Cara Memenangkan Bermain Poker – 3 Aturan Utama Emas

Jadi, Anda baru saja mulai bermain poker dan Anda memahami aturannya tetapi tampaknya Anda tidak bisa menang. Mari membalikkannya sehingga Anda bisa mulai menang. Apakah Anda bermain di permainan poker rumah atau di kasino lokal ikuti tiga aturan emas ini dan Anda akan mengatur diri Anda untuk sukses di meja.

Golden Rule Number One – Berhenti Melihat Banyak Jepit

Banyak pemain di baru melihat sepenuhnya jalan ke banyak jepit. Pepatah lama berbunyi, “Anda tidak bisa menang dengan melipat tangan Anda”. Meskipun ini benar, seharusnya berbunyi seperti ini, “Anda tidak bisa menang dengan melipat tangan BAIK Anda”. Anda harus bermain konservatif saat pertama kali memulai, terutama saat pertama kali duduk di meja. Banyak pemula adalah pemikir satu dimensi mereka hanya berpikir betapa bagusnya kartu yang mereka miliki. Tinggikan garis pemikiran itu ke “Aku ingin tahu seberapa bagus kartuku dibandingkan dengan pemain lain”. Intinya adalah memperketat permainan Anda. Mainkan pasangan saku dan kartu wajah seperti QJ, AJ, KQ, AK, KJ untuk memulai sampai Anda merasakan pemain lain dan jenis permainan Anda. Tidak ada yang salah dengan melipat lebih sering, plus Anda ‘

Golden Rule Number Two – Main di Posisi

Artinya adalah bermain di tangan di mana Anda adalah orang terakhir yang bertindak. Sangat menyenangkan untuk terlibat di tangan ketika Anda berada di tombol atau tombol baru saja melewati Anda. Ini berarti bahwa semua orang di meja harus memeriksa, bertaruh, atau memanggil kenaikan gaji sebelum Anda melakukannya. Ini memberi Anda wawasan tentang apa yang dimiliki pemain lain. Ini disebut berada di posisi akhir. Jika Anda berada di tangan dan orang pertama yang bertindak menaikkan maka orang berikutnya kembali naik, lipat saja kecuali Anda memiliki KK atau AA. Ini adalah langkah yang sangat kuat yang biasanya dilakukan orang ketika mereka memegang tangan monster. Jika Anda berada di posisi awal dan seseorang mengangkat kembali Anda akan kurang enggan untuk melipat tetapi Anda harus di sini dan juga menaikkan kembali sebelum kegagalan adalah langkah yang sangat kuat.

Peraturan Emas Nomor Tiga – Jangan Mengejar

Saya telah melihat berulang kali di mana pemain menunggu untuk memukul lurus atau menyiram dan mereka terus memanggil dan terus kehilangan uang hanya untuk tidak pernah memukul. Ketahui peluang Anda. Anda memiliki peluang 38% mengenai pukulan straight atau flush jika Anda memiliki 4 kartu antara tangan dan flop untuk membuat tangan Anda. Mari kita lihat sebuah contoh. Ada $ 10 dalam pot dan Anda perlu satu kartu lagi untuk memukul flush Anda (peluang 38% untuk memukul). Pemain di belakang Anda hanya bertaruh $ 10, membuatnya $ 20 dan Anda harus menelepon $ 10. Anda harus menelepon 50% pot untuk memberi diri Anda peluang 38% untuk menang. Ini adalah taruhan yang buruk dan lembur Anda akan kehilangan uang. Di sisi lain dalam skenario yang sama jika ada $ 10 di pot dan pemain di belakang Anda bertaruh $ 4 menghasilkan pot $ 14 dan Anda harus memanggil $ 4. Anda harus memanggil 28% pot dan Anda memiliki peluang 38% untuk menang. Sebut, ini taruhan yang bagus. Ada banyak sumber daya online gratis di mana Anda dapat menemukan matematika poker sederhana.

Spiritual Healing – Testing the Healing Techniques – Do They Really Work?

Over the years that I have studied and practiced spiritual healing, I have seen and experienced many healings and health improvements along the way which I attribute to spiritual healing. I reached this conclusion very scientifically over a growing period of time by testing the healing techniques to determine if they really work.

How it all started – Healing #1

I had read several times that spiritual healing brings healing and relief from pain and suffering, but I never thought of using spiritual healing until one day when I injured my hand. I felt this might be a good time to give it a try to see if it would help my hand to heal. I had a large, deep wound in my hand that normally would take several weeks to heal. I felt this would be a good test to see how fast the wound would heal if I used spiritual healing.

I also decided that the best way to keep track of my spiritual healing efforts and results would be to create a journal, logging in what my spiritual healing work consisted of, how often I did it, and what I did. I would also keep track of my healing progress (or lack of progress). I felt the journaling was important because it would give me an objective, unbiased, concrete accounting of events which I could refer to at will. This accounting could help me objectively decide if spiritual healing did or did not help to bring healing. I felt trying to commit my results to memory would be unreliable since most of us tend to feel differently about things on different days, depending on circumstances and events.

I sat down to begin spiritual healing work to heal my hand. I wasn’t sure I was doing it right, but I followed the instructions the best that I could. I intently gazed at my hand as I did the spiritual work, hoping to see some sort of magical healing take place, and hoped that I would actually see the wound heal and disappear from my hand.

After fifteen minutes of doing spiritual healing work, much to my disappointment, I did not see nor feel any change in my hand. The wound was still there and it still hurt.

Since I was working to heal a wound rather than an illness, I read that I should do the spiritual work frequently – several times a day, as often as possible. Each time I did my spiritual work on the first day, I was expecting some type of miraculous healing, but that didn’t happen. When I went to bed that night, I still couldn’t see any change in the appearance of the wound, and I still had considerable pain. I fell asleep that night doing spiritual work to heal my hand.

Much to my surprise, the following morning, when I looked at the wound, it was much smaller. There was less swelling, the skin was normal around the wound instead of being red, the scabby area itself looked smaller, and the pain was gone.

As the day progressed, I continued with the spiritual work and was amazed to note that the wound was rapidly getting smaller.

On the second night of my experiment, I again fell asleep doing spiritual work for the complete healing of my hand and when I woke up, there was only a slightly perceptible wound area. In amazement I looked at my hand wondering how this could be possible for a large wound to heal so fast, and leave no visible scar. I logged all of this information into my journal and I concluded that the spiritual healing technique I used did in fact heal my hand and that my first experiment ended in success because I realized complete healing of the wound I was trying to heal in a record period of time.

But – was the healing a coincidence?

Just as I was basking in achievement, I began to wonder if the healing I realized might have been coincidental to the spiritual healing work. Would it have healed anyway since I did wash the wound, treated it with an over-the-counter antibacterial medication, and kept it bandaged most of the time to keep the wound clean?

Now I was faced with the question of whether or not my hand would have healed without the spiritual healing work. What if the spiritual healing work I did really had no affect at all in my healing? I decided the only way to be sure was to run another test. Since I didn’t have any other healing need at the time I decided to try a spiritual healing technique on my dog.

What Is Spirituality?: The Quiet, Tacit Question of Existence

What is spirituality?

Spirituality is everyday life. It is kindness. It is acceptance. It is practice and it is enlightenment, as well as the opposite of all these.

Spirituality is a redundant word, because, somewhat like love, it has been overused. If we are to use it with any specificity, as I think we should, we need to gather together all I have just said, together with the disparate definitions offered by others who are concerned with the so-called higher worlds and undertake a house-clearing, so that we know what we are talking about. If not, let’s think of a new word altogether! –because the function of language is to communicate.

Today we have a Tower of Babel situation; just look around at the vast array of spiritual teachers, religious traditions, new and ancient spiritual philosophies which are sometimes confused, vague or obtuse, but always confusing. If we are to truly communicate, I don’t think that spirituality should be any different to cooking or medicine or politics. Within these spheres of endeavor, if you are as confused as people seem to be in the spiritual sphere, we would be speaking nonsense with devastating consequences.

So what is the definition we should use to inform us?

Spirituality is the term that describes the higher functioning of human beings. Without a spiritual dimension, human beings are engaged solely with animalistic concerns, like belonging to a group, mating and procreation, acquisition and physical security. In the intermediate stages of human development we are concerned with identity, socialization, compassion for others and individual responsibility. Spiritual philosophies and methodologies are those which envelope all of these and go on to assume a higher aspiration for human fulfillment, an intrinsic need, felt by many, that we are more than we seem to be and that the world of appearances is not all there is.

Like Abraham Maslow’s hierarchy of needs?

Yes, like self-actualization and peak experiences in Maslow’s model. But also like the insights of the Upanishads, the Dhammapada, the Course in Miracles, Zen Buddhism, mystical Christianity, Sufism, and on and on through transpersonal systems and spiritual maps too numerous to mention. But what they have in common is human beings striving for the ultimate understanding in the belief that something elusive that is beyond the world of appearances gives meaning and significance to life.

Why is spirituality a concern of relatively few people?

Spirituality is universal. It is everyone’s concern to discover who they really are, through physical, psychological, mental, soulful and spiritual levels of the human predicament. We cannot judge how individual people are engaged with this, but arguably whatever a person is doing — thinking, working, forming relationships, vacationing — is an attempt to balance, engage with and understand self and the world. It’s a response to the quiet, tacit question of existence.

And that question is?

Who am I? No one is free of the consequences of this question. The only difference is in how we choose to answer it; in self-referral, self-definition or self-transcendence.

What about the etymological origins of the word? Spirit means breath, doesn’t it?

Spiritusmeans breath and espiritus means the breath of God, which is the word from which we derive our term inspiration. So spirit is about breath, the divine breath prajna, the interchange with the universe we experience when we breathe in and breathe out. When I breathe in the universe breathes out or inspires me; when I breathe out the universe breathes in or I inspire it. Which is it? From the spiritual standpoint there is no difference, because the universe and I are the same.

Spiritual Experiences – Milestones In Spiritual Practice

The Spiritual Science Research Foundation (SSRF) defines that which is experienced through the medium of the five senses, mind and intellect as an ‘experience’ while experiencing something which is beyond the comprehension of the five senses, mind and intellect constitutes a ‘spiritual experience’.

Even if one can perceive an event through the five senses, mind and intellect but the reason behind it is beyond the gross intellect of mankind, it still constitutes a spiritual experience.

  1. Spiritual experiences related to the five Absolute cosmic elements

Progress in our spiritual practice activates our sixth sense and we begin to get experience of the Absolute cosmic elements progressively, beginning from the most gross to the most subtle, i.e. Absolute Earth, Water, Fire, Air and Ether elements through our subtle sense of smell, taste, vision, touch and sound respectively.

  1. Spiritual experience and spiritual level

With higher spiritual level, we get higher and more subtle spiritual experiences.
A particular spiritual experience may or may not indicate a particular spiritual level but may also happen due to intense spiritual practice, being in the company of Saints, etc.
Sometimes ghosts (demon, devils, spirits, etc.) can create illusionary spiritual experiences in an individual in order to frighten him/her. Such subtle experience happens without the rise in spiritual level of the targeted person.
All persons at a particular spiritual level will not necessarily perceive same spiritual experiences. The spiritual level of a person is the net function of many attributes, 6th sense being only one of them.
A person may attain Sainthood (i.e. the 70% spiritual level) without once having perceived through the five subtle senses. One of the reasons could be that this person has already had these experiences in the past life and does not need them now.

  1. What is the importance of spiritual experiences?
    3.1. Generation of belief and faith in the theoretical aspect of Spiritual science

When one undertakes an appropriate spiritual practice based on the basic principles of Spiritual science, one makes spiritual progress and gets spiritual experiences. Spiritual practice bridges the gap between theoretical knowledge obtained from books and spiritually experiencing it which enables one to develop faith in the theoretical knowledge.

3.2. Awareness of spiritual progress

Spiritual experiences confirm that seekers have adopted appropriate spiritual practice. Getting progressively higher spiritual experiences confirm spiritual progress. Spiritual experiences act like milestones and encourage us on our spiritual journey. Suppose we were to discontinue our spiritual practice, we may not continue to get spiritual experiences. If we were to stagnate in the spiritual practice, we will not get higher spiritual experiences. By stagnation in spiritual practice, we mean doing the same spiritual practice year after year, without increasing it qualitatively or quantitatively. This is God’s way of telling us that we have to augment our spiritual practice further.

3.3. Reduction of ego by impressing the greatness of God

Reduction in ego is a primary requisite for spiritual growth. The narrations of the spiritual experiences of the co-seekers in variety and depth make us realise how insignificant one is, as compared to God who gives each one of us unique spiritual experiences to generate faith. As a result, one’s ego about one’s own abilities gets reduced when compared to God’s ability.

  1. Why is it that sometimes we do not obtain spiritual experiences despite spiritual practice?

Spiritual experiences are indicators of our spiritual progress. However our spiritual progress may not begin as soon as we begin spiritual practice. The reason for this is that our spiritual practice may be utilised to reduce the intensity of our severe destiny (i.e. destiny that results in experience of unhappiness) instead of solely for spiritual progress. As a result, spiritual progress does not occur initially and hence we do not get spiritual experiences. However persistent spiritual practice enables us to overcome this initial phase.

To develop faith in God or when our faith begins to waver, to fortify it God bestows spiritual experiences. If our faith is strong then we may not require spiritual experiences.

Spiritual Emergence Versus Religious Emergency

We hear a lot of people using the phrase “more spiritual than religious” these days, causing us to ponder what they really mean when they label themselves this way. It has been our experience that there really is a soul deepening difference between spiritual and religious — a difference we have termed spiritual emergence versus religious emergency.

Spiritual emergence is a gradual unfoldment of spiritual expression that causes a minimal ‘disturbance’ in our everyday functioning because we are somewhat prepared for it, given our disposition for the mystical. On the other hand, there are those who experience what we call religious emergencies, which can cause significant disruptions in their everyday living, because these folks are usually unprepared for mystical experiences since they consider themselves to be more religious than spiritual.

Emergent spiritual experiences like visions, deeply felt meditations, out-of-body experiences, apparitions and precognitive dreams are usually exhilarating and life-changing and can be very transformative — for those who have moved to a place of being more spiritual than religious. These same experiences, however, can also be deeply unsettling for people who fall in the category of being more religious than spiritual.

People who are more spiritual than religious seem to have less difficulty with these types of transcendental experiences. Why? Spiritually-inclined people are usually more open to mystical experiences. They feel more connected to the transcendentalness of life. They have a spiritual, not religious, mindset! Their openness to the non-material and ethereal dimensions of reality make them the perfect recipients for these life-affirming experiences.

Part of the challenge highly religious people face in transformative experiences is staying grounded after they experience these ‘higher octaves’ of reality. These ‘altered states of being’ are typically foreign, and even taboo, when it comes to handling their ingrained religiosity.

Because of their denominational inhibitions, mainstream religious people tend to be quite reluctant to integrate highly spiritual experiences into their religious practices. They may even feel they would be bedeviled by these experiences.

How to Use Transcendent Experiences

Great spiritual teachers and mystics alike assure us that these transcendent experiences are natural and healthy. They see these experiences as evidence of our evolving spirituality and enlightenment. They encourage us to willingly allow highly spiritual/mystical experiences to touch our lives and to use the memories of those experiences — and therefore the transformative value of those experiences — to flow into our everyday lives.

Living our lives based on embedded religious theology makes it difficult to allow spiritual and metaphysical teachings into our world view. What usually happens is the cognitive dissonance caused by the new mind-stretching ‘experiential information’ causes people to tighten their dogmatic reins so that any progress — and openness — to potentially transformative truths is shut down completely.

How This Affects Churches and Spiritual Communities

As a matter of fact, that’s the troublesome dynamic we see occurring in spiritual communities/New Thought churches/liberal churches today. If the leadership in those communities is stuck in embedded religious theology, it makes it very difficult for the membership that considers themselves to be more spiritual than religious to get a spiritual, not religious, message. It also makes it very difficult for the minister and music director to see eye-to-eye if the music director is hesitant to — or outright refuses to — change the song lyrics to complement the minister’s spiritually-oriented message. It’s an old story — you know, the one about pouring new wine into old wineskins!

On the other hand, if the leadership happens to be more spiritual than religious in a church setting (holding services in a church building characterized by stained glass windows and pews), the members who consider themselves to be more religious than spiritual demand a message and music that are more dogmatically religious than universally open and spiritual. The two factions behave like oil and water. And the ministers who serve those divided communities operate between a rock and a hard place because making both factions happy is impossible!

If you’ve ever been involved in, or are currently involved in, a spiritual/religious community comprised of a culture of religious-oriented and spiritually-oriented folks in the same sanctuary at the same time, you know it’s a recipe for conflict and division. Congregations tend to blame their difficulties on going from a family size to a pastoral size to a program size, etc. While there’s some truth to that perspective, the majority of the difficulty lies in the philosophical and religious differences between the spiritual and religious cultures who are at odds.

Psychotherapy and Spiritual Growth – An Issue of Language and the Tower of Babal


The increased focus and attention on spirituality in our culture is quickly finding its way into the psychotherapy setting. Clients are increasingly interested in their spirituality. It is not uncommon today for therapists to be questioned in the first phone contact with a prospective client as to whether they are qualified or experienced in working with spiritual issues. These clients frequently report that they are not interested in intensive therapy per se; they just want to work on their spirituality.

The words religion and spirituality often create dis-ease and anxiety for those trained as secular counselors and psychotherapists. Many therapists are turning down these “spiritually” focused clients because they work under the illusion and mistaken belief that psychotherapy and spirituality are inherently two very different disciplines.

This is unfortunate since psychotherapy is spiritual formation. Since psychotherapy and spiritual formation use very similar goals and methodologies, secular therapists are frequently the best trained spiritual directors and teachers in our Western culture. In other words, therapists should not be put off by clients interested in spiritual growth.


The splitting of psychotherapy and spirituality into two apparently different separate disciplines was simply an illusion created when science and religion parted company hundreds of years ago. Science created a language to study the physical world and religion claimed exclusive use of theological language to study God. Both agreed not to intrude into each others realm.

At the time, this was a very helpful distinction in that it allowed scientists to study the physical world without directly threatening the theology and beliefs of the Christian church. Of course it wasn’t long before scientific discoveries in astronomy, evolution, biology, and physics seriously threatened and challenged many of the ancient theological views of the Church.

Even today many conservative scientists and theologians continue the struggle to keep science and spirituality apart. Fortunately, modern quantum physics research is in the process of rejoining the physical world of the scientist and the spiritual world of the mystic into one common unified view of reality.

It is the belief of this author that the disciplines of psychotherapy and spiritual direction need to develop a common language bridge that will allow psychotherapists to accurately and seamlessly reinterpret analytic language and clinical therapeutic process in spiritual terms, and vice versa. Only when such a unified language exists, will psychotherapists learn to be comfortable with spirituality, and spiritual directors less intimidated by psychology.

This article will briefly explore some of the goals and methods used by each of the disciplines, highlight their similarity; and demonstrate how psychotherapy is, in fact, spiritual formation.


In childhood, when we encounter criticism, ridicule, sarcasm, rejection, abandonment, indifference, invisibility, a sense of not feeling heard, or not being understood in the things that matter to us, we experience fear and sadness. There is an anxious sense of danger. We know that somehow we are being attacked and wounded by those who are supposed to love us and care for us.

Two of the primary survival instincts of a human being experiencing danger are isolation and fragmentation. When our world feels dangerous, isolation is the only safe option. We develop a survival skill of spending more and more time alone.

We also learn to fragment or partition off the painful feelings and traumatic memories, and drive them deep into the shadows of our unconscious. This survival skill protects us from feelings that are often much too painful for us to deal with as a child. To feel safe around the dangerous caretakers in our life, we learn to behave in ways that appear to please them. We construct a false “self”. We build a fragile identity of beliefs and behaviors based on who we think we are supposed to be. Day by day, outside of our awareness, our authentic self slowly disappears.