Utdrag fra THE POWER OF PRAIER mottatt av Gabrielle von Wurzburg:
"Når du ber for et land vil din hjertebønn formes i din sjel og landets aura vil tiltrekkes din bønn. Menneskesjeler med positiv vilje i dette land vil da inspireres til å gjøre gode gjerninger via konstante impulser fra landets aura. Videre vil kjærlighetstanker gjennomtrenge disse allerede forberedte sjeler, da alt er tiltrekning og frastøtning - magnetisme. Sjelene vil tiltrekke seg bønnen, og de vil vibrere og slik kan sjelen til mennesket bli bevisst. Når du ber for medmenneske vil strømmen av kjærlighet flyte inn i dette menneskes aura. Der blir strømm ene gjenskapt og auraen vil sende impulser til sjelen - inntil denne har nådd et visst nivå. Videre vil elementene trekke bønnens kraft inn i sjelen…..
se også https://galactic.no/rune/bonngab.html
link til stoff om Martinus' forklaringer om bønnens funksjon og hensikt
link til stoff om Lobsang Rampas forklaringer om bønnens åndelige virkemåte
LEARN TO PRAY - via Gabriele vW
People pray. People request. People hope.
People ask about God. Where is God? Does God hear me? Does God understand me? Does He love me? Well, is there a God at all? If God exists, why doesn’t He speak up? Why doesn’t He answer me?
Question after question!
Let us realize that the Christ of God and thus, the Spirit of our eternal Father, too, is nearer to us than our arms and legs.
If He is truly so near – why don’t we hear Him?
Anyone who asks this question should ask himself: Is he oriented toward God, or has he turned away from God through his personal, egotistical aspects?
Why do many complain that they do indeed pray to God, but hardly get an answer from God – and if so, they don’t know if it was the answer from the great Spirit of life.
We mostly direct the question in the word “why” to our fellowman or a theologian. Can our fellowman or the theologians give us answers, if they are not capable of hearing God in their innermost being themselves?
The “why,” directed to people, leads to ever more riddles, because many a one whom we ask shrugs his shoulders and says: “I don’t know why we don’t hear God.”
And the theologian will give us an answer something like the following: “We shouldn’t be arrogant. The question of why we don’t hear God belongs to the field of theology. These are, after all, the mysteries of God.”
Why, why, why! The answer to our “why” is very simple. Instead of going toward God, we run away from Him.
Jesus taught us: “Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you.”
Where should we turn to with our asking?
Where should we seek, and where knock?
Never with people nor with a theologian, because he, too, is merely a human being. Only when the individual realizes that he is the temple of God, himself, and that God dwells in him, will he know where he can turn to.
We have to learn to turn to within, to find God in us.
In prayer, spoken in our own inner being, we experience God.
But true prayer needs to be learned, because the right prayer, to pray in ourselves, is a dialogue with God.
Many people rattle off their prayers, but their thoughts are totally somewhere else, so, they‘re not with their prayers. These are prayers that are turned without.
Jesus said: “Ask, and it will be given to you ...” However, many people plead to God for this or that, and mostly it is personal things. God should fulfill our human desires, which are often an obstacle to the salvation of our soul.
Only when a person finds his way to the right prayer of the deed, will this determine his life on Earth. Prayers of the deed are prayers strong in belief, which make us happy.
How do we find our way to prayers of the deed?
We will find our way to a true prayer of the deed only when we question our prayers of requests or thanks, when we check ourselves to see whether we are like what we are praying for.
Only when our prayer is a deep prayer, when we have learned to pray in the center of the power of the Christ of God and we feel along with our prayers, will we feel that we are suddenly carried by a power that is always present.
If we then fulfill our prayers in daily life, by filling our life with them and thus, doing the will of God, then we draw closer to the center of love, which is in us. We go toward God.
The step-by-step journey to within, to the eternal Spirit of love soon lets us sense that God, our Father in Christ, our Redeemer, comes several steps toward us.
Prayers of the deed, which we fulfill in our daily life, gradually become prayers of experience.
We learn, sense and experience how we become more aware of God’s nearness, step by step.
In our daily life, we experience that God’s love supports and helps us; we experience His presence in our feelings.
We become more peaceable.
We attain security and trust in God.
We approach our work more and more with God, we work with His power more and more, and experience Him in our daily life.
Suddenly, we understand our colleagues at work, for instance, and can help them, without showing off. In many situations, we notice and realize that God exists.
In many ways, which at first are still unknown to us, God answers us.
And so, let us first learn to become free from ourselves, from our thought patterns, which twine themselves around passion, hatred, envy, desires, cravings and much more.
All this embellishment permeates our feelings and our thoughts.
Our words are then also shaped by what we think, feel and want. This results in the unrest of our nervous system, which transmits itself to the whole person, who then revolves again and again around what’s going on in his head. This is, as mentioned at the beginning, the turning away from God.
From this “state of being,” we then ask the many questions: “Where is God?” “Why doesn’t He hear me?” “Or does He understand me, after all?” “Does He perhaps not love me?” “Or does He love me, after all?”
Anyone who gets caught in his own embellishment is heading toward his self-made misfortune.
A saying goes:
“Everyone is the architect of his own fate!”
If we expand this statement, then it could be: Everyone is the architect of his own misfortune, and ultimately, the perpetrator of all that hits him.
Most people, who mention again and again that they pray so much, are preoccupied with themselves, that is, they are spinning around their personal affairs, thus hardly noticing how their neighbor is getting along.
Let us begin with ourselves, by asking the question: Can I relate to what I’m praying for in me, in my innermost being?
And, am I the person who does what he prays for in his daily life?
Let us realize:
Without empathy, without feeling into what we pray for, we will not reach God.
To draw closer to God in prayer, we must gradually become still.
We will become still only when we conquer ourselves with the power of the Christ of God, by clearing out what stands between God and us.
If we are willing to work on our all-too-human aspects with the Spirit of Christ, we will become calmer.
Our prayer will then first become a prayer of contemplation, which means that we contemplate all our prayer concerns with the question:
Do I act according to my prayers in daily life?
For example, when we pray for people, animals, yes, for Mother Earth, we ask ourselves:
How do we act toward our fellowman? How do we feel with our animal brothers and sisters?
And how do we sense the Mother Earth in us?
We have to learn to feel into our prayers, to gain empathy, so as to sense how things are, for instance, for the person for whom we are praying, for how our animal brothers and sisters feel, or even the Mother Earth.
We should first let all our concerns that we place before God reverberate in our inner being, feeling into the situations, in the awareness:
What I do not want someone to do to me should not be done to anyone else either, neither by me nor by my fellowman.
And so, I feel into the situations and tell myself: “I do not want to experience it this way.” Based on this, we can pray for our neighbor with a certain amount of empathy.
In this way, we will very gradually find our way to true prayer.
In true prayer, in this deep empathy, which comes alive in us, we very soon notice that we are uplifted by a power that we did not know until now. We feel:
That is an answer from God.
It is the Spirit that touches us.
Our prayers of request and thanks are then prayers of experience. Nor do we struggle for words anymore. We sense how very gradually the prayers come from within; it is our soul, which is helping; it is beginning to pray with us.
If we allow it to pray from within, then our prayers will become more genuine, more and more selfless prayers of request or deep concerns for our neighbor, for the Mother Earth.
Prayers that merely revolve around our personal, human concerns, around the benefits, the advantages for us, show a lack of trust in God, who knows about all things.
Prayers from the heart, prayers of experience or learning, prayers of empathy are not within the range of the confinement of human and all-too-human concerns. They are usually oriented to the great whole.
They are prayers for people, for souls in the spheres of purification, for people who die, for people who are born, for nature – many concerns for the great totality, in the awareness that the all-encompassing, universal power of God, His mighty radiation, always brings about what is good.
Let us realize that every prayer as a means to an end comes from the base nature of the all-too-human and is not heard by God.
The many questions about God, spoken by people who pray and receive no answer, indicate that their prayers are “distant prayers” because for these people God is far away. Such prayers find no resonance in the heart, because they are spoken to without, whereby the thoughts are in a totally different world, in the person’s ego-world.
If we learn to value ourselves as a cosmic being, higher than our base ego, then we will gain distance from ourselves, from our egoistic behavior. Then our prayers will become deeper and more fervent.
The all-too-human separates us from God. Only when we have learned to refrain from complaints and self-accusations, will we feel that God is closer to us.
If we ask Him from our heart to help us overcome our all-too-humanness, then the help is also present.
The power of the Spirit helps us to conquer ourselves. We become calmer and turn to within more and more deeply, until we linger in the center of the Christ of God, which shines near our physical heart. Then our prayers are carried by the Spirit of love and we notice more and more: Our soul prays, the inner being, which we are in God.
Many people accuse themselves before God; it is the self-accusation that comes from the dissatisfaction with ourselves. Self-accusation is always a lack of trust in God, the result of which is that God’s consolation is slow in coming.
Many people pray for God to support and help our fellowmen in their suffering, in their misfortune. Rarely do those praying ask themselves how great their empathy is for those for whom they are praying.
Only when a person has learned to feel into the suffering of his neighbor, when he has learned to sense this in the center of the Christ of God in himself, is he praying.
To the extent that we feel how it fares with our fellowman, for who we are praying, for what he has to bear, that is, when the woe and pain of the other resounds in us, can we say: We are praying.
A prayer without inner participation is not a prayer, but merely a stammering of prayer words.
And so, to pray for others means to feel into their suffering, their hardship, into their illness. It has to pain us in our heart that the others are going through this. Only then are we able to send impulses of strength.
this was clipt from:
Learn to Pray.
In true prayer you experience God
True prayer makes you happy, by Gabriele
Original German Title:
Im wahren Gebet erlebst du Gott –
wahres Gebet macht glücklich”
ISBN 978-3-89201-769-1 (epub English)
White Eagle om bl a bønn: link til engelsk opplesning fra WhiteEagle boken "Spiritual Unfoldment 1" - 11mb - 46min. -mp3lydfil
fra en annen kilde om bønn:
Hvordan kan vi være sikre på, at Gud hører vore bønner, når tingene, vi beder om, er for andre end os selv?
MATTHEW: Det er energien fra ærkeenglene, der arbejder sammen med jer åndeligt og ikke et inkarneret væsen, der bevidst interagerer med jer, eller med nogen anden i en hvilken som helst civilisation i hele dette univers, og jeg formoder, det også gælder de andre universer. Man kan sige, at eftersom alting i hele Skabelsen er energi, er ærkeenglene ikke forskellige fra nogen som helst anden sjæl i den henseende. Den helt ubegribelige forskel er omfanget og storheden af kraften og ikke mindst renheden af essensen af deres kærlighedslys, som er uadskillelig fra alle andre sjæle og derved i aftagende omfang er inden i alt og alle – det er denne essens inden i jer, som I aktiverer, når I påkalder en ærkeengel om assistance.
Skytsengle, som er tildelt til hver eneste sjæl på Jorden igennem hele deres livsforløb, har som opgave at være til tjeneste hvert eneste sekund for at forhindre alvorlige skader eller død, som ikke er en del af individernes sjælskontrakter. De kan dog ikke gribe ind, når sådanne situationer drejer sig om valg, der er del af individernes sjælskontrakter. Der er altid en skare af engle klar til at assistere skytsenglene i tilfælde af livstruende situationer eller for at hjælpe individer, når omstændighederne ikke er drastiske. Disse engle må ligeledes honorere valgene i ens sjælskontrakt, så en ubesvaret bøn om hjælp kan skyldes denne årsag eller også, at hjælpen, der faktisk bliver givet, måske ikke bliver genkendt som sådan. Og I har desuden myriader af åndelige vejledere og hjælpere ved jeres side, sjæle i ånden, der har erfaret livet på Jorden og kender de frustrationer, I møder. Et eksempel kunne være, at når et stykke maskineri, I bruger, begynder at få funktionsfejl, og I tænker: "Åh nej! Hvad gør jeg nu?", så overfører en guide med mekanisk ekspertise sin energi og viola! maskineriet begynder at virke igen.
Sjælene i Nirvana [o.a. "det vi normalt kalder Himlen"] lever et aktivt liv ud fra eget valg og ikke ved opgavetildeling, indenfor diverse tjenester, udannelsesmæssigt, kulturelt, rejser og rekreative aktiviteter i dette vidunderlige rige, så forældre er ikke tildelt nogen former for ansvar overfor deres børn på Jorden. Til gengæld manifesterer energien fra kærlighedsbåndende sig i forældrenes besøg i ånden eller i deres æteriske kroppe, og opleves som vejledning, der modtages som intuition eller telepatiske meddelelser. Og når "børnene" befinder sig i deres sovestadier, besøger de deres forældre; hvad de måske antager for blot at være drømme om dem, er i virkeligheden fragmenter af minder fra besøg i Nirvana.
Tvivl ALDRIG på, at Gud, uanset hvilket navn I bruger i ærbødighed, hører alle jeres bønner! Dog forstår de fleste i jeres civilisation ikke, hvad bøn i virkeligheden er. Bøn er hver eneste tanke og følelse igennem alle livstider, uanset om det er i forhold til en selv eller en anden, og energien i hver enkelt tanke eller følelse bliver med det samme registreret i universet. Så I skaber ikke kun jeres liv gennem jeres tanker og følelser via den universelle lov om, at "lige tiltrækker lige" [o.a. "loven om tiltrækning" = "Law of Attraction"]. I når også Gud med jeres anmodninger om hjælp til jer selv eller andre. Guds arme og hænder, hvis jeg må sige det på denne måde, er de engle og vejledere, jeg lige har nævnt, og den eller dem, som bedst kan hjælpe jer, bliver med det samme gjort opmærksom på at gøre det. Hvis det der anmodes om er udelukket pga. sjælskontrakten af den, der bliver bedt for, kommer hjælpen i stedet som en fredfyldthed omkring situationen, som om det maksimale er blevet gjort gennem bønnen. Fordi så godt som ingen af jer kender jeres egen sjælskontrakt, for slet ikke at tale om andres kontrakter, er den bøn, som jeg tidligere omtalte, nemlig at bede "for det højeste gode", det bedste i alle tilfælde.
Kanaliseringer fra Matthew oversat til dansk.
ADELMA VON VAY:
RESEMINNEN FRÅN ANDEVERLDEN | pdf