centuries he acquired different functions which could originate from different gods. In archaic Greece he was the prophet, the oracular god who in older times was connected with "healing". In classical Greece he was the god of light and of music, but in popular religion he had a strong function to keep away evil.^[31] Walter Burkert^[32] discerned three components in the prehistory of Apollo worship, which he termed "a Dorian-northwest Greek component, a Cretan-Minoan component, and a Syro-Hittite component."

From his eastern-origin Apollo brought the art of inspection from "symbols and omina" (σημεία και τέρατα : semeia kai terata), and of the observation of the omens of the days. The inspiration oracular-cult was probably introduced from Anatolia. The ritualismbelonged to Apollo from the beginning. The Greeks created the legalism, the supervision of the orders of the gods, and the demand for moderation and harmony. Apollo became the god of shining youth, the protector of music, spiritual-life, moderation and perceptible order. The improvement of the old Anatolian god, and his elevation to an intellectual sphere, may be considered an achievement of the Greekpeople.^[33]

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