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Is marijuana OK from a spiritual point of view? COSMIC LIVING – practical spiritual empowerment. No, it’s not the magical doorway to cosmic consciousness that many hope for. Now it’s possible that you didn’t want to hear that brief and definite answer.

However, this negative response is not a vague bias. There are specific adverse effects that marijuana has on your aura and on your soul, and this affects your spiritual development. You won’t generally hear about these insights, because the people speaking about this topic, whether in favor or against, generally lack the subtle energy sensitivity to describe what happens to your energy field when you put marijuana in your body. Of course, it is possible that you agree with these conclusions about the inadvisability of smoking this substance, but it’s important to clarify exactly why marijuana is a problem, because otherwise, the argument about it can get sidetracked. For example…One of the superficial reasons often given for avoiding marijuana is the argument that because it is illegal in many locales — at least at the time of this writing — it “must” therefore be a bad substance.

THE WORD OF GOD. God, the fountain of living waters, (Jeremiah 2:13, 17:13). Within the Indo-European culture exists a drink called Soma, that is said to convey the. Kilauea; Mount Etna; Mount Yasur; Mount Nyiragongo and Nyamuragira; Piton de la Fournaise; Erta Ale.

However, there are actually other historical reasons for marijuana’s illegality, having mostly to do with the economics of hemp. As is well known, hemp is an inexpensive replacement for paper, for oil, and for many other products. In other words, legal hemp would be an economic competitor in various industries. It is for that reason that various large industries seek to demonize marijuana, so that public opinion will continue to believe that marijuana and hemp must be kept illegal.

Yet another reason claimed by those who hold negative views about marijuana is that it is not as safe as alcohol. The spiritual problems with alcohol can be detected through subtle energy sensing, and there are unfortunate similarities between alcohol and marijuana, especially in how they both adversely affect the aura and the soul. In spite of the obvious differences in how people drinking and smoking behave, the basic issue remains the same…Marijuana and alcohol interfere with the connection between the body and the soul, and both substances, in their own way, create a dissociated condition that interferes with spiritual growth and well- being. There are various arguments that marijuana proponents make to support their choice, and they are all based upon beliefs that seem, at first, to be acceptable. However, the essential problem with marijuana is that it creates a split between the body and the soul.

This is something that can be detected with subtle sensing, and so those who have not developed this sensing ability will probably entertain doubt about these assertions. Watch Choi San Dau Online (2017). I am not the only energy- sensitive person who detects these issues, and so I am going to describe them as I sense them, and you can reach your own conclusions. Marijuana proponents say that smokers tend to be peaceful, in contrast to alcohol drinkers. Though this can be observed easily enough, it still doesn’t validate the use of a substance that creates an energetically fragmented condition in the aura.

I observe that the fragmented aura condition of marijuana smokers keeps them seemingly peaceful, but at a price. The fuzzy aura condition of smokers keeps them from fully feeling their emotions, and when you understand this, it reveals a different, and somewhat less happy explanation regarding their preferred emotional suppression method. When people have emotions or thoughts that are troubling, they tend to want to leave their body so that they won’t have to feel their discomforts. People wanting to not feel their feelings have some popular choices: They can drink alcohol, they can eat devitalized junk food, they can space out in front of the television — which is known to induce a quasi- meditative alpha state — or they can smoke marijuana. All of these choices can create a fragmented energy field, in which the clarity of the aura is compromised.

But the spiritual problems from marijuana use seem to last longer than the side effects from the other methods. The alleged peacefulness of smokers is their convenient excuse. They may feel more peaceful than they would if they weren’t smoking, but unfortunately, they are not transcending their pain in any useful way. Their escape from emotional discomfort is temporary. This means that they can’t really address the pain, and that leads to a problem.

If you can’t address something, because you don’t feel it anymore, then you have to keep pushing the denied emotions down, so that they are out of your conscious awareness. This may explain the notion that marijuana is not physically addictive, but is psychologically addictive. After all, if you need to keep smoking in order to not feel what you don’t want to feel, then that may well be a psychological addiction. The popular expression with marijuana smokers that smoking helps them “take the edge off” is a euphemism that hides the emotional pain they seek to avoid. And to be fair, it is reasonable to acknowledge that emotional pain can be frightening, and that confronting it takes a great deal of courage and determination. However, smoking isn’t going to build courage and determination.

This is because the focus required for determination is associated with a strongly linked soul and personality within a coherent aura — and marijuana interferes with that. Ideally, the body, the emotions, the mind, and the soul are all united in a coherent energy field — your healthy aura. Uniting these aspects within yourself is key to being aligned with your true self, so that you can do the things that you came to this lifetime to do. Anything that muddies the clarity of your aura is slowing your progress on all levels. It is better to be clear in your perception– even if this involves challenging realizations — so that you can confront your emerging feelings and thoughts, rather than hide in a fragmented, diffused understanding of yourself.

You could imagine your soul as the eternal divine essence of your being. Your soul carries the spark of the creator, and so your soul is your connection to higher spiritual awareness. Ideally, your body, heart, mind, personality, and soul link as one, with the soul being your cosmic cohering energy presence — the divine glue that holds you together. When your divine soul is integrated with your body, you become more conscious about how you treat your body. When your soul is able to shine into your emotions and mind, you can achieve a unified level of consciousness that lets you confront issues. You can move in a positive direction in your life.

Marijuana disrupts this unity, and creates a muddy aura that short- circuits your spiritual empowerment. Another concern with this substance is that it mimics spiritual experiences, but actually interferes with spiritual realization. To understand how that happens, imagine the spectrum of consciousness as a range of vibrations. At the lowest part of the awareness scale, there is low, unaware consciousness. At the highest level of the awareness scale, there is cosmic consciousness, or divine consciousness.

Now suppose that a person is stuck in a narrow, exclusively earth- bound level of perception. Such a person might find that marijuana helps them feel and see beyond their narrow material range of perceptions. And that seems impressive, at first. It even seems to suggest that marijuana might be a consciousness expanding substance. The problem, however, is that marijuana can, in a limited way, seem to help those who are stuck in a narrow materialistic perspective. It seems, at first, to give them a more expanded view of the universe. However, this benefit is limited by marijuana’s intrinsically lesser quality of vibration.

When a substance keeps you at an intermediate level of consciousness, then try as you might, you will be chemically limited from attaining higher states of spiritual realization.

A Love Story Singing to the Plants. In 1. 97. 5 Kenneth Good, a doctoral candidate in cultural anthropology, traveled to the headwaters of the Orinoco in Venezuela to live and study among the Yanomamö.

He joined anthropologist Napoleon Chagnon for what was supposed to be fifteen months of fieldwork, funded by a generous grant from the National Science Foundation. But Good would end up living almost full- time with the Yanomamö for more than twelve years, sharing their lives, becoming fluent in their language, and marrying a Yanomamö girl named Yarima. After Good had been living among the Yanomamö for about two and a half years, he found himself under increasing pressure to become betrothed. The headman of the village was insistent. I found myself thinking that maybe being married down here wouldn’t be so horrendous after all,” Good writes. Certainly it would be in accordance with their customs.” The more he thought about the idea, the more attractive it became. After all, what better affirmation could there be of my integration with the Hasupuweteri?”It is common among the Yanomamö for an older man to become betrothed to a younger girl.

Such betrothals are not consummated for some time — perhaps not ever. The Yanomamö understand that sometimes these relationships don’t work out. A girl might thus be betrothed several times before actually being married. The girl brings food from her mother’s fire to feed the man; he brings her his own gifts of food.

They talk and joke together. Eventually, the girl feels comfortable being around his hearth and being around him. If things work out, they become friends. When the girl has her first menses, the man and his betrothed hang their hammocks side by side, and they have sex for the first time.

The girl thus has an instant husband and protector. Women beyond the age of puberty are routinely raped if they do not have husbands. The Yanomamö have nothing like a formal ceremony comparable to marriage in American culture. Divorce is just as informal.

The departing spouse simply removes his or her hammock from the space of the other spouse inside the shabono, the large communal house, and then resists or refuses reconciliation and reunification. Good figured that the betrothal would not last, and presumably would never be comsummated. He was, after all, going to go home at some point. But he thought, “What the hell, what would be so wrong in saying yes?” So he agreed. Good,” said the headman, smiling broadly.“Take Yarima. You like her. She’s your wife.”At that time, Yarima was around nine years old.

Good was thirty- four. Good found himself becoming increasingly fond of his child bride. The community began taking it more seriously too. The women started calling Good yarima heorope. Our relationship changed,” he writes. Before, Yarima had been the cute little girl with the smile and the hello.

Now it was something more than that and, as time passed, a good deal more than that.” Yurima had her first menses while Good was away on a long trip. When he returned, they hung their hammocks side by side, and they consummated their marriage. Yanomamö do not keep track of their age. Good and Yarima were married shortly after Yarima’s first menstrual period. In a nonindustrial society, especially one like the Yanomamö, where obesity is virtually unknown, a girl would normally have her first menstrual period between the ages of thirteen and sixteen, much later than girls in industrial societies.

A good guess is that the marriage was consummated when Yarima was about fourteen years old. Good was by then close to forty. The marriage created problems in the village where Good lived with Yarima. Yanomamö attitudes toward women and sex were very different from his own, and, while he might normally regard these with anthropological detachment, his attitude was different when they were directed at Yarima. Good frequently had to be away from the village — for permits, visas, research funding. He made a public and very angry announcement that his wife was to be left alone while he was gone.

Still, on one occasion when he went downriver on business, the village decided that he was dead, and Yarima was raped by a number of men. One of the men was his own brother- in- law, Yarima’s sister’s husband, with whom it was considered normal for Yarima to have sex. But Good was furious when he returned, and he berated the man publicly. Another time when he was gone, Yarima was beaten and her ear partly ripped off. Yarima’s brother could not understand why Good was so upset by all this. It’s just naka, he told Good, just pussy. What do you care?

These difficulties were eroding his relationships within the village. And now, too, Yarima was pregnant. Finally, in 1. 98. Yanomamö for twelve years, Good took his nineteen- year- old wife and went back to the United States. The couple moved in with Good’s parents in Media, Pennsylvania, near Philadelphia.

Here they were married in a civil ceremony, and here their first child, David, was born. The following year, in 1. David with them. Yarima was pregnant again, and, while they were there, Yarima gave birth to Vanessa, their second child. The visit cost Good about $2. Venezuela, the flight to the interior, and the five- or six- day boat ride up the Orinoco River to Yanomamö country.

If they were going to keep visiting Yarima’s people, Good would have to make some money. In 1. 99. 1, Good, along with author David Chanoff, wrote a book about his experiences among the Yanomamö entitled Into the Heart: One Man’s Pursuit of Love and Knowledge among the Yanomama.

The book also contained bitter criticism of Good’s one- time mentor, Napoleon Chagnon. It was a moderate popular success, and it continues to be frequently cited in discussions of Yanomamö culture. The Art Of Getting By Online Putlocker. It also made the couple, briefly, international media celebrities. Good sold their story to Columbia Pictures for $5. Richard Gere, who was interested in playing him. The money helped Good finish up his doctorate — not under Chagnon, but under well- known anthropologist Marvin Harris at the University of Florida. At about this time, author Ron Arias interviewed Good and Yarima at Good’s parents’ home.

All the questions were passed through Good, who translated them into Yanomamö. The Yanomamo live naked their whole lives,” Good told the interviewer.

When I first took her out of the jungle, it was a constant struggle to get her to keep her clothes on. If I turned my back on her or left her alone, off they’d come. One time I had to chase her down the street to cover her up.” Arias heard stories of how Yarima thought that automobiles were going to bite her, how she learned to make light by moving a little stick on the wall, how she had given up her hammock to sleep on a big soft box. Once slender, she was now short and stocky. I see no joy in her face,” Arias wrote, “and I’m feeling uneasy because we’re talking about her as if she were an object or pet from another time.” Finally, in 1. Good found a job teaching anthropology at Jersey City State College — now called New Jersey City University — in Jersey City, New Jersey.

NJCU is a small urban public commuter school, which began as a state teachers college and officially became a university only in 1. The school has no department of anthropology, and until 2. Good was the only anthropologist on the campus.

It is not clear to me how Good wound up teaching at this school. He had his doctorate; he had worked for the prestigious Max Planck Institute in Germany; he had extensive — indeed, extraordinary — field experience; and he had published a significant memoir. Perhaps he was, at the age of forty- nine, considered too old for other entry- level positions. He had also quite publicly broken with the powerful Chagnon. Apparently Good was having trouble getting academic employment, and he and his wife found themselves in a small apartment in Rutherford, New Jersey. The couple continued to attract media attention.