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I Ching / 易經
Posted On 31/07/2010

yi jing ba gua

ba gua flow chart

64 gua

fu xi

fu

fu xi n nu wo

luo he tu

Traditionally it was believed that the principles of the I Ching originated with the mythical Fu Xi (伏羲 Fú Xī). In this respect he is seen as an early culture hero, one of the earliest legendary rulers of China (traditional dates 2800 BC-2737 BC), reputed to have had the 8 trigrams (八卦 bā gùa) revealed to him supernaturally. By the time of the legendary Yu (禹 Yǔ) 2194 BC – 2149 BC, the trigrams had supposedly been developed into 64 hexagrams (六十四卦 lìu shí sì gùa), which were recorded in the scripture Lian Shan (《連山》 Lián Shān; also called Lian Shan Yi). Lian Shan, meaning “continuous mountains” in Chinese, begins with the hexagram Bound (艮 gèn), which depicts a mountain (¦¦|) mounting on another and is believed to be the origin of the scripture’s name.

After the traditionally recorded Xia Dynasty was overthrown by the Shang Dynasty, the hexagrams are said to have been re-deduced to form Gui Cang (《歸藏》 Gūi Cáng; also called Gui Cang Yi), and the hexagram responding (坤 kūn) became the first hexagram. Gui Cang may be literally translated into “return and be contained”, which refers to earth as the first hexagram itself indicates. At the time of Shang’s last king, Zhou Wang, King Wen of Zhou is said to have deduced the hexagram and discovered that the hexagrams beginning with Initiating (乾 qián) revealed the rise of Zhou. He then gave each hexagram a description regarding its own nature, thus Gua Ci (卦辭 guà cí, “Explanation of Hexagrams”).

When King Wu of Zhou, son of King Wen, toppled the Shang Dynasty, his brother Zhou Gong Dan is said to have created Yao Ci (爻辭 yáo cí, “Explanation of Horizontal Lines”) to clarify the significance of each horizontal line in each hexagram. It was not until then that the whole context of I Ching was understood. Its philosophy heavily influenced the literature and government administration of the Zhou Dynasty (1122 BC-256 BC).

Later, during the time of Spring and Autumn (722 BC-481 BC), Confucius is traditionally said to have written the Shi Yi (十翼 shí yì, “Ten Wings”), a group of commentaries on the I Ching. By the time of Han Wu Di (漢武帝 Hàn Wǔ Dì) of the Western Han Dynasty (c. 200 BC), Shi Yi was often called Yi Zhuan (易傳 yì zhùan, “Commentary on the I Ching”), and together with the I Ching they composed Zhou Yi (周易 zhōu yì, “Changes of Zhou”). All later texts about Zhou Yi were explanations only, due to the classic’s deep meaning.
[edit] Modernist view

In the past 50 years a “Modernist” history of the I Ching emerged based on research into Shang and Zhou dynasty oracle bones, Zhou bronze inscriptions and other sources, (Marshall 2001, Rutt 1996, Shaughnessy 1993, Smith 2008). In the 1970s, Chinese archaeologists discovered intact Han dynasty-era tombs in Mawangdui near Changsha, Hunan province. One of the tombs contained the Mawangdui Silk Texts, a 2nd century BC new text version of the I Ching, the Dao De Jing and other works, which are mostly similar yet in some ways diverge from the received, or traditional texts preserved historically. This version of the I Ching, despite its textual form, belongs to the same textual tradition as the standard text, which suggests it was prepared from an old text version for the use of its Han patron.

Rather than being the work of one or several legendary or historical figures, the core divinatory text is now thought to be an accretion of Western Zhou divinatory concepts. As for the Shi Yi commentaries traditionally attributed to Confucius, scholars from the time of the 11th century AD scholar Ouyang Xiu onward have doubted this, based on textual analysis, and modern scholars date most of them to the late Warring States period (403 or 475 BC-256 or 221 BC), with some sections perhaps being as late as the Western Han period (206 BC-220 AD).

The text of the I Ching is a set of oracular statements represented by 64 sets of six lines each called hexagrams (卦 guà). Each hexagram is a figure composed of six stacked horizontal lines (爻 yáo), each line is either Yang (an unbroken, or solid line), or Yin (broken, an open line with a gap in the center). With six such lines stacked from bottom to top there are 26 or 64 possible combinations, and thus 64 hexagrams represented.

The hexagram diagram is composed of two three-line arrangements called trigrams (卦 guà). There are 23, hence 8, possible trigrams. The traditional view was that the hexagrams were a later development and resulted from combining the two trigrams. However, in the earliest relevant archaeological evidence, groups of numerical symbols on many Western Zhou bronzes and a very few Shang oracle bones, such groups already usually appear in sets of six. A few have been found in sets of three numbers, but these are somewhat later. Numerical sets greatly predate the groups of broken and unbroken lines, leading modern scholars to doubt the mythical early attributions of the hexagram system, (Shaugnessy 1993).

When a hexagram is cast using one of the traditional processes of divination with I Ching, each yin and yang line will be indicated as either moving (that is, changing), or fixed (unchanging). Sometimes called old lines, a second hexagram is created by changing moving lines to their opposite. These are referred to in the text by the numbers six through nine as follows:

* Nine is old yang, an unbroken line (—θ—) changing into yin, a broken line (— —);
* Eight is young yin, a broken line (— —) without change;
* Seven is young yang, an unbroken line (———) without change;
* Six is old yin, a broken line (—X—) changing into yang, an unbroken line (———).

The oldest method for casting the hexagrams, the yarrow stalk method, was gradually replaced during the Han Dynasty by the three coins method and the yarrow stalk method was lost. With the coin method, the probability of yin or yang is equal while with the recreated yarrow stalk method of Zhu Xi (1130–1200), the probability of old yang is three times greater than old yin.

There have been several arrangements of the trigrams and hexagrams over the ages. The bā gùa is a circular arrangement of the trigrams, traditionally printed on a mirror, or disk. According to legend, Fu Xi found the bā gùa on the scales of a tortoise’s back. They function like a magic square with the four axes summing to the same value, using 0 and 1 to represent yin and yang: 000 + 111 = 101 + 010 = 011 + 100 = 110 + 001 = 111.

The King Wen sequence is the traditional (i.e. “classical”) sequence of the hexagrams used in most contemporary editions of the I Ching.

Trigrams
The eight trigrams

The solid line represents yang, the creative principle. The open line represents yin, the receptive principle. These principles are also represented in a common circular symbol (☯), known as taijitu (太極圖), but more commonly known in the west as the yin-yang (陰陽) diagram, expressing the idea of complementarity of changes: when Yang is at top, Yin is increasing, and the reverse.

In the following lists, the trigrams and hexagrams are represented using a common textual convention, horizontally from left-to-right, using ‘|’ for yang and ‘¦’ for yin, rather than the traditional bottom-to-top. In a more modern usage, the numbers 0 and 1 can also be used to represent yin and yang, being read left-to-right. There are eight possible trigrams (八卦 bāguà):

1 ☰ 111
乾 qián the Creative, Force heaven, sky
天 northwest father head strong creative dragon

2 ☱ 110 兌 duì the Joyous, Open swamp, marsh
澤 west third daughter mouth pleasure tranquil (complete devotion) sheep

3 ☲ 101 離 lí the Clinging, Radiance fire
火 south second daughter eye light-giving, dependence clinging, clarity, adaptable pheasant

4 ☳ 100 震 zhèn the Arousing, Shake thunder
雷 east first son foot inciting movement initiative horse

5 ☴ 011 巽 xùn the Gentle, Ground wind
風 southeast first daughter thigh penetrating gentle entrance fowl

6 ☵ 010 坎 kǎn the Abysmal, Gorge water
水 north second son ear dangerous in-motion pig

7 ☶ 001 艮 gèn Keeping Still, Bound mountain
山 northeast third son hand resting, stand-still completion wolf, dog

8 ☷ 000 坤 kūn the Receptive, Field earth
地 southwest mother belly devoted, yielding receptive cow

The first 3 lines of the hexagram, called the lower trigram, are seen as the inner aspect of the change that is occurring. The upper trigram (the last three lines of the hexagram), is the outer aspect. The change described is thus the dynamic of the inner (personal) aspect relating to the outer (external) situation. Thus, hexagram 04 ¦|¦¦¦| Enveloping, is composed of the inner trigram ☵ Gorge, relating to the outer trigram ☶ Bound.

The hexagrams, though, are mere mnemonics for the philosophical concepts embodied in each one. The philosophy centres around the ideas of balance through opposites and acceptance of change.
[

The Tai Xuan Jing extension of the Yi Jing characters, based on the Canon of Supreme Mystery (Chinese: 太玄經; pinyin: Tài Xuán Jīng) by Yáng Xióng (Chinese: 揚雄/扬雄; Wade-Giles: Yang Hsiung; 53 BC-18 AD), range from U+1D300 through U+1D356. Their Chinese aliases most accurately reflect their interpretation;[6] for example, the Chinese alias of code point U+1D300 (

Pentagram / Pentacle
Posted On 28/07/2010

pentagram

pentagram

The pentagram, or five-pointed star, is one of the favorite symbols witches and magicians love to use as a symbol of their religion. It has been so widely used throughout the past that the word ‘pentacle’, also originally meaning a five-pointed star, has become the familiar pentacle often used as a disc or plate of metal or wood, usually engraved with magickal symbols, on many a Wiccans’ altars, and used in magickal rites.

The reason why the pentagram is regarded as the symbol of magick is because its five points represent the Four Elements of Life (Earth, Air, Fire and Water) plus Spirit (or Ether/Aether) the Unseen, the Beyond, and the source of occult power. For this reason, the pentagram should be drawn with the one point up, the point of Spirit presiding over the other four. It is Mind ruling over the World of Matter. The lower four points representing the world, or man, and the higher point representing spirit. In the pentacle, with the star encircled, the circle surrounding the star means the universe, or Cosmic Egg.

Symbolically, the entire pentacle means that man is the microcosm (little world) of the macrocosm (the universe as a whole). The four points placed below the upper point represent the physical man – Earth, Air, Fire and Water. This becomes the idea of Spirit before Man – the seeking of the spiritual, the Mysteries within, returning to the Goddess and God. Placing the two points up, although we remain the microcosm of the macrocosm, it represents more the mundane Man – Man
before Spirit – the seeking of the material, the loss of the Mysteries in search of gain from the world.

The apple has been revered throughout history as being sacred of the Goddess. In modern mythology, the apple became associated with the Tree of Knowledge, which Eve took and ate. The reason the apple is considered associated with the Goddess is revealed by cutting through the centre of the apple. Hidden in the apple’s core, is a natural pentacle. This is the sign of the Goddess Kore (Core) – the Greek Holy Virgin, the inner soul of Mother Earth (Demeter). Just as Kore the Virgin was hidden in the heart of Mother Earth and represented the World Soul, so her pentacle was hidden in the apple. Kore is also an
alternative name of Kali.

The pentagram has long been associated with many of the mystery schools, Wicca (Witchcraft) and magick. It is the simplest pattern of star shape that can be designed with but a solitary line; hence it is sometimes labelled “the Endless Knot.” Additional titles are “the Goblin’s Cross”, “the Pentalpha”, “the Witch’s Foot”, “the Devil’s Star”, “The Druid’s Foot”, and “the Seal of Solomon” (more appropriately characterized by the hexagram). It was known as the Endless Knot, because it can be drawn without lifting the pen from the paper, though it requires concentration and care to draw a symmetrical figure in this way.

It has long been believed that the pentagram was a powerful guardian against evil and sinister spiritual beings, hence it was an emblem of protection, and was sometimes worn as a talisman for happy homecomings.

Nechung Oracle
Posted On 27/07/2010

Nechung Oracle
From Wikipedia, the free encyclopedia

oracle

The Nechung Oracle is the State Oracle of Tibet. The medium of the State Oracle currently resides with the current Dalai Lama in Dharamsala, India. Prior to the Himalayan diaspora resulting from the annexation of Tibet by the Chinese Cultural Revolution, the Nechung Oracle was the designated head of a specific monastery in Tibet, that monastery is Nechung.

History

In Tibet and throughout the greater Himalayan region, oracles have played, and continue to play, an important part in revelation, religion, doctrine, and prophecy. In Tibet, the Nechung Oracle and other oracles on occasion, have also played principal roles assisting governmental decision-making and providing intelligence on pressing matters of [[Sovereign state|State]and most importantly hidden security of the 14th Dalai Lama of Tibet]. There are a number of oracular traditions within the Himalaya of which the Nechung is but one. The word “oracle” is used by Tibetans to refer to the spirit, deity, or entity – which in the Himalayan tradition is more appropriately rendered in English as “mindstream thoughtform” – that through temporary possession (or various styles of periodic or ongoing possession depending on the tradition) enters those men and women who act as media between the phenomenal natural world and the subtle spiritual realms. These media are, therefore, known as kuten, which literally means, “the physical basis”. Post-possession may involve protracted convalescence and recovery for the kuten.

The tulku of the institution of the Dalai Lama, consults the oracle known as the Nechung Oracle, which is considered the Official State Oracle of the government of Tibet. The Nechung was formerly a Nyingma tradition. He gives a complete description of the process of trance and possession in his book Freedom in Exile.

Beginnings

“When Padmasambhava consecrated Samye Monastery with the Vajrakilaya dance, he tamed the local spirit protector, Pehar Gyalp, and bound him by oath to become the head of the entire hierarchy of Buddhist protective spirits. Pehar, later known as Dorje Drakden, became the principal protector of the Dalai Lamas, manifesting through the Nechung Oracle.
According to the Dalai Lama, “Tibetans rely on oracles for various reasons. The purpose of the oracles is not just to foretell the future. They are called upon as protectors and sometimes used as healers. However, their primary function is to protect the Buddha Dharma and its practitioners.”

The rite of the Oracle possessing the kuten is ancient, entering the tradition from the Bonpo and Ngagpa, and traditionally involves a detailed evocative liturgy including such elements as fanfare, dance, mudra and mantra to invoke the Oracle who forcefully projects their mindstream via the discipline of phowa, temporarily possessing the physical basis.

Pearlman relates two prophecies prophesied by the Nechung Oracle: the famous prophecy that during the Year of the Tiger Tibet would encounter a grave and “great difficulty”; and the fortuitous second prophecy outlining the flight from Tibet of the Jewel of the Compassionate Ocean, an epiphet for the Dalai Lama:

“In 1947 Lobsang Jigme, the Tibetan State Oracle, prophesied that in the Year of the Tiger, 1950, Tibet would face great difficulty. In 1951, Lobsang Jigme fell ill, some say because of his repeated troubling visions, and for years was unable to walk without assistance. In 1959, after predicting the Dalai Lama’s flight, Lobsang Jigme spent two months walking to India with His Holiness. His illness was eventually cured.”

Ceremony

Pearlman describes the ritual investiture of the Nechung Oracle that is constituted by sacred symbols and iconography in the colours of the Five Pure Lights and Mahabhuta and includes lungta, bija and dhvaja:

“On formal occasions, the Kuten is dressed in an elaborate costume consisting of several layers of clothing topped by a highly ornate robe of golden silk brocade, which is covered with ancient designs in red and blue and green and yellow [colors traditionally subscribed to the Mahabhuta]. On his chest he wears a circular mirror which is surrounded by clusters of turquoise and amethyst, its polished steel flashing with the Sanskrit mantra corresponding to Dorje Drakden. Before the proceedings begin, he also puts on a sort of harness, which supports four flags and three victory banners. Altogether, this outfit weighs more than seventy pounds and the medium, when not in trance, can hardly walk in it.”

In addition to this regalia, when the Kuten’s trance deepens, the assistants that have been supporting the physical basis place a headress on his head which weighs approximately 30 pounds, though in former times it weighed over 80. The circular mirror is a divine attribute and tool, known as a melong (Tibetan: “mirror”), that is a potent polyvalent symbol of Dzogchen and Dzogchen teachings

Dharmapala Setrap
Posted On 20/07/2010

Setr

Dharmapala Setrap Chen or more commonly known as “The Wild Tsen” or “Setrap Protector” is actually an ancient protector who comes from the Holy Land of Bodhgaya where Lord Shakyamuni Buddha was enlightened. Setrap Protector is actually the wrathful form of Buddha Amitabha that sworn to protect the teachings of Buddhism to Lord Sakyamuni Buddha. Setrap Protector is brought to Tibet by the translator called Loden Sherab (Ngog Lotsawa) from India just to spread and make the dharma grow. Setrap Chen’s name actually derive from the word ” golden cuirass” and it refers to the Gold Armor that he wears in Battles, This Symbolized the battle with our minds and also the spiritual side with the Demons of both inner and outer.

Setrap Protector is an ancient Protector that exists before our age and sworn to protect the teachings of Buddhism to Lord Sakyamuni Buddha himself and renewed his vow with Guru Rinpoche. At that time Lord Setrap’s Practices are most commonly practiced in Buddhist Monasteries in both Nalanda and Bodhgaya in India. Traveled with the translator called Loden Sherab to the Land of Snow (Tibet) from India just to spread and make the dharma grow. Just before Loden Sherab starts his journey to Tibet, the abbot of Bodhgaya Monastery was said to have entrusted him with Setrap Protector for the success in growth of Buddhism in Tibet.

Setrap Protector being the warthful emanation of Buddha Amitabha has been the protector for Ganden Shartse Monastery one of the two college of Gaden Monastery for many hundreds of years. Setrap Protector’s tasks among these degenerate times are good in pacifying our obstacles and also to make conditions conducive for everything good; namely the practice of dharma which leads to our eternal happiness. His role of being a warthful emanation is very similar like angry parents towards their child. Although sometimes our parents seems to be angry at us, but the anger is always motivated by love and concern towards their child’s well being. Buddha Amitabha emanate into this wrathful form is to direct into our inner and secret defilements of our own attachments, anger, ignorance and or ego. As an “Enlightened Buddha” despite his wrathful outer looks, Setrap Protector is well known for accomplishing the deadliest and swiftest destruction for all inner, outer and secret obstacles. As stated in the “Setrap Puja Book” (Shartse Jewel) the cudgel that Lord Setrap holds with his right hand are made of ‘sandalwood from the forests of Malaya’ – (Malaya in now known as Malaysia). As a proof of a being a devoted protector of Buddhism, Setrap Protector actually sew Guru Rinpoche’s shoe to his crown when he renewed his vow as a proof.

Therefore Setrap Protector is “One of the Best” of the Enlightened being that we can pray to when we have any obstacles to pacify, especially those who keeps us away from Dharma.

Source: http://www.lordsetrap.com

Dragon’s sons
Posted On 07/07/2010

It is a myth saying that the legendary Dragon has nine sons and each had a strong personality. There are no general agreement as to what the Dragon’s sons are called, however, all the cravings of these mythical creatures that can be found on ancient temples, relics and buildings. The names and description provided is one of the most commonly said names and descriptions of these mystical creatures:

1.

The first son is called Bi Xi (贔屭), is the most powerful and looks like a giant land turtle, normally carved on stone base of tablets.

赑屃(bi xi):形似龟,好负重。一般在各地的宫殿、祠堂、陵墓中均可见到其背负石碑的样子。在龙子的各类说法中赑屃一般都排在九子之首

2.

The second son is called Li Wen (螭吻), looks like a beast, and is always found on the roof because it likes to look at all directions.

螭吻(li wen):喜欢东张西望,经常被安排在建筑物的屋脊上,做张口吞脊状,并有一剑以固定之。

3.

The third son is called Pu Lao (蒲牢), looks like a small dragon, and likes music and also likes to roar – thus it is a common decoration found on the bridge of stringed Chinese musical instruments and bells or gongs.

蒲牢(pu lao):有摇滚气质,爱好音乐,也爱吼叫。古代乐器编钟顶上就用它来装饰,寺庙大钟上的钟钮上也可见到他的身影。

4.

The fourth son is called Pi An (狴犴 pinyin bìàn), looks like a tiger, and is so powerful that it can be found in prisons.

狴犴(bi an):掌管刑狱。常被装饰在死囚牢的门楣上,因其形状似虎,所以民间又有虎头牢的说法。

5.

The fifth son is called Tao Tie (饕餮), loves to eat, and is always found on ancient bronze.

饕餮(tao tie):美食主义者,性贪吃。夏商时期出土的青铜器上经常可见饕餮纹,为有首无身的狰狞怪兽。

6.

The sixth son is called Suan Ni (狻猊), has the thinkings and values of Buddhism and likes places that are with incense smoke, thus it is frequently seen carved on the legs of incense burners. It is the celestial animal as seen ridden by Wen Shu Pu Sa.

狻猊(suan ni):身有佛性,喜好香火,在香炉盖上可见。而且狻猊还是文殊菩萨的座骑。

7.

The seventh son is called yaizi (睚眥) has a violent nature and likes to kill. Often found carved on sword or knife hilts because of its violent nature.

睚眦(ya zi):性情凶残易怒,喜欢争杀。民间成语“睚眦必报”所讲即为此物。通常在一些武器的柄上或是尾端的环上可以见其雕像,以加强杀气。

8.

The eighth son is called Jia Tu (椒图) and looks like a Snail Clam and has a mild nature. Normally found on ancient doors as a door knock and also to keep thieves away.

椒图(jia tu):形似螺蚌,性情温顺自闭。所以将他安排在门上衔着门环,免得小偷光顾。

9.

The ninth son called Pi Xiu (貔貅) and has a big mouth to eat fortunes and wicked persons. It does not have an anus, so whatever it eats, it will not escape out.

貔貅(pi xiu):在南方及东南亚一带都称其为龙的第九子,大嘴无肛,只进不出,专吃钱财和恶人心肝,乃姜子牙的坐骑,招财辟邪。其中在翡翠雕刻里面貔貅是最受欢迎的,广被民间流传,预示财源滚进。

Energy Vampire
Posted On 06/07/2010

by Dr Silvia Hartmann

What Is An Energy Vampire?

All people have an energy body, and energy exchanges between people happen all the time below the threshold of conscious awareness.

Most people only notice that they have been in the presence of an energy vampire when that person has gone and they find themselves depleted of energy and lacking the will to live, as though all their enthusiasm, excitement and joy of life had been quite literally “sucked out of them”.

Sometimes, people then become aware that they have been interacting with an energy vampire, someone who takes energy but doesn’t give anything back and learn to avoid such people.

More often however, because so little is known about energy exchanges between people, someone who was drained by an energy vampire will think they’re just under the weather, a bit depressed, haven’t eaten for a while, or find any other form of explanation as to why it is that they’re feeling so low.

When a person is forced to share a space with an energy vampire for any length of time, or even finds themselves in a relationship with such an energy vampire, they can absolutely become very depressed, very low, develop immune system problems and eventually die from this.

Here is another bridge to the general idea of vampyrism – a sick person is low on energy and will become an energy vampire quite automatically, as they need energy to come in, but have nothing left to give from their side.

They can drain a caretaker who isn’t aware of these processes to the point that the caretaker now becomes needful of energies, and they themselves turn now into an energy vampire as they attempt to replenish themselves from others – thus passing on the “infection” to the next person, who passes it on to the next and so forth.

An Energy Vampire is any person who sucks out more energy in their energy exchanges than they (can) return in kind.
Protection Against Energy Vampires

People have in general automatic protection devices from energetic attacks of this nature. These are called shields and they are energy forms that one person puts between themselves and others to stop connections being made through which energy could flow between people.

Anyone who lives in a big city, for example, will know how highly shielded against each other the people there are, and how difficult it is to make any kind of connection, a form of intimacy, through which energy may flow.

As just about everyone in modern society is short on human energy, we have a situation where nearly everyone is a potential energy vampire to everyone else, if they were not separated from each other through their shielding.

However, the more shielded a person is, the less energy in general can enter their systems, and the more hungry they become in turn. This may play out in then transferring “the hunger” for energy to trying to eat their way out of it, or engage in addictions of all kinds to fill the void.

For most people, children, animals and nature provide energy food to help them replenish themselves every so often so that their systems don’t break down altogether; but without direct human energy exchanges between powerful adults, it’s never quite enough and a state of constant starvation as well as a constant quest to seek that missing energy is the norm amongst modern 21st century people.

So what we can notice here is that even though there may be a few extreme people out there who are deliberately and with malice of forethought stalking victims to suck in their energies and give nothing back in return, and who have actively learned how to do this, the vast majority of human beings are all energy vampires to each other and don’t even know it.
Feeding An Energy Vampire

The first response people have when they realise that their mother, brother, best friend, work colleague or next door neighbour is an energy vampire is that they will run away as fast as they can and avoid contact with that person.

If that is not possible, for example because of societal restraints and punishments, as in the case of parents looking after their tiny energy vampires, or caring for a sick older relative or spouse, people will automatically increase their shielding as much as they can and disassociate themselves behind that shielding.

However, this protective movement also cuts them off from other sources of energy which might have replenished them, and of course it makes the attempts from the energy vampire to get some of the good stuff ever more desperate, causing a huge variety of the so called “attention seeking behaviour disorders”.

It is possible to establish a flow through of energy through a person’s energy body, taking in energy from the Universe itself and channelling it through one’s own systems, so that when an energy vampire comes along, they can draw energy out as much as they like, it is endlessly renewed as new energy flows straight back into and through the other person. The more the energy vampire takes, the more energy flows through the other person, and the better they feel in turn.

Examples of this happening can be observed in the very few “special” people, nurses, parents and carers for example, who are not depleted even after many hours spent with energy vampires but instead, seem to “shine ever more brightly” the more they give.

If a person can learn to do this channelling of energy through themselves, there is no longer a need for shields; they can feed any energy vampire and satisfy them, and in doing so, feel ever more recharged themselves.

The fed energy vampire then also ceases to be an energy vampire and may themselves become broadcasters who can feed others who are in need, at least for a time.

If they don’t learn how to establish the “flow through” of energy themselves, or if they are young, old or sick, they will need more energy from others to keep their systems working, and alive.
Learning More About Energy & Energy Vampires

Understanding basic energy exchanges and how energy works in all of our lives is probably one of the most profoundly life changing and life enriching lessons a human being can learn.

We are all energy vampires on some level, and will definitely become energy vampires if we get sick or experience accidents and malfunctions.

To be able to control how we take energy from other people, to learn to take energy from other sources such as the environment, the weather, animals and plants, metals and all occurrences of nature is a LIFE SKILL with profound repercussions on how much people will like you, how happy you can ever be, and what you can achieve with the energy you’ve got in your life.

Conversely, how to spot an energy vampire and to be in a position of choosing to feed them or to shield against them is a huge protection to your health and sanity.

Energy exchanges are all around us. They are PRIMARY reasons for people acting up, acting out, getting sick, succeeding or not succeeding, falling into addictions, engaging in self destructive behaviours and so much besides.

It is high time that we paid more attention to the energy vampires amongst us, become aware when we turn into energy vampires, and learn how to manage our energy exchanges as successfully as we manage our bank accounts, or even a lot more so – a man with many friends is never poor, as the saying goes, and the first way into absolute popularity is to stop being an energy vampire, and becoming a person that leaves others energized when they meet you, because that makes them like you, that makes them experience you as a good thing in their lives, and that’s what makes people love you, in the end.