Kosmische Gidsen



 Hier kan u nagaan voor welke situaties healings gevraagd worden of voor welke problemen onze groep healing stuurt



Aanvragen september - december 2017



 2 oktober 2017 aanvraag voor een nog te geboren kind : wordt geboren binnen 1 maand, hartoperatie gebeurt in de baarmoeder

Wij branden kaarsjes vanaf 5 oktober 2017 -  15 november 2017 en bidden voor het gezinnetje


27 september 2017 aanvraag om te bidden voor de overleden ziel van een moeder, grootmoeder. Ama deus werd ook toegepast


20 september 2017

aanvraag van een dochter voor haar zieke moeder (82 jaar) in Mechelen

 wij bidden op 21 SEPTEMBER  30 SEPTEMBER   8 OKTOBER 201om 20 u voor deze lieve dame

we'll pray at 20 H local BELGIUM time



Namen zijn bij mij bekend


'A'ohe hana nui ke alu 'ia -

No task is too big when done together

Omdat Aloha een internationaal project is, worden de aankondigingen zowel in het engels als in onze voertaal op deze site gezet.

Ook via dit gedeelte wordt u dus op de hoogte gebracht van onze healing circle

De aankondigingen vindt u op de linkse zijde van deze site.

 The announcements of the prayers will also being translate in english

 Please contact us if you want more informations





Muziek tijdens de healing/Music during the healing time




Neem ook eens een kijkje op deze site






A Moon Prayer for Peace

Dear Woman of the Night Sky,

We need your help.

We love our Mother earth and want to save her.

We need a just end to conflict, violence, and war.

Help us to bring the healing feminine energy into balance so we can live in harmony.

Please help those who lead this war release their blocks to wisdom and understand that we are all one. We are interconnected, and what we do to each other we do to ourselves. Expand our vision. Help us rise above conflict to see how we can co-operate for the benefit of all.

Help us release our blocks to understanding so we realize violence and abuse of power are destructive, not constructive. Help us understand that our past, present, and future are at stake, and to accept and respect the spirit in each other and all living things.

Grandmother, help us release our blocks to compassion. Bring to us the deep knowing that darkness, fear, and destruction live in each of us but we must not cultivate nor stay in that dark place; we can choose reflection and introspection for healing then turn toward the light.

Open our hearts, Grandmother, and release our blocks to love. Help us replace mistaken superiority with humility so that the nourishing life force of love can flow between us all. Help us release hate, and give us the courage to face our mistakes and walk, talk, and speak from our hearts.

Grandmother, help us release our blocks to forgiveness. We are only human, and we mean no harm. We know the world is not a place of opposites, of black and white, of Òthem and us.Ó Please bring us your creativity and clarity so we can find new ways to accept our differences and see our sameness. Help us find a common ground in our love for nature and open us to change.

Help us release our blocks to acceptance, for life hangs in the balance of here and now. Let us see and heal our wounds and the wounds of those who have gone before us, so the earth will be a safer place for our children and the web of life can continue. Help us know that true spiritual truths resonate across all cultures in all times, and that we are all spiritual beings in human form.

Grandmother, help us release our blocks to gratitude, and understand that we have everything we need. Let healing energy fill us and dispel our need for power, control, and greed. Teach us to bless all living and growing things with the power of our thoughts.

Light the night sky with your moon trail to help activate peace in the warrior and our higher purpose in our souls.

Bless our minds, our hearts, and our hands with your light, and bring us together as one.

(add your closing and your thanks in all the languages you know.)



The Monk in the Lab

April 26, 2003


These are times when destructive emotions like anger, fear and hatred are giving rise to devastating problems throughout the world. While the daily news offers grim reminders of the destructive power of such emotions, the question we must ask is this: What can we do, person by person, to overcome them?

Of course such disturbing emotions have always been part of the human condition. Some - those who tend to believe nothing will "cure" our impulses to hate or oppress one another - might say that this is simply the price of being human. But this view can create apathy in the face of destructive emotions, leading us to conclude that destructiveness is beyond our control.

I believe that there are practical ways for us as individuals to curb our dangerous impulses - impulses that collectively can lead to war and mass violence. As evidence I have not only my spiritual practice and the understanding of human existence based on Buddhist teachings, but now also the work of scientists.

For the last 15 years I have engaged in a series of conversations with Western scientists. We have exchanged views on topics ranging from quantum physics and cosmology to compassion and destructive emotions. I have found that while scientific findings offer a deeper understanding of such fields as cosmology, it seems that Buddhist explanations - particularly in the cognitive, biological and brain sciences - can sometimes give Western-trained scientists a new way to look at their own fields.

It may seem odd that a religious leader is so involved with science, but Buddhist teachings stress the importance of understanding reality, and so we should pay attention to what scientists have learned about our world through experimentation and measurement.

Similarly, Buddhists have a 2,500-year history of investigating the workings of the mind. Over the millenniums, many practitioners have carried out what we might call "experiments" in how to overcome our tendencies toward destructive emotions.

I have been encouraging scientists to examine advanced Tibetan spiritual practitioners, to see what benefits these practices might have for others, outside the religious context. The goal here is to increase our understanding of the world of the mind, of consciousness, and of our emotions.

It is for this reason that I visited the neuroscience laboratory of Dr. Richard Davidson at the University of Wisconsin. Using imaging devices that show what occurs in the brain during meditation, Dr. Davidson has been able to study the effects of Buddhist practices for cultivating compassion, equanimity or mindfulness. For centuries Buddhists have believed that pursuing such practices seems to make people calmer, happier and more loving. At the same time they are less and less prone to destructive emotions.

According to Dr. Davidson, there is now science to underscore this belief. Dr. Davidson tells me that the emergence of positive emotions may be due to this: Mindfulness meditation strengthens the neurological circuits that calm a part of the brain that acts as a trigger for fear and anger. This raises the possibility that we have a way to create a kind of buffer between the brain's violent impulses and our actions.

Experiments have already been carried out that show some practitioners can achieve a state of inner peace, even when facing extremely disturbing circumstances. Dr. Paul Ekman of the University of California at San Francisco told me that jarring noises (one as loud as a gunshot) failed to startle the Buddhist monk he was testing. Dr. Ekman said he had never seen anyone stay so calm in the presence of such a disturbance.

Another monk, the abbot of one of our monasteries in India, was tested by Dr. Davidson using electroencephalographs to measure brain waves. According to Dr. Davidson, the abbot had the highest amount of activity in the brain centers associated with positive emotions that had ever been measured by his laboratory.

Of course, the benefits of these practices are not just for monks who spend months at a time in meditation retreat. Dr. Davidson told me about his research with people working in highly stressful jobs. These people - non-Buddhists - were taught mindfulness, a state of alertness in which the mind does not get caught up in thoughts or sensations, but lets them come and go, much like watching a river flow by. After eight weeks, Dr. Davidson found that in these people, the parts of their brains that help to form positive emotions became increasingly active.

The implications of all this are clear: the world today needs citizens and leaders who can work toward ensuring stability and engage in dialogue with the "enemy" - no matter what kind of aggression or assault they may have endured.

It's worth noting that these methods are not just useful, but inexpensive. You don't need a drug or an injection. You don't have to become a Buddhist, or adopt any particular religious faith. Everybody has the potential to lead a peaceful, meaningful life. We must explore as far as we can how that can be brought about.

I try to put these methods into effect in my own life. When I hear bad news, especially the tragic stories I often hear from my fellow Tibetans, naturally my own response is sadness. However, by placing it in context, I find I can cope reasonably well. And feelings of helpless anger, which simply poison the mind and embitter the heart, seldom arise, even following the worst news.

But reflection shows that in our lives much of our suffering is caused not by external causes but by such internal events as the arising of disturbing emotions. The best antidote to this disruption is enhancing our ability to handle these emotions.

If humanity is to survive, happiness and inner balance are crucial. Otherwise the lives of our children and their children are more likely to be unhappy, desperate and short. Material development certainly contributes to happiness - to some extent - and a comfortable way of life. But this is not sufficient. To achieve a deeper level of happiness we cannot neglect our inner development.

The calamity of 9/11 demonstrated that modern technology and human intelligence guided by hatred can lead to immense destruction. Such terrible acts are a violent symptom of an afflicted mental state. To respond wisely and effectively, we need to be guided by more healthy states of mind, not just to avoid feeding the flames of hatred, but to respond skillfully. We would do well to remember that the war against hatred and terror can be waged on this, the internal front, too.

Tenzin Gyatso is the 14th Dalai Lama.


From the New York Times