Southern Crown's topics - tribe.net

Tapes are popping up!

Alex — Thu, 01 May 2008 09:42:23 GMT

Hey dudes, exciting news, I've seen two tapes of Southern Crown popping up! "Full power meditation"...
I'd appreciate some native speakers' help to transcribe them.
Interested? E-mail / msg me !

Yours
Alex !

posted in Southern Crown - 3 replies

Check out newsgroups alt.binaries.paranormal TODAY!

Alex — Fri, 15 Jun 2007 19:22:52 GMT

Great flood of Topper material (118 mb or so) appeared TODAY on alt.binaries.paranormal
Check it out !

posted in Southern Crown - 2 replies

Lots of Southern Crown Materials here....

Charlie — Sat, 31 Mar 2007 15:21:48 GMT

http://www.bibliotecapleyades.net/esp_autor_topper.htm

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Topper Quote: Personal Reality Creation

Charlie — Wed, 07 Feb 2007 00:55:20 GMT

With personal reality creation the underlying structure of current processes and mind/body coordinate alignments whereby an "I" is strategically nucleated over-against a field of potential "others" challenging the temporalized integrity of that "I", remains unquestioned, is never touched, persists as the governing mechanism through which such intentions aquire any meaningfulness at all, underwrites and reinforces all the activity organized about such intents and is reinforced in turn by the resultant response-patterns conformably reiterating- and inferentially endorsing -its bracketing premise.

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Topper Quote: The Ego Project

Charlie — Fri, 28 Oct 2005 03:36:53 GMT

The ordinary ego-project is a continuous if unrecognized attempt to render the essential contingency and independence of existence, as a fantastical one-way flow of order from the self-defining format of the ego to the refractory "otherness" of the world. The ego-project first of all defines itself as an ideal constant, a model of Being or perfect stability insulated from the 'change' equated with death, in the very midst of the currents of change. That 'model' whether positive or negative, clear or muddy, self-exalting or self-deprecating is just an empty abstraction, a dry idea which begs to be 'filled in' - supported and completed by the utter conformance toward it of the world of change - the world of resistive 'otherness' through which personal 'will' is continuously displaced. So ego works to elicit the conformance of the world of change in support and substantiation of the ego-project. It seeks the confirmatory reaction, not necessarily the 'nod of approval' but simply the gesture or response-pattern that conforms to, and reinforces in objective reflection, the ego's self-model. It seeks the sense of global substantiation, complete universal reinforcement without a leak. It wishes to definitely Be through the very patterns of 'becoming', or change, out of which its centralizing self-sense is coordinately aligned.

posted in Southern Crown - 2 replies

Check out newsnet TODAY ! (29 May 2006)

Alex — Mon, 29 May 2006 21:21:59 GMT

Some Topper material appeared on Newsgrp alt.binaries.e-book today. Download it whilst you can!

posted in Southern Crown - 1 reply

nice to see ya

Alex — Wed, 14 Sep 2005 19:31:15 GMT

Hi Charlie and the rest ;

Nice to see ya guys around here. I'm Alex of MT fanclub fame. Did anyone of you guys catch any latest news about MT/AAA and their, gulp, wellbeing?

Later
Alex

posted in Southern Crown - 3 replies

Essay: MIND/BRAIN BEHAVIORS by Mandelbrot Tripper

Charlie — Sat, 09 Jul 2005 01:21:19 GMT

[First published in TNTC Vol. 1, No. 7 Mar. '90]

MIND/BRAIN BEHAVIORS: Why Some Citizens of Gotham Fear Batman And Draw Reactionary Cartoons About Him

by Mandelbrot Tripper

Brain wave patterns... What can we really tell from brain-wave patterns? Do they describe us like the secret pages of diaries to which we've been given the key? Is everything that we are, reducible to the curves and squiggles mapped by an electroencephalogram? Or, are such patterns deceptive partial registries through clumsy contrivances, of complex processes in no way obliged to open an accurate correspondence with any set of needles that jump—in their characteristic way—to the presence of those processes?

Certainly there must be more than an accidental or casual relation between the recording device and the processes recorded. "This conclusion is granted by virtue of the recent history of biofeedback experimentation, in which we come to see that, not only do such marks appear in response to the objective dimension of a conscious activity but may be used to induce, control (to a variable degree) and regulate the subjective character of that activity.

Thus there's certainly a connection of more than evidential value; such marks don't merely comprise incident impression of a disturbance like scorched trees from the passage of a meteorite in no way serving to reconstitute its identity, aside from testifying to the fact it was there (nor displaying any power to induce repetition of the phenomenon for observation). On the contrary, the patterns produced on the EEG meter, Mind Mirror etc. quantitatively register what may certainly have qualitative significance, in measuring and formally regulating the rich experience of consciousness to which they correspond.

We needn't assume the reductionist attitude at all, in confrontation with the prospect of — "brain-wave measurement" etc. We needn't fear that conscious processes will be manipulatively reduced to fluxes proving out the hypothesis of behavioral determinism on a graph; for, even where the behaviorists seek to use such patterns and their interpretations in this way, one of the factors illuminated by those years of experimentation is the presence of the mediating variable, the pivot on which all interaction between conscious states and quantifiable measurement turns—the factor of volition, the element of creative indeterminacy associated with the cerebrospinal or conscious axis itself.

The modification of conscious states correlated with regulation of the so-called autonomic or involuntary processes, is irreplaceably dependent on the alertness, cooperation, quality of attention, degree of determination and coherence-of-intent demonstrated by the subject in whom such modifications are to be induced; all these factors represent nonlinear degrees of freedom in the central value of consciousness, which in totality spells out the presence of will.

How To Make A Zombie

To be sure, the control-minded researches of behaviorists mordantly in love with their manipulative work, have certainly "shown" that will in a certain sense corresponds reductively to brain-sites, electrochemical patterns etc.; the genteel art of lobotomization (and other less-well known but furtively existent programs of our behaviorist espionage fraternities across both seas) certainly seems to support a dry determinism, bringing rigid objectivists as close to joy as their passionless outlook would ever allow.

And yet the celebration is premature, as a closer or initiated study of the feedback and biomedical literature will certainly show.

Surgery and chemical alteration may mimic the scenario of pure "roboticism" equating the value of consciousness itself with manipulably mechanical processes; yet even the apparent helplessness of a brutally-modified mind unable to act with the "independent" or self-generating consciousness we associate with will, only demonstrates that the factor of will is hidden—masked by a bio-mechanical circumstance in which the value of conscious indeterminacy (definitionally comprising the being of the living subject) can only act in acceptance of an induced pattern, on a one-to-one basis, so that such a pattern efficiently performs as an uncontested instruction. That value of conscious indeterminacy informing the very, living focus of even the surgically-modified subject has been artificially deprived—in effect—of one of the mirror components of its operative process whereby it may ordinarily reflect any input through an equipotential contrariety of impressions made mechanically available as cancellating patterns through connective retrieval systems now fatefully impaired.

Thus being in effect imprisoned in a circuitry comprising a single-phase mirror reflectively reinforcing the imperative impression, the conserved value of conscious indeterminacy (always present and equivalent to the irreducible factor of will) nonetheless can conceive no choice but to ratify the input which acts as a volitional suggestion from the "outside".

Thus it's not that "will" is absent or excised even in these extreme cases of an invidious mechanical deprivation; yet its presence is masked by the apparent, deterministic or one-to-one correspondence between the given "order" as input, and the inevitable obeyance of the order as behavioral output. The "active" component of consciousness which we identify as the decision making faculty of will, is "folded under" as it were so that its activity seems merely passive and will-less; actually it emanates through all the "activeness" we ordinarily associate with will, since the irreducibly indeterminate value of the conscious void-variable necessarily appropriates the dominating impression even in this case. It's just that its variability-adjustment can only "focus" on and activate the pattern received as a volitional command through the artificial imprisonment of the single-phase mirror brutally fashioned by the surgery or neurochemical manipulation. (This mechanism also accounts for the "will-less" behavior of the so-called zombie state observed particularly in Haiti, the efficient biochemical agent of which has been identified as tetrodotoxin by Wade Davis in his best selling book Serpent and the Rainbow.)

All this dry technical discussion should be of passionate importance to the reader; for what it does, if understood, is give the definitive lie to the objectivist model, the thesis of behavioral determinism in which even consciousness and will are apparently "reduced" to biochemical equations and stimulus-response patterns. Understood, this discussion shows how will, mind, consciousness and ultimately "soul" may be hidden, brutally walled-up or temporarily (but not eternally) imprisoned in such a way as to be largely obscured, and seem indeed not even to be present as any significant factor—and yet may be recognized as always present, irreducibly required in even the saddest performance of the compulsion-circus conducted by certain of those most-unfortunate beings possessing irredeemable slaver-consciousness.

We Return Control Of The Dials

Now back to the Bat-cave. What we've learned at the subterranean meters and dials over the years is that the qualitative experience of our being in terms of perception, feeling, cognition and attention as manifestation of the mind/body whole, can be indicated at least interpretively by the quantitative magnitudes of brain wave patterns on a graph; and we've learned as well that these brain-wave patterns can be positively correlated with changes in metabolic rate, blood chemistry, galvanic response or dielectric skin resistance and nervous system activity.

We've come to learn that the level of awareness may be measured as a norm in the statistical average; and that such a "norm" can constitute a comparative base for identifying altered states of perception and awareness. We've come to learn that all brain-wave activity represents a mixture of operative waves functioning at identifiably discrete cycle-ranges; and that the "normal" activity of waking consciousness statistically portrayed, operates with decided emphasis on the so-called beta-wave patterns which—in the measured norm—tend to overwhelm or "mask" the signals of the other co-functioning brain-wave levels. Only the most sensitive and diversified array of modern instruments detects the simultaneous functioning of the different brain-wave patterns at their respective levels.

The range of Beta activity, then, represents a cognitive standard characteristically emphasizing linear thinking and the domination of abstract-verbal patterns. Beta corresponds to our ordinary conceptual level as sharply emphasized and preferentially isolated. It is therefore easily equated with so-called left-brain activity. Its activation as an alert form of narrow, sequentially analytic focus demonstrates an ordinary correlation between beta/left brain activity and a functional dominance of the sympathetic (or excitatory) branch of the autonomic nervous system.

Therefore a highly mechanical interpretation of these interrelated patterns suggested in the early stages of research that there was a necessary, one-to-one equation between beta/left-brain/ sympathetic system activity. It was only with the later study (conducted basically in the last two decades) of altered or "abnormal" brain-wave patterns as observed in meditators and "yogis" and through the self-monitoring apparatus of biofeedback equipment, that a more sophisticated and creatively variable potential was reported.

It was discovered for example that, through willed changes in forms of focus inducing modified states of awareness it was possible to significantly alter the operative ratio of brain-wave patterns so as to deemphasize the standard dominance of beta, and shift emphasis to the deeper wave-patterns of alpha, theta and delta (ordinarily viewed as "minor" or invisible notes corresponding only to weakly-intermittent and specialized states of profound relaxation, creativity and sleep). It was learned that standard functions of cognition and perception ordinarily associated with a virtually exclusive "beta" pattern, could persist in their active presence and with an even greater degree of proficiency under a wholly altered ratio of wave-activity, in which beta became recessed as an observable type while alpha and even theta patterns were drawn to the fore. Alpha is associated with profound relaxation and in particular with meditative states of consciousness; theta is associated with deeply creative operations verging on the awakened psychism and detected paranormal potential of the delta ordinarily linked with sleep. It was therefore evident that the so-called left/brain functions could continue while integrated into a more gestalt level of awareness progressively identified with right/brain emphasis; and that the operation of left-brain functions while linked with beta needn't depend on the exclusive emphasis of beta as in the observed norm, and so bore no true mechanical correlation with stimuli of the excitatory or sympathetic system.

Indeed the deeper patterns of brain-wave mixture emphasizing the increasingly integral and relaxative functions of alpha, theta and delta also exhibited a proportional shift in emphasis toward a dominance-ratio featuring the parasympathetic or sedative network of the autonomic system.

Correlatively, in the "meditator" subject exhibiting the operation of this nonordinary pattern of brainwave/nervous-system activity, there's noted a marked decrease in blood lactate or acid produced in the anaerobic metabolism of glucose (metabolism performed in the absence of oxygen, as with strenuous muscle exertion). Lactic acid is medically correlated with tension-level; the infusion of lactate in the bloodstream of a normal subject will even induce states of anxiety with no object. The decrease of blood lactate during monitored meditations is associated with increase in oxidative metabolism or the more efficient delivery of oxygen to the skeletal musculature; this in turn is attributed to the reduction in activity of the sympathetic system that secretes the neurotransmitter norepinephrine, responsible for selective constriction of blood vessels.

All such evidence taken together suggests a medical/scientific profile reinforcing precisely what certain esoteric "colleges" as Southern Crown have taught for years without benefit of such strict confirmatory data, i.e. that a transformation in conscious states toward a net increase in awareness and creative efficiency of function relies on a critical shift in the normal operation of nervous systems, from a dominant ratio of emphasis on the excitatory or sympathetic (the reactive, fight/flight complex characterizing the functional norm of the enculturated global cross-section) to an adaptive emphasis on the sedative or parasympathetic.

Such a reordered ratio of emphasis stressing the dominant function of the relaxative system through the subconscious nerve-networks, shows an obvious correlation with the axis of consciousness or the cerebrospinal nervous system.

Alternate Polarization Of The Consciousness-Systems

We may formulate the picture this way: the more direct, holistic, creative and volitional function of consciousness is positively correlated with a specific pattern of autonomic or subconscious- system activity emphasizing the parasympathetic process. The subconscious/autonomic nervous systems act in more direct alignment with, and therefore are more harmoniously integrated as functions of, the conscious or volitional axis when there is established a patterned ratio with emphasis on the sedative (parasympathetic) system. Awakened states of consciousness and more integral values of volition are, therefore, demonstrably identified with a specific range in the ratios of organization between sympathetic and parasympathetic branches of the subconscious processes. Conversely it may be posited that the lower levels of awareness emphasizing predominant beta-wave activity through the analytic left-brain, are functions of a chronic neuro-vegetative pattern locking cycles of cognition into narrow focus, surface apprehensions correlated with dominant fight/flight syndromes of the excitatory system.

Lower levels of awareness functioning with left-brain emphasis are then encoded into metabolic patterns of the autonomic processes practically displacing the (multidimensional or whole value) being of volitional consciousness from integral self-congruence with its own axis, in effect polarizing it into relatively primitive codes of identification through vital lock-in rotated opposite the deeper, complementary conformances of the system as a whole. Winding 'round the subject once more: when thought-patterns function at a comparatively low level of harmonic unity exhibiting dim/fluctuating focus in the waking range of awareness (bracketed by "unknown" parameters of the deeper brain-wave cycles operatively recessed), we may say the integral Void-value of consciousness is displaced or drawn off-side, functionally entrapped as a cognitive code configuring the framework of its identity through ratios-of-interaction polarized to viscerogenera of the frontal plexus.

Conversely when the thought patterns are integrated at a high functional level of whole-value awareness operating through an emphasis of alpha, theta and delta cycles, we may say the autonomic processes are harmoniously aligned in an optimum ratio conformably stabilizing conscious Void-value into receptively alert congruence with its own axis, demonstrating in effect that subconscious systems are functions and integral harmonics of the whole-value Consciousness system (or vertical, multidimensional cerebrospinal channel).

The Question Of Void-Consciousness

What, then, we may ask, prevents us from achieving such a maximum stabilization and positively polarized harmony, in which the subconscious or autonomic systems are integrated in subordinative deference to the Value of the conscious axis from whence their polarized currents derive?

We find in the decades of experimentation with brain-wave patterns that, the closer we come to "quantifying" reliable magnitudes of truly awakened/creative activity the more surely we come into contact with the deep theta and delta levels ordinarily associated with unconsciousness and sleep (these levels are so associated precisely because they're commonly beyond conscious range of the beta-intensive framework and so are detectable only when such storms of emphasized activity are silenced in sleep). Thus the deep thetas and deltas are expressions of the dawning, operative value of a directly awakened void-consciousness, i.e. the totalizing value of the cerebrospinal axis through which all cognitive patterns in whatever range are necessarily polarized. Yet void-consciousness, directly known (rather than indirectly employed as the central factor of "indeterminacy" in the fluctuating variables of volitional or willed action) is unmasked from its chronic cover patterns of lavishly self-symbolizing thought. It constitutes, for its own self-reflective mechanism waking up to its central value, precisely the Domain of the Unknown. Being intrinsically indeterminate, "unset", in itself not reducible to knowable pattern or learned program, it represents in its very approach to its own self-apprehension a questionable magnitude. It doesn't arise first of all as a certitude (since "certainty" had long become by default the province of repetitious familiarization) but as a Questionmark. And to the habit of long-accustomed consciousness, a question mark is tantamount to Doubt.

First of all then the levels of theta and delta verging on direct magnitudes of self-revealing void-consciousness, represent to the habituated levels of awareness a critical degree of uncertainty. They comprise the threshold of apprehensiveness, not—first of all—of happy self-recognition. This is the (otherwise inexplicable) reason why, when first exploring the new terrain of brain-wave activity, investigators early came to associate the erratic appearance of theta states exclusively with aberrant emotional episodes. Without benefit of the later studies of meditative consciousness, under ordinary conditions monitoring ordinary subjects investigators soon learned that the interruption of theta-states signaled bouts of fear and anger, generally in accompaniment of buried or suppressed emotions, memories, anxieties etc. Why then later, when extensive monitoring of meditative subjects showed the significant participation of sustained theta patterns with respect to profoundly relaxative states, did there appear to be such a discrepancy with earlier studies of normal (non-meditative) subjects?

What Makes Us Avoid The Void

Initiated interpretation discloses the reason behind the apparent discrepancy, and shows that it isn't a discrepancy at all but a key—a key to unlock the answer as to what may possibly prevent us from achieving the optimum harmony of integrative nervous-systems stably serving the value of Consciousness.

If, as we have seen, deeper theta and delta patterns represent the "unknown" threshold (as harbinger states of direct void-consciousness) then typically during the processes of enculturation when young systems attempt to establish stably reliable memory-patterns of what may be "known", impressions received in the course of learning interpretable as threatening to psychic homeostasis would by tendency reactively encode at the theta level—where first of all they'd be masked out of threatening relation with the stabilizing order of beta-wave patterns, regularly suppressed below the surface of reflective apprehension (thus theta would only tend to erupt, in "ordinary" subjects, under duress of emotional recollection etc.); and where moreover the threatening impression would be filed in the general category of "unknown", i.e. unexpected, unanticipated, unwanted, unpredictable etc.

Indeed this is why theta (and delta) associate with deep creativity; creativity functions most freely and profoundly through direct expression of the indeterminate or "unknown" variable. Therefore it may be inferred that the ordinary processes of enculturation (stabilizing norms of the "known") at the same time tend to post buried/subconscious guardians at deep-level gates of the creatively straining Unknown, tailoring theta-amplitudes—that naturally lap the very beach of creative void-consciousness and all its paranormal correlates—into fierce repelling sentinels of reactive anger-forms, fearful praetorians of self-guarding denial. Thus the enculturation-process as presently practiced and parentally passed on, tends to be distinctly anti-creative. It sets up blocks by actually appropriating the creative wave (the "amplitudes" of void-value) and forcing it to serve as subconscious patrol-unit against itself.

This should however tell us something about what happens when we contemplate the approach to an optimum, positive integration and alignment of the subconscious current-centers with the conscious axis (tacitly provoking the concomitant shift to right-brain, gestalt pattern emphasis and high-creative magnitudes of theta/delta abutting the void-chasm of the Unknown— investigators indeed now posit the appearance of theta and delta activity in healers as precisely a reaching out to incorporate the Unknown). We may see that, in contemplating this salubrious shift there's a lion in the way—a lion which is of course variably larger for some than for others, depending on the established degree of suppression and operative fear-reaction incorporated in the functioning psychic complex. Wherever the hint of that deeper magnitude of Being (corresponding objectively to theta/delta activity) suggests itself, for some the specter of the Unknown becomes immediately overwhelming, too much, and swamps the systems into wholesale reactive fear patterns.

Which brings us to our title subject: Why Some Citizens of Gotham Fear Batman and Draw Reactionary Cartoons About Him.

Skulking Around The Unknown Territory

Consider one who demonstrably operates on a more or less continuous basis through mixture of brain-wave patterns emphasizing theta with even occasional deep delta. Because such a person functions holistically from levels by definition associated with psychic forces and transpersonal "wavelengths" of activity, it's more than likely even the most closed/defensive personality would sense something...the vaguely disturbing presence of just that operative X-the-Unknown factor correlated with Theta etc. Indeed the reactive and syndromatically self-enclosed personality would probably be more likely to sense such supernormal value since in a way he'd be so negatively attuned to that level through the anxious monitor of fear. The deep-seated fear sentinel would be quick to detect the awakened or directly-active presence of that uncommon value through the agency in question. But, being sensitized to such threshold only as subconsciously encoded fear reaction, the subject would identify the active presence of its level in any given case only by that interpretive standard.

The fearful personality could only "intercept" that presence subconsciously as a threat, a potential incursion from an Unknown territory. He would not only be deeply afraid to approach that territory himself; he would tend to dread and fear instinctively anyone subliminally suggesting to him the real, awakened Presence of that "terrible" value. And just who is it our fearful personality instinctively resists, recoils from and holds up the veritable "cross" to? Why, it can only be one fellow after all—for look: the extraordinary and harmonious integration of the full range of brain-wave patterns, Beta, Alpha and Theta, discloses the very uncommon presence of our old friend BAT-man!

The one operating from depths of Theta (and dredging up deep Delta) animates the consciousness of Creativity indicative of awakened magnitudes of Void-Being. Such a BAT-man, while functioning from the Level allowing him to "see" the total pattern (so standing uniquely in the position to protect and defend the citizenry of Gotham) is at the same time the object of an aroused doubt, a startled question mark proceeding precisely from those whose suppressed Theta levels were sprung by inductive proximity and now sound the reactionary alarm as which they were negatively encoded. That such a fearful and reactive personality clearly identifies the presence of an extraordinary power, one which transcends the normative level by leagues, is without doubt; for in his fear he communicates his dubiety to others by portraying the force he reactively intuits (through the alarming presence of BAT-man) as indeed an extraordinary agency. He doesn't portray poor "Bruce Wayne" as an ego dealing with sheer illusion; yet he necessarily depicts the power he perceives through the presence of the big " B " as a force alien and estranged, in precise parallel to the relation our alarmist has with his own deep-level Theta patterns. He can't bring himself in his genuine fear to dismiss the felt threat as a figment, a chimera, so he portrays it the way he senses it through the self-alienated levels of his own being, i.e. as a monster devouring and completely taking over "poor old B", a huge fiery Genie perhaps, with one huge Third Eye singly covering his whole "beetling brow", hrnmm? He draws up this fearful image, straight out of the reactions and vaguely jealous depths of his own psyche, and seeks to persuade all those open to the liberative awakening (made finally accessible and eminently available through the demonstrable presence of Gotham's good friend BAT-man), that his own low-level state of integration represents the measure of the world—and that the horrible monsters, the broken forms he conjures straight from his own psyche, are somehow correspondences of what exists through a Creatively Awakened Being in every way beyond his comprehension.

posted in Southern Crown - 0 replies

MOVIE REVIEW: Batman by Monty Tyson

Charlie — Sat, 09 Jul 2005 01:11:57 GMT

[First published in TNTC Vol. 1, No. 2 Aug.-Sept. '89]
MOVIE REVIEW

What Batman Is Everyone Watching?

Batman

Back to the dream caves.

I started a joke, that started the whole world crying*...

Bat first, let's take a look at the sociological phenomenon of Batman's astonishing popularity...hold it! Isn't it possible to just review the movie, and keep the potential value of the film completely separate from its effect on the public, its economic and political impact, its influence on the weather?

Well, actually, no. It would have been possible to review the movie qua movie before its explosion into "le phenomene sociologique" (as Francois Truffaut dubbed the UFO incident in Close Encounters). But this plebeian film critic didn't get into the previews with a press pass; no, being a man of the masses, he watched the ol' Caped Crusader down in the trenches with the general public, and by that time it was too late to keep separate the solitary phenomenon of a shining bubble from the billows of popularity in which the film of froth was subsequently swamped. So first of all, one must ask with a little Marvin Gaye pivot: what's going on?

Does anyone seem to recall how, not too long ago, preview audiences watching the trailer for Ridley Scott's Blade Runner became wildly anticipatory for the film's release on the basis of the fantastic cityscapes etc. (with which, incidentally, the Batman matte-work has now been often compared) only to leave the picture high and dry shortly after its premiere by a word-of-mouth and general critical disclaimer that the movie was too "murky"? Well, hey, Dudes; just seven years after, it seems neither critics nor audiences are so uniformly sensitive toward the merely "murky". For not only is Batman a deliberate noire film, of a richly miasmal murk that makes Blade Runner twinkle like a Christmas tree; it is often cruel and mean-spirited (don't start up on your dear reviewer yet—this isn't even the criticism) in much the same way that Paul Verhoeven's Robocop was peculiarly remorseless in its pursuit of the gratuitously nasty. In case you haven't thought about it, what becomes of Jerry Hall's model face, the death-mask dressup in which it's all done replete with a litter of photographed wardead gassed into closeup grimaces of risus sardonicus, leaves a tinge of cyanic green about the gills much like the chemically-altered epidermis of the Joker's complexion; and the accompanying "mirth" which Nicholson's performance squeezes in a milk of ambiguity out of the audience, is almost in schizoid dissociation from the necrotic breath breathed off the screen.

This is hardly the kind of fare which audiences have "traditionally" made boxoffice champions—by comparison the "horrors" of Jaws was a jack-in-the-box, while Raiders and E.T. were positively ingratiating. Nor is it really possible to write off the public's record-breaking response solely to the Pavlovian conditioning of pre-film hype and saturation merchandising; for at best the gates jump open to a fast start under pressure of such periodic campaigns. If there isn't something in the "product" itself to sustain enthusiasm to a snowball surge and induce the very necessary repeat business, the genuine "phenomene sociologique" does not automatically ensue (witness the De Laurentiis campaign for King Kong, or even the merchandising putsch for Star Wars III, which comparatively "sagged" at the boxoffice after an opening burst primed with the powder of pure anticipation).

But what is there in this Bat-product? Don't misunderstand the question; it does not imply the film has no merit—indeed, such a question doesn't really address the merit of the film at all. The question of actual merit would lead us to declare that Blade Runner, for example, was a wonderful movie; but one of the things which distinguished it as "wonderful" was the powerfully dark, lethally dense atmosphere of its view—precisely the characteristic which at the time was said to "turn the public off,. The real question here, if properly understood, admits to a Mystery. We're standing in the presence of a wildly popular Sphinx.

For one thing, consider: Warner Bros., the producer of the film, was reported to be in desperate straits and conceived Batman as the means of bailing itself out, not only out of the boxoffice doldrums but the wrecking yards of receivership. Now, when you are deliberately planning a vehicle which has to hit critics and audiences in such a way as to make an initial splash and subsequent tsunami on the magnitude of nine figures and rolling, simply in order to tread, you would suppose that conservatism and strict adherence to precedent would be the key. You'd think that computer-averaged, statistically-researched actuarial compromise would be the watchword. Imagine sitting in on the executive foreplay to such an ultimate conception.

It comes to your attention that it's DC Comics' 50th anniversary of Batman; you immediately recall the popularity the t.v. series briefly enjoyed in the '60s. So far so good. You'd assume the thing to do would be to swiftly wed those facts to some "formula" derived from basic elements of the top ten moneymakers of all time (in other words, break into the Spielberg/Lucas safety-deposit vaults where the celluloid Rosetta Stone is kept). But Nooooooooo. Somehow, inexplicably, you decide to do Batman as film noir. Somehow, inexplicably, you pass up Schwarzenegger and Stallone for...Michael Keaton? Somehow, inexplicably, you decide, whether consciously or unconsciously, to make Batman all about— poison!

For yes, that is what this Batman is ultimately about. It's about poison. It breathes poison. (Back off; this isn't the criticism either.) It has, altogether, the frozen grin of the Deathshead sporting crossbones-clavicle on a bottle of thallium. The great "body" of Gotham City, looking like an hallucinatory New York out of Lang's Metropolis, is backed up, trash impacted, plugged with industrial and human debris so that the ordinary anonymity and impersonal austerity of mountainous metropolitan architecture takes on the dun-dead visage of an anatomy text coldly viewing viscera of some constipated Alien. "What this city needs, is an enema," the Joker observes quite cogently—after all, it's not for nothing Batman's dossier on Jack Napier notes his high intelligence; it's the implicit statement being made by that intelligence in the design of its demented plot, that holds the secret dream-key to the whole movie.

In The Bladder Of The Joker's Boutonniere

For one can have no quarrel with what the Joker perceives, from the summit of his murder-acquired suite. The city is certainly dying of its own unassimilable waste; mankind is already all-but-trashed. Such "high" intelligence looking down from the imperious remove of its money insulated viewpoint, can't be faulted in the ice-edge of its vision. Intelligence that technically elevated, perceives correctly—with a great deal more incisiveness than the middling muddle being meditated by the fume-addled masses below.

No, one can't fault the clarity of vision; the city indeed needs an enema. Yet the conclusions which are drawn from the counsel of such an intelligence operating entirely without a heart are indeed utterly insane. First of all, how did the City become so contaminated? The very mind that observes how "backed up" it is, had a direct hand in the proceedings. The movie starts out, after all, with an investigation of racket-control in the chemical industry. We see there's no effectual policing of the offending businesses, since it's quickly demonstrated that law-enforcement (in the form of a noir homage to Welles' Captain Vargas in A Touch of Evil) dances to industry's tune, serving its requirements—and both the tune and the requirements are equal to Money. Indeed the culprit isn't immune to the conditions he causes; the over-the-edge dementia giving fatal cyanic tinge to the Joker's cortex as well as to his complexion comes about as the result of a perfect stroke of justice: he plunges into a bile-green vat which serves to freeze the flesh of severed facial nerves into a perpetual grinning mask. It is the very logic of that cold intelligence weighing everything on the scale of money, which backs up on itself and floods its own bloodstream with the poison it propagated everywhere. Having fouled itself with such cold objectivity, its worship of the aloofness purchased by—and characteristic of—a power without heart, it comes to love that poison for its own sake. The poison has become its bloodstream. What everyone else seems to die from, has transmogrified into the Joker's life-juice. He feeds on it. Take note.

What, one must ask, is the audience watching when it views the Joker's "plot" unfold? What does the audience come back and back in a ritual summer compulsiveness to see, when the Joker is shown going about his blissful business mixing poisons and mortal toxins into the hairspray and foundation makeup of a populace quite equal in implicit identity to the multitudes packing the theater-houses? And the secret—the secret of all that poison! How indeed does the Joker do it? For one can never be sure which product will contain the clownish surprise! It is only Batman, Batman alone, who figures it out: it's in the combination. No spray or lipgloss alone may do it (remember?); but several such products in combination may suddenly react, and the ghoulish result leaves a dead newscaster on the live airwaves set stiff in sardonicus midway through some tragic item.

The Sound Of No-Face Laughing

Something here should sound vaguely familiar; for the filmmakers are only reporting on the real-life formula. The toxic effects from which everyone—on a world-wide scale presently suffers, aren't just the peculiar high-tech demons of identifiable byproducts that can be duly isolated; the poisons that are smelted and packaged, refined and harvested, ejected and ingested incessantly through the sum-total of industrial living, work such thorough subversion of the immunology system (and in the process produce such unique and resistant ailments) owing to a synergistic interaction that simply couldn't be accomplished by each operating independently, i.e. in the manner of the standard linear model which mainstream medicine insists on imposing so as to focus on "the" reductive cause, the isolated irritant. Due to the same blinders which have served over time in accelerative synthesis of items for limited/profitable use or specialized effect, neither official science nor mainstream medicine have yet developed theoretical eyes adequate to view the dilemma in its proper dimension.

It's for this reason the Joker, underworld master and crime czar of the Industrial Chemistry-set, can impart his lethal humor with invisible panache, with utterly silent and undetected effect. Only Batman seems able to see the gestalt, the Way of combination and synergistic reinforcement; everyone else appears to be looking in hypnotic left-brain fashion for the isolated factor, the irreducible particle, the underlying "entity".

Only "Batman" sees it; he alone can figure it out. And why?

The Unbelievable Unevenness Of Bat-Opposites

By way of addressing ourselves to just that question, we should find it interesting that more than one "major" reviewer of Batman objected to the apparent imbalance in the respective portraits of Bruce Wayne and the Joker; the rictus-riddled Napier, they objected uniformly, was "explained" in his villainy far more thoroughly than the filmmakers apparently saw fit to "explain" the eponymous hero! But is this really so much a justified criticism, as it is a simple failure (common to critics) to take the actual story-premise into consideration on its own terms? Batman is the hero of this piece; after all, fellows, the movie is named after him. And in the story, he's a very mysterious figure to Gotham's denizens. What motivates him to "good" (if it is indeed good) is not at all self-evident, nor is it supposed to be. In the story, he's an enigma. In contradistinction to this the Joker, evil as he is, is hardly an enigma. The only "mystery" hovering about him is how he does it, not why.

No one really has any question about Negativity. It is taken for granted. Its cold self-serving is easy to assess. The filmmakers are—at least instinctively—correct There is no mystery about this. Evil isn't just banal; it's actually more understandable to present sensibilities soaked in the neglect of wanton self-poisoning, than is the motivation or even the nature of good. (Remember, half the city thinks Batman sucks the blood of his criminal "victims", making the latter more implicitly sympathetic than he is.) Negativity is all too easy to come by; brooding, infantile self-serving is an all-too-easy reaction to the impasse created on all levels by that Negativity. No, Bruce Wayne's persona is not explained adequately by his remark "bats are survivors". Nor is it supposed to be. Since he's the focus of the movie in the explicit form of an enigma, he represents a challenge to the viewer to understand. All the clues are plainly given. We know he "turned to crime-fighting because he witnessed the brutal murder of his parents"; but we have to dig into the Dream Psyche of this epic screen-symbolization in order to understand the extravagant dissociations in linear logic and developmental motivation involved in becoming a bat. (Well, have you ever considered what it takes to become a bat?) We must note then that bats "see" at night by a radar guidance-system. Analogically, Bruce Wayne "sees" into the machinations of evil (the "nightside") in a way no one else seems able. In another sense, the interior self-luminance or intuitive "moonglow" of a higher-dimensional intelligence is baffling to the common mind; that mind views the workings of such an intelligence as an impenetrable darkness, a perfectly opaque Mystery. Bruce Wayne is associated symbolically with precisely that darkness; he alone apprehends the' 'non-linear'' means by which the Joker creates his deadly effect, because he too operates in the dark!

In this sense, then, the filmmakers show us that Batman and the Joker operate upon the same, rarefied plane at opposite poles of the vertical divide; they are of comparable "high intelligence". They are a match in much the way that Holmes and Moriarty were a match, respectively untouchable at their parallel summits, each alone and apart in the wisdom-perfection of his particular polarity. (If there happened to be a crowd-packed continent of distance between them it would inevitably be as if the crowd mysteriously thinned, dreamily dispersed all the while they drifted unerringly together—nothing in the world really existing to effectually intervene, each being the sole real test of the other's verity unto utter death—so that the one was, alone, the other's warrant as unequalled distillate of the premise for which he stood.) This was brought symbolically alive, not only in the film (since the film draws on the background established in the comic), but especially on screen since the Wayne manor is portrayed as so immense, so foreboding and austere even Bruce seems uncomfortable in it at times—yet he corrects Vicki Vale that some of it is very much "him". In this way we see a definite parallel; we are led to draw an inference in the case of Bruce Wayne, where we were shown explicitly the imperious self-isolation of Napier. Batman is, in the perfection of his own polarity, as isolated by its comparative uncommonness as the Joker is isolated, by preference, in the uncommon coldness of his heart. Just consider for a minute: is Batman a "regular guy", a "man of the people"? Even Superman seems more gregarious and "connected" by comparison than Bruce Wayne.

Like A Bat Out Of Heaven

There is another side to this same observation: and it's here that we can clearly locate the means of distinguishing between the Caped Crusader and his greasepaint nemesis. There were those who (for example) objected to the last scene of the movie, preferring they'd simply cut to close at the point where the limousine pulls from the curb with Vicki Vale in the back seat on her way to meet Wayne. What such objection misses, because it doesn't operate on the same Ever-ready Saf-teries, is that the closing shot shows something as specific and important as anything that went before: we've seen that Bruce is as susceptible to love as anyone—after all, he's the one with the open heart; but we're emphatically shown that personal pleasure and private love-life must forever "take a backseat" in the committed breast of "Batman" (whatever that may be in its still mysterious darkness, hmmrn?). For we see him, in the end, outlined on a rooftop against the nightsky upon which glows, across a great full moon, the Batman insignia cast cloudward by the citizens' searchlight he'd given Gotham (and, in that giving, so sealed the primacy of his "eternal vigilance"—for, as he'd told V.V. earlier, "it seems no one else can do it").

The Same As Devoue Devoyer

Between Batman and the Joker, then, the assessment of the situation is much the same. What certain critics labelled their "similar insanities", thus inferring that their positions to either side of the positive/negative ledger were arbitrary, is in fact a shared clarity of vision (which certainly looks mad from the midline muddle of majority consciousness, clinging to the conventional wisdom as if those preformed media-ingots could keep them afloat; what is in fact mad is adamant adherence to the mirage of rotted standards festering openly outside the workday gates of the leaking power plant, the befouling factory next to which the school ground strangely bubbles with some indescribable ooze; what is in fact mad is fearing for the loss of jobs and a diminished tax-base when your childrens' hair is dropping out, and they bathe in the broth of bone cancer). Within such a similar "clarity of vision", however, the Joker is quite without peer in his dementia. His response to the spreading vapors of anti-life enshrouding the city (to which his own loveless activity has contributed) is to become it. His unique answer to the predicament, only abetted by his having fallen into the vat, is just an extension of the general way in which he was always moving but blown-up monumentally (and drawn to its logical extreme) by the exponent of cumulative effect—just as the general miasma propagated by sanctioned outlawry of the chemical companies is a gross materialization of "the Joker's" own morbidly self-serving psyche.

The filmmakers, again whether by design or "guided accident", are showing something very important here that deserves a closer look. The Joker's "solution" to the encroaching atmosphere of death, is to become it. This is an acceleration of the whole predicament to another level, the addition of the dimension of consciousness, of intent. Note: the ghastly green entrepreneur who runs the factories and mills and vats of ubiquitous death, is not some myopic personality, a "guy just like me" only insufficiently informed; he is not someone who simply has to be educated to the inevitable consequences of a short-sighted activity; he isn't someone operating on compensatory psychological mechanisms, or the reversible tack of rationalization. He isn't someone Lear-like in his preference for bad counsel or who simply refuses to see. He sees all too clearly; distorted perception is not his problem, nor is anything which can answer to some adjustive correction, the blandishments of reform. He loves what he does: do you hear this for what it is? This is the only way, ultimately, to account for the militarists and manufacturers who insist with the relentlessness of golems on secretly or openly irradiating the food you eat as well as the food your children and their own children eat. No explanation, no matter how reasonable by the logic of profitable self-interest, can otherwise adequately assess the character of the coolness with which the public's provided rationale for oxidizing its already devitalized foodstuffs; no exposure of complex plots to benefit, by loophole, from the "fallout" of private plutonium manufactury (no matter how factually firm) can account for the dimension of stark-staring madness behind it all. No, the "problem" of contemporary life has to be faced according to the real proportions informing it; and by measure of that scale it has to be confessed that the Joker—not your amenable Uncle Jack—showering money like Wall Street tickertape on the fume-filled streets of Gotham is clearly in charge of the Show. The Joker, then, beholds the unmistakable face of Death and decides to lead its Parade; Batman, on the other hand, while certainly seeing the same thing is hardly on the same, "insane" wavelength, as some critics have suggested, since from the beginning it's demonstrated that his intent is toward the protection and awakening of all the slumbering citizens, alerting them as well as the "opposite element" to the clear terms of the situation. And how does he do that? "Tell them about me," he commands a cringing hood he's cornered on a rooftop: get the word around, make them think—and think again.

Does "Blind As A Bat" Ring The OP Cathedral Belfry?

Having heard certain critics' objections to other aspects of the movie, one can only inquire as to what said critics might possibly have been watching—in most cases it isn't even a matter of interpretation (the proper forum for differing) but of simply seeing what's up on the screen, and so noticing an actual point the filmmakers were trying to put across at precisely the place of blind objection. For example, one critic carped about the illogic of motivation or behavior, citing the scene in which the Joker showers money over packed Gotham streets in his night parade of poison-filled balloons; when the Joker is forced to stop, deprived of his balloons by the Batmobile, why—-demanded the critic—doesn't the crowd jump the Joker and beat the tar out of him?

Apparently the evidence of the senses is not enough for this mystic critic, who conjures away in one question the quite visible fact that the crowd is depicted, half-gassed like ambulatory zombies from Night of the Living Dead, still groping for the money! Doesn't it seem as if a specific point is being made here? Rather than the "illogical motivation" of flawed filming, the world disclosed upon the screen this reviewer saw was pointedly populated by dying humanoids clutching—out of the sheer automaticity of undissuadable habit—for the last-gasp buck. In fact this scene was a very telling '80s update of the '60s Magic Christian (remember the Terry Southern adaptation, with Peter Sellers and Ringo Starr?) in which that eccentric billionaire and "Grand Guy, Guy Grand" threw tons of money into a boiling vat of pig excrement in the middle of the city, after which the cosmopolitan citizens dutifully dived with squeals of oinkish delight It is noticeable (and so most-probably registers an intentional point) that in the comparable Batman scene the crowd-noise is subdued; the filmmakers distinctly resisted the most obvious sort of depiction in which the volume would be turned full-blast in amplification of every greedy grunt and salacious cheer of the marching multitudes. Rather, it seems as if the crowd is already zombified before the poisonous jets are discharged; everyone has already absorbed a couple decades of death-dust, so that the game-show grovel after the dollars is now sheer reflex. This crowd is running on toxified memories of piggishness. It doesn't "turn upon" the Joker and his men for the simple reason it doesn't see who poisoned everyone, although the culprits are right in the open; and it doesn't care. The last fog of semi-conscious life is fixed on the down-floating dollar bill. (This seems to be a pretty major point not to have noticed!) The whole ethos of the movie in fact is epitomized quite neatly during the scene in which the Joker, Prince of Philistines, is trashing a museum-fill of paintings; he sprays a portrait of Founding Father Washington with a dollar sign, thereby rendering George-the-first much more cozily familiar.

Go Figure These Figures

So why, then, are the crowds coming back and back to see this of all movies—and especially one itself so caught in those contradictions of "going for the gold" which it paints in pigments of purest caustic (what Bruce-Wayne/rapid-fire-computerhead might sort the several ravages wreaked upon the ecosystem in the manufacture of but a single line of those plastic, batwinged products being hawked to a public which sits down daily to a whole other gospel subliminally preached in the murky streets of Gotham?). I

As Jack (Kerouac) once said, "everybody knows everything". At least, everybody unconsciously knows everything. It is not too difficult to suppose, then, that (in light of the present 11th hour crisis of the entire life-support system of this world) the actually peculiar, fiscally unsafe choices made by the creative and executive powers in charge of bringing us the 50th-anniversary celebration of Batman as well as the unprogrammatic "programmed response" of the public, reflects a submerged-obsessive acknowledgment that what has actually been captured here—face-off between Batman and his grinning nemesis included—is a documentary.

What happens when (rather than sink the maximum millions into a serious "epic" such as—in days gone by—the filmization of Ben Hur) the studios choose to sink comparable inflation dollar millions into the filmization of a comic strip, is that you end up with a documentary. In noir.

Oh yes; and the criticism; where is your friendly reviewer's actual, promised criticism? Okay, here it is: is it necessary to stick those little merchandising leaflets into your hands in exchange for your ticket when you enter the theater? Couldn't they just leave them on a rack near the aisle entrance where you could take one if you wanted?

So: Does Batman Have Gong Fu?

One last thing: you've got to ask yourself—does Batman have Gong Fu? Yes, it oozes it—like the butter one doesn't get on one's popcorn—and especially Nicholson's noir homage to Richard Widmark's classic giggling psycho Tommy Uddo in Kiss of Death; if you think your local T-Bird critic is reading such intention into it, take a look again at the hat and trenchcoat Jack N. wears as Jack Napier; and notice also how Widmark-like is the actor employed to play the young Jack Napier.

Batman ****

posted in Southern Crown - 0 replies

Understanding Densities

Charlie — Mon, 06 Jun 2005 01:04:33 GMT

Excerpt from T-Bird vs The Flying Saucers

(The following summary of the Ra Teaching parallels the discourse of that Intelligence from the initialed viewpoint, and therefore supplements where necessary according to a direct knowledge or in-sight which finds its deepest chords of congruence with that Material, as far as any channeled source of information is concerned).

According to Ra, the units of consciousness that become the developing Soul-vehicle or mind/body/spirit complex evolve through octaves of Creative Expression known as densities. There are seven densities and an infinite subdivision of seven-fold levels within each density, that compose a spiritual Octave. The planets and star systems exist, multidimensionally, within and as the vehicles of these densities, so that for example the sun is not just the physical source of nuclear fusion we know as a materially-focused subject; the sun exists in various states and forms through the densities and simply has the radiant appearance we know in our characteristic 3rd density field. just as Earth exists at least in potential through all the densities. The movement of the lenticular systems as a multidimensional whole, accounts for the cyclical and coordinate passage of the various suns and stars through "local regions" of transformation in which a basic revision of the nuclear material occurs and the perceptual patterns are realigned so as to install the given "body" at a progressed density or level.

Our solar system, and therefore Earth, is passing through such a transitional space now, so that our 3rd density planet is in the process of transmuting to a 4th density body.

The friction that characterizes the maladaptation of 3rd density, materially-focused consciousness as a whole in relation to the more spiritualized or subtle density of the oncoming 4th, accounts for the manifest difficulty of the transition with its attendant natural and manmade calamities. Obviously, such transitions don't have to be so difficult (the Ra entity, for example, describes its 3rd-to-4th density transition on the planet Venus millennia ago, as very smooth and harmonious); but the 3rd density consciousness we collectively embody does represent in the scheme of things a certain critical level. In order to understand the threshold character of that level, and therefore to appreciate the requirements we actually confront at this point, it's helpful to explain here the system of densities as a whole according to the Ra account.

First of all it's important to explain just what is meant by "density", since its use in this material is extremely helpful to our understanding once we clearly distinguish it from the common usage that allies it with terms of inertia and opacity synonymous with strictly physical existence. Although nowhere in the material itself is the term "density" sufficiently explained so as to make that distinction, initiated intelligence would have you understand "density" in the sense of richness, the density of a manifesting plane or space is not a calculation of its inertia in this context, but to the contrary of its subtlety. It is easier to understand density as the degree of coherent activity, the characteristic "accommodation" of a given volume with respect to the perceiving system. The mathematical discipline of sphere-packing is helpful as a concept in grasping this definition. (How many oranges can be packed in a crate?) Sphere-packing employs the "greedy algorithm" in calculating a pure economy of space and is therefore a very practical help in communications, though it may theoretically work with an infinite number of dimensions. "Density" is analogous then to a multidimensional sphere-packing; the greater the density the more information a given volume codes, the greater the energy-value and richer the potential as which the space is configured. Like the discipline of sphere-packing, the idea of density implies a "geometry of information".

For example, we well know the "law" of 3rd density, our present collective plane of focus: "No two objects can occupy the same space at the same time". It should be obvious that this is a function of perception, for the operative coordinates of perception determine the outline of what's to stand as an object. According to 3rd density focal alignments, the descriptive units of "objecthood" are mutually exclusive and define one another by contrastive polarization. Perception of the essential coinherence of all mutually defining, polarized terms as an inextricable unity of complementary values, is a function of a higher-density cognition (or depends on the use of faculties belonging to the presently recessed planes and energy-systems of the higher densities). Thus when, in the course of spiritual discipline or occult practice performed through this plane we presently perceive a luminous wholeness and basic simultaneity that shines through all apparently separate objects (even though in the field of tangible perception such objects may persist in the perspectival "relief" that makes them appear distinct) we are actually experiencing a mind-body alignment or momentary, harmonious coordination with energies and instruments belonging to other densities drawn into our frame of reference. In this way we can understand the basic condition that comprises a given density.

When the Ra material talks about "1st density" it's talking about the developmental condition of a planetary sphere as it moves through space the highest functional unit of which is capable (in itself) only of supporting the degree of "consciousness" and "light" known as mineral. It is, in other words, not yet of a sufficiently rich "intensity" or degree of complex energy-organization through any given section of its system to support the minimum, coaxial cross-correlation of mirroring values indicative of the threshold of self-conscious being.

When the Ra material talks about "2nd density", it's talking about a planetary condition the highest functional unit of which is only able in itself to support the degree of consciousness and light (still therefore a "sub-conscious" degree) known as vegetable, and later animal. Such a density is not in itself of sufficiently rich and subtle composition through any given section of its system to suggest the viability of a self-reflectively conscious axis.

Only the 3rd density of planetary development is sufficiently rich and symmetrically potentiated through a characteristic cross-section to imply the patterning of perceptual and cognitive processes belonging to an axis of truly self-reflective consciousness.

The 3rd density degree of self-reflective consciousness is the "moment" when the Soul awakens to itself, first through the patterned mediation of symbolic or representative values. It is therefore the "moment" when the unit of consciousness becomes aware of itself by a process of modeled approximations (i.e., the ego-image, the constructed or synthetic "self" of the memory-patterns). Its self-representation emphasizes mind as the mediator of consciousness through perceptions and cognitions; its chief vehicle is the verbalization or abstract-imagistic description of the interior monologue.

Its immediate potential, however, is the pure awareness of consciousness in-itself, without descriptive characterization or provisional modeling.

This is why the 3rd density of consciousness (i.e. the self-reflective capacity of planetary Being) is a critical threshold stage. Its potential clarity with respect to its own existence aligns it in congruence with the complete, multidimensional axis of consciousness (this is symbolized in the vertical, bipedal posture of the cerebrospinal "trunk"); for the being of consciousness is no longer structurally hidden from itself. It is at this stage only masked by self-assumed patterns of symbolic modeling. Thus the Being of consciousness is functionally masked from itself by relative anisometric alignments along the minimally harmonized, globally potentiated mind-body axis; but that axis is itself the Line through which the Creative Intelligence of spiritual Consciousness generates and organizes the multidimensional patterns of all the worlds.

Raised up in essential congruence with that Line, the potential of 3rd stage self-reflective consciousness has theoretical access to all the powers, properties, vehicles and instrumentalities of the densities (lower or higher with respect to its chronic, 3rd-stage focal lockin) according to the functional degree with which it can further integrate and harmonize its processing currents efficiently modeling the perceptual vocabulary through habit-patterns of identity.

Thus the 3rd density of conscious development represents a very decisive stage in the progress of Soul-realization. In a certain sense the destiny of such development has been shifted into the "hands" of self-reflective ego-consciousness. What conditions such consciousness at this stage are the inbuilt patterns of ritual-survivalism, reproduction and power-acquisition developed on the basis of lower-density experience recapitulated through the basal-brain lobes of the R-complex and the correlative abdominal centers of the autonomic currents in the extended, mind-body form; what beckons such consciousness of the 3rd stage level is the intimation of the higher densities of intelligence and life, received at varying degrees of strength and awareness through the unity of the cerebrospinal axis or multidimensional, conscious Trunk itself. Most immediately, the 4th density (characterized by Ra as the density in which are learned the lessons of Love and Understanding) calls consciousness, vaguely or urgently according to the quality of attentiveness, to the experience of its psychic dimension as the first overtly "spiritual" zone disclosed to awakening intelligence. From the clarified value of this density revealing certain secrets of Consciousness to itself, it is learned just why the 3rd level of self-reflection was patterned in such a way as to initially mask the character of Reality as a spiritual magnitude, substituting a representative alphabet of symbolically modeled "name and form".

From the parting of the Veil draped across the perceptual threshold of 4th density, a distilled sense may be obtained of how previous Logoic experience with worlds of soul-development found such process slow or positively stagnant, due to the absence of an adequate catalyst which might serve to move mind toward active search for a deeper Being ultimately commensurate with consciousness in-itself. Thus according to Ra the device for the succeeding Logoic pattern was formulated, i.e. that of screening the value of spiritual inherence (or Void-nature) from the perceptual potential of 3rd density where consciousness first takes estimable stock of itself.

Since dimensions are handily defined by "mutual perpendicularity", such a screening process can easily be conceptualized with the use of Rubik's Cube. If the perfect harmony, integration and mutual alignment of the dimensions belonging to the Octave of Densities may be visualized as the Cube rotated at its optimum coherence of color-matched sides, then the screening process (whereby coaxial currents of information-patterning are "skewed" so as to distort the view of existence away from direct cognition of maximally symmetrized, self-cancelling Void-reality) may be similarly understood by seeing what happens when we give the Cube an arbitrary twist.

By this analogy it may also be understood how there arises a variable gradation of patterns and multidimensional, coordinate-alignments by degrees masking or disclosing the noumenal condition of Void-nature through the given perceptual field; for just as, in reassembling the optimal alignment of the sides and colored units of the Cube we may pass through stages of experimental combination each turn of which has multiple repercussion across mutually perpendicular axes, so too in employing our endowment of overt and hidden faculties for purposes of plumbing the paradoxes perplexing our normal reality-constructs we may trigger electrochemical codes and dormant keys in the magazines of our complex circuits which magically power a differential repertoire of focal-compounds and variable alignments.

Rather than returning immediately to the perfect, global coherence and symmetric cross-correlation of systems indicative of the pattern at perfect "rest" in its inspiriting Ideal order, we may pass through any number of mediate combinations and organizational variants which, like the tumblers of the Cube occasionally mating one or two whole sides may function through partial match-ups, turns of more "direct" integration and alignment which nonetheless from the Aerial View leave certain unseen phases in relative disorder and "incompletion".

Thus we have, at the 3rd density level and even beyond, the interesting circumstance that the spiritual common denominator of Void-value may be known through any number of disciplines or "slants" producing some reorganization of the mind-body circuits within the framework of the Whole. Yet all such disclosures are, in themselves, metastable. They require constant work in adjusting, shifting and realigning the operative coordinates in experimental feedback generating an ongoing "adventure" in God-seeking since the given illumination was produced in the first place by a fortuitous ratio of interaction among certain emphasized centers and magnetic circuits (dialing one of the "permissible" combinations that serves to draw perception across the minimum requisite threshold of select, self-cancelling symmetries).

Thus we have the traditional testimony of mystic and sage, the magus, yogi and zen adept each describing a variation on Void-nature sufficiently consistent and corroborative one with the other as to give rise to the idea of universalism in the match-ups of Comparative Religion; and each at the same time characterizing the conditions, the indispensable fields or internal requirements of that Void-nature in terms sufficiently disparate and unique to the given combination of centers as to generate the classic contentions and "dharma-combats" indicative of the traditions.

We may understand the business of the densities, then, by analogy with old Rubik's damnable Cube. We may imagine that our minimal, threshold level of self-consciousness in 3rd density is similar to being installed at the globally symmetric center of the cube (thus our potential for self-reflection, since we're functionally established as a locus of cross-correlation and convergence through a system of Looking-glass planes inset for infinite, imagistic regress like a complex of dressingroom mirrors); at the same time, the units of each side of the cube are still at their maximum state of disorder, so that everything is functionally perceived through distorted patterns of mazelike indirection.

This condition gives rise to some interesting potential, in the formally screened or "masked" patterns of 3rd-density reality. Keeping in mind that this calculated screening of the direct recognition of Void-reality from 3rd density consciousness is for purposes of "producing catalyst", we see that the practical result of such disguise is the generation of a necessity for choice. Since the absolute coinherence, unity and ecstatic identity of everything with everything else on the ground of Void-reality is not directly perceived and is therefore not a functional "given", the self-reflective ego consciousness of 3rd density is confronted with the requirement of assessing the implication of all interaction with other beings, and of choosing an orientation on the basis of that assessment. Given the full complement of rational and intuitive faculties with which 3rd-density consciousness is equipped, and which may on the basis of identification function either in congruence with or in antagonism toward the underlying principle of unity, that consciousness is empowered to determine just what the informing character of its reality is.

Thus, it can either ratify by experimental reflection and analysis of consequence (of relative "cause and effect") the essential unity and empathetic identity of all beings one with the other; or it may reject the implication involved in the empathetic extension of selfhood to other-beings, preferring to compound the harmony, self-congruence and integral consistency associated with the principle of selfhood in a purely personal portfolio of ego-investment, drawing on the option made available through screening of direct Unity-cognition by encoiling the love-nature around a fictitious core of separate I-hood.

Thus 3rd-stage consciousness is always reflecting a potential polarization between exclusive self-orientation, and an apprehension of selfhood which follows the intuitive lines of the undivided void-ground in extending that love value to all apparent "others" (i e , all those comprising the "objective" dimension of the subjective self-sense).

This is very significant, for, according to the Ra material, the work of crystallizing the extremes of this potential polarization is the real and underlying business of 3rd density existence. We have lived our myriad rounds of incarnation through this density ("preserved" between physical lives as a memory-record of identification patterns coded in subtle-dimensional media through the Soul matrix like a holographic "working-beam" locked in comparative integration with the "virgin beam"), strictly in order to produce this polarization, to one side of the "self" equation or the other, out of response to the "masking" catalyst of opaque physical existence.

The inference is, of course, that the "balancing" mechanisms of karma or impressional continuity do not merely serve the simplistic rectification-process characterized by our traditional good-active spiritual teachings; those balancing mechanisms, depending on the aggregate tendency of the ego-soul over the greater span of its incarnative history, may serve either to harmonize the self-complex in conciliatory service toward "others", or they may function to consolidate an insular harmony about the basically fictive complex of ego in aggrandizing service toward itself.

This polarization of "service-toward-self ,"service-toward others", is then the object of 3rd density incarnation; in light of the Ra Teaching, such polarization-alignment determines the "harvestability" of the soul-entity at the close of each Master cycle (a period which we are living right now, and which will end—in close correspondence to Mayan prophecies etc.—around the year 2011). "Harvestability" is the manifest ripeness of the soul-entity to proceed, by virtue of the minimal threshold intensity of its polarization-alignment in either negative or positive direction, to the more subtle lessons of the higher densities beginning with 4th, which offer the benefit of being basically unscreened and thus openly congruent with qualities of bliss-love, integration and wholeness (whether "wholeness" conceived in terms of strictly private or transpersonal continuity).

The implications of this teaching may come as a shock to many. For it clearly indicates that the separative and self-seeking "delusion" of negative egoity (developmentally possible at the level of 3rd-stage screening), is capable itself of achieving a dedicated integration and overall alignment in one-pointed devotion to its own, absorptive aggrandizement which through its polarity is as spiritually potentiated and ripe for "advance" as its positive counterpart! Uh oh. Does this mean that we are to bump into the negative ego-complex even in densities above The 3rd? Does this mean that, just at the point we thought we'd shed the shadow of that despoiling antagonist, it looms large once again only amplified by the additional potency belonging inherently to the unscreened higher dimensions?

Yes it does. Indeed, such a negative ego-complex must be high in the achievement of such integral intensity and mind-body alignment of the organizational currents about the illusory nucleus of the separate "self, in order to merit such harvestability (just as the positively polarized being must exhibit a comparable intensity of alignment); at that requisite degree of harvestable negative polarization, the being must have achieved a certain value of purity of its type. Such purity in the traditions goes by the name of "demonic".

Just as positively-polarized beings are advanced after Harvest to the unitive level of social-memory-complex, compatible with the unity of that greater density, so the negatively-polarized beings are advanced after Harvest,"waking up" to the potential hierarchy of positions (sorted and settled through preliminary battle) comprising a parallel Negative "social-memory-complex". Whereas in the polarizing field of 3rd density the relatively "positive" and relatively "negative" personality-complexes were admixed upon the same general orb so as to intensify the confrontational power of catalyst, in the 4th and higher densities the clearly polarized positive and negative beings are distinctly separated into different psychic spheres of patterning. These distinct planetary loci then pertain to values of the higher densities differently polarized, either positively or negatively. In this way, catalyst for further intensification and resolving harmonization continues to exist even in the higher,"clear" densities where the unitive value of Void-nature is a direct and immanently functional reality.

The relative "delusion" of self-recoiled egoity is able to persist and operate even through such a unitive void-ground, and strictly on its terms, since the initial formulation of its delusive premise was enabled in the more opaque incarnational atmosphere of 3rd density where it was not bathed in a choiceless Unity and harmonization of polarities from the beginning; now that, by virtue of its harvestability in orientation about its own shadowy axis it is able to function through the overt void-planes of being, it may be characterized as a true spiritual evil for it chooses its orientation quite freely without the functional restraints and cognitive masks that formerly had forced its association with a pattern-lockin relative to the fragmentary left-brain fixation of dualistic material focus. As the Ra material states it, a harvestable negative Being demonstrates a conscious preference for Negativity, regardless the incarnational conditioning that served as point-of-departure for that polarization.

Such a distinctively spiritual (because chosen, conscious) evil functioning from higher, psychic and subtle planes, gives objective justification to the traditional insistence of the religions both East and West as to the reality of conscious negativity, intelligent malevolence and thus...real demonism.

The Ra material explains that this higher-dimensional "clinging" to separative egoity creates a military-like hierarchy of negative beings who, as previously harvestable entities, had shown a clear preference for manipulation and enslavement of "other-selves", for the control involved in the inducing of fear and pain etc. even when able—at a certain point of consolidating pressure—to see the resultant magnitude of Void-Light made indifferently available to any such degree in the threshold integration of intent. Due to their negative polarization through the higher densities they exist along a current which nourishes itself on the psychic energy-exudate of emotional distress, sadness and terror etc.

Their purpose is "the same" as that of the positive beings; existing a reality informed directly by the unitive ground of ultimate spiritual holism, they seek a degree of intensification and alignment commensurate with the attractive value of that ground. The difference is that the negative beings seek to stuff that infinite magnitude into the dimensions of the illusory ego-nucleus, the retractile self-center of furtive, unapproachable "subjectivity". The means of their further polarization toward progressively higher densities is the diabolical pattern of "conscripting" an expanding number of uncommitted or as-yet-insufficiently-polarized souls (necessarily recruited from the schoolyards of 3rd density worlds) to the ranks of negative polarity, thus earning merit by stocking and replenishing the Negative waters with a proliferating spawn of self-serving subjects lured into "obeying" the propaganda of the Negative hypothesis. Because they constitute a spiritual Negativity their tactic is an interpretation of the presiding divine law regarding the conservation of free will in all instances, so that success is measured by the cleverness with which obedience to the principle of self-serving is elicited as a conscious option. In this way the negative beings of the higher dimensions promote the attractiveness of enslavement of others. Enslavement per se is a coercion of free will so that, by itself, it does not aid in further polarization and thus advance of the negative being; the negative being is interested in conquest and dominion through persuading the formation of a "power elite", the members of which will have chosen the path of self-service. Those who ore enslaved, in turn, are subjected to the well-known stress of self-protective psychological identification with one's tormentors (cf. studies of the victims in Nazi concentration camps) so that they will ideally seek a similar power as the "winning hand", thus arrogating the "virtues" of self-serving to themselves.

Fourth density discloses Void-nature in the form of a subtle, perspectival anisometry so that the "void" of reality takes practical shape as a reticulation of psychic tunnels, hollows of conducting passage formulating a cosmic webwork or energy-net of interlaced holes and cognitive tubes; here the "transdimensional ducts of hyperspace" comprise a living psychic reality, drawing a starry network of spatial corridors for the continued, collective Seeking of the Creator.

The positively polarized social-memory-complex of 4th density roams the known galaxies in "spacecraft" that are actually biomechanical extensions of the members' electric current-envelopes or auric fields, energizing a living psychic technology for purposes of patrolling the available dimensions—regulating the allowable comings and goings of positive and negative influence with respect to developing systems and in general seeking modes of service which will enable expansion in pure Understanding so as to polarize more efficiently toward congruence with the higher densities, and ultimately with the Creator. The negatively polarized social-memory-complex, similarly roams the galactic corridors in its biomechanical "spacecraft"; its members scout with predatory eye for likely worlds of "light" (i.e., self-reflective consciousness) upon which to poach, seeking always to create a power elite under the negative entities' control which will in turn prosecute the pattern of controlling others. Thus the "highest" in the Negative hierarchy stands at the summit of a cosmic and planetary chain of control, a chain always looking to bind increasing numbers in the promotional links of negative Empire ("Empire" is Ra's terminology, a Star Wars analogy Elkins did not fail to note). In the case of both positive and negative beings of 4th density polarization, the negotiable currency of their transactions is a biopsychic energy; the mode of both is accumulation, in the sense of storing and putting such biopsychic energy-capital to work in power- ing or transforming the centers toward deeper integration and functional unity.

The world of 4th density is an astral webbing through which etheric and physical components organize as the sensate-olfactory extremity of the total, incarnative Vehicle or body-complex; it is therefore similar to what's experienced through the "inner planes" when 3rd-density consciousness dissociates in its astral body. It is a medium surcharged with the symbolizing "numen" of what we usually associate with the dream state. Yet to the quickened spark of self-reflective awareness struck in that continuum it is a world of perceptual properties as consistent in the laws of their behaviors as the perceptions of the material dimension are consistent with respect to their own. Whereas however the "astral" is commonly experienced by 3rd-density consciousness through nocturnal dissociation of the nested inner vehicles as a disembodied state, 4th density represents the coaxial extension of a focalized and locked-in, incarnative consciousness sweeping the span of available conscious states from the psycho-symbolic to the electron circuit of the condensed tactile value we identify as "physical".

Thus 4th density beings are astral-psychic entities in their optimum degree of awareness, with a physical-complex (electronic) component organized and extended through the patterning alignments of astro-etheric cohesion. The biopsychic energy which constitutes the "negotiable currency" of 4th density beings, is their natural nutriment. It is not just the "fleshy leaf upon which they sup, but the specific value or psychic charge of its enveloping astro-etheric atmosphere. Positive 4th density beings achieve greater polarization through aiding the maintenance and peaceful, harmonious furtherance of energy-rich spheres such as that of earth where bio-psychic entity of a less advanced stage nonetheless generates tremendous "loosh" (in the terminology of Robert Monroe) through the surcharged atmospheres of a self-reflective—and therefore abundantly productive—degree of consciousness and light. The peaceful promotion of a unitive continuity and energy-intensive "advance" of such globes, planes and worlds as the physical we know, serves 4th density positive polarization creating as it does a general spread of the integral "net" of available, adequately coherent nodes in the universal medium functionally coextensive with social/memory/complex "bodies".

The "saucers" of 4th density, being biomechanical vehicles, serve the group entity in energy-intensification and enrichment by virtue of their means of propulsion through the "nutritive menstruum" of astro-etheric atmospheres, in operative continuity with group-biological configuration. The "saucer" is not then an independent "tin can" hardware vehicle of the type we know, but is rather more like a pattern-crystallization of the group psyche or auric field of its "pilots". Similarly, the negative beings of 4th density are accelerated in their particular polarization through the sowing of stress and disintegration in energy-rich fields, thereby breaking down and converting the nutritive substance of biopsychic life indicative of a given zone into material suited to their psychically styled "digestive" needs.

The current-intensification and coordinate alignment of 5th density is accelerated to a power sufficiently comprehensive as to change the character of "spiritual seeking" for both positive and negative beings, and establish it on a different basis. Whereas 4th density was involved in the intensive effort of energy-acquisition and consequent "boost" (as if realization were an asymptote curving toward the focus of a Horizon subtly displaced by the margin of Planck's constant from perfect resolution), 5th density comprises a kind of discontinuity that suggests a true crossing of the Abyss.

In 5th density the basis of spiritual realization changes, with an abrupt jump as if recognizing the psychic energy-lanes of 4th density "travel" as a simple cul-de-sac. Here one should do a double-take, and consult the Castaneda book The Eagle's Gift; those who believe Castaneda to be a pseudo-shamanic storyteller should soberly compare the description given by Don Juan of the path taken by the early sorcerers of his tradition, of how at the critical threshold of the Eagle's spiritual Aerie they suddenly realized that all the strategy of their energy-acquisition came to naught—that they'd been barking up the wrong metaphorical tree so that a discontinuous transformation of Being was called for, independent of any of their feed-in paths of identification.

Though here the Ra material has progressively less to say, initiated thought would have you understand that a minimal threshold level of coherence has been accomplished up to this point to stabilize the currents, universalize and integrate the subconscious energy-complexes in congruence with the conscious axis so as to allow the basic force of identity to be fixed between the coordinates of Balance. The value of identity itself henceforth, from 5th density onward, becomes the key and all Creative patterns are understood in its whole and moveless light.

At the level of mind-body integral coherence and threshold intensification required for the basic transference of operative Principles at 5th density, the factor of attention is less significantly subject to variable "openings" through the inviting void-potential of ducts and psychic wormholes (proffering deep dimensions of energy-nutriment in exchange for caretakership and cultivation—or, in the case of the negative being, exploitation and plunder). The instrument of attention (which functions largely as the "periscope" of awareness) has settled into close correspondence with the basic, quickened force of whole-value identity established as the universal locus or common denominator in the convergence of compositional coordinates distinctly resolved as a powerfully intensified and stable Void-point.

In the form of the universal, convergent void-point, the value of Identity constitutes a kind of equivalency-by-identification with the axial model of "vehicularized" life or bodily-being altogether. Identity has not been lifted gently from between the coordinates of Balance as it is in 6th density (or in the 6th stage of realization belonging to the higher adepts incarnate in 3rd density); it is fixed as the radial locus of all polarized terms, harmonized in a global resolution of self-adjusting Equilibration. Identity functions then at 5th-density level as the apotheosis of Limit; as such it is identified with and as the creative principle Itself, for all the teeming universes of creativity spring in the first place from the prototypal power of the Illimitable to accommodate the apparent "antithesis" of limitation.

Therefore, 5th density is the spiritual-light zone of learning for "embodied" beings who work directly with and through the creative patterns of Mind, the whole-point value of void Identity serving as the unerring, always-conscious resolving Principle of each formulated pattern furnishing the optimum axis of Balance. The positively-polarized being of 5th density acknowledges the constituted character of the resultant, equilibrated void-point of Identity deposited as the central spiritual "residue" of self-cancelling coordinate extremes, thereby assuming the orientation of service toward the constituting Whole without center or delimiting circumference; the negative being of 5th density accepts that universal convergence in self-cancelling centrism as indication of the way in which all things are constituted to serve its Identity, upsurging as the common "product" of all cross-correlation and synthesis.

Thus both positive and negative beings of 5th density tend to "remain in place", and from that point of rest in Identity through the creative light zones emanate archetypal patterns as a kind of co-creative function to be adapted according to the interpretive terms of the lower densities and planes, as causative Influence. The positive beings project patterns of the creative archetypes that tend to promote harmony and peace; the negative beings project patterns that serve to tailor the astral and physical forms of conflict, disease and discordance. Thus the soul-complex does not "travel" any longer as it did in 4th density, nor does it seek in that sense ever again, but only practices the alignment of all creative patterns in congruence with the self-evident, standout Value of Identity clearly furnishing the common term of all dimensional coordinates.

The 5th density is indeed the density corresponding (in "em- bodied" or soul-concentrate form) to the Macrocosmic Heaven realm of the Creative Itself. Here all the cosmic patterns of expression in their potential dimensionality and variable, compound focal-alignments shimmer like a great crystal, an illimitable metacosmic Jewel. It is from this level, reflected into the spiritualized Mind of 3rd-density being through the consciousness of a 5th-stage master (the realized stages of 3rd density "embodied spiritual masters" correspond, by resonant harmonics, to the like-numbered densities), that we receive the lustrous descriptions of the Buddha realms, the Taoist Mountains and myriad Transformation Bodies, the infinite creative scapes of "jeweled pavilions" and "strung pearl nets" multiplied endlessly in mirrored reflection through each of their incomparable facets etc.

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Letters to the Editor: A Critique Of Jnana Yoga

Charlie — Tue, 24 May 2005 20:51:58 GMT

Dear MT,
At the moment, I am suffering a genuine shock as I told my Guru and class that I can no longer follow [their] teachings and that they would have to find another place to hold Satsang. I suspect that the energy of Initiation (last night) had something to do with this but as far as my conscious mind is concerned, I am not aware of the connection. Nonetheless, it hurts, as this group and teacher has been my real family for about eight months.
My [former] teacher is a direct disciple of Ramana Maharshi and he is a Jnani and there is no question (in my mind) that he is truly transcendent—but I now know that I can never accept a teaching that focuses solely on identification with ourselves as pure being without taking into consideration that this pure being is expressing itself as an evolving consciousness through human form and personality. As deeply as I care for my teacher, it's not enough to see enlightenment as just awakened consciousness expressing itself spontaneously. A human being is an individualized divine spark, which doesn't lose its individuality—just its separateness, and it eventually expands into a state of superconsciousness. It doesn't become a nothing at the moment of enlightenment and it's not enough to just ask Who Am I, if it means denying our feelings as an evolving human being.

—Sincerely,
J.B.

MT's Reply:

Dear J. B.,
Such sometimes apparently "painful" separations take place when the soul is suddenly awakened to a deeper dimension of its Being, and no, the conscious mind would not necessarily have been aware of having made any such decision for "x reasons". It must be noted that some clear contrast within your Being has taken place to allow you to decide for so emphatic an action despite the potential pain involved, even though no personal agency has influenced any such seemingly radical shift. What has precipitously "propelled" you to make so decisive a move, of a spontaneity and immediacy that obviously surprises even you, has to do with the very order in which real awakening must necessarily take place.

The Inquiry "Who Am I?", to which you've become accustomed in your practice with the above-mentioned "Jnani", is given through such agencies as (ideally) a means of linking the ordinary—and ordinarily preoccupied—thinking mind with the spontaneous Inquiry of Consciousness that takes place implicitly, all the time, through every aspect and instrumental agency of your Being. Every breath, perception, thought, action, feeling or state of mind is an implicit means by which the Whole Being inquires continuously after its ultimate Reality, constantly asks through the camouflage business of its "familiarizing" faculties what its own real nature and condition might possibly be.

Yet the formal, verbal mind-inquiry given to the student by the Jnani in the hopes of eventually linking him to the present truth of continuous unpremeditated Soul-questioning, is no more compelling in itself than any other function of the thinking mind; it carries no more decisive weight in itself than the question "what's for lunch?" or "what shall we do now?". And no amount of mental repetition, mnemonic reinforcement or formal thought-practice on the part of the student is going to give that verbal phraseology any more privileged a status with respect to the implicit Self-inquiry of the total Being than it already shares with every other superficial expression of thought. Placing the inquiry at the level of thought at the outset never leads to a deeper installation of the' 'Soul-recognition" sought, nor to any deeper or greater spiritual quickening past the threshold of continuous mind-chatter (amidst which the phrase "Who Am I?" forever rattles).

Why then does it seem that some "Jnanis" (some would name "Ramana Maharshi", some would name "Krishnamurthi" etc.) do awaken to such Soul-realization, do indeed seem to be "transcendent" as you put it?

Indeed, taking just the case of Krishnamurthi as example, we mustn't ignore the history behind his eventual brand of espousal; we mustn't take too lightly the fact that the Theosophist Leadbetter discovered the young Krishnamurthi (through the former's celebrated "aura reading faculty") to possess already, as found, the most "perfect" aura he'd ever seen. It was, by his description, very stably sattvic or yogically balanced—and this, remember, to begin with. This always suggests the presence of a relatively rare being whose "soul record" is already largely balanced through sufficiency of real energy-work in "former" incarnations etc. He is, virtually, trembling already on the brink of a "higher realization".

All too typically, however, the methodology by which that transformation is brought about serves to smother potential recognition in the awakened psyche of "the preliminary developmental stages through which all beings must procedurally progress. In the case of Krishnamurthi, his reaction to the Theosophical pressure to emerge at the end of the process as World Teacher, caused him to short-circuit the very real Process that had been begun in him. The character of this swift termination inevitably stamped the character and quality of his teaching work; consequently, what emerged as clear, self-conscious recognition of the inquiry of Being to which he could then address even the verbal or thinking-mind, became the exclusive showpiece of his teaching. It was recommended as sufficient-in-itself at the very outset, to a whole planet of consciousness that would thenceforth be in the dark re the preliminary mind-body alignments and repolarizations required to achieve just the threshold of balanced stability needed before any such Inquiry could be placed at the verbal or thought-level (without becoming hopelessly a part of the general mind-chatter of random contents).

The "awakening" of such a jnani himself, while apparently transcendent, is necessarily partial; it is, as you've intuited in your letter, a half-realization which at best clears out the thinking mind, and makes its thought-structure lucidly reoriented about the basic Questionmark of Being. Thus the "answer" the jnanin elicits in response to that habituated thought-form, turns upon the mental process of inquiry itself and so settles on the subject-self the presence-to-itself of the Mind-mirror. The real emptiness of this subjective self-presence through which all contents of inquiry are reflected, becomes the apotheosis of enlightenment. The "camouflaged" activity of the faculties—according to this "enlightening" orientation—are superfluous, no longer hold any meaning or fascination and so tend to become much like the bridge which, once crossed, is burned.

This accounts for the jnani's apparent fastidious dissociation from or minimization of the instrumental coordinates of the whole Being. Indeed he tends to become fixed, immobile or kept to a stingy economy of activity (e.g. as in the case of Ramana Maharshi) since all faculties and expressive agencies are assigned a superfluous value with respect to the stillness of Mind. They tend to become very functionally subordinated to that empty stillness which "answers" to the general Inquiry of Being. Indeed the persuasive impression emitted by the authentic jnani is that of one who quietly awaits the superfluous presence of the body and thinking-mind to drop off, to be finally "shed" in death. It's from such personalities that we obtain our "Eastern" idea of Enlightenment as a cessation, a final termination of all development, of engagement or exteriorizing expression etc. in an ultimate detachment and cold dissociation from the creative processes of life.

But, as we've seen, the jnanin point-of-departure always targets the thinking mind (firmly structured already about the unifying hypothesis of the "subject-self) as the uniquely suitable vehicle through which to "realize" the overall-inquiry of Being. Thus, once the thinking mind settles on the Term of its resolution, (i.e. the emptiness of its own activity as a Questionmark gnawing through endless contents that model the self-nature on a contingent basis) it cultivates satisfaction in simply contemplating that Term, as if it could be sufficient in the exclusivity of its apprehended "state".

The "transcendence" we see in the jnani, s face is his holding to this emptiness; though he often teaches precisely "letting go" or even excising the phenomenal (as "Guru Bawa Muhaiyaddeen"), he himself is clutching to the emptiness of subjectivity in such a way that all the faculties and functions necessarily expressing ox formally communicating in, through and as that state are critically devalued. Indeed, they are expected to languish; and where (as with Guru Muhaiyaddeen) they're not actually looked upon as a cancer, they're nonetheless viewed as agencies of potential disturbance without keys of reconciliation toward that state of Mind/mirror-emptiness at all! Thus the jnani "beams" the "transcendence" of Empty-mind just exactly in the manner of (or as if positively modeled after) the moveless statuary of the Buddhically enlightened, upon the frozen exterior of which dust indifferently settles.

Yet when he turns around to give this valued point-of-departure in Mental Inquiry to the student, he mysteriously fails to produce even this partial effect. Rather than having handed the student a means of becoming sattvic or balanced, he has handed him another content on which his thought processes can gnaw in common distraction with all other contents. He's handed him another "thing" to think about, which in its verbal phraseology bears no privileged relation at all to the spontaneous Questionmark configured by the activity of the whole Being.

Unless there's first an awakening of the implicit presence-to-itself of consciousness as the spontaneous interrogation of Being into its own nature through all representative instruments, agencies and faculties, the formal Question: "Who Am I?" has no special impact on the reality of the subject-self. Indeed, it simply becomes an artifice through which the subject, continuously changing like Proteus into every impression carried on the stream of thought, can nonetheless mentally convince himself he's getting somewhere, prying loose some special insight into the subject-constant of those changing predicates presuming to fit formal features in provisional answer **to the empty Interrogative.

The awakening of Being to direct recognition of itself as spontaneous, implicit Inquiry into its own very nature, however, makes of the "Who Am I?" a much more central and primary apprehension of Consciousness than it could ever hope to be in merely verbal or conceptual form. The "verbalization" of Who Am I? in this case does not define the limit of dependency upon which the Soul must hope to hang its chances of a Conscious Insight. The border of recognition does not abruptly stop with the fitful disappearance from mind of the formal concept.

From this angle of entrance, there is no procedural "retirement" into an empty or enforcedly "blank" Self-sense; rather the spontaneous void-character of the whole Being becomes intensified, stabilized as the Self-referent of Conscious Inquiry and finally serves to inform the faculties and functions directly. Thus those instruments aren't asked to be significantly diminished in their activity but on the contrary become creatively vivified, mutually awakened to a unific function in Consciousness so as to be able wholly to serve, express, communicate, transmit and further quicken (to the degree of awakening) that liberative Void-value through the responsive faculties of others.

In this way creative activity isn't thwarted, nor are the expressive instrumentalities of Being artificially shut off like a water faucet; indeed the creative force of Being becomes magnified, ballooned in unlimited extension and projection like the "powder of projection and limitless multiplication" imputed to the alchemists' Philosopher's Stone. In the wholly Awakened personality the faculties, functions and forces of the expressive pattern no longer serve to supply the camouflage content of ostensible formal "answers" to the Question-of-Being; rather those instrumental agencies use, form, organize and act through all such contents as direct expression, communication and celebration of the unitive Void-nature of Being so as to function in the spontaneity of Consciousness Itself toward the magnification and Limitless Projection of truly Enlightened Influence.

It was this preliminary awakening to Whole-Being inquiry and awareness during the Initiation Process those several nights ago, which furnished the persuasive Value of a contrastive standard through which you could find the surprising strength to terminate previous practices in which you'd been engaged, regardless your emotional identification with them and the group etc. As initiates quickly wake up to recognize, there's a universe of difference between the Being of spiritual Whole-value, and the endless ways of simply thinking about or contemplating its possibility.

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Exercise: Power Breathing Pt 3

Charlie — Thu, 05 May 2005 23:25:51 GMT

Lesson Three:
Tips For The Balance

From our recent enjoyable experience at the Expo, we find that many have begun a conscientious practice of daily Power Breathing as taken right out of these pages; many others should now be encouraged to join the practice having been initiated directly into its healthy, rejuvenating and Awakening benefits. We find (in speaking with people, fielding questions or simply hearing general comments) that, once having overcome the plain inertia discussed in our very first lesson as the principal impediment to even trying the easy methodology, the inherent effectiveness and immediacy of the practice encourages quickly turning up the front-burners of enthusiasm. Thus those who've experienced even the preliminary, first-time uplift of the practice sense a self-renewal stirring suddenly inside that's so innately exciting they wish to know immediately how to extract all the gold out of their newly discovered Mine. It's to this question that we address our (abbreviated) column this month.

Though you're sure to feel that, if just a little of this breathing regimen does so much and moves your systems so far then a lot must portend some rapid and inconceivable Transformation, it's wise to allow the practice to open all the centers and energetic lines in a natural, balanced way. Your systems know, and can certainly tell you, how much you're capable of absorbing and efficiently processing at one time; but it is possible, in an overriding rush of enthusiasm, to push the practice down a long-distance stretch right away thus forcing into far zones before the cues of your system have a chance to register. This inordinate enthusiasm, perhaps fueled by the gratifying upsurge of additional energy but coupled to a long-starving psyche just now realizing the extent of its deprivation and wishing to "make up for lost time", may serve temporarily to overtax the present capacities of your system.

The common result may be, no. 1: Unnecessary extremes of hyperventilation. As was explained at our lecture-demonstration at the Expo, "hyperventilation" is only an initial effect or potential of applying the Power Breathing regimen; the lightheadedness you may experience at first progressively diminishes with practice. It results in any case from the increase of energy—produced by the Charger Breath—driving the consciousness-systems to the ceiling of their current (conditioned) capacity for sustaining the minimum degree of focal resolution necessary to maintain effective alignment with the "waking" zone of common perceptual coherence. Those systems are temporarily pushed past the ordinary threshold separating the narrow-band waking zone of consciousness from the more diffuse medium of psychic energy-processing in which the concentrated spark of self-reflective awareness has yet to be struck. That "region" of energization in which the ordinary low-level harmony supportive of—normal—self-reflective awareness tends to dissipate, accompanied by the seeming "swoon" of that awareness, represents the pons asinorum in the present intersection of your optimal "conscious lights, with the zone of your greater Being (presently understood as subconscious, and only "known" by reflection from fragments reclaimed out of the dreamstate).

Progressive, balanced and unhurried practice of the Whole Charger Breath (in conjunction with supplemental techniques you'll be receiving in the following months, or those specialized meditative practices available on tape through Southern Crown) will serve unerringly to push back that threshold of hyperventilation. In this way increasingly integral, intensified values of self-reflective consciousness are installed in the place of that threshold so as to constitute a continuous salient into the frontiers of formerly "subconscious,, regions—or dimensions of the greater Being—making them available to consciousness and progressively incorporating their functional values as accessible agencies of the "ordinary" waking state. In this way the phenomenon of "hyperventilation" has progressively less to do with the effects experienced as a consequence of consciously applying the Charger Breathing regimen.

The second common result of (understandably) "overdoing it" at first in the initial burst of enthusiasm, is that of straining facial or neck muscles. If you've overdone it to the degree that portions of your face, head, neck or back of the head seem to go numb, simply relax, sit still and breathe normally; it's a temporary effect and swiftly recedes. Similarly, if you've failed to be punctilious in these precautions and seem to have strained some muscle or tissue (typically, facial muscles or buccal tissue) again, relax and resume normal breathing.

You may have to desist from practicing the Charger Breath with any real vigor or energetic force for a few days until the strain relaxes. These types of over-exertion are minor and transitory disturbances. They do not happen at all when the practitioner conscientiously monitors the response of his systems to those increments of the practice he's assumed according to instruction. You may find that "progress" in the overall strengthening of tissue and muscle groups and the receding of the hyperventilation-threshold enabling more extensive application of the practice, seems "uneven"; it may increase smoothly at a clip and then suddenly seem to hit a "hill"; you may find yourself remaining at a particular number of repetitions and rounds (say, a 7-breath set for 7 rounds) for a much longer time than was the case with previous sets and rounds, as if having come to an impasse. You should enjoy this provisional "upper limit" for as long as it seems fixed, and refrain from impatience. There is no contest to "mount to ever-expanding heights of hyper-intensive breathing". Cooperate with the inherent wisdom of your systems—just don't let lethargy, the fickleness of psychological mood or conceptual restraint dictate to you in the pretext that they speak for your actual energyprocesses and mind-body systems.

The third common result of overpracticing the Power Breath, is the onset of a minor temporary "headache". This is a result of energy-concentration produced in amplification of the carrying "current", but processed through ordinary avenues belonging to relatively imbalanced circuits of the system that haven't benefited as yet from the greater harmony which measured application of the technique over time inevitably yields. Interestingly, the balanced and intelligently graduated practice of the Whole Charger Breath serves ultimately to relieve even long-time difficulties involving headaches, including migraines. This isn't so difficult to understand, once we note that medical research ascribes the general symptomatology of "migraines" to a pathological condition of local oxygen-deprivation.

Always remember, then, to apply yourself steadily, conscientiously and wisely to the daily practice of Power Breathing. Your enjoyment will increase, your enthusiasm will increase, and ultimately a balanced and harmonious outlook will arise through which you may successfully apply yourself, extracting maximum benefits from the Charger-Breathing techniques in the most economic span of time compatible with smooth natural progress. Therefore enjoy your practice.

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Exercise: Power Breathing Pt 2

Charlie — Thu, 05 May 2005 23:21:47 GMT

For those who're coming to this column for the first time, we recommend you practice a few days on the preliminary Charger Breath before progressing to the current lesson.

Lesson Two:
Whole Charger Breath

1. Do all new breathing exercises sitting down at least the first several sessions of practice, regardless whether you've already practiced the previous variations. This is because each modification of the basic breath, or each introduction of a supplemental technique, produces a different effect on the system (whether a strongly different or subtly different effect); even if you're thoroughly acclimated to the effects of previous exercises, this does not therefore "inoculate" you against the modified effects which each new lesson introduces. Always sit with spine straight, clothes loose (or none), feet flat on floor, hands relaxed on knees or in lap. Fix your gaze on a point straight ahead to aid in concentration while performing the Breath.

2. Perform a succession of three powerful Charger Breaths, as you should be by now accustomed. Inhale strongly and sharply, thoroughly through the nose, then exhale with similar vigor, evenness and maximum expulsion of air also through the nose—except, this time, on the last repetition of the Charger Breath, the exhalation is to be performed through the mouth. To do this correctly, the lips should be compressed leaving only a very slight gap, virtually imperceptible to vision, through which the air of the exhalation is allowed to escape. This has the effect of greatly slowing the last exhalation. The use of such scarcely-pursed lips regulates the flow of air much more dramatically and "voluntaristically" than can be done by breathing out through the nose. There are two basic ways of allowing this last exhalation of the series to take place: the breath may be expelled by a kind of deliberate pressure, i.e. actually blowing out through the slight gap of the lips; or it may be allowed to "ease" away as if on its own, the air being leaked very slowly and evenly by the natural contraction of the abdomen and consequent deflation of the diaphragm without any deliberate "blowing" on the part of the practitioner. This last breath makes the final series-exhalation especially slow; and it is only when the escaping air has left the lungs in their normally-relaxed state that deliberate expulsion of the remaining CO2 in the air sacs is called for, finishing off the final series-breath with a distinct, pressurized puff. It is recommended that the practitioner favor the method of deliberately (though slowly) blowing the air through the lips on the last exhalation, at the beginning of each Whole Charger Breath session; but that, during the numerical increase of breath-clusters and series-repetitions in which the Breath is performed, the practitioner should gradually switch to the much slower method of allowing the air to simply "leak out" the tiny labial opening (like the scarcely perceptible leak of air from a minutely punctured balloon) on the automatic deflation of the diaphragm.

The reason for this progression has to do with the greater comfort experienced while "relaxing" the breath out of your system, the more saturated in surplus oxygen the system becomes; the further into your Charger Breath session, the more deeply you will have succeeded in altering the ratio of oxygen to C02 in the blood in favor of oxygen; therefore the less likelihood there is of feeling that faint "panic" for air that might otherwise be felt if you tried "leaking" the last series-breath at the beginning of your session.

3. Perform several complete rounds of the three Whole-Charger-Breaths always breathing through the nose, in and out, except on the last series-breath where you breathe very slowly, evenly and thoroughly out the mouth, through scarcely pursed lips. Pause, relax completely (always keeping spine and head straight) and feel at the end of each round, before proceeding to the next cluster of three Whole-Charger-Breaths. Next, increase the number of breaths in a cluster (i.e., from 3 to 5, later from 5 to 7 etc); and then increase the number of rounds each amplified series of Breaths is performed (i.e., from 3 rounds to 5, later from 5 to 7 etc).

Remember: always breathe out through the mouth only on the last exhalation of the given series (for example, the three-breath series: in-nose, out-nose; in nose, out nose; in nose, out mouth—end of round). There is no "count", as in many breathing exercises, so don't worry about measuring the inhalations and exhalations against each other according to some standardized ratio (2 to 4 etc). After practicing in the seated position several times during each day, you will have succeeded in pushing back the threshold of possible hyperventilation to the degree that you can perform the Whole-Charger-Breath randomly, while walking, standing etc. You should resort to this random charge-up often.

You'll find it makes you feel better in general, more alert and vigorous in particular, with a balanced amplification of the overall sense of poise, ease, confidence and well-being. Best of all, this practice sets the first (though necessary) foundation-tiles for succeeding months' instruction in which you'll learn to apply the Breath and its modifications for important work in rousing dormant faculties and functions, sparking higher agencies of psychic, emotional, mental and spiritual potential while speeding the harmonious integration of whole-Being systems and circuits for improved health and a deeper, more essential happiness. But you must keep up your practice daily. Maintain a diary or calendar to remind yourself, and to record your successes in meeting your schedule with the Power Breath. Also, leave helpful notes and messages around the house (taped to the refrigerator, wedged in the mirror-frame), in the car (visor, dashboard) and even at work (fixed to the file-cabinet, under the glass of the desktop). Such messages can simply remind you: BREATHE! Follow the instruction as it's given, and you can't help but feel the resultant Change. In order to know what the great Change is that we're talking about, you mast follow and do the practice. Don't forget: do your Charger Breathing daily. It's very important. Make the Power Breath more popular than jogging.

[First published in TNTC Vol. 1, No. 5 Dec. '89]

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Exercise: Power Breathing Pt 1

Charlie — Thu, 05 May 2005 23:20:13 GMT

The Charger Breath

Here are your first instructions, your key Lesson in the Power Breathing technique. This first exercise is called the Charger Breath. Become very familiar with it, use it often every day, for it is the foundation of the system.

1. Do all breathing exercises sitting down, the first few days of practice. Use a comfortable chair, preferably straight-back so that your spine is nice and straight at all times during the exercise. Your feet should be flat on the floor, hands resting in lap or on knees. Head straight, facing frontally. Clothes should be loose (or none) and all belts, buttons or zippers about the abdomen should be loosened for maximum comfort and abdominal expansion.

2. Fix your gaze on a point straight ahead. This is an important step to begin with because it helps you concentrate on the breath without distraction. Later when you do the breathing randomly throughout your day while walking etc, this step may of course be eliminated.

3.The Charger Breath. Inhale deeply, strongly, even fiercely through the nostrils. Inhale just as deeply and powerfully as you possibly can. Inhale all the way, 'til you've gotten every last possible drop of air. Without holding or pausing, immediately exhale, strongly, evenly and thoroughly. This is a very strong, powerful breath; there's nothing timid or half-way about it. This is not the slow, quiet and gentle breath you may be used to or come to expect in association with the ordinary yogic techniques. This is more like a Tibetan Bomber, a full-throttle Samurai Snort. In order to perform it properly, you should go so far as to scrunch up your face, actually wrinkle your nose into a kind of ferocious expression similar to those stylized masks of Japanese Noh. With your Noh nose properly crinkled and pumping, you ought to look very much like a cartoon bull, snorting and blowing the bellows of those nasal wings as if you could lift full sail by tacking into the wind.

4. Now in your best, cartoon bull fashion, take three successive Charger Breaths. Remember as you concentrate on the point in front of you, to make each breath as strong and even and thorough as possible, both in and out. The expiration of each breath should be done as thoroughly as the inspiration, so that you are forcefully expelling the very last drop of air. As you do these breaths in succession, you should—if you're doing it properlysound like a freight train bearing down the track. Don't forget, this is a very powerful breath, not at all a timid or faint-hearted breath. It is accomplished crisply, with incisiveness. It should produce a loud rushing sound as it surges through your nostrils, like the suction of a powerful vacuum. As you become more accomplished, you should be able to whisk gnats out of the air and produce eddies of loose papers on your desk (anyway, you get the general idea).

5. At this stage you may do several complete rounds of the three Charger Breaths. Take three deep, powerful, decisive and thorough Charger Breaths. On the exhalation of that third breath, pause for a few moments (the third breath should be done with particular strength and emphasis; there is a tendency for some students to let the last breath tail off, as if they're in a hurry to go through the repetitions. The opposite should be the case; the last breath of the series should be particularly strong, thorough and emphasized). During the few-moments pause, you should make sure that your facial muscles, shoulders, neck, arms and legs are completely returned to a state of relaxation. The spine should always remain straight. Don't ever slouch or slump forward. Do another series of three breaths, pause a few moments, relax; then do the third series of three Charger Breaths. After the last series, sit still and feel. What do you feel like? What is the difference?

6. Increase the number of series-repetitions of the three Charger Breaths (for example, increase the count to seven by performing three Charger Breaths, pausing and relaxing, another three and so on until you've gone through seven whole rounds). Again, after completion of the seventh round, sit still and feel.

7. After some practice with the increased series-repetition, you should practice a shorter three-round series again only with a larger group of Charger Breaths, i.e. you should practice in clusters of five or seven Charger Breaths, repeating each cluster three times with pause and relaxation etc., as per previous instruction. Next, using the larger group of Charger Breaths (clusters of five or seven etc.), you should increase the overall series-repetition again to a five or seven round series, i.e. take seven deep, strong Charger Breaths, pause and relax, take seven more etc. until you've completed five (or seven) repetitions. Always sit still afterwards, relax and feel the effect.

Remember that the Charger Breath should be practiced sitting down at least the first couple days; one of the effects you may feel when first practicing the Breath is a kind of light-headed or giddy feeling. This is an effect of possible hyperventilation, and is the reason we recommend doing the Breath at first only while sitting down. Consistent practice of the Charger Breath will acclimate your system to a more positive and invigorating ratio of oxygen to carbon dioxide in the bloodstream and tissues, and the threshold of hyperventilation will quickly be pushed back. After a few weeks of regular practice you may well be able to do high numbers of series-repetitions using a big seven-group of breaths without experiencing any effects of hyperventilation at all.

Breathing Tips: the proper way to breathe is by abdominal expansion and contraction, not chest expansion and contraction. When you inhale, the Breath should cause the abdomen to be expressed or pushed out; it should not inflate the chest exaggeratedly as we are sometimes taught (improperly) in gym class, and it should not cause the shoulders to heave up and down unduly. On the exhalation the abdomen should automatically deflate and relax. Practice this abdominal breathing, even watch yourself in the mirror to see that the chest is not acting more than the abdomen, until it becomes second nature. This is in fact the body's natural breath, so that anything which emphasizes chest expansion over abdomen is artificial, learned and inappropriate.

Note: You may practice Charger Breathing every bit as much in a relatively polluted atmosphere like Los Angeles, as you can in relatively pollution-free environment like the country (if you can find a pollution-free country). It may seem that you'd be taking toxins and pollutants more deeply into the lungs than would ordinarily be the case; but chronic, superficial or shallow breathing takes all those pollutants in as well, and because it doesn't respire so deeply and thoroughly it fails to flush the alveoli of the bronchi, leaving harmful and carcinogenic pollutants to stagnate in the deeper strata of the lung-tissue. Charger Breathing cleanses and purifies those tissues by bringing necessary quantities of oxygen to their cells which otherwise would not penetrate, and by flushing old impacted pockets of carcinogenic matter sedimenting the deeper layers of the system.

Note: Do not practice Charger Breathing in the car with the windows rolled up, or on the highway. You may feel after weeks of practice that you are past the point of hyperventilation, so that it would be safe to Breathe while driving. However, the automobile (and especially in conjunction with the freeway system) circulates exhaust fumes through the cab of the car; exhaust fumes are tricky, for you may do a long series of Charger Breaths in the car feeling no ill effects, no giddiness or blurring of perception, then stop for a few moments and suddenly feel the onrush of a fainting spell produced by the accumulated intake of fumes. In the following months we will add to the technique and application of Power Breathing, with special reference to the cornerstone method of the Charger Breath. Look for us, and follow the special instruction we give to all, freely, in these pages month to month; follow the instruction as it's given, and you can't help but feel the resultant Change. In order to know what the great Change is that we're talking about, you must follow and do the practice.

Don't forget: Do your Charger Breathing daily. It is very important. Make the Power Breath more popular than jogging.

[First published in TNTC Vol. 1, No. 2 Aug.-Sept. '89]

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Exercise: TNTC Cover Art

Charlie — Thu, 05 May 2005 23:17:53 GMT

The instruction for every T-Bird cover (from Oct '89, Vol.1 No.3, see picture folder) is to hold it about a foot and a half from one's face, locate an approximate "center" of the picture itself, continue to stare at it for at least 5 minutes, preferably 15, letting one's eyes go progressively out of focus. As eyes go out of focus, try to spread the concentrated attention while keeping formally "fixed" on the center and without moving one's eyes at all. Try to spread the field of attention to progressively encompass a simultaneous (and virtually "equal") awareness of the left, right, top and bottom extremes of the image. Hold your attention, fixed at the center, on this expanded field of simultaneous awareness. After the 5 to 15 minutes of concentration is up, pull the cover back till it's held at a 2 to 2½ foot distance from the face. Look at it now. What does it look like? Physically focus, or try to physically focus on it all at once, in a single glance. What takes place? Look up. Look around the room. How do things appear?

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Essay: What is Physics?

Charlie — Sat, 30 Apr 2005 01:58:09 GMT

Met-aTomic Bridgetroll: the Charge for Passing On

Special Supplement to the Mother Terasu series "What Is Christ Consciousness?"

Wherein we learn how to understand the reality of the things we "know", creating space for the accommodation of "unknown" realities.

The principles behind UFO-Antigravity-Timetravel-Teleportation-Alien Technology-Beam Technology -Orgone/Pranic Energy-The Unified Field etc.?

In order to understand the relation between "psyche" and "physics" (classically posed as "mind" and "matter") it is necessary to understand what physics is-not tease apart an analytic definition of "psyche". After all, it's physics which is taken for granted as somehow already known, and is therefore overlooked in any attempt to approach what appears to be its unknown "opposite number".

All energy, matter, forces and fields comprising the physics of material expression, are functions of an abstract geometry. The discipline of physics has tended toward the expression of its elements in terms of pure geometry, and quantum mechanics only furnished a momentary break in the continuity maintained by general relativity when it detoured into statistical probability. That continuity was resumed when emphasis shifted to gauge theory, and the resolving allure of symmetries.

Despite the notorious "fuzziness" of quantum states, they're expressed in terms of spin, interval, charge and moment which are in fact quantized, i.e. assigned discrete properties - integer and half-integer values, rational fractions and ratios or non-constructable numbers functioning as constants. Though physics may not order itself macroscopically in takeout, styrofoam geometries as with Kepler's harmonics of planetary orbits styled after Pythagorean intervals, it exhibits a deep relationship with ideal properties in the Euclidean sense. Mapped schematically, it displays the types of integral values generated through those most schematic of "solid objects", the sacred polyhedra.

These stable lineaform volumes gestated into being on the basis of an "organically'' frugal Noesis (through parity, axial rotation and mutually inverse symmetries) dice up their common internal spaces by angles, axes and edges so as to render the kinds of submultiples and constants operating in the abstract harmonies of elementary particles and fields. The counterchanging equivalents of particles and fields may not show in overt geometries or radial symmetries, from the trace-impressions registered across the uniform perceptual plane; by mass, weight, coupling constant, spin angular momentum and charge they may seem quite distinct. Yet these "differences" can testify to a deeper identity when their elements are schematically analyzed and rearranged.

The plotted relations of quarks and leptons on a horizontal plane, displaced vertically proportional to their respective charges, polarize the angular coordinates of an ideal cube; the requirement of square-summing the "real" and "imaginary" parts of a field specifying spin states of particles and resonances in measuring angular momentum, plots a straight line in the Regge trajectory; the rotational identity of particles is established by the abstract operation of right-angled reflection through the space of "strangeness" and "isospin" mirrors, producing highly defined symmetry correlations. In the same way, conceptual rotations performed on the double-valued quality of fermions (matter particles) in an abstract "super-space" with anti-commutators, demonstrates deep angular identity with the class of bosons or force-particles (showing that, in theory, one is the self-same entity as the other only working the hyper-dimensional "nightshift").

In "heterotic string" theory, the summary familial group designated E8xE8 reflects a generalization of crystal symmetries, so that a strictly "abstract" pattern produced by categorial requirements applies directly to the macroscopic (observable) order of structures. Euclidean geometries peep from the apparent chaos of nature as occasional observables, sifted from the scales of micro-information to obtain some reflection of the abstract form governing all contributory processes: salts, honeycombs, seashells, pinecones, galaxies, viruses. As above, so below; the planning boards of those macro-forms may be observed by purely noetic reconstruction. Thus the field of perception and the field of cognition bear a deep relation. Thetic geometries in purely abstract space inform real constituents of experience, and are inseparable from them.

Down the Quadratic Rabbit Hole: The Curious Cube of Space

The inevitable conclusion is built into the very process whereby the evidence is collected, at the quantum-physical level. Physicists have however been reluctant, by specialization, to perceive the ontologic implications of their routine operatives. In order for example to make their predictive determinations (i.e. locating an electron in a specified spin state at a given moment), measurement must give the differences in the phase fields - parallel and antiparallel components of spin etc.- rather than specify some "absolute" phase. The "real" and "imaginary" parts of the wave-amplitude must be indistinguishable, i.e. they are constitutionally incapable of being separated in some absolute way. This doesn't point up a defect intrinsic to our relative perspective (as if there were fixed "real" signs that our perspective prevents us from determining). Such measurements aren't constrained by the presence of observer-consciousness; they are functions of it. There is (what physicists call) a deep gauge symmetry at work in the fact that adopted conventions specify the "signs" of complementary values. This is equivalent to the phenomenological circumstance that - for example - the foreground and background projections of a Necker cube are an arbitrary convention of focal alignment.

The comparison is in fact profound, for it involves common elements that give away the game as to exactly what we're dealing with in all cases; the reason it hasn't been universally recognized to date, is that physicists have adopted their conventions as practical tools without wanting to, believing they could, or trying to know what they mean.

The common denominator in our comparative example above, is observer perspective (electrons always align with the axis of the observer, no matter what conventions are adopted or angles selected). The relative ascription of plus and minus signs (i.e. in defining oscillations of wave amplitudes) requires the component of SQRT(-1), i.e. the imaginary value i. All such operations enlist the quadratics of complex numbers, those having real and imaginary components perpendicularly plotted such that the "negative" domains of the horizontal x-axis are obtained by squaring the coordinate points of the vertical iy axis; such square-root relationship differs from the Cartesian coordinate-plane as a dimensional perpendicularity (i.e. a rotation of 90°). Such a dimensional relationship with respect to the negative, real-number axis resembles the mutually negating inversion-values belonging to the Necker cube, where the dimensionality of the object positively defined in "real" (preferred) space depends on the fluxing negative invagination occurring through that space (i.e. turning negative spaces, shaped by common boundaries, insideout relative to each other). The arbitrary "relief" of one set of coordinate planes or the other as a function of the "negative" potential assigning respective values, demonstrates the existence of those ambiguously-"doubling" coordinates as x= +/- sqrt(-1). They are interpretable as a function of i.

The value i represents "imaginary"; by implication it's the idea of the "thing", for it posits both a "thing" and its absence. It's easy for us to believe that a perceived "thing" exists out there, in itself independent of the observer; but the posited "absence" of a thing is self-evidently an expression of consciousness, an operation of the ideoform character of experience. That a "thing" and its negating obverse are given together in the Necker cube despite our tendency to align some angle of bias into preferential relief, shows by example the ideoform character of every object (surrounded as every object is with its inverse-focal envelope of coordinate negations, cf. "What Is Christ Consciousness?", Issue 6, Jan./Feb. 1990 pp. 17-18).

The relation of abstract to operative spaces, ideal symmetries to functionally differentiated forces, and real to imaginary numbers involves the same conclusion. All energies, forces and fields comprising the physics of material expression, are functions of an abstract geometry.

Abstract geometry, in turn, is a function of consciousness.

Thinking Along the Same Line

Is the latter a leap that may appear to be missing its median term? Consider: when we think of "geometry" we presuppose forms of spatial configuration, or the temporal harmonics of sound etc. Yet geometry in itself is neither "spatial" nor "temporal", but simply loans itself to such descriptions secondarily. It is first of all a purely noetic system of rates, ratios, intervals, agreements and alignments; its components exist independent of "things" measured, as an abstract typology constituting a strictly internal self-description with no required reference.

Consider now, the way we determine what's "conscious" in the first place. As a self-evidently aware expression, we note the power of abstraction (which gives us our self-reflective ability to recognize the presence of such consciousness). We further perceive that there are purely noetic or ideal/rational values that make use of and require that power of abstraction. By definition, for example, a line (i.e. ideal, or straightline) is a continuously self-displacing point magnitude - a non-dimensional entity - extended in a single dimension, i.e. length, such that no divergence arises in the superposition of any arbitrary segment on any other; and likewise, a "circle" describes a closed-plane curve all points of which are equidistant from a mutual point. Where does any such ideal figure appear in the rough macroscopy of nature? (except perhaps in the crop circles, if we accept them as "organic" phenomena!)

The terms of geometry, then, are fundamentally noetic (regardless whether they trace back in temporal origin to the Mother-of-Invention, practical necessity): they're ordered in the domain of the ideal, partaking in prime part of rationality, abstraction and therefore consciousness. If in fact we turn momentarily from the Mother-of-Invention to Mother Terasu (issue 5, Dec. '89 TNTC), we'll perhaps recall that the phases of elementary geometry are the spiritual residue or signature "background noise" of the primordial creative Event in consciousness, wherein the limitless potential of Limit is granted its cosmic day by extension of the absolute self-continuity of being (consciousness itself) toward differential qualities bestowing abstract homogeneity and unitive self-conformance through delimiting states and dimensions.

We know then what's "conscious"; and, so far, we can see that the spirit of "geometry" belongs fundamentally to that value.

Isn't, however, the signature of geometry derivable from physical characteristics? And if so, what exclusivity does "geometry" bear with respect to consciousness, in that case? Moreover, how does the sacrosanct symmetry and abstract/zero-sum purity of geometry as "mindform", justify itself in relation to the apparently disparate requirements of real physical operants, where effect issues as the result of non-zero sums, real time and space anisometrics, chirallic and vectorial preference etc.?

The answer is, first of all, that geometry bears no exclusivity to consciousness unless "nature" (the practical physics-of-things) is recognized as participating equally in and as expression of both that "geometry", and that consciousness. And this can only come about by recognizing that "real" space is abstract or noetic space, a value of consciousness, only masked or "broken" by the ontological angle at which the coordinates of cognition intersect that space. This latter proposition bears deep relation to, but is not the same as, the explanations of "symmetry breaking" in physics.

Thinking in Circles

As an example: the basic, electromagnetic field, by itself, describes the gauge symmetry (U)[1]) of a circle, i.e. it conserves symmetry when rotated about its center through any angle. Such a symmetry exists, so the physicists say, in abstract space. If all other forces and fields are variations on a single field, why do the strong, weak and gravitational fields exhibit dissimilar coupling constants, (behavioral properties, masses, ranges, etc.) and therefore participate in symmetry groups of different "shape"?

By analogy, we can "explain" that the sun - for example - shines its rays in all directions equally; and each ray, being an expression of the self-same coordinate field, tends to appear as bright and shine as far as any other ray. However, if we posit the interposition of a wall appearing from our left and extending midway into our visual range, we can assert that some rays did not in practice shine as bright or extend as far. This, crudely stated, is an analogy of "broken gauge symmetries". The symmetry of the light rays remains in theory, but it is masked or disrupted in practice so that some rays are intercepted and bounced back, never influencing the visual field. The "wall" in this example represents some extenuating "function", i.e. the tendency of states to seek their lowest energy-value etc. If an excited energy state acquires mass in the indeterminacy range, the total value of the forces is conserved in a different "packaging" which changes the functional results.
Initiated understanding, in order to establish the identity of "nature" and consciousness, asks what accounts for the appearance of those qualifying functions fatefully mitigating direct perception of the field of experience - as a whole - in terms of the perfect circular symmetry abstractly described by the ee field? what accounts for the incursion of those compromising functions which deform and squeeze a noetic magnitude, decomposing it into the variegated textures and cross-sectional crenatures of interference contributed to the broken-field running of the "real" world?

There's Always an Angle

We've already seen the "sinister" device; it's the innocuous "angle" that marries i (imagination) to the negative squares involved in kicking out a provisional term modeled in "positive" spacetime. As "imagination" (mind) related to the "negative-square domains" (Void, actually the double-negative of Diamond Vajra Void), we behold the instrumental evidence of Void-mind, introduced as a Trojan horse into the workaday world of physics. Nor is this just another "occult" attempt to find the mystagogic sign of spirit in every disposable "discovery" of science; for we've already seen the way in which these calculations necessarily imply the presence of consciousness (the Muse of Charles Muses presiding over this point, smilingly agrees!).

Angle is the specific culprit; angle gives the coefficient in the ratio of interaction between whole-value or integral magnitudes. Angle is itself a non-constructable (irrational) expression like Phi or Pi; irrational numbers can be generically represented in the hypotenuse of a right triangle. Angular coordinates involve a factor of infinite uncertainty (in the same way that irrational values are non-constructable expressions presiding as constants independent of the quantifiable terms of their operation). At precisely the locus of intersection setting the ratios of function (reflecting rates, values, intensities of interchange and threshold limits of transformation for finitizing processes) there appears the factor of 2Pi - the radius of a circle - establishing the angular degree of freedom in the phase dimension. That freedom is calculated as a uniform probability distribution between zero and 360 degrees, or 2Pi. Void-being appears as "angular uncertainty", installing the elasticity of a deep variable at the heart of integral quantities.

All factors participating in the crystal architectures of geometry are zeroed at the locus of their intercourse, as if they could be summed in transit to mutually canceling radii of a circle. At the same time, expressed as angle, the isotropism of zero-reference symmetry is masked in the operations that inevitably yield non-zero resultants. The common void-value of parts and processes shows up in the masked form of an angular slice from that equipotential circle; it signs in as a variable, the "sliding ring" bestowing the potential of an indeterminately-elastic shift in phase.

The same principle that fixes the constants of a system in any given case, bestows the adaptive variability of a basic/unpredictable value. "Angle" is the signature introduction of nonlinearity, the very factor which makes all calculation in complex space sensitively subject to initial conditions, at the same time belies the calculus of straight-line degradation lending to make of material reality an apparent one-way flow in the direction of inevitable entropy. Systems which are essentially non-linear (i.e. the "physical" system as a whole) are highly interactive, self-organizing and driven far-from-equilibrium: the conditions of a continuous self-renewal or basically negentropic (synergic) process. Macro-order "dissipative structures" which postpone the second law of thermodynamics by exporting entropy into the environment thus bleeding off perturbations, reflect the underlying principle on the scale of atomic oscillators; they belong to the class of secondary evidences.

The same factor that operates in the phenomenon of "clock-doubling" (i.e. additions in the angular degrees of freedom permitted a metronome motion etc.) whereby a system may jump in a series of finite moves to a state of basic unpredictability, accounts for the sudden puffing of massless particles into massive states, the inverse predictability of position and velocity, energy and time, etc. Again, such ambiguities aren't pylons marking the fragile boundaries of the relative observer- they' re functions of observer-consciousness, which when drawn into resolving focus state the deep connection between consciousness and the processes it calculates. For example, Bearden has been trying to show for years that calculable properties aren't added to a basic, independent particle but that the "particle" is constituted by the properties (implicitly, then, the contrastive measurements made on the particle are mutually inverse constituents of the particle-might as well ask for the "real" cube that underlies the fluxing phenomenon of the Necker cube).

The Doonnouse Is Thrown a Curve

Because complex numbers are those inherently separated by angles other than zero, any such term in spacetime calculations signals the factor of dimensional hyperangle, i.e. a rotation that operates not so much within a given dimensional framework but across the mirroring perpendicular planes marking dimensional horizons.

Curvature is generated by a description of its angular coordinates: from the "highly curved" quantum foam at the Planck scale to the spacetime curvature involved in gravity equations of mass/energy/acceleration, the factor of "infinite uncertainty" haunts each of the domains of particle physics and spacetime as an inherent operative of every straight-sum linear "cross-section". At each moment in the curvilinear history of each system, a boiling interaction of dimensionally-convergent processes takes place in the nonlinearity of the hyperangle through which it's generated.

As an example, the linear propagation of sinusoidal waveforms (familiarly, the signature of c and the proper limits of the lightcone) may be found to have scandalous progenitors. If the non-linearity of such processes as "clock-doubling" proceed by an exponent, then the exponential function itself has deep relationship with the staid periodicity of the sine. First of all, the exponential and its gradient are uniquely identical; the (e^x) curve is everywhere equal or proportional to its slope. However the shape of the periodic sine curve is also closely connected to its own gradient: plotting the sine-curve gradient produces sin x of 1/4 wavelength displacement to the right, i.e. a cosine curve; the cosine gradient generates another 1/2 wavelength shift to the right and in two more gradient operations the original curve is recovered. When, in complex number equations, x is given as the square root of a negative on the iy axis, (e^x) becomes a mix of sine/cosine waves; the straightsum surface of the sine, that impassable c, rides perpendicularly from the depths of a gradient in complex space.
Modern thinking along the same "line", so to speak, finds countless ways of apprehending passkeys to the roomy province of uncertainty, where there's plenty of leisure space and time to stretch between each blink of the straight-and-narrow.

Hidden within the "linearity" of the smooth curve is the infinitely irregular scaling of the "Koch-curve", an abruptly squaring dance of recedingly duplicate arcs (called by the exponent that whips self-similar systems such as clock-doubling to an indeterminate froth). Through such wavy carnival mirrors we detect the inevitable presence of a nonlinear infrastructure making of any, curvilinear interval a potential juncture in the mutual perpendicularity of dimensions, a kind of conjugate hotbed for what Bearden and others have come to call the potential "engineering of the vacuum". The holographically-recessive snaking upon itself of such a curve confers "infinite length" (the apotheosis of what it is to be a "line") since it must touch infinitely many more points than a regular curve; and that length approaches infinity in proportion as the length of a given "side" approaches zero. A "line" moving toward but never becoming a "surface" (owing to its zero-area perimeter) exists between dimensions (it is said to have fractional dimensionality). It functions as a doorway between.

Such description reveals one of the deep implications involved in the "curvilinear self-conformance" of the exponential gradient, the holographic mirroring and recessive self-similarity of the scaling factor, the "dust fractal" of the Cantor set hanging in the twilight between point and line etc.; it discloses a particular product of what has previously been observed about the character of all manifesting coordinates "borrowing against" the infinite self-conformance and absolute uniformity of consciousness, toward "finitizing" values. The implication involves the very means by which both being and becoming, formal stability and change are drawn forward into intimate coexistence as a function of the one standard, value and noumenon of Consciousness itself.

"What size do you want to be?", the caterpillar asked. "Oh, I'm not particular as to size", Alice hastily replied.

Extending the implications we've already drawn from the simple existence of "angle" and "curve", the generation of a curve through its angular coordinates necessarily smears any inherent specification of size and radius - i.e. scale - with respect to its exponents. The very uncertainty of position, velocity, time and energy belongs to the logarithm of curve and scale. Note for example that the process of "scaling" reproduces the whole through any arbitrary interval; this tacitly makes of any, randomly isolated locus a systemic universe possessing its own "scale variate" (i.e. the variable factor in probability-distribution). The whole may be measured, and thus organized, from the vantage of any such locus. Anywhere in the logarithmic relationship of curve and scale, is the axis of orientation.

That logarithm itself is spira mirabilis, the miraculous spiral; the geometric progression of the spiral radius and the arithmetic progression of its angle, generate all the mutually inverse ratios required for the musical scales and their tonal intervals, i.e. the perfect fourth and fifth: again, the fluxing specter of the Necker cube suggests itself, this time as illustration of the ghostly manner in which the coordinates of temporality (sound) and spatiality (spiral) simultaneously mirror and revolve between one another. Since the coordinate signatures of space and time counterchange through "spacetime singularities", it becomes evident that their functional configuration at either side of the divide is product of the random variable, the axial interposition of that locus which is its own "scale variate" - i.e. the observer.

The irrational function Phi, corresponding to the Golden Proportion, gives the logarithmic spiral as a constant-so that, whereas size and radius aren't fixed or given absolute values, they are given as proportional harmonics of angle. The angular intersection-sets the observer-position yielding scale, directional signatures, relative values of the spacetime vectors etc. This will become very important to us as we see just how this phantasmagoria of appearance we call a "world", comes about as it does and how therefore its functional aspects maybe ordered more to "volitional" specification (i.e., "engineering of the vacuum" etc.).

Emotional Architectures

If we understand geometry as an abstract function of consciousness, it must be equally apparent that this "consciousness" is basically a transtemporal value. We have no more call to limit it or place it within the enclosure of some measurable skull, than we have to assume that "size" inheres as the fixed property of a curve. There's nothing "personal" in the fact of our uniform capacity to cognize geometrically-though there may be plenty of personal variation involved in our mental grasp.

Recognizing this, it becomes possible to perceive the sum potential of geometrized coordinates as the patterning of Void-mind. In turn we may identify the combinative potential of patterned harmonics as a function of psyche; such affjine potential within the geometrized frame necessarily possesses a psychic charge. Before it's ever a matter of quantified magnitudes exhibiting structurally viable "valence bonds" etc., the spirit of geometry has affective value for consciousness.

Geometry is generally conceived as an objective property of measure; recognized first of all as a function of consciousness, the understanding follows that its abstract elements comprise the means by which consciousness comes to itself, identifies its deepest qualities and potentials in the projective field. As expressions of consciousness, they signify its adjoint self-interaction unfolding innate meaning. So intimate a meaning carries forward the love-identity of consciousness, and therefore generates intrinsic emotional charge. The features of noetic geometry are at the same time basic if variable signatures of mood, whereby consciousness orients itself electrically through the very potential by which it's drawn.

Consider an abstraction such as "angle". In the absence of any content, comparative angles produce spontaneous psychic qualities: depending on degree of intersection we obtain an immediate sense of tension, harmony, receptivity, urgency, anger, stolidity etc. with no necessary object of reference. Imagine the kinds of angles - acute, obtuse etc.- and their specific slopes which would tend to fit the above nouns.

As an expression of consciousness, geometry functions on a multidimensional basis. It operates on the level of noesis; of mind-pattern; of psychic and emotional formalism as well as etheric-material configuration. We may again refer to the model of the sacred polyhedra, the five Pythagorean solids generated one from the other and mutually implicated by angle and axis, vertices and planes of bisection.

Each order of generation may (as a simplified schematic) be considered the correspondent of an emergent dimension of mind, with respect to its geometrizing levels. At the same time, the extroverted order of any level implicitly contains the combined polyhedra, owing to their deep mutuality. The implicit, dotted-line "clouds" of polyhedra clustered around the "crystal" of a given level, function as subtone harmonics of the level (the polyhedral complex reiterates itself by chordal progression - having been built out from tetrahedron to the enclosing dodecahedron shell, it may be "progressed" to a higher order geometry by the cube, star tetrahedron etc.). The polyhedral complex, and thus the sum of noetic geometries by analogy, exists explicitly in section or implicitly as a whole at each "density" of organization.

To understand more vividly how the physical domain "appears" out of the noetic and psychic properties of Geometric form, the initial "condition" of the physical field may be conceived as a simple point-summation of the complex coordinate properties implicit in the polyhedral "crystal". If such a crystal exists overtly at each, ontological "level" of being through its specific phase - as if the tetrahedron corresponded to the noetic level in itself etc.-and implicitly as a whole through every level (the full potentiality oscillating in "ghost" form through the phase coordinates of a given framework) then the "physical" field can be conceived initially as a distillate, a drop or bindu condensing to a virtual point the multidimensional whole in conjunction with the most extroverted of the potential levels (i.e. the phase-level of the dodecahedron). It quivers with life as a locus-of-convergence, summing the infeeding dimensions through the coordinates specific to its phase- which, indeed, are plotted by those radiation patterns spacing its tangents on the perpendicular.

No Particle-ar Place to Go

Such a locus is a virtual being, an ontological entity rather than a "particle" of specific force or velocity, etc. As an essentially mnemonic conservation through the transdimensional "turns" of being, it reinforces itself by continuous reverberative reflection; because it has no specified "position" in time or space (being the formal origination-point of physical spacetime) it spreads itself indefinitely by that self-displacing blink across the "whole" of the dimensional cross-section. That dimension (the etheric level) may be considered essentially saturated, in its primary condition, with mirror multiplications of the basic point-value condensing the cosmic crystal (cf. Mother Terasu, TNTC No. 5, Dec. '89, p. 8 for a description of the Creative prototype of this process). It abides implicitly through the creative whole as a pointillist field without orientation, direction or discrimination, bereft of privileged "viewpoint", isotropic to the zero degree. It may be viewed as a "still" ocean composed of subtly-scintillant scales; it may in fact be considered the prototype of the "scalar" mode, recognized as an ontological magnitude at this initial stage.

How then does the "etheric ocean" quicken, come to life and generate all the forms with which we're physically familiar

An Astral Quadrille

Remember that each pointillist version of itself concentrates a total, virtual seed-pattern of the informing dimensions-of-being. It exists at "right-angles" to the level immediately feeding into it, just as dodecahedron and isocahedron relate to one another as mutually inverse reflections across the perpendicular bias. The dimension or density directly "above" it, is that of the Psychic or astral state of being.

The astral level of things has its own characteristic geometry. Even as lines, curves, planes and angles tend to be concealed amid the scallops and horizon-breaks of the physical level of resolution, only identified by schematic reconstruction, so they are correspondingly in evidence at the psychic level; as psychic values, functions of consciousness in the first place, the formalism of beings and things appearing in the "astral plane" has only the power to reveal those construction-patterns, and no power to constitutionally mask them. The underlying energies may, at the "astral" degree or density, represent themselves in cognitive terms as the proper function of a field organized according to the principle of psychic affinity.

The psychic framework has specific affinity for identifying, and formally representing in straightforward display, the polygon properties partaking of its own nature. With slight, educated adjustment or focal reorientation the identifiable entities of "physical" features and sensuous silhouette, may be dissolved and reinterpreted in terms of the geometrizing coordinates through which their appearances are composed.

At the astral level, then, the geometries with which we've been concerned begin - without equivocation - at the point of some initiating "thought", i.e. the motive idea, feeling, mood or desire generated by an entity, a sentient complex, a group mode of consciousness or source-self (all such beings as a whole - and in each of their subdivisions - sharing an astral component and, as such, comprising intrinsic expressions of the formative domain).

The essential, ideoform pressure toward exteriorizing the types or qualities, patterns or modes alluringly present as the potential of the geometrizing fields, begins as a burgeoning "bindu" or dot of emanation; the seed-point polarizes into a fluxing webwork of interconnected lines rapidly acquiring the characteristic curves, angles and axes belonging to units of polygon processes (and clusters of such units cohering along the astral "grain" of formal affinity).

The structures that result from the initiating thought-force vary in strength, intensity and durability. According to the degree and quality of concentration, reinforcement, repetition, self-similarity and correlative support from consonant structures, the resultant pattern will exhibit delicacy, wobble, balance or imbalance. Some geometrized energy-forms decompose swiftly, and contribute their elements to other compounds percolating up through the psychic atmosphere; some persist in close formation with consonant patterns that resonantly reinforce the basic "grain" of the structure. Some are so significantly supported by probabilistic reiterations of themselves that the overlapping, self-consonant lines and reinforcing flow-channels amalgamate the contributory elements, fusing them so tightly in integral "bundles" of patterning energy-systems that the whole appears as a seamless entity, a durable "thought-structure" possessing coherent, crystal line lines and self-stabilizing facets. These reinforced patterns or quasi-permanent structures etched in "astral matter", play particularly significant roles in the ordering of the etheric-material field - which arises, by implication, at virtual "right-angles" to the psychic dimension.

What does the etheric-material medium "look like", with respect to the swarming clouds and electric clusters of energy-activity appearing dimensionally "above" it, and reflected onto its surface??

A Storm at c

First, we recall that the etheric-material medium was - descriptively - a reverberative field of mutually displacing and self-multiplying point-predications, ontological "loci" or condensed seed-states summing the geometries implied through all the projective coordinates belonging to the preceding fields - or conscious dimensions - "above" and at right angles to it. The energy clusters and psychic patterns taking form through individual thoughts and collective states of consciousness, belonging both to personal and cosmic scales of resolution (for all beings, places and things converge through the locus of the astral field) exist in relation to the perpendicular plane of the etheric as angles. All the energy-activity and hives of self-organization belonging to the Psychic dimension, enter into and have their effect upon the etheric-material field in the form of angular intersection.
An organizational state at the psychic level appearing as a rainbow fountain, a shimmering serpent-flow, or conversely as a densely consolidated crystal or stably-volumetric beehive, in every case enters into influential relation with the etheric field according to the value of its summary angle of entry. The shape, strength, durability, globally reinforced balance and basic intensity of the geometrized pattern at the psychic level, determines the value assigned that - characteristic - angle of entry.

And how does that astral energy-pattern, summed through its characteristic "angle", produce an effect in the material medium? Recall that the pointillist field of the etheric-material stratum, stretched through its "being" like a boundless expanse of ocean. With that analogy, the angular intersection produced by all the patterns swarming above and precipitating from the astral "heaven" may be thought of as pelting that perpendicular, oceanic surface as so much "rain". Just as lightning and rain come down in varying angles, at varying degrees of intensity producing varying stresses in the materials on which they're shed, so also the angulated sleet of energies pouring from the variegated patterns at the astral level strikes the pointillist field of the "ether" and agitates its ontological latency.

The varying strengths, stabilities and intensities of energy-pattern from the Psychic "sky", touch the oceanic bosom of etheric-material substance generating ripples and agitated eddies of corresponding magnitude, virtual "notes" of differing tones that play over the surface. What is being agitated by these angular intersections, is the uniform potential contained as "coded" summary in the etheric points.

The plenum of angles, axes, coordinate hookups and integral harmonics distilled from and implied in the antecedent geometries of the conscious dimensions "above", abides within each ontological "point". Such a point is, in keeping with conscious value, an essential zero-point; for no preferred pattern intrinsically claims the bias of those internal coordinate domains. In themselves they're maximally potential, as if within the point abided a "dust" of points clustering in supersaturated symmetry from any angle (no angle being preferred, no perspective given); the connective "lines" that would constitute the crystallization-of-pattern being virtually absent. It is the homogenous equipotentiality within each point, and obtaining by implication amongst the points, that is disturbed, quietly agitated by the precipitation of angulated "energy-matter" from above.

The "ripples" which such agitation produces, do not serve to "move" the points themselves; vectorial displacement isn't implied because these points represent ontological potential. The disturbance is one of intensity, not direction, though we can visualize this activity as a vectorial displacement from each pointillist "center" in an expanding network of interference. The "waves" of agitation as the angulated energy-patterns influence the smooth "sheet" of etheric substance, exhibit respective amplitudes which are therefore functions of intensity, measures of strength and relative balance; the pattern of disturbance which propagates at each point and from point to point through the field of points, is not so much a motion of the medium as an indicator of fluxing intensities, states of ontological stress alternately influencing and affecting the various points. The "motion" is illusory, but propagates an influence orthogonally, in the same way that there appears to be real vectorial motion in the on/off blinking of a succession of neon lights.

Marking Space/Time

The more random, imbalanced or loosely integrated energy-patterns from the astral field, therefore produce corresponding angulated stress in the pointillist medium of the ether exhibiting destructive interference of progressively degraded amplitudes. The general randomness of sources spread through the psychic field, produces an overall etheric topography fed by Fingers of reticulating dispersion; punctuating and recohering the states of many of these veinous networks, there appear certain "zones" at which highly integrated, intensified and balanced energy-configurations intersect the horizontal plane of the ether.

The "angles" produced through these significant junctures may be considered maximally compensated; they belong to orders of energy-organization that are geometrically coherent, highly isometric or globally stabilized, and so in effect tend to inscribe a probabilistic-repetition pattern on the horizontal axis maximizing the angular imprint in a sweeping rotation; this process may indeed be considered the work of the Masonic "calipers" and "compasses", whereby spirit-energy sets the angle, marks the area, inscribes the optimum circle where certain geometries of allowable phase-transitions are "decreed" as the functional terms of a physically perceptible world.

At these ontological "regions" across the surface of the etheric field, coherently aligned and self-reinforcing arcs of steady circumference highlight intensified potential of the pointillist domains. In the phase-intersections of these arcs, the random ripples of pulsatory excitation playing through the points like arbitrary notes give way to sustained chords; the broken potentials even out into a stable resonance.

The virtual circumference defining a probabilistic area in the etheric field, at a threshold degree of intensity polarizes the flow-lines of specific axes from the equipolential po

[That is all we have of this essay unfortunately]

posted in Southern Crown - 0 replies

Letters to the Editor: How to Stuff a Wild Blue Meanie

Charlie — Wed, 27 Apr 2005 23:05:45 GMT

DEAR THUNDERBIRD CHRONICLE/MT
I am enclosing an article (LA Times, article on mysterious death/suicide cases surrounding Dallas "guru" Terri Hoffman—ed.) that I came across and in reading through it it appears that one or more of these "victims" perhaps was acting as a medium by the giving up of their will/essence to another entity. My question is two-fold — is it possible for an "entity" to take over one's physical body (with permission) then turn around and destroy it and thus have nothing to express itself through again? and would the lost body have willingly given itself up to that "entity" if it would have been known beforehand of the imminence of impending annihilation—in other words—would they have done it if they would have known or could an entity get in pretending to be positive and then turn out to be negative? which leads me to second issue. Perhaps in a coming issue you could elaborate on "harvesting", especially in regards to polarization and why negative polarizations are "allowed" this continuum—also how/why/who/when etc. etc. Obviously this is an obscure concept to many on this plane of consciousness and we'd appreciate info on it.
HJ.
Topanga, California

(This is the letter the "P. S." of which was quoted last month, asking to discuss the bottom line or "absolute test" of a leader's positiveness for "screening purposes"; this was answered in MT's A Modest Proposal.)

Reply to H J. of Topanga:

HOW TO STUFF A WILD BLUE MEANIE

First of all, yes; negative entities can "get in" pretending to be positive, and do; and it is not a simple matter to determine the distinction: cf. this month's review of Carla Rueckert's book A Channeling Handbook. We consider Carla the best of all channelers, and at the same time the most knowledgeable and exacting in that field. Pick up her book and you'll find whole sections devoted strictly to the requirement for testing, challenging, summoning and banishing entities—an indispensable aspect of channeling which most practitioners know nothing about, manifest no recognition of the need for, or perform only perfunctorily! Consult this month's review also, as you will find something else discussed that's not so well known, i.e. that under the best circumstances with the most positive of entities, the very act of channeling itself if chronically practiced has a debilitating effect on the mind/body system of the host. This fact alone makes the subject a much more narrow and dedicatedly specialized discipline requiring a Calling of some magnitude, than would be assumed in light of the popular "garden party" phenomenon it's become. More than this: negative entities are by nature aggressive, and consider a passive opening as much an invitation as an active request; this is not good news considering the electromagnetic and atomic tears in the screening fields between the dimensions that characterizes the present state of inexorable, planetary-wide disintegration (as our collective psycho-biological "impressions" are being organized in the millennial transition to a "higher" or more integral state). The presence of these ever-widening breaches or tears cancels the deliberate energy-shield that's traditionally guarded the planet, and through the vulnerable breach an increasing "invasion force" of negative entities pours (cf. not only the Ra material which specifically warns of this, but the Secret of the Andes predating the Ra channeling by decades and specifying the Red Dragon or Orion forces by name).

Those who aren't or who refuse to be aware of this simply aren't paying attention; the uniform concurrence of UFO abduction-data from widely disparate sources, indicates clearly that "something's going on"; and despite the conditioning of those who occasionally gloss the character of it, it's almost all bad. This intensified presence means that such invasion and systemic "possession" of which you speak is not the exclusive hazard of channeling; it is sensitively subject to innumerable factors which lower the natural psycho-biological resistance, and this ranges from physical effects eroding the immunological response and depressing the systems to aggravated drug abuse, adverse psychological conditions in an increasingly problematic economy etc. While not every suicide or assault is induced by "little invisible entities" by any means, it must be understood that there is an increasingly great vulnerability to such influence.

The problem is really two-fold: it involves properly informing people of this very real threat, a task similar to that of educating people to the existence of microbes in the last century and displaying the same delicate factors which inevitably collect around anything having an intrinsically high potential for "psychic excitation" (so that one must be wary simultaneously of inducing the hair-trigger panic reaction, and of fatally understating the case for the self-same sake of that general psychological insecurity); and it involves as well the problem of determining the most effective means of counteracting such a threat, in practical terms, once the public is readied by the persuasion of evidential reason to accept the reality of the situation for what it is. Here the methodology suggested by those "experienced in the field", i.e. both channelers and those with abductee background etc., though converging on a similar "conclusion" are strangely limited in application. The spiritual conditioning of various subjects in both fields who've had success in invoking protection of the Light, challenging in the "name of Christ", etc. seems to suggest the essentially "spiritual" character of even physically-manifesting Negative Beings or phenomena. Yet this protective methodology has its limitations, underscored in the contrastive lack of success experienced by others with similar religious reflexes but less satisfactory results in repelling an attack or abduction. What is the differential operating here? Why does so promising a method of protective invocation have such randomly variable and unreliable results?

As we pointed out in our two-part essay of October-November, Channeling, UFOs etc., there can be successful response in such cases only when there is a corresponding sufficiency of substance or "spiritual capital" in reserve already, which distinguishes the system of the subject in advance for whatever reason. Thus, either the successfully "challenging" subject has, prior to the "crisis", put in adequate conscious work in aligning with the Light so invoked, or somewhere dormant but accessible in the "reincarnational" background of the subject well below the conscious threshold is a record of previous work, correlating with accomplishment in a more integral stage of development and abiding as an unknown "credit" to be drawn upon when necessary.

There is a passage in the Ra channeling which substantiates this teaching-clarification: when the channelers inquired about protection, the Ra entity responded by saying that beings incarnate here who've brought with them a latent record of "higher stage" accomplishment, though they are not consciously aware of it do have such "alignment" with the Light available to them as protection when and if they turn to or invoke it Others, however, have no such reserve-pattern of alignment to draw upon, so that inferentially when they turn to employ what is technically the very same mode of spiritual protection, there is no response from within themselves able to make such abstraction practically viable. This fact, however, while rendering such solutions as verbal challenges and conceptual invocations unsatisfactorily variable and contingent, nonetheless points directly to that "Solvent" containing the factor with the most universally-applicable constant The key to "success" in those random cases cited above, is the potential for immediate mind/body alignment which, in essence, creates an "electrification" of the spine.

The spine or cerebrospinal channel is the axis of consciousness and will; ordinarily, as we have previously learned (in the November essay "Why You Don't Create Your Own Reality", the second part of Channeling, UFOs... in the same issue etc.) the low-level patterns through which the normative, waking focus functions chronically displace the central value of Identity from self-congruence with the conscious channel, (where it would abide in awareness of its intrinsic Being as pure self-luminance aligned with the surrounding and informing Light) and deflects it into neurovegetative channels of the frontal plexuses and organs; entranced through lock-step ratios of those centers, will—or the force of the volitional axis—diffuses into polarized tensions of dichotomous identification-commitments, looped in subconscious codes processing the whole-being at a wasteful rate of metabolic entropy and net systemic loss.

This deflection of the force of Identity and the patterning processes through which perceptual and cognitive "grids" are aligned, in effect empties the cerebrospinal axis. The polarization and "nestling" of the multidimensional, patterning energy in the form of "kundalini" at the spinal base, is the equivalent of describing the emptying of the cerebrospinal channel and coded lockin of its volitional value through the subconscious plexuses and autonomic processes. The mind/body "electricity" of the central channel or cerebrospinal axis is, in the normative personality-expression of this physical plane, practically receded and diffused in entranced processing of mirror-deflective, anisometric ratios governing metabolic interactions of the "vagus" or frontal axis. It is this virtual emptiness or displacement of the conscious channel as "we" abide in lock-step trance of identification through the conditioning of subconscious processes, that stands in open invitation to be "filled" by any (alien) consciousness that would fancy to commandeer the subject's mind/body system from the vantage of a higher conscious integration.

Thus, mind/body alignment of the patterning-subconscious processes through ratios harmoniously congruent with the wholevalue of the Conscious Axis from which they derive, is equivalent to electrification of the spinal channel, reawakening and filling of the conscious/volitional systems directly. This activization serves to "fill" one's cerebrospinal passage with the full value of one's own innate Identity, establishing the tacit self-congruence of a primary awareness. This innate Self-luminance of the central axis is automatic proof against any "invasion", any hypnotic or overpowering psychic coercion, "takeover", attempted alien occupation of the central zone of one's own being etc. When you yourself are "at home", (the central axis quickened or electrically vivified so that the volitional systems are harmoniously integrated, coherently aligned in maximum unitive rapport with their own channel), there is no subliminal, spiritual "invitation" for abduction or occupation extended, and no possibility of such an alien occupation taking place. (Just note the disconcerting evidence of CAT scans and Ultrasound in the case of many UFO abductees; often there is foundevidence of foreign implants at the site of the frontal lobe—since the frontal lobe is part of the cerebrospinal system correlated with will, there is strong suggestion of an invasive presence that has simply planted its "flag of conquest" or colonization there).

This direct vivification or awakening of one's cerebrospinal system distinguishes the authentic or beneficial meditation practice, and it is clearly contrasted with the expected norm of "meditation" to which we've become accustomed. The "pacifying" model of meditation popularized by Maharishi and co. in response to the Western need for an adjustive quietude, served the superficial purpose for which it was called; but, as we learned in Part 2 of Channeling, UFOs etc., this generic meditation (cloned and copied in profusion as if it represented the sine qua non of meditative wisdom) merely serves to establish a temporary, systemic quiescence at the ordinary low level of mind/body integral barmony, so that the central channel or conscious axis is still deflected and drawn "offside", remaining essentially empty and non-electrified as its subliminal "whale-value" is borrowed by the subconscious patterning processes that slow one's pulse and regulate one's heartbeat The distinction between types of meditative systems is crucial; they are not all equivalent, and the sole reason that "superior" (extradimensional) Sources don't helpfully distinguish one from the other for the benefit of benighted earth-beings is the prohibitive consideration of infringing "free will", from the vantage of a disproportionate influence—except of course for the Negative beings who are all-too-willing to offer meditative methods and suggestions, which—tellingly—all turn out to be of the strictly "pacifying" and passivity-inducing type.

One element of the difficulty in presenting the general public with initiated knowledge of the presence of the Negative Beings altogether, is very much involved in both the Points previously cited, i.e. treading the delicate balance beside the "panic reaction" and furnishing an effective, generally useful means of counteracting or neutralizing the threat, efficiently "inoculating" against the malady; for when we proceed in the necessary process of this general education and awakening, we are obliged at the same time to point out the obvious fact that an uncommon research into and understanding of the subject is also responsible for, and naturally accompanies, obtaining of the effective Means. After all, there are only a few ways of getting workable information re the "Negative existence" altogether.

The information obtained from channeling is not firsthand, and requires continuous inspection. The recipient of the information has necessarily to check it as much as possible against facts, other accounts, conventional wisdom and alternative theories. Beyond that, the source of such information being "masked" and invisible by the very nature of the method, there is the trickier factor revolving around the capacity of the Negative itself to broadcast a propaganda belonging to its "angle of inclination" and the frequent tactic of the Negative to apparently give much of the game away in the process so that its own content will resonate in close correspondence to positive teaching as well as to the persuasive, primary emotional tone in the aftermath surrounding cases of abduction, cattle mutilation etc.—only to insinuate a subversive idea all the more potent to ensnare because of its verisimilitude.

Another "method" of obtaining information re the Negative beings, which has the virtue of belonging to the realm of firsthand experience, is that of personal "abduction" itself! This "experiential" method has unfortunately the deep drawback of belonging to the realm of victimization; the subject is "abducted" in the first place (not because of but) thanks to the ordinary level of mind-body integration characterizing the mass of humanity—an overall "organization" of the systems and centers which leaves the greater portion of potential dormant, and places the subject in a purely passive role with respect to the higher-order magnitude of the "negative" constitution. Thus the benefit of first-hand experience is here almost wholly offset by vulnerability to suggestion, posthypnotic order, psychological fear-reaction due to the overwhelming character of the recollection etc.

The only other, nonspeculative method of obtaining information re the Negative existence (also possessing the irreducible virtue of being experiential) is that of initiated empowerment where, under special Dispensation, the subject is allowed to view or intuit the Negative realms, without detection, without the interference of obfuscating "broadcasts" containing disinformation and from the vantage of a direct alignment—placing the operative systems of the subject at a level commensurate with the clear cognition natural to those realms, in either "positive" or "negative" sense.

This form of spiritual Intuition is not at all the same as the scattershot vagaries of what's come to be known, pejoratively, as "woman's intuition"; nor is it in any way related to the term employed by science as glorified designation for a projected "common sense" against which everything in modern physics seems to run contrary. "Intuition" as we intend the term signifies direct functioning, perceiving and cognizing through a value which (once integrated and aligned in consonance with it) is understood self-evidently as the deepest and least impeachable standard of verification possible. It signifies initiated access to or continuity with the fundamental value of Being, through which everything necessarily polarizes into relative expression and against which, therefore, everything may be most accurately known, gauged and evaluated (independent of sensorydata or facultative "perspective" but not exclusive of it, since all instrumentalities as well as the vivified soul of the Subject are informed by, and function in gyroscopic conformance to, that common term or universal measure).

After all, every mode of knowledge, every form of "knowing" asks inevitably the question of accurate verification, and ultimately stands or falls on the completeness of its "means". Direct adjustment with the Common Denominator of existence establishes optimum congruence with the most complete means, the whole-value of Being serving as standard or subliminal aim of all which appears in and through it Since such value is the central referent and common denominator of all worlds, planes and realms of expression, nothing is theoretically opaque or "off limits" to the subject polarized into conformance with its Resolving term; all places, points and beings (structurally consonant with the mind/body whole through which the standard of that value operates) are technically permeable to awareness according to supervision of the subject-focus by Higher Intelligence.

Intuition is then the most reliable gauge of evaluation, understood in this way. It's this primary spiritual sense to which the term originally referred; but since the possibility of a direct (unmediated) knowing based on overt Being rather than piecemeal approximation faded from the province of comprehension altogether, it has seemed to refer to the apparency of sensory experience or to the non-constructable vagaries of "hunch".

We may say that anyone whose "information" re these hidden realms is based on the latter methodology is, by virtue of everything involved in and implied by that realization, necessarily custodian of an initiated empowerment able to furnish the essential keys, to conduct direct vivification or electrified awakening of the conscious systems in a naturally harmonious and balanced manner proof against just such "negative" potential (every bit as much as the "pasteurization" process was legitimate proof against the bacilli of which people at the time were scarcely aware, though in mortal danger from its presence nonetheless).

The difficulty is simply that people, (conditioned to decades of real or perceived "charlatanism", "duplicity" and self-serving in the framework of "incarnate teachers" or—the killing term— "gurus", such as the current newspaper example you've enclosed) are now likely to anticipate the worst before they ever expect the best, and will be inclined to interpret the general effort at bringing the presence and reality of the Negative "higher-spiritual" beings to light as "self-serving", just as soon as the necessary and strictly accurate declaration is made that such teaching on the subject includes the most efficient and powerful proof against that negative potential.

Yet indeed what is "offered", as such, is that which has always been the traditional proof against "negative potential", i.e. positive spiritual and mind/body development. In keeping with the acceleration of the time, we've been graced with an appropriately "streamlined" and accelerating methodology, which takes full advantage of the "opening currents" and is therefore unencumbered by the acquired apparatus of most traditional methodology and practice; but the traditional value embedded in this modern teaching and initiatory Process remains constant

People must be apprised of the very real and increasing threat of that Negative presence, which is invasive and is not merely "one's own" subjective potential or projective displacement. At the same time, since there are those captious souls who will tend to presume, on the basis of any "charge" no matter how benign for a formal initiation and demonstrable Awakening, that such teaching on the "negative existence" is either invented or twisted to serve some imagined advantage, let us note that we've presented from the very outset the effective means of engaging a practiced stimulation and electric vivification of the consciousness-systems entirely for free, i.e. the Power Breath series. We are taking this instruction, at our expense, to cable access for further free benefit of the public. So, whether one wishes to take advantage of the more direct and accelerated means of spiritual/mind-body awakening through initiation requiring the inductive presence and balancing alignment of the Teacher (as will take place May 19), or whether you choose to a vail yourself of the free monthly instruction of Power Breathing, you are furnished the adequate means. There is no excuse to ignore the teaching, or to dismiss it out of hand. Is that fair enough?

The other problem in the presentation of this work, has to do with emphasis; the importance of Initiated empowerment is not chiefly or exclusively tied to the existence and potential of the "negative beings". There may at times (as now, for example) seem to be an emphasis in this teaching stressing such negative presence, but this is only because it has been so underemphasized in previous teachings (or not recognized at all!), is such a continued source of public concern and inquiry (as your own letter demonstrates), is so misunderstood and generally misrepresented where acknowledged, and is a subject which always has—and should—come first chronologically in any real spiritual education since "psychic selfdefense" and protection must be the primary concern of anyone knocking at that Higher Door (or anyone else, for that matter). The real value of initiated empowerment is located in its agency of positive spiritual growth and the balanced development of mind/body integral harmony, in its absolute amplification of the Good rather than in its simple screening of the "bad".

As your newspaper clipping suggested, the "negative" cast fell suspiciously over this person's "teaching" about the time she began emphasizing the "fighting of evil", rather than simply positive development. And this is certainly a hallmark of cultish teachings, i.e. that they engage the emotional allegiance of the followers by locking them into an unreal "battle" between good and evil, so that their security is perceived to be in contributing to and sticking with "the group", against "them". However, the necessary education re the Way and existence of Negativity (especially as such teaching is to be found here, and in the Ra channelings) is not and never will be the engagement of the subject in a resistance or power struggle against "evil". Rather, it proceeds on the simple assumption that "forewarned is forearmed". The best way to negate the influence of "evil" is to make "energetic progress in the good", as the I Ching sagely counsels.

Thus neither Southern Crown, MT or the Thunderbird will ever serve as a source to furnish some glamorous "weaponry", some magical armoring with which to "do battle" with the denizens of the Dark. There is no "war" being waged as such between the "Lightcon an" warriors of the Sun and the dragons of the deep, for that is a fatefully-falsifying image of the real terms of the "heavenly contention". MT has no "light-saber" to pass out amongst you other than the electrified Sword of your own, volitional-spinal axis properly Awakened and conserved through initiatory empowerment There is no instruction for "contending" with evil, but only for cultivating the value of one's own higher positive nature.

Thus, if you suppose yourself basically "positive", but create negative effects through thoughtlessness, through omission or commission, be attentive right away to correcting for such carelessness. If you have responsibility for taking care of, looking after or serving others, make sure you dispatch those obligations in kindness rather than in condescension or coercion. Indeed make sure that kindness characterizes your behavior even in circumstances and through situations that don't seem automatically to warrant it. If you are profiting by others' misfortune, forswear any such profit immediately. If you thrive in a business or through investments which specifically capitalize by putting people out of work, or displacing people from their homes, get out of such business now, and rid yourself of such investments immediately. Quit trying to get more than you give, and always give more than the "money's worth".

That's how you "fight evil"; and it's the only way you can. MT has no more "glamorous" instruction than that (We'll bet you never imagined spiritual development could be that difficult!)

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BOOK REVIEW: The Montauk Project, Preston B. Nichols with Peter Moon

Charlie — Sun, 24 Apr 2005 00:24:25 GMT

This preposterous pig of a world, its farrow that so solid seem/Must vanish on an instant, did the mind but change its theme.

W.B. Yeats

Over the Rainbow (Way Over)

"...The man recognized me, but I had no idea who he was or what he was talking about. I did listen to his story. He said he had been a technician at the base and that he'd been AWOL. He had deserted the project just before the base had been abandoned. He spoke about a big beast appearing and frightening everyone away. He told me a lot about the technical details of the machinery and how things worked. He also said something that was very strange. He told me that he remembered me well. In fact, I had been his boss on the project. Of course, I thought it was pure nonsense." H. G. Wells?

"Six different people said that it had snowed in the middle of August. There were listings of hurricane force winds that came out of nowhere. Thunderstorms, lightning and hail were also reported under unusual circumstances. They would appear when previously there had been no meteorological evidence to expect such." Flash Gordon?

"There were...stories of animals coming into town en masse and sometimes crashing through the windows." Bram Stoker's Dracula ?

While reading with the kind of compelling fascination that might make one feel in possession of a great movie-script, the above excerpts are actually drawn from the non-fiction book The Montauk Project, Experiment in Time, by Preston B. Nichols (with Peter Moon, appropriately enough-cf. Kiko LP review, this issue). Preston B. Nichols, in the "real time" world people insist-on as a normative reference point despite almost three decades of Carlos Castaneda and Seth, is a self-described "specialist in electromagnetic phenomena" with a degree in electrical engineering who, beginning in 1971, worked for a defense contractor on Long Island. As he came procedurally to find out, through grant-subsidized studies in the research of psi phenomena and mental telepathy, he was "at the same time" working the technical operations for radio frequencies and transmitter of a top secret project located at Montauk Point on the easternmost end of Long Island.

As the reader progressively discovers along with Nichols' narrative sleuthing, this project was launched with the prodigious task of making decisive experiments in time-travel, mind control and apport/materializations! It was conducted during a period from 1971 to 1983, and Nichols came to the project in 1973. Its point-of-departure was an exhaustive investigation into the secrets of the electromagnetic "bottle" effect generated during the ill-fated 1943 Philadelphia Experiment, in which a specially rigged ship and crew attempting to achieve radar invisibility in an autonomous envelope of coils and generators, actually disappeared for a disconcerting interval from their own harbor, and upon reappearing exhibited not only mysterious physical damage but, more incredibly, a strange "displacement" in the timelocks of the crew members which found some fading in and out of visibility, some actually embedded in the steel bulwarks, and some smoldering in a kind of slow-burning fire of flesh!

The initial "problem" was discovered to be that of a disjunction between the "spirit" or "soul" and the body of the living subject, the "essential" being having an independent electromagnetic or energy-composition distinct from that of the physical time em frame-of-reference, which becomes coupled to that reference through birth (this indeed comprises a description of what "birth" is).

Thus did the military and U.S. intelligence become secretly introduced to the metaphysics of reality so that, unbeknownst to the general public (actually conditioned to block such recognition) the government or significant "classified" portions thereof from '43 on had set up shop in the Spirituality Business.

The Montauk Project was not Congress approved. Its actual instigators were a "mystery" although CIA/NSA influence seemed integral; the military had been persuaded to participate and extend its facilities (the abandoned base with its coveted Sage radar antenna) because of the tremendous potentials involved in the possible achievement of mind control. Financing for the project was ultimately traced to the 50 billion dollar nazi gold shipment that disappeared in transport through France during a trooptrain explosion in '44, famously investigated by General George Patton; and to ITT through control of the Krupp family, late of WW's I and II for which the Krupp ownership of German munitions factories brought a Nuremberg "censure", and release on their own recognizance.

The Sage Gets the Chair (As Usual)

Using a 425 to 450 MegaHertz frequency as radiosonde "window" into the mind, psycho-actively enhanced by pulse-modulated frequency hopping with variable mixes and timings, the Montauk experimentors collected an enormous data-base on mental and emotional patterns, experimentally verified in their ability to entrain human psychic functioning by actually turning the transmitter on unsuspecting personnel stationed at the base, or on the vicinity's civilian population.

This period of experimentation accounts also for the peculiar influence which compelled the environment's animal population to converge en masse upon the Montauk streets, as well as for odd fluxes in the area's crime rate during the designated interval.

During the early/mid-period of the '70s the Sage transmitter was hooked up to the Montauk Chair, basically a mind-reading machine developed from ITT sensor technology of the '50s, and allegedly expedited by alien technological input from the Sirius star system. The Chair consisted of sets of pickup coils pyramidally distributed, which transmitted the em signature of the seated subject into three corresponding radio receivers (the latter eventually redesigned to be fitted with Tesla "Delta Time" coil structures in order to insulate the energy-field from unwanted feedback disturbance-with attendant "time-glitches"-front the broadcast antenna; and the former eventually made as special phase-integrated Helmholtz coils, generating a constant internal field without external effect to similarly shield the apparatus from em echo).

The Delta-T receivers were provided with outputs from an independent sideband detector, equipped with oscillator and floating carrier reference system. In sideband-oscillation above and below the carrier signal, the detectors would lock on to a signal from the subject which was not itself a carrier wave but became identified as a phantom or "etheric" noisepeak common to the sets of frequencies picked up from the pyramidal coils by the tuned receivers. Such discharge discriminated changing thought-signals from the human aura, as Nichols describes it, and this information was fed into a Cray 1 computer through a digital converter. Eventually, digitally coded "interior monologues" of the subject's thought-patterns as well as 3-dimensional audio-visual representations could be printed-out. The Cray 1 computer was interfaced with an IBM 360 computer, which was in turn interfaced with the Montauk transmitter in order to regulate the Sage's frequency-hopping modulations. This adapted the receiving system coding psychic patterns generated by the seated subject, into a transmitting system.

A person "brought in" at this point according to Nichols, usable for his acquired expertise in the metaphysical ramifications of human/transmitter interface and employed specifically to link operations between the Cray and IBM 360, was Al Bielek. The chief subject employed by the Montauk experiment to generate select thoughtforms amplified and broadcast out the Sage transmitter, was Duncan Cameron.

These names may be familiar by now to those with reading interest in the general UFO field, or who attend the UFO expo/lecture circuit. T-Bird readers may recall (Vol. 2, No. 3, "T-Bird Meets the Phoenix") that the abrupt surfacing of Mr. Bielek at the 1990 Beckley Spacealien Conference was cited as one of the chief reasons for drawing the Southern Crown adepts and T-Bird Parents AAA and MT, into attendance there. Mr. Bielek and Mr. Cameron were purportedly naval control-room operators on the Eldridge during the 1943 Philadelphia Experiment. Their respective stories, dovetailing with that of Preston Nichols and indeed supplying mutual pieces to the fractionated puzzle of teleportation and timewarping, confirm that they were-at the time-the Cameron brothers, Duncan and Edward. The story of how Edward Cameron became Al Bielek, and both came to be displaced in chronological age from either of those personalities, is the bizarre and often doubted story of the Philadelphia Experiment itself.

The metaphysical thread linking the Camerons to the present story of mind control at the Montauk Phoenix Project, contains within it the secret purpose of the whole experiment not-necessarily-even known in all its ramifications to its efficient instigators at that time.

The em "bottle" created by the Eldridge, generated a spatiotemporal displacement. It opened up a hole in spacetime. Similar to the "fictionalized" portrayal in the movie The Philadelphia Experiment, the Cameron brothers were shielded by steel bulkheads in the generator room, from the radio-frequency traumas experienced by the on-deck crew. Unable to turn off the equipment (unbeknownst to them, it was locked in to the generator equipment at Montauk, on the other end of an artificially closed timeloop from '43 to '83) the Cameron brothers jumped overboard, landing in hyperspace rather than the waters of either the Philadelphia Naval Yard or Norfolk to which the EIdridge itself had been displaced. Through hyperspace they were summarily sucked down a timetunnel and netted "immediately" at the other end of the spacetime loop at Montauk where, in the instantaneous forty year interval the Project Rainbow of the Philadelphia Experiment had metamorphosed into the Phoenix Project, of enormous metaphysical ambition.

And how were the Cameron brothers caught in this spatiotemporal anastomosis? They were snared through an addition to that very psychic transmissions-system on which we last left brothers Al and Duncan separately working!

Be Now Here, Be Now here, Be Nowhere...

In experimenting with thought-form projection certain stabilizing processes were established making the effects, influences and materializations more reliable and steadily focused. A technique identified as Reichian, and very parallel certain tantrik or sexo-magickal formulae of Western occultism known as comatose lucidity or the Death Posture, was introduced to distract Duncan's fluxing rational mind with prolonged pre-orgastic intensities temporarily liberating the trance-concentrated "primitive" (or atavistic) strata of the subconscious sensitive to inculcated impressions, commands or programs, and able to absorb as well as reflect them much more completely. With the greater efficacy in mind-control broadcasts and psychic materializations came more acute and consequential problems in any slippage from precision-timing or focus. "Glitches" arose, in which effects would pop up at times and places that varied from the specified times and places, and this could have serious repercussion.

One reason discovered for this contretemps, was Duncan Cameron's "secret" background as the hyperspatial timetraveler from the Eldridge of 1943, who owing to the event had been sensitized to zero-time (or the common reference point through which all spacetime fields and universes coincide, and from which they revolvingly polarize). This connection to the wildcard variable of zero-time was identified as a potential boon, if that factor could be brought under control. And indeed it was, by introducing the Orion Delta T antenna, a large octahedronal device installed underground beneath the Montauk Chair establishing a null-point of zero-interference for the Chair between it and the RF antenna above. (The device was called an Orion antenna owing to its rumored origin.)

The Delta-T antenna was driven by amplitron pulse modulators of the existing transmitters, and an audio amplifier white-noise source that correlated the frequency oscillations of the entire setup; this latter feature was important since whitenoise amplitude-modulation of the oscillators made the etheric components coherent. Coupled to the other "new" feature, the Tesla-designed zero-time generator which phase-adjusted the white-noise amplifier and computer-synchronized/digitally-fed timing functions, it was now possible to generate a stable psychic portal opening operative wormholes in time from one point to another through Duncan's concentration on a target date. The discovered natural 20 year biorhythms of the Earth were used as reference integrals, and indeed the 1943 Philadelphia-experiment date was recognized as no accident but the upshot of an influence carefully seeded at the time from spacealien sources with their own agendas.

In this way a timetunnel vortex could be opened directly through the Delta-T antenna; the '43, '63, '83 intervals generated the master vortices through which subvortexial time-tangents could be sprouted like secondary shoots off the main branch.

The coherent transmission-system properly calibrated to time phase was operative by 1979 (a date having significance with respect to the Southern Crown teaching altogether, as do the other dates associated with the Phoenix Project-a curious circumstance we'll return to). The time-tunnel process was subsequently used to project teams (as well as occasional shanghaied derelicts and kidnapped children) to times and places from '43 to the extreme limit of 10,000 A.D. (this figure is derived from an interview in Matrix III with an "anonymous" source easily identified as Duncan Cameron). Using the optimum master-vortex target date of August '83, and shielding the '83-version Duncan from any paradoxicalty-calamitous encounter with his oncoming '43 version self, the hyperspatial coupling between Project Rainbow and the Phoenix Project was made. Edward and Duncan Cameron were "netted" at '83 Montauk, sent back to forcibly smash the Eldridge equipment to prevent possible timespace gobbling of Earth by a runaway vortex lockup, then separated for a several-decades interim as Edward remained in '43, Duncan jumped overboard again returning to '83.

Edward was employed for a time in sensitive government research projects, then-for apparent "security" reasons-was forcibly regressed through alien technology by displacing his own coordinate timelocks, reduced to infancy with potential memory intact, and placed into a properly brainwashed family as "their own" child. Off and on up to the Phoenix Project, as he "grew up again", he was "used" by strategically placed operatives (functioning surreptitiously at points in the timewarp webwork) in retrieval of that subliminal expertise stored away in his condensed nucleic memory-codes, shunted onto timetunnel sidetracks for various purposes and then folded back to within a near seamless millimeter on the time-tangent from which he'd been borrowed-Owing to fatally-rapid aging from timetravel displacement of his timelocks, Duncan had to be soul-transferred to another body "prepared" in 1951 with cooperation of his own father! (apparently privy to certain of these anomalies owing to Intelligence-connections) and took up incarnation therein circa 1963-displacing whatever "soul" had obligingly inhabited the Cameron-vehicle meanwhile.

Tricking the Time-tenses, Orion Style

Now - does all of this sound properly preposterous? Why has Monty taken you through this - virtually exhaustive - recapitulation of the event-outline detailed in the Montauk Project ? Surely, so as to give the readership some of the real flavor of exactly how preposterous-sounding the whole Bielek/Cameron/Duncan/Nichols spiel actually is when laid out in full-convoluted splendor. How disconcerting it must certainly be, then, when Monty in the very next moment assures the readership that SC adepts AAA and MT have independent reason to accept the whole Rainbow/Phoenix story as essentially true ! One would think that a complex time-shuffling and alternative coordinate-lockup of eras and events would fall within the realm-of-notice of someone outside these main high-profile propagators of the basic tale-and in fact, that happens to be the case. Although, as we all ought to know from our new-age-alternative-readers, a shift from one time track to an alternative probable time track isn't necessarily noticeable owing to the simultaneous adjustment of major mnemonic references and corroborative details, one might certainly suspect that those functioning on a higher-dimensional alignment of initiated faculties and perceptions would register some impression of the subtle discrepancy. It's for this reason that AAA and MT traveled to the seminal 1990 Spacealien Convention in Phoenix to interview the likes of Al Bielek and Betty Andreasson in the first place. And especially in the case of Mr. Bielek, it was already perceived that here would be a helpful repository of many relevant details pertaining to that overall Strange Displacement through which the adepts had been functioning-it was not necessarily appreciated at the time just how many additional kinks in the spacetime fabric would be forced out of that fateful, face-to-face meeting!-but then, that's a whole other "book review", hmmm?

Suffice to say that Southern Crown adepts AAA and MT have been, by virtue of their spiritual Function, subtly synchronized through many key features of their own initiatory saga with the specific dates and governing symbol-typologies belonging to contrapuntal processes of the Phoenix/Rainbow projects paralleling, on another level, the great Events of the Conscious Process (indeed with which those processes interact, as smaller secondary ratchet-systems in a gigantic Timekeeping device of incalculably-large/interlocking Wheels).

With this expressed, the reader who may previously have approached such Bielek-type material with interest but some trepidation as to what or how much (if any) of it should be accepted, yet who has some respect for the T-Bird/Southern Crown teaching or at least an increased confidence in additional corroboration, may now approach such matter as is presented in the Montauk Project with keener interest-level and less ambiguity so as to absorb more of the actual sense of what's contained there. Distractors who mock the "nonsense" of the material or who might occasionally be found calling Bielek "a liar", are simply unqualified to judge the subject, haven't sufficient background even to be suitably "intrigued" by the very plausible and complexly-interrelated explanations given both scientific and metaphysical principles by the parties concerned. Such souls must be left to their own remedial growth, amongst the snails and slugs in the outer garden.

Now however, having gathered together a sufficiently "open" cluster of curiosity-seekers on this timewarp expedition, we may profitably ask "for what reason was this timetunnel hookup-loop between '83 Montauk and the '43 Eldridge invisibility-experiment made?" The ultimate ulterior purpose, as Nichols suggests in the book, seems to belong to negative "UFO" beings of Orion origin whose full intent may have been masked from nearly all the actual participants working through their own respective agendas. "...Not only was an alternate time loop created but that this loop enabled a vast influx of alien UFOs to come to this planet. UFOs have always been around, but there is no denying the sudden frequency of reports in the 1940s" (p. 151, The Montauk Project). Independent corroboration of an alien presence surreptitiously associated with Project Rainbow may be found in the Wurlitzer-authored Philadelphia Experiment, wherein interviewed survivors recall a foggy limbo-like state while in hyperspace suspension, through the mists of which alien beings appeared of description suspiciously-familiar to later contactee/abductee reports.

Yet, we've heard this "explanation" given frequently-enough in the many interviews with the parties involved (chiefly as printed or reprinted in the Matrix volumes); there is some clarification given as to why such an artificial timeloop, efficiently generated at the human end of it (though psychically-influenced from "outside", perhaps) had to be created in order for UFO-beings to "enter" in large quantities, in the consideration involving density levels of being. The hierarchies of both positively-polarized and negatively-polarized density levels above the admixed prepschool-level of 3rd density, functioning on the effective energy-relationships of Psychic law valuing conservation of the free-will variable in either the "tricked" or knowledgeably-informed sense, have been historically "screened" from direct-disproportionate influence on the evolving Earth-psyche-no matter how malevolently or benignly motivated-by a strategic planetary energy-grid established expressly for the purpose of keeping the planes separate, so that any transdimensional relationships or links overtly established must be by explicit or implicit invitation of Earth-planetary consciousness; requirements for higher-dimensional knowledge in conducting "invisibility" and "timetravel" experiments generate just such implicit or explicit kinds of invitation, and the linkages are secured according to overall compatibility-of-disposition between the earthside implorer-scout and the positive or negative density-hierarchies technically able to respond.

This explanation is offered in one form or another, when the question arises as to why a timeloop seems to have been required for the incursion of higher density negative forces; such an artificial warping of the probability-timeline generates distortions in the enveloping em protection-grid of the planet, since the energies of that grid are composed of the units out of which regulatory time-tensors and standardized spatiotemporal patterns are polarized; in this way an initial small and locally-confined invitation can be parlayed by negative predatory powers into an increasingly large and unrestricted ingress, a kind of "hole" in the fine meshwork of the spacetime grid that can be continuously enlarged with the addition of sideloops or ancillary spacetime manifolds grafted to the initial time-loop distortion. Yet this "explanation" only partially answers the question as to why the negative Orion minions would wish to enter into more directflnfluential relationship through a time-distortion as opposed to the many other modes, previously catalogued here and elsewhere, which similarly disrupt the planetary protection-grid by disturbing the underlying sea of primary scalar (or time/space) units with nuclear radiation, eloptic energy-tampering etc.

Though the correct answer for this has never been approached by any of the extant commentators on the subject, leaving them with many unnoticed anomalies and not a few internal contradictions upon which the skeptics all-too-readily prey, ol' Monty sees by the sands in the hourglass that Time is just about up for any answers from the classroom; therefore the SC adeptship, courtesy of your present pixillated bookreviewer, shall read the proper pixels from the granulated computerscreen and inscribe the actual answer in those piling sands at the bottom of the glass.

There they may be read, by who or whatever remains.

I Am That I'm-probable

The purpose of using a timeloop in order to more closely approach interaction with invitational Earth-consciousness, has to do with our very Back-to-the-Future theme; the specific use of a timeloop involves the requirement for changing the overall potential of the timeline, by altering certain circumstances "naturally" occurring in the chronology of that line thereby forcing a mutual adjustment and realignment of events across the whole span of the given timeloop-in this case, from '43 to the furthest "window" upon futuretime the experimenters opened-out, and walked through. As Nichols correctly explains it: "...the past and future can be changed." "It will help to consider the idea of a chessboard [cf. MT's explanations in the "Crack of Doom" article, also using the chessboard analogy without reference to this present text at all]. In chess, there might be thirty moves in a game. Each one of these moves will create a different layout of the chessboard. If one were to 'go back in time' and change a move that had been made, it would consequently change all the other board layouts subsequent to that change." "When someone is able to manipulate a change in time, they are also manipulating our subconscious considerations and experiences. Therefore, if time is changed, one wouldn't necessarily realize it."

Here we must interject a supplemental explanation about probability-potentials and timelines, chiefly in clarification of a certain amount of mud generated by recent misinformation of a source sufficiently-read by a joint readership to necessitate sweeping the ground before continuing. No need to name the source; the window for its typical misperceptions has been discussed enough-times in this paper ere now, that citing by name would serve no further purpose; suffice to say its habitual rationale for getting things manifestly wrong within the range of the aforesaid window hangs on the sad little channeler's thesis about fatigued receivers and tired tunings. Any "information" the reader may have read, however, of the type which self-contradictorily asserts that an entity from the power-point of present-time can steer the direction of the future yet an entity "returning" to a sensitive point in the timeline's "past" can't change the "future" of that line in any substantial way affecting the "society or historical culture" en masse, since that "history line has already been written" by the party of the first part, can only be considered "information" advanced along a very knotted line of communication. While the time elements of all individual and collective components along a given probability trajectory are "quantized" so that changing an individual's "past" to affect his "future" doesn't necessarily modify the line as a whole for all others (in the manner suggested by the beating butterfly-wing hypothesis in chaos theory), nonetheless the butterfly effect is always potentially operative; the critical factor has always to do with the specific crunching-power in the focusing of energy bearing "new" information upon the time-point chosen as the Archimedes fulcrum, and has nothing to do with whether-from any given "now" perspective-that history is "already written".

This latter consideration similarly has to do with the "quantization" of time; any present action, generating currents of probability that align events of a "future" point, pivots in a sea of probability-potential through which innumerable switches in alignment are constantly possible, and indeed enacted, owing to the inherent non-finality in the organization of variable event manifolds. Only the strength of the given probability-stream (its ratio of probability, in physics terms) establishes its net "status" in the sifting-out of overall developments within a density framework. The importance is the net tensile strength of the given probability, not its alleged exclusivity or preemptive finalism; this should only be apparent to a modicum of reasoning on the subject.

Let the average reader immerse himself, or dive back again, into the corpus of the Seth material-any grasp of the general principles there will surely prevent the kinds of frequent errors in both elementary probability-logic and deeper deduction constantly surfacing from latter day "channeled" sources which seem ill-versed in the rudiments of 3rd-stage reasoning, let alone "higher dimensional" concerns.

How difficult is it to perceive that the "written history" of our present is only provisionally so? since, if we were to return to a former time point in the "past" of that history we would be ipso fact at a now point as pivotally-elastic as the now-point of the personalities organically integrated to that juncture of time; if that "already written history" of our "present" spreads out before such personalities, from their now-point, as a sea of probability-variables synthetically subject to the direction they presently impart, then our time-traveling self returned to that "past" now-point would occupy the same void-variable juncture they did, having efficacy from precisely the same "distance" (where the "written history" of our "present", so apparently crystallized and irrevocable, exists as fluxing probability-waves "still" subject to modification and alternative linkages gauged from the distance-interval of the respective time-points).

Again, we return to the idea cited above, which is not to be found in any other materials including those of Seth or Ra etc., yet which is eminently compatible with the philosophies expressed in both and represents an advance teaching-extension of each: the idea that "only the strength of the given probability-stream (its ratio of probability) establishes its net 'status' in the sifting-out of overall developments within a density framework." It is precisely this net strength in the sifting-out of overall developments within a density framework that is ultimately significant to the soul-entity; for according to the net-strength of the probability fields in overall density-development at the convergence-time where such weighing takes place, the soul-entity associated by lock-in/incarnative identification with such fields throws the balance of its destiny, as determined in those rounds.

An Underfinanced Mass-Transit System

This is critically important to an understanding of the otherwise perplexing prospect of "probability-development". While the field of a given density as a whole may be viewed as a boundless but finite loop wherein all the probability-variables contributing to provisional, relative "time-lines" in that loop constantly shift and adjust through simultaneous realignments, mutually modifying all comparative "pasts", "presents" and "futures", the soul-entity focused into that probability field as a projection of "reincarnative" identification-facets undergoes a process of actual development. Incessant mutual modification within the framework of a loop doesn't seem in itself to "go anywhere"; this is why the soul or consciousness-unit, while apparently projected in faceted distribution about the loop as a simultaneous rainbow-diffraction of incarnative selves, subjectively experiences the process as a temporal sequence with "past lives", "present identities" and "future probable selves". Through stylized filter of such an owpattern, the soul may seem to progress around the loop according to the general alignment of directional arrows given by the polarized time-units. The internal space of the loop, saturated with probability-variables, may appear to flux in aimlessly incessant shuffling of overall components like the rattling of a cistern; but those same fluctuations and mutual "temporalized" modifications organize themselves with respect to the superposed soul-pattern, in a kind of. purposive linear convergence the net resultant of which is focused toward a particular series of transition personalities in the "incarnational flowline".

Those transition-personalities represent the progressive integrations which are (ideally) made with respect to the overall mind-body harmony of the soul-unit; they come into progressively clearer focus, through the overall pattern, as the soul shifts its beam of concern from one probability-complex in the development of a personality expression to another, this single-focus intensity manifesting within the framework of the probability loop as the one-at-a-time linear sequence or temporal progression from a single incarnative event to another. Thus as the soul unit focuses into physical expression it lives "one-at-a-time" the multitude of probable selves shed all at once over the given density field, by its greater Aspect-self, as a burst of creative potential "in the Beginning" suggesting all the ramifications to which that Aspect could be adapted and its fullness increased, or drawn forward, according to the unique quality of the probability-medium.

Thus though the field as a whole may seem to flux in probable time-signatures without end, it comes to a progressive culmination as far as the projective soul-entity focusing into that field is concerned. According to the net-resultant in the ratio of probability-intensity collected through the locus of the critical transition-personality, that overall soul-potential has the opportunity (or not) of making a qualitative shift in alignment. This qualitative shift in alignment is vertical, or mutually perpendicular, to the dimensions in which the given (3rd stage) density-medium conjugates. Thus, according to the net ratio in the probability intensities converging upon the key transition-personality at the moment overall soul-focus from the Aspect self lights up the now-point of the personality's probability-complex, that soul* may realize a type of permanent value-amplification.

The permanence of such value-amplification, as qualitative acceleration of the soul-potential, is the actual fixed magnitude that may ultimately be derived from the fluxing field of probability-events, for which a frozen-indelible "history-line" is only the displaced reflection of that principle cast on the shadow-wall of the 3rd stage medium itself. Such a value-amplification at this juncture may resolve itself in a permanent shift of focus away from the 3rd density probability-field, where mutual spatiotemporal modifications involving the various probable/incarnational personalities goes on "forever".

According to the net ratio of probability intensities characterizing the overall "way" in which the soul-entity sifts out through convergence-locus of the Transition personality (summing all which the mutual modifications of the 3rd density field amount to), the reincarnational soul-entity may polarize to a higher-density framework (4th, 5th or even 6th depending on aggregate quality of alignments at this juncture). It may polarize to positive higher density framework or it may polarize to negative higher density framework or, if the overall net ratio of probability intensity is insufficient in either direction, the soul-entity may have to "jump off' from its probable transition-personality to another 3rd density field for remedial work in another overall set of probability variables karmically resonant with the former field.

What is true of the "individual" Transition personality and its informing soul-unit, is true of the collective. At a transition-juncture in which the whole 3rd density field is scheduled, through factors of cosmic timing, to make a 4th density transition, there are two probability-currents to be taken into account, interrelated but distinct. The overall probability-value or ratio-of-intensity for the field as a whole is the determinant, through focus of the transition-juncture, as to whether the field will polarize 4th density positive, 4th density negative or fail to so polarize altogether (in which case it generally self-destructs, or is left barren as an "uninhabitable" matrix). There is the related but independent variable of. personal probability, or ratio-of-intensity, for the given soul alignment (i.e. whether "you" personally are functioning through a sufficient intensity of integrative ratios in your probability-fields to warrant polarization positive or negative, or no polarization at all).

Generally, the statistical "average" in the (possible) transition personalities coupled to the event-moment of density transition, depends deeply on the aggregate value or ratio-of-intensity characterizing the overall field at that point. As the field goes, so they go.

Few are of sufficient development to transcend the aggregate influence of the field's probability-value. And not all during that time-period can be considered even potential transition-personalities.

This has direct bearing on the hidden purpose for higher-density negative incursion through generation of an artificial timeloop, tampering with the probability streams of that anastomosed period between '43 and a point in the remote "future".

Some (Alternative) Day Over the Rainbow...

In order to understand this more clearly, let's look at the initial date of the timeloop's origin: 1943. This is close to, but before, the official close of World War II. Let us consider something now which is specifically mentioned in the Montauk Project itself: it has been estimated by qualified insider-sources that, had "the war" proceeded another thirty days, the Germans would have been able to implement advanced technologies long in development making a reverse outcome highly probable. As the "anonymous interviewee" states in the Cameron-style dialogue reprinted from the Sovereign Scribe (Matrix III): "The parallel time stream also exists where the Germans overtly won the second world war."

Herein is an explanation never before given, which distills Initiated Wisdom on the subject and weaves together several clues previously salted through these T-Bird pages.

In order to grasp this explanation (having to do with a field relatively abstruse to the general readership and so complexly-subtle in its ramifications that ostensibly "higher-dimensional" agencies often seem hopelessly to tangle in their own explanatory cords) let's return again to the important idea that, in the overall density-picture, it's the net ratio in the sifted upshot of probability-intensities which ultimately weighs upon the disposition of the density as a whole through its convergent transition-juncture, and upon the in-dividuated soul-units-participating in the fields of that incarnational framework-through their transition-personalities. In this light we may submit that the initial intensity-value in the ratio of probabilities clustering around the outcome of WWII, was highly in favor of Allied victory despite the objective, thirty-day differential cited above; this is owing to the fact that, as we've indicated in "Revenge of the Fake Quakes", T-Bird Vol. 3, No. 2, the positive Spiritual Hierarchy had for the first time in history thrown its Influence behind a specific party in the field of contention due to the perceived participation of Negative-hierarchy influence concertedty behind the Axis powers.

With such polarized participation, outcome of the overt confrontation necessarily weighed much more favorably on the side of the Allies/positive Spiritual Hierarchy, since that Hierarchy aligns with Whole-values of the higher-densities much less ambiguously, and without the entropic internal contradiction characterizing the Negative spiritual hierarchy.

But the latter works best and scores its greatest successes anyway by indirect or surreptitious means, a mode which by its very nature tends to be obscured from either direct scrutiny or accurate appraisal by the Positive Hierarchy. Thus if the initial ratio of probabilities pans out 75/25 in favor of "the Allies" (backed by the positive Hierarchy), the resultant Influence focused toward the density transition-period of 2011-13 favors positive planetarypolarization by a large margin. If the negative Hierarchy is going to do anything about that, it is going to have to change the odds, utilizing everything it knows about crossing timelines, amplifying and diminishing the energies injected into given timeperiods (cf. article on the transformation-covariance of Energy and Time ["Coupling of Parallel Universes"] page 0371-A of "Matrix III" wherein a rather rare exposition of that arcane relationship is given, dovetailing with the T-Bird/Mother Terasu explanation of the same principle in terms of metaphysical values and origins, page 0538-B-6, same volume).

Keeping this in mind, let's return to a few years after Armistice, 1947. From our present, recently "informed" position, we "know" that the Four Corners weatherballoon crashes at Aztec and Roswell New Mexico were "really" coverup UFO crashes, and that this period inaugurated an intensified if covert interrelation between various spacealien presences and black-project programs of the shadow government. We "know" from our perspective that, for instance, all the rash of '50s Sci-Fi movies wasn't just a fad of fanciful futurism, but reflected the hidden relationships that were actually congealing during that timeperiod including the Elsenhower meeting with alien ambassadors at Holloman etc. We "know" that all of our aggressively middleclass conditioning during the interval between '47 and now, was an intentional smokescreen meant to mask progressive alien abductions of the population, the tensions and fluxing fortunes in an escalating power-alignment between Intelligence, Military and UFO personnel with concomitant underground buildup of spacealien presences etc.

We "know" that there is a considerable post-war nazi overtone to these furtive proceedings owing to the outsize presence of expatriate Germans in U.S. Intelligence, banking and industry positions. We "know" all this now, in combing the ragged ridges of evidence in retrospect, fitting them together through gargantuan research-help of such agencies as Nevada Aerial Research Group (Leading Edge) etc., and perceiving how our restructured picture coincides so perfectly and with such timeliness to current/emerging events, just in sync for us to be able to catch them as if on cue.-e.g. the NASA-released (but officially-abjured!) satellite videotapes surfacing on Sighlings, Hard Copy etc. showing a UFO hovering over Earth being fired on by a beamsource from below...

Didn't They Forget To Give an Armsignal?

We know all these things now...But let's have a little "fun", shall we? Let's play "what if. What if, in returning to the Aztec/Roswell of 1947 we thought we knew, we discovered that, at the time and along the time arc we were traveling, the point-incident in question was actually the crash of a weatherballoon, mistaken by some for a "UFO". Forget temporarily that now, circa late 'SOs-early '90s, surviving family members of military eyewitnesses testify to the presence of crashed saucers and alien bodies. Let's say "what if the original timeline on which the point-event occurred, carried off the point-event as a simple case of mistaken identity. Let's say, furthermore, "what if all the UFO movies of the '50s etc. were just speculative science fiction, drawing perhaps through dreaminind of the collective unconscious upon alternative realities, conditions existing in closer congruence to the "fictive" form through probable timelines that weren't really being lived by us, by Ike, by the scriptwriters, the actors etc. on our timeline...

Let's say "what if the intensified antigravity and timetravel work being done relatively above-ground in the '50s and wholly in covert form thereafter, had not really been done or at least carried out so extensively as we "know" now it was, on the initial timeline...

Huh? Then what happened? You mean, Monty, all this spacealien/nazi/secret government/UFO/New World Order stuff hasn't really happened?

No, Monty means that yes it has "really" happened. As far as we're concerned at our present place and time it has happened. But-consider the roadsign for merging traffic lanes: first we see two parallel lines, one of which moves closer to or seems to be "drawn toward" the other, until they blend into a single line. The line which was bent into conformance with the other, may still be traced as a parallel straightline from that convergence-point in our imagination. But its imagined continued trajectory will have much less reality for us than the perceived "event" of the sign where the one merges into reinforcement of the straightline trajectory of the other as a single continuous "traffic lane". This, we may say, is what happened in the case of our present consideration of probable timelines; for, as the Duncan-like anonymous Source in the Matrix/Sovereign Scribe interview declares, "They did succeed in changing the past".

That is, by influencing the free-will variable of Earth-scientists and intelligence personnel over the timespan between 1933 (a resonance sub-harmonic or branch-projection from the key timeloop of major planetary biorhythms, counted in twenty year intervals from '43) and 1983, the higher-density Orion Empire was able to establish a critical time-stress bending the "initial" timeline into closer congruence with an alternative probable timeline based upon a harmonic interval nearer the "reality" in which the Germans won WWII!

If the "initial" timeline, the "safe insular" timeline we always thought we knew but have recently been disabused of, represents the more balanced/benign post-War reality planned by the Positive Hierarchy, to lead (along its high-probability trajectory) toward the Millennium of 4th density transition, then the timeline upon which we ride now-whereon we're disabused of the "misleading" official memory of those earlier years-is a timewarp onto a trajectory un-planned by the Hierarchy and progressively unlike Its positive-optimum design. This current trajectory resonates to a much deeper affinity with the probability-stream, still a few lateral jumps away, upon which the Nazis achieved WWII victory (isn't it curious how a recent "fiction" book reviewed in Time, deals with speculation on exactly this "what if theme, as if to indicate via the mass-unconscious that we're growing closer toward mergence with that probability-loop?).

Therefore we might see what the real difference is, entering upon Earth-events in "ordinary" present-time through the planetary envelope suitably shredded by scalar/atomic means, and coming in the "side door" through an induced distortion in time. The (largely) negative UFO minions have entered in this side door then, not so much from their origination-point in outer space but from their probable temporal victory and consequent overt Earth-alliance with the Nazis of WWII. They skip over to us on the artificial timeloop from an Earth staging zone. They beam in upon and consequently warp our initial timeline (taking its point-of-departure from Positive-hierarchy/Allied victory) from a parallel probability-field where they are already far into the establishment of Negative Empire on a solid Earth base, toward 4th density transition.

Let's also say that the two master probability timelines, our "initial" one and the "WWII/Nazi victory" one, are too far apart in qualitative polarization to effect the imperceptible warp of the one directly into the other; let's say it's "as if the original parallel lanes on the "merging traffic" sign were separated by several parallel dotted lines representing intervening transition-lanes. So also there is a gradation of intervening probability-lines between the harshly contrasted master timelines, so that the bending of one into overlapping congruence or indistinguishable mergence with the other must be accomplished in stages, just as, in "merging far left", you must carefully cut across all intervening lanes occupying each in turn.

This is what's happening now. There's a "struggle" between the Negative hierarchy and the revised outlook of the Positive Hierarchy, as to whether successive ancillary sub-loops on the initial Phoenix/Montauk timeloop will draw our "present" position closer toward the ultimate Negative probability, in which fascist totalitarianism dominates the planet polarizing it 4th density negative, or whether the induced time-jumps accomplished during this last interval will draw our "present" position back into closer conformance with the initial, Promising point-of-departure toward a Positive future (higher density) outcome.

For, as of now, the merging of the initial timeline (promising 75% toward positive polarization/alignment) into a probability stream closer in quality-congruence with the negative master timestream, draws the latter into a revised ratio of probability-intensity leaning much more in its favor; our "initial" timestream exists now like the fading dotted-line that might be drawn in the imagination as a hypothetical straightline continuation of the lane which, by visible depiction, is bent and blended indistinguishably into the merging-lane.

Thus the Orion timebenders draw probability-loops together, toward the Negative-biased direction, like the twining of strands of string. With each successive collection or "gathering" of the next-adjacent strand of the probability-timelines, the braid wound 'round the master strand of Negative 4th density polarization becomes progressivety thicker and tougher, making it increasingly less probable that it can be broken. At the same time, by joining the initially-more benign strands to the master negative timeline it depotentiates them by just that much as probabilities, from feasible influence or impact. By the time the ultimate, cosmic "collapse of the state-vector" occurs in denouement of the century's-end 4th density transition, the probability ratio will have-at this rate-shifted to 75% negative probability-intensity. This leads us to some interesting questions, doesn't it? For instance, we might wonder whether some such event as Clinton's presidency represents a preponderantly negative or preponderantly positive gain, a move "back" to the more positively-inflected future, or a move "back" even closer to the negative master timecurrent for a negatively-ensured future?

Guph-in' On Schroedinger's Cat

Those not understanding probabilities well enough as yet, may object on the basis of "naive realism" that: surely there is or isn't presently existing a maggot-brood of nazis overflowing the military-intelligence networks, and surely there is or isn't a vipers' nest of Orion-legions to be found when lifting the lid of the black box-Surety knowledge of the "actual" numbers is presently in someone's consciousness, existing as a fact and not a speculative probability so that it is or isn't secured as an unalterably fixed thing...

However, it must be understood that "switching timelines" causes to bleed into your very electrochemistry and biophysiology those synaptic patterns and ethero-magnetic template codes carrying engrams of alternate memories, divergent keys of "knowledge" etc. that superpose so suavely, conforming common edges of shared point-events so smoothly, that only in little side-flutter anomalies at the corner of the mind is any suspicion ever possibly kindled, is anything ever "noticed" even subliminally. Except for awakened adept-consciousness which overtly notices the anomalies and claims information directly from the connective Dream-mind in which all probability-fields float, no consciousness will perceive the "break" or the almost-seamless weld without much intentional scrutiny. Try it; think back on your life and memories, as far back as they'll go - try to remember when you first heard of UFOs, try to remember moments in the acquisition of your "knowledge" about how things "really are"...you may find some unaccounted ambiguity fluttering at the margins of daylight apprehension after all.

You know "Schroedinger's cat?" This original Probability thought problem shows that, until an actual observation of the results is made (called "collapse of the state vector") reality has not yet "finalized" the fate of a hypothetical cat placed in a box closed off to external perception, and awaiting its 50-50 chance as to whether a decaying isotope will/or won't trigger, in that enclosed time-interval, a poison gas. Similarly, then, it isn't just a matter of our personally perceiving what's "realty already there", when once the ultimate Revelatory Lid is taken off this particular density-box altogether, at the Century's-end juncture of Cosmic State-vector collapse (crystallizing once-and-for-all, on the settled probability-basis of net-intensity for the whole, just which way the people-and-planet will polarize); it will not be a matter of perceiving what's "already there", but rather a matter of finalizing the sum of factors "let in" to one's reality-framework on the net strength of one's intent, on the ultimate balance of one's will. This is true of the individual, and true of the planet.

And how do you throw effectively into the determination of the balance, how do you "ensure" alliance of personal behavior with positive intent toward a benign outcome? Beside the many positive-polarization things we've already enumerated in these pages, why don't you observe the Negative's mode, tendency and intent as clearly outlined across the Bird's publication wingspan, in the Matrix volumes and in the current work under consideration, the Montauk Project. Do you find yourself sharing still an affinity for certain of the "values" demonstrated there? Then change, while you still can.

Montauk Project * * * * 1/2

*Or nuclear self, in Jane Roberts' helpful probability-terminology

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Yazi Dictionary: Consciousness-Unit

Charlie — Thu, 21 Apr 2005 22:30:26 GMT

Consciousness-unit: Differentiated holonomic locus of Infinite Whole-Being Consciousness. Only Infinite Whole-being Consciousness can "break o f f an exemplary "part" of itself without reducing, diminishing, dividing, fragmenting or "partializing" Itself through any "portion". This is owing to the fact that Its wholeness occurs, uniquely, through and by virtue of Infinitude. The Consciousness-unit isn't really a "part" or "fragment" of the whole, except in the sense that we can say a "drop" is a part or fragment of the ocean—indeed, though a drop is manifestly not the whole ocean, neither is it a "fragment" (the way it can be said a chip is a fragment off a larger stone). There's nowhere in the ocean the drop need "fit". The contour of the ocean isn't compromised by subtraction of the drop. The drop is a holocosm of the ocean, not a specialized element out of its greater constitution. The distinguishing signature of the consciousness unit is that, as a locus of the Totality it may seem to "define" itself in terms of point-limitation, thus functionally "fragmenting" itself or resistively separating itself from the Infinity of its Source. It may function as a virtual or effective discontinuity, with respect to the Whole of which it is holonomic exemplification. To the degree that its discontinuity (or differentiable "contrariness") is assumed, it may appear at the far extreme as raw material of a nature-unit—i.e. as nature-matter—in the state of un-, pre- or subconsciousness.

At the opposite extreme it may function in the form of consciousness-matter, where it is radiantly self-conscious in different degrees of its own Being as Ideative engagement (or Logoic projection) of the creative field. As such it "hugs" to the opaque state of nature-matter comprising its "previous" pre-conscious condition, not in identity with it per se but in reflective self-interpretation of the qualities, values and meanings such delimiting point-potential represents in any given case. In this state, the c-unit as consciousness-matter is equivalent to the Identity of Consciousness through and as Mind. This is the Nous, Novo (intelligible Idea, Logos or Logoic pattern) and Epinoia, Epinoia of the Gnostics, in particular as taught by Simon Magus (qv). It is consciousness ideally interpreting the (abstractly-present) potential of the point-limit of Being by drawing on the pre-existent plenum of states at Infinity, and projecting the "type" of that akashic limit as coherent/ideoform unity resolvingly integrated through the Logoic pattern.

This is the "mysterious" mediation of idea and matter referred to by theosophists as Fohat. Thus all the degrees of self-aware consciousness from 3rd-density ego being to the levels equivalent to angels, archangels, gods, archons, chohans etc. are in some way functionally equivalent to this Fohat. Fohat is not, as theosophists suppose, directly equivalent to kundalini—kundalini-sakti is the nature-pattern woven out of reflections and spiralic nests of crystallized light encoding the regnant ideotype, projected by Logos of Epinoia; thus it has intelligence inscribed throughout its patterning processes giving rise to the impression that it, itself, is conscious to the self-reflexive degree. However, kundalini-sakti is constituted by pranized nature-units in the degree of sub- and pre-consciousness, woven into geometric coherencies to a brilliant nuclear latency of intelligentpotential by reflective light of Fohat (hypostatic, angelic and ego-intelligences); it is not itself that light, but coiled energy potentials of the geometrically ordered nature-units regulated and aligned through directorial agency (or Logoic emanation) of that Light. The confusion between the two has habitually resulted in the displacement upon, or loaning to, the excited states of the nature-current the creative intelligence and interpretive ideation belonging properly to the percipient, erroneously engendering a kind of slavish worship of the Serpent-power in itself and allegiance to the myriad ego-amplifying agreements reflected through its intensified current, as if the "yogi's" initial presuppositions were now proclaimed and supported by "God".

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Yazi Dictionary: Absolute

Charlie — Sun, 17 Apr 2005 22:46:42 GMT

Absolute: Despite what detractors of certain philosophic persuasions—including the ostensibly "metaphysical"—have to say, an indispensable concept at a threshold stage of spiritual development. Properly understood, the misgivings many feel in the face of so formidable an idea, melt away; though, like many another term, "absolute" has been used (both as noun and verb) to reinforce perfectly political notions with an unimpeachable cant, understanding of the concept mustn't be allowed to stop at the doorstep of its flagrant abuses (it should be obvious such "argument" against the validity of a term may be brought against any whatsoever, since no term boasts a history free of abuse; the same objection has been sustained against the concept "god", simply because of the priestly distortions to which it has been subjected historically—yet for any reasoning soul it should be clear, that to scotch the entire theme due to the more belying interpretations found in the mouths of perfectly disingenuous perpetrators is to empower the latter with an efficacy that never should be granted, i.e. the power to deprive mankind of a key idea simply because they have wrongly employed it).

Understood in the Initiatory context, "absolute" is an irreducible/fundamental reality more than merely a theme, with which the authentic initiate must become familiar on a first person basis. Indeed the historical case in the initiatory context shows the inevitable requirement for coming to terms with the idea as reality rather than concept. The intelligence of the true, initiatory Gnosis proclaims the ultimate knowability of Absolute; it insists that absolute must be known and that its knowledge need not wait upon completion of the last step in an infinite series. Two important ideas flow immediately from this fact alone: first, the Gnostic "viewpoint" necessarily implies that, whatever "Absolute" should prove to be, It can't be separate from the subject who would "knowit. Far from such gnosis involving a conceptual confusion between "knower" and "known" as some commentators have suggested (as if all the "knower" could ever know would necessarily have to be self-estranging, objectified objects of knowledge), it embodies the primary wisdom-insight that, m order to qualify as Absolute such reality can't be other than the subject who would "know it".

Implied in this, is that Absolute is—minimally—all-inclusive. Should the "initiatory subject" prove to be other than or apart from the Absolute he determines to Be, such "absolute" necessarily fails the first test. Thus, whatever Absolute ultimately is, it must be more than "knowable" in the usual conceptual sense, since any concept no matter how definitionally inclusive can't—self-evidently—be considered equal to reality as a whole. Any conceptualization of the theme immediately belies its indispensable element of comprehensiveness, since the cognizing subject can never be delimited by or pinned down to a concept. Another necessary implication immediately springs forward; the "Knowing" required of an Absolute needn't depend on definition through the common organs of knowledge There is a fundamental sense in which the value of knowing ontologically precedes the specific "organs of knowledge" that may enforce its spirit categorically. To know something in this primary sense is inseparable from being, identical to and consistent with that which is to be known. There is a trick clause embedded in this (progressively self-evident) requirement.

First of all, we see the wisdom of this reasoning; all those things conventionally considered "known" as a matter of course, e.g. the objects of perception, the litany of familiar ideas circulating through the "interior monologue" etc., can't possibly be "known" in any but passing way. Indeed they fit the Tibetan metaphysical analysis as kunji namparshespa, "acquaintance knowledge, basis of everything"—that is, our knowledge of ideas and objects is a kind of chronic "passing acquaintance" rather than irreducible knowing since every such object of knowledge is necessarily conditional, externally and internally; externally, "idea" or "object" is conditional in the sense of pure contingent juxtaposition. Everything occurs along with everything else (the Buddha's "interdependent originations"), and in no "eternal order" at that! but as a pure function of contingency; contingency, in turn, is a function of perspective.

Some would insist "perspective" is a product of contingency, e.g. Sartrian phenomenology; astute analysis shows, however, that "contingency" is an observational hypothesis issuing from the irreducible immediacy clinging to the fact of perspective—on the other hand, the existence of "perspective" as product of contingency is the result of reasoning inference; it shares no symmetry with respect to the observational hypothesis of "contingency" as a function of perspective.

The latter is an irreducible datum belonging only to the simple immediacy of observation: shift the locus of perspective and the contingent juxtaposition of objects shifts; change the bracketing psychological or subjective "perspective" of the internal monologue, and the order of emphasis amongst ideas shifts and shuffles accordingly; it is not symmetrically simple to establish perspective as a product of contingency; complex hypothetical "reconstructions" have to be made with a number of underlying assumptions in support, in order to "conclude "upon the case for perspectival contingency (this is how "evolutionary" ideas of chance are derived, e.g. "your" existence at this contingent place and time is sum-product of a number of random "accidents" or incident impingements generating a unique series belonging to sheer circumstance, giving rise to the induplicable transiency of "you").

All of this belongs to the order of external conditionality; the contingency of objects and ideas, as function of perspective, applies to the "exteriorized" ordering of cognizable events; yet the modes through which the given, perspectival locus necessarily discerns conditional/interdependent items and ideas, themselves belong to the order of internal conditionality. Note here as well, that we may not leap to any hypothesis of random conditionality (or sheer contingency) for the perspectival locus itself, but may only state the obvious case for all "externalizing" phenomena appearing through conditional instruments. As far as the cogency of our original conclusions is concerned, such instruments are themselves only self-evident functions of perspective, like their corresponding objects—not the other way around. In the cases of both external and internal conditionality, the perspectival limit makes all cognized products descriptively conformant to "acquaintance knowledge" only, which consigns them to a partializing "group" unsuitable for qualifying as that kind of knowing commensurate with absolute. The conditionality of all such polarizing instruments and corresponding, complementary objects makes the whole format obtained through such means unequal to the totality of the subject-self moderating the given perspectival locus. Thus all such "knowledge" discloses itself as approximation (and instrumental representation) of a fundamental value informing its operations and underwriting its operations, but for which the products of its operations are ultimately-unsuitable substitutes.

We've already seen how any "Absolute" must be knowable, since it can't be other than the subject-self or cognizing consciousness (i.e. Absolute must be non-exclusive). At the same time, we understand how the objects of cognition and perception are only provisionally "knowable" since by the rule of contingency they can never correspond to the transcendent totality of the cognizing subject. The perspectival locus, moderated by the subject-self, is curiously without limitation in itself except secondarily by reflection of contingent (and therefore changing) contents. It becomes progressively clear: the only thing that can be known in the ultimate sense is Absolute, since the conditional objects of knowledge can never correspond to the whole-being reality of the subject (which, remember, cannot be other than or apart from Absolute, since Absolute is necessarily inclusive; at the same time, Absolute cannot ultimately be known by anything which is other than It, since to Know something implies identity—even the conditional objects-of-knowledge are expressions of identification, i.e. contingent forms of Identity).

We're perfectly aware that the above description exactly reverses the classic Shankara definition: "everything can be known, but the Knower can never be known". However, honoring the sage's understanding we nonetheless insistently detect a flaw in the description; and here it is: obviously Shankara means that "everything which can be known is expression of some conditional instrument that—comparatively—allows it to be known, whereas the Knower, being equivalent to the inexpressible totality can never be accounted-for or subsumed through the delimiting focus of the knowledge-instruments (ever reducing-down the whole to a representative/synthetic part)".

However, we must then ask of this description, from whence comes the value of knowing, which takes such operative delight in the conditional instruments? If the "knower can never be known", then "knowing" and "knowledge" arise mysteriously through Being as obviously futile and superfluous modes! Where's the call for them in the first place? In order to keep up consistency with the classic definition we must credit Maya with a power of illusion, ultimately, that borrows nothing from the very Absolute out of which it contrastively springs! Thus inferentially we grant to Maya an independent creative power, one capable of endowing the whole realm of creation (constitutionally "without denouement" in itself) with qualities and properties not to be found in the Creator-source.

This introduces an unwanted magnitude, and indeed imbues "reality" with an irreducible dualism; Maya, or the creative power of "illusion", is inferentially granted equivalency-status with Absolute since She now seems capable of independent/antithetical productions owing nothing whatever to the original Source! "Knowledge" now appears as Her own whimsical and extraneous idea; and, deprived of the dignity of innate connection to some Quality native to the Source, it takes on the inferential stature of a demonic endowment proliferating the manifest field for its own sake, like a cancer. We may even see how this isn't just a little descriptive weakness of the traditional (Hindu) viewpoint; it has shipped enormous cargoes of functional implication over the centuries, elaborated straight from the ideative defects, so that indeed as a yogic orientation the World and all its attributes has tended to be viewed as dysfunctional, strictly superfluous and refractorily "competitive" with divinity to the degree of being regarded as...a cancer (see the works of Guru Bawa Muhaiyadeen for explicit exposition of this viewpoint). In order to avoid the infinite regress embedded in this implicit philosophical dualism, it's necessary to see that the Shankara and Southern Crown definitions are not just "basically two different ways of expressing the same thing". They are fundamentally different, and have two divergent Worlds of implication branching off from them.

We've seen the World implied in the Shankara definition. It leads to such doctrinal absurdities and crippling self-contradictory edicts as those modernly issued by the "Siddha Da Free John", e.g. regarding the ultimate Divine Agnosticism of Reality (which ranges, illogically, from "we can't know a single thing" to "we can't know Absolute, the Divine etc." as if the two types of "knowing" ranged on an unbroken continuum...an "interesting" proclamation, perhaps, until or unless one were to question the unimpeachability of "Master D? 's " Spiritual Realization, at which point of course one is inevitably assailed with an Indubitability cosmic in its Certitude and instantly belying all pretensions to a "Divine Agnosticism"...).

The World implied in the Southern Crown characterization, on the other hand, does the classically Satanic thing of standing the traditional masters on their heads, at which point their polka dot underwear shows and we notice that "Maya" or the creative power of manifestation necessarily borrows everything She has in Her expressive wardrobe from Absolute, or Creator-source. Thus the impulse to "knowledge" through the inexhaustibility of conditional instruments takes its point of departure from the value of Knowing, eternally resident in Absolute—and resident by virtue of the very "requirements" for an "Absolute", i.e. the uninterrupted Self-continuity with Itself even through, with, above and beyond all "conditions" (themselves eternally "permitted" by the All-potential and non-exclusivity of Absolute), a Self-congruence and perfect homogeneity necessarily sealed by a seamless Self-coming to Itself which renders Its inherent Quality as a Knowing.

Thus we may only truly know what truly Is. That which alone may truly be known, can never be separate from or different than the Knower. This indicates a value of Knowing which is immediate, apodictic, Intuitively whole and self-subsistent without the need of enabling instruments or augmenting appendages but which may enhance and inform such instruments and such appendages, under conditions of their proper alignment and deferential orientation toward Its informing Presence. That value of Knowing takes its sufficient warrant from the immediacy of Whole-being alone; it is an innate value of Consciousness so that, in mock Mass of the messy Shankara mockup of Spiritual Realization we may contrarily assert that "Nothing may ever be known, except the Knower"—("Yet she shall be known and I never": Liber Al vel Legis, 2:4. Note that MT never quotes in reliance from any Source, other than Himself and AAA; therefore see The Great Instauration, Finis, part III, Liber Al Recurso in The Mother Book). Moreover this Absolute, being inseparable from the Knowing of one's total Being, is never necessarily the ultimate rarefied disclosure of an infinitely receding "last step" in an initiatory series, as if Absolute could only reside in Sach Kand or Brahm Lok or whatever exclusivist heaven-of-heavens might be posited by the hierarchist in question. Past a certain initiatory threshold of mind/body integration-alignment minimally congruent with whole-being value, the Spirit of Absolute may be known, tasted, touched, experienced, drawn upon and progressively identified as one's own Being to the degree of indelibility. So surely is this a key feature of all real spiritual practice, and so uniformly is its presence to be found and confessed at every historical juncture of the Mysteries, that we would really have to question any ostensibly "celestial" or supramundane source such as "Bashar", the Marciniak "Pleiadeans" etc. who question the propriety of a posited Absolute. We are here in the position of, say, an experienced airforce pilot listening to someone proclaiming before a rapt audience of enlistees how he has logged in over a thousand hours of flighttime in the ionosphere, how he's test piloted landing craft for Mars, how he's flown shotgun for reentry modules over the Pacific—yet who, when asked an elementary question on aerodynamics, bluffly proclaims upon the inauthenticity of any such thing as "airflow" or "wind-resistance" and further questions the integrity of anyone who doesn't believe you can just flap your arms and fly!

For those who yet need an "answer" to the sophistries of the aforesaid sources, let's just note that the complete "relativity" of everything is an idea which collapses on itself as self-evidently lame. If everything we may experience as "reality" is eternally resigned to the "relative", how may we know that? What's our reference point for determining the relativity of everything? If everything were "relative" with no contrastive or comparative Reference we would not experience relativity at all, but on the contrary we'd have to experience the "absoluteness" of everything equally since everything whatsoever would be equivalent without distinction. The "relativity" of any one thing to anything else with no other factor subliminally embedded in the equation, could never serve to modulate the presentational impact of either; for each would ever be offset by an exactly equivalent amount so that a proportional relativity could never be determined. We'd be stuck in a universe where everything was, necessarily, an absolute along with everything else no matter how contradictory such a condition would seem, since the peremptory "relativity" between each and all without appeal to a higher court allows them no means of contrast and comparison (how do you "compare" two things that are equally relative, and therefore exactly equivalent?) Absolutization of "the relative" gives no solution but a sophistical one to the terms of existence. And make no mistake about it; by demeaning the idea of Absolute (i.e. Divine Reality) and exalting the idea of pure relativity, the pseudo-philosophus has only succeeded in absolutizing the relative, which is no "success" at all. Yet the very identification of a "relativity" amongst the compound things, should alert the wise as to the self-evident existence of a comparative and contrastive Standard (through which such relativity would possess a proportional magnitude, permitting a kind of weighing upon a Scales whereby values may receive diminution or increase according to their proximal correspondence to the Universal whole-being yardstick).

The comparative and contrastive Standard against which the compound things may legitimately be weighed, then, is none other than one's own Whole-being value, ordinarily recessed into quietly-subtending invisibility, in unobtrusive support of those very "measuring" processes informing even the relative instruments whereby we may intuitively assess the real tightness of any given idea or action. (Unerring assessment awaits degrees of integration corresponding to a real threshold congruence with whole-being value; otherwise, 3rd-stage psychology seizes upon the vague/unfocused existence of such a Standard but immediately conscripts it to its service and applies it on behalf of contingent formations composing the operative psychic structure already built on repressions, sublimations, projections etc. This is the source of our "fear" regarding certitudes that seem to collect around the very intimation of any such value as "absolute". Now it should be evident this is a fear founded in the 3rd stage dilemma, without any basis on ontological grounds.)

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Topper Quote: Thought Patterns

Charlie — Thu, 14 Apr 2005 00:04:24 GMT

When thought-patterns function at a comparatively low level of harmonic unity exhibiting dim/fluctuating focus in the waking range of awareness (bracketed by "unknown" parameters of the deeper brain-wave cycles operatively recessed), we may say the integral Void-value of consciousness is displaced or drawn off-side, functionally entrapped as a cognitive code configuring the framework of its identity through ratios-of-interaction polarized to viscerogenera of the frontal plexus.

Conversely when thought-patterns are intergrated at a high functional level of whole-value awareness operating through an emphasis of alpha, theta, and delta cycles, we may say the autonomic processes are harmoniously alinged in an optimum ratio conformably stabilizing conscious Void-value into receptively alert congruence with its own axis, demonstrating in effect that subconscious systems are functions and integral harmonics of the whole-value Consciousness system (or vertical, multidimensional cerebrospinal channel).

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Topper Quote: Consciousness

Charlie — Thu, 14 Apr 2005 00:02:25 GMT

...consciousness comes to its "fragmental" identities not by an internal self-division but by investment of its whole-value Identity in one-to-one equations with contrastively modeled terms. Consciousness is not, in the present 3rd density state, directly aware of its own indivisible whole-value due to reductive identitification with abstractly isolated terms or descriptive features ( i.e. the myriad qualifying "predicates" to its singular Subject-self); it has effectually invested its undiminished whole-value in such delimiting magnitudes, thereby loaning the quality of wholeness or self-sufficiency to them.

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Essay: Why You Don't Create Your Own Reality

Charlie — Sun, 10 Apr 2005 06:19:57 GMT

[Originally published in TNTC Vol.1, No. 4 Nov. '89]

FEATURING: WHY YOU DON'T "CREATE YOUR OWN REALITY"
by Morris Tarantella

Jeers

The "Two-To-One Lazaris Is Pete Rose's Business Consultant" award. To the innumerable "me too" channel sources and their accommodating mounts, who've been espousing and promoting the bumptious New Age dogma "you create your own reality". Let's get this straight. Extra-mundane source or no extra-mundane source, the sensibilities of all the rest of mankind aren't deceiving them: you do not "create your own reality". "Oh, what a spoilsport!" we can just hear the chorus. Why not let those who want to, abide peacefully in the solipsism of their spook-sanctioned presumption that—despite the alleged interconnectedness of everything—the common ego-communique of personal hermetic insularity is valid after all, and " I " can indeed conjure a positive-think Paradise to "preserve me eternal" in the midst of everyone else's self-created, hallucinatory world-disaster. Pure compassion compels this contraindication, explained from the Initiated point of view; for the ultimate result of experiencing the philosophical shortcomings of such a proclamation, is to leave no room for the subject other than to suppose some personal deficiency, an inadequate grasp of the principle or incomplete commitment of belief. When special consensus has it you can make your trailer-truck fly through the private force of will, you can only come down hard on yourself when it inevitably fails to do so. This is hardly preferable to the "personal sense of helplessness" such a precept of wishful thinking was supposed to compensate. One would think a person might actually be grateful, should someone come along and simply point out to him it isn't his fault, that the "special consensus" is wrong. But what about all the evidence to the effect our circumstances do indeed tend to correspond to, and often even print out in an uncannily mirroring way, the strongest profile of our personal wants, aims, wishes, desires, hopes, fears and traits? Often things "come to us", situations or opportunities materialize as if by magic in answer to some personal formulation of wish or will, that nonetheless quite clearly couldn't have been induced to "slide into place" by strictly personal effort, by hard physical work or ordinary exertion in the spacetime field. It's quite true that often things, people and events seem drawn into our sphere by a coordination of factors manifestly beyond our personal grasp, but answering eerily to the character of our personal being as if genii had conjured them.

This widely-held observation isn't incorrect. It is the part of reality that makes of the New Age dogma a half-truth. It reflects a real, functional principle in the esoteric description of the mind-body whole; but it does not thereby authorize the fatuous "you create your own reality" as a full-blown truth in its own right.

Why You Don't "Create Your Own Reality"

Just sit there for a minute. Attune to a mere soupgon of self-reflective consciousness and you can't help but notice you're hardly self-generated; there isn't one thing about yourself, including the environment you perceive or your "personal" will, that issues from any sense of a self-creating "you". Indeed, "you" are spontaneously endowed, before the self-reflective fact, as the coordinate presence of a total and given pattern of Being. It is all immediately established, without personal intercession on your part. The patterns through which you perceive, the modes by which you move and cognize take up your being without a whimper of protest, a hint of objection or even notice. This vastly creative process by which you spontaneously come to yourself, on its terms, is so suavely accepted as inherent expression of your being that you claim it as yourself without even observing you do so (i.e., these are "my" thoughts, "my" words, "my" perceptions, "my" ideas, "my" movements).

Wait, we hear the protests, perhaps I don't actually create the basic patterns of Being or the functions of existence, but I do seem to individualize them. I make them my own. I synthesize all these "given" features as personal contents from my unique angle, so that "my" expression of the common pattern is distinguishable from yours and so very intimately identifiable as me. In that sense I create my own reality out o/the given materials, which really aren't anything in particular until I endow them with the unique expressive life that is "me". This ordinary qualification is acceptable, as long as we notice that the vaunted "personalization" or "individualizing" of the general creative endowment of Being is also a function of that endowment, not something privately assumed. The creative pattern of Being, of which we are expression, individualizes. That is its attribute, not ours. It can only be considered innately "mine" insofar as " I " come after the fact, along with the perspectival endowment of individualization. In that sense I am the process of individualization; but I don't create it.

The Cloud Of One-Knowing

" I " exist in reflective and receptive relation to that process which takes its point of departure from the total, given Pattern of Being. My "knowing" comes structured. It is a function of consciousness, or whole-awareness (i.e. conscious self-awareness); but it furnishes an interpretive syntax of cognition to that consciousness. It possesses an inbuilt grammar of structured variables. All my instrumental processes, modes of action and so forth are patterned terms of this "knowing". The overall function of my being with its sensory and motor, autonomic and conscious systems is that of knowing. In reality there aren't a lot of different "systems", diverse organs and instrumental complexes, some for physiological processing and life-sustenance, some for acting and responding, some for perceiving and some for knowledge. There is only an overall system or multi-dimensional Pattern of differentiated currents, properties and phases serving the single common function of Knowing; for the whole pattern is an expression of consciousness.

Thinking With The Whole Being

Therefore the thinking, conceptualizing, interpreting, ideating and identifying ordinarily assumed to belong to specialized mind-brain processes, isn't a local operation of cerebral tissue and cortical neurochemistry at all. Thinking, cognizing and even perception itself are functions of the total, multidimensional mind-body system. You do not just think with lobes of the mind-brain or its interacting hemispheres; you think with the whole of your being. A thought is as much an expression and patterned representation of the processes of your heart and vital centers, your lungs and kidneys as it is a manifestation of your cortex and limbic structures. Nor do your various, interacting systems just exist on one level (as the composite function of their stylized perceptual processing reductively outpictures). All forces and fields that integrate the resultant "monoplane" image or reductive composite we perceive as the physical body, actually organize the systems of mind-body circuitry through a complex multi-dimensional harmonics. It's through this harmonic pattern that the material, "molecular" field is filtered. The range of energies for the complex circuit includes negatively entropic (organizational) properties, every bit as much as certain screened or filtered phases may exhibit locally entropic characteristics. Thought, perception, cognition and idea in their normal occurrence are simply unremarked testament to the fact that the multidimensional field of the mind-body axis organizes a fluctuating psychic signature; it is the changing configuration of an overall identity-pattern having vital, emotional, linguistic and abstract-cognitive components correlated with specific harmonics of its focal centers and currents.

Locking The Mind-Body Tumblers Into The "World We Know"

The thinking patterns and cognitive processes associated with the physical cortex, represent the conscious axis and its voluntary systems as a whole; they correspond by resonant harmonics to the subtle center associated with the pineal gland, and current-fields aligned with the frontal plexus. The mid-brain and limbic systems with their specific, affective patterns focus in the subtle plexus and energy-fields associated with regulatory agencies of pituitary and hypothalamus; they correlate by resonant harmonics with the respiratory system and thyroid, the heart and its subtle centers physically represented through thymus gland and cardiac plexus. The medullary centers and basal brain-lobes associated with the R-complex correspond to the abdominal and reproductive centers as well as subtle systems patterning the physical loci of sacral plexus and gonads, the gastric nerves and cells of Leydig. The interaction of these systems as agents of the cognitive process serving to pattern and regulate the overall, mind-body field through which thinking and perception takes place, is practically adjusted and locked into a chronic circuit of allowable "terms" according to standards of enculturation, i.e. the way in which attention and the sensory-motor faculties are trained to focus and respond through specific cues as well as collective psychic atmospheres of family and general social order. "My" reflective and receptive relation to the total, multi-dimensional pattern (concentrated as a sliding scale of operative alignments through the Conscious axis-of-Being) composes the "individualization" process as a questing interpretation of what that Being is. I don't create the terms of that Being ex nihilo; but I spontaneously appropriate the general pattern of its collective recognition.

Psychic Circulations In The Auric Field

In this way there's generated a multidimensional sphere of magnetic values comprising an auric field, the atmosphere of lights and subtle currents carrying the coded energy-signatures of thought, emotion and identity. "My" thinking and cognizing is an expression of that total field; the general coherence and characteristic intensity of the thinking (correlated with overall ego-integration and alignment) determines the average strength, power and influence of the resultant electromagnetic network of the auric field. There's a constant, atmospheric circulation of changeable thought-patterns through that field building and breaking, gathering and dissipating; such psychic energy-forms flux through the various centers or subtle "chakras" to which they correspond by type and tonality. According to their value and charge they may attract corresponding charges and psychic energies from the adjacent atmospheres of peoples and places; or they may be attracted to them. The relative ephemerality of these forms as they surge, pulse and change like winking firefly-lights in the auric field, has to do with the fact that a large part of thinking is passive and perfunctory. Though thoughts and their characteristic patterns circulate around the more durable identity-values or central idea complexes of the personality and therefore inevitably bear the ego's signature, little specific attention is invested in them during the casual process of their formulation; thus they come and go, breathe in and out through "portals" of the psychic centers and their corresponding systems like transient caricatures roughly sketched from material of the energy-media to which they most immediately answer. Random thoughts of sexuality, flickers of envy, fear or fanciful hope continuously energize related lobes and psychic centers of the conscious complex in the germination of fragmentary patterns, loose correlations of formative fields and typal structures that stream in webs of astral matter coupling and severing, repelling and attracting the atmospheres of people, places and events as a turbulence of incessant interchange. The random surge of such broken thought-entities and emotional swirls in and through the auric field of the personality exerts a constant (if shifting and ephemeral) influence on behavior patterns, usually on the instinctual or reflex-vital processes associated with the abdominal centers and corresponding basal brain lobes; for the fountainous discharge of the major part of thinking through the interior monologue scarcely reaches on an average any higher than the passively meditated middlings of the subliminal psyche, the vital-instinctual structures and their correlated thought-forms compulsively taking up the slack in the extended gaps and dead pauses between active, volitional thinking. In this way the overall, electrical field-pattern of the personality subliminally enforces the general psychic code through which cognitive and perceptual processes polarize the "filtrate grid network" that ultimately aligns an apprehensible World from the encircling energy-atmosphere. That energy-atmosphere is itself the extended field of the multidimensional being, carrying all the patterning potential effectively organized through the Conscious Axis; it is full of life, bristling with subconscious and quasi-conscious "points" through which the coordinates of form are plastically polarized according to the configurations of type aligned out of the collective, psychic pattern of the auric fields.

Drawing Physical Perception Through The Energy-Atmosphere

Here then is how the ultimate, taken-for-granted impression of "the world" is formed: out of a cosmic potential of focal patterns featuring variable ratios-of-alignment in the processing interaction of multidimensional psychic systems, the collective requirement of self-conscious beings finds affinity with a particular consensual order and enforces the typology of that order through the mutual support of "telling its story", i.e. the incessant reciting of its cognitive description through devices of enculturation and learning, introjected as the stream of the "interior monologue". Through the auric field, the multidimensional Axis is polarized as a filtrate grid-network generating a characteristic psychic pattern; that pattern interacts with and reinforces the field-configuration of all other, "auric foci" or personality-complexes, augmenting and emphasizing the most broadlyshared features. The collective field-configuration links up with and magnetically aligns the atmospheric potential of the World-pattern, filtering its coordinates into conformance with necessary symbolic consistencies of the general, consensual typology. At this stage of conscious development the characteristic polarization-alignment of coaxial energy fields emphasizes the material (or "anisometric") values of the overall, psychic pattern; owing to that fact we tend to perceive a world in which rhinoceroses and elm trees, mosquitoes and taxicabs are "real"; and we therefore tend at the same time to screen out and so recess into the psychic corner of indirect influence, the equally viable Worlds in which sprites and unicorns, undines and astral windchimes are real. We tend to lock in the mechanical instrumentalities of spacetime, the muscle, bone, sinew and synapse which accomplishes causative "effect" by the "sweat of one's brow"; and we tend to lock out the psionic agencies, the faculties of clairvoyance and clairsentience which nonetheless persist as potentials of the total pattern indirectly, diffused at the peripheries of standard focal emphasis.

The Star-Seed Of The Active "I" Thought

In addition to the fact that the average of our "passive" monologous thinking (emanated, in fluctuating bursts, from the general "fixed" ratio of patterning processes characterizing interac-tion of the psychic centers) continues to align the responsive correlations of a "familiar" world-order, there is the important fact that all such random circulation of thought pivots around the more persistent and coherent complex of the ego-identity with its constellation of "nuclear" ideas. The more integral and stable system of impressions belonging to the essential ego-identity, acts as monitor of innate "interest"; in the circulation of miscellaneous, monologous thoughts and perceptual impressions there is intermittently struck a chord resonating to the value of that very "interest". The processes of passive thinking are quickened, the intensity of psychic and emotional investment picked up to the degree of generating "concerned" or active thought. This thought doesn't swiftly dissipate through one or more of the discrete "centers" or chakras, discharging as a simple expression of the immediate energy fields correlated with its vital value. Active thought, belonging to a more coherent/integral order of processing (in association with the relative integration and coherence of the central ego-identity) becomes progressively organized through a coaxial patterning of the centers and their respective energy-fields; where the thrust of active thought is sufficiently prolonged or repeated, concentrated and intense, it becomes distilled as a highly charged multidimensional seed encoding the potential patterns of the fields and planes through which it was psychically elaborated. It incorporates values of the vital being and the psychic-emotional being; it has abstract ideative properties and has been processed through subtle psychic chambers of the heart and mind-brain, having occupied all the portals and compartments where it might be tailored with suitable appointments of the overall ego-organization. Most importantly, it becomes multidimensionally "cohesive" by virtue of its infusion by the Conscious Light of Identity.

Reaping What Is Sewn

Invested with the self-luminous signature of identity (adapted to the personal identity of the ego-pattern) the active thought becomes a courier of Volition, the will of the conscious axis—at this level, egoically expressed. In its gathered, intensified and distilled seed form, it passes as a “mature” thought of ego-identity through the locus of the Third Eye; in this way the relatively coherent idea which it encapsulates, “appears” in the creative light of Mind in accompaniment of significant electrochemical changes in the mind-brain pattern. This is a process that goes on all the time, about which people at the present level of perception are simply unaware though they’re continuously engaged by it.The burgeoning potential lines and dimensional geometries “inscribed” in the patterns of the seed-thought (i.e. abstract/noetic, psychic/astral, vital/physical) break out irrepressibly under incubating heat of the Mental Light in which they abide. They’re nurtured, energized, cultivated and “trained” into conformal alignment with other, impressioned coordinates coded into thought seeds of the Light realm. Levels of organization in the creative Intelligence of that Light (corresponding to degrees of “oversoul” consciousness) attend the generation of those seeds magically ripened as values of ego-identity in the Light. This process of interweaving the patterns of mature thought-seeds, is a much more purposive activity than the flux of psychic energy-forms conditioning momentary behavioral interactions according to the aggregate of memory-impressions inscribed in the soul record, and imprinted in the etheric energy-systems governing subconscious metabolism. The guided direction of the tremendous, “hydroelectric” pressure contained in those basic seeds of identity, organizes the patterns not only of personal but collective experience; it integrates and makes of “one piece” the personal and collective levels. The experience of nations, societies, cultures and institutions is thus understood as a resultant of the sum tendencies of every “personal” constituent. In this way the subject does indeed receive, mirrored back from the apparently external environment, a faithful reflection of the qualities and implications contained in the “personally” formed and inwardly nurtured thought-seed corresponding to some central feature of the identity. This is hardly the equivalent, however, of the private deism expressed in the New Age doctrine “you create your own reality”. The mighty creative magnitude through which abstract potential of the coded thought pattern becomes realized in energy networks, organized in working lines-of-force subject to perceptum-filtration of mind/body alignments, is hardly expressive of personal fiat.

What I Think, And What I AM

The very fact that the generality of thinking at this level of conscious development is embedded in "anisometric" patterns of relative material density, necessarily makes all such thoughts "opaque", one-sided, solicitous of the force of identity through imbalance and aggravated dichotomy. For this reason, the particular cherished "self-thought is not the whole thought. The available ego-system of this present, unbalanced level of development can only be aware of a surface facet of the entire "thought-entity" which it entertains. The whole thought, of which the ego-identity perceives a preferred portion, possesses a global character as expression of the extended, multidimensional axis of Being. Remember, you think with the whole being. The thought (encoding the centrally-held precepts of ego-identity) contains much more information than the precious "cross-section" it models under the narrow beam of conscious focus. It possesses a round plenum of aspects involving all the implications of its highlighted features. It embodies not only the tangent considerations and forms of consequence that blur over the borders of clearest focus; it exhibits a veritable iceberg of submerged strata in which integrals of gradation, as well as the shadow-obverse of all overt values, are to be found in posse like coiled springs carrying the enfolded patterns and codes-of-force of the dimensions.

Ego Of Self-Creation: The Sorcerer's Apprentice

The "angular obliquity" at which such hidden wholeness is received (at the present focal level and in the framework of collective, conscious development) means that only a portion of the full implication of a given thought will usually come to expression as an experienced life-pattern at any given time. It's for this reason that, on a local scale, we may often presume we "see" our personal thinking accurately reflected back to us in the features of our experience, faithfully rendered on a one-to-one basis in such a way as to warm the cockles of any good solipsist's heart. What we may be much more reluctant to recognize, or "can't" seem to recognize because it constitutes the underside of our "self that we interpret theoretically as "other", is the way in which the faithful thought like a slavish retrieving-Spaniel relentlessly returns in the context of our experience, only bringing progressively less-identifiable phases of our "mental command" for consideration and inspection. Where at first it dutifully fetched the morning paper as per "instruction", it now seems to rummage after dirty boots, dead birds and neighbors' garbage.This is why, despite wishful thinking and the encomiums of otherworldly communiques, our experience in fact is always a mixture in the materialization of our most positive expectations and worst fears, often seeming to come confoundingly in tandem. At the present level of conscious development, our "godlike" decrees through thinking and desiring have much more the character of the nescient conjurations of the sorcerer's apprentice. Our thought provokes a flood of successive experiences we can't seem to stop.

The Whole Light Of Identity, The Half-Light Of Identification

The real source of this manifold magnification of our thinking in terms of life-experience, comes from the practical investment of the Whole-value of Identity (equal on an absolute basis to Consciousness) in delimited patterns of identification equal only to the proportions of ego. The unqualified scope belonging to the real Light of Identity, provisionally invested in its qualifying term of identification, bridles within the restricting thought-seed like the dawn-horse of heaven champing at the bit. The limitless power of that Light is the efficient force which pushes, aided by its companion powers of Intelligence already awake in that Light at higher levels and superintending the birth-throes of the thought-seed; It pushes from "within" the abstract strictures of the thoughtseed, as it were, like a Gargantua impossibly compressed within a tiny house that can't contain Its transcendental dimensions. And in pushing, It first of all forces the thought-seed to surpass its confinement to the "nonmanifest", the emptiness of abstract potential; for Reality in its fullness can't be limited to the undifferentiated-abstract of creative potential (as certain schools of "spiritual realization" would have it), seeing that the prolific fields of manifestation indwell the Real just as well. The tremendous energy of that Light imbuing the thought-seed in uneasy alliance, pours through the enfolded lines in the pattern of the seed and pushes them out, everts and ejects them as it moves most fluidly through the conduits of the prefigured "paths"; the thought-seed begins to sprout globally in crystalline filaments like a branching quartz, the Light of Identity coherently beaming in geometric spires and, in so doing, assuming the "shape" of the inspiriting idea through the dimensions. The rich global Symmetry in the extension of its phases becomes "split" into successive frameworks in terms of the progressively broken symmetries of the spacetime densities, organized according to the potential of polarized "masking" belonging to the focal grid-networks of physical perspective. In this way the full deck of our experience which we have "designed" by our characteristic thinking is shuffled and dealt out piecemeal. Some of its "hands" we recognize as the combinations we coveted and prayed for, some seem dealt from underneath by the Adversary Himself; but all such hands are meant to cumulatively "fill out" the deficient understanding of the ego, so that—whether consciously or just below the threshold of conscious recognition—the ego comes ultimately to learn more about the implications of its "world-view", its chronic way of thinking, than could be gathered from the strictly one-to-one input of its personal, surface considerations.

Change Of Thought (Got To Admit It's Getting Better)

It may be seen by this that an "enlightened" view involves more, then, than just a shift from conventionally "negative", self-defeating styles of thought to more positive and self-affirming styles of thought; for, whereas such a shift if really taken to heart might eventually improve one's attitude and capacity to receive experience of various descriptions, it cannot live up to any expectation of permanently establishing a purely "positive" and personally desirable flood of experience. For such a shift would merely be like walking from one corner of the same room, to the other. You may wind up standing near a sunnier side of the house, but you're still confined to the same limited structure. You're still standing on the same "plane". Analogously, you remain focused and effectually locked in to your limited patterns of identity so long as you remain identified with the ordinary level altogether, where perception of the Whole is functionally masked, and the incalculable Divine pattern of Being is chronically diminished to the scarcely-noticed stature of the "handmaiden of compulsive self-reference"—a self-reference that can only continue to pine away for a reality which is infinitely consistent with its wishes and desires, and which therefore could be characterized as perfectly self-created.

Or Change Of Heart (All You Need Is Love)

There is only one "out" to the otherwise irresolvable dilemma of moving from one corner of the same, single-level house to the other, from negative to positive position and back again in the confines of the same dismal room. When identity, despairing of its identification with the purely personal wants and demands of unrequited ego-existence, turns its tentative face in alignment with the incommensurable magnitude of global Being, the individuated focus apprehended as "me" becomes wholly reoriented to the value of life. " I " become a perfectly receptive configuration with respect to the Intelligence of the Whole. From that point forward, " I " become an expression of the Whole, directly and accurately reflecting Its greatest good, not "mine". Nor does this mean, by virtue of harmonious attunement with Spiritual Being, " I " am vouchsafed the comfort and personal harmony of experience that previously eluded me; on the contrary, in submission as a receptively-oriented focus for the expression of Divine Desideration, the quality of "personal" experience may be by turns placid or disturbed, there is never any telling—only its unpredictability is certain. What is established, however, is that the active agent of change-in-the-world is no longer the oblique, partial perspective of ego-identification but the direct supervision of Divine Mind working events and circumstances into a far more coherent, stable, fertile and potentiating ground for the realization of Conscious Presence.

You Forgot To Ask "Who Goes There?"

Finally, one may well ask "just what is the basis of these various extradimensional sources that seem to encourage belief in the proposition 'you create your own reality'? Aren't sources that emanate from beyond bodily confines of the physical sphere somehow more innately aware of the underlying principles of existence? Shouldn't they be more reliable just because they are 'outside, the body?" No. The whole question rests on the level to which the discamate consciousness rises as a result of its net "earnings" from the physical lifetime. The communication "you create your own reality" most frequently comes from a particular plane, that which we may call the "antechamber" of the Astral.

Flypaper Dreaming: The Night's Sweet Prints

To understand that plane, you have to realize that under most ordinary circumstances of physical death, consciousness is simply transferred to a version of the overall memory-record etched in more "durable" materials. That memory-record acts as the program of an automatic dream for the departed consciousness. The "program" is projected in condensed, symbolic form on the screen of the Astral medium. The Astral is itself the natural dimension of dreaming for physically-focused consciousness, though it comprises a real world of experience and characteristic value in its own right (exhibiting the symbolizing properties that are "borrowed" in the composition of familiar sub-conscious dreamlife). The energies and dimensional patterns that naturally inform the features of the Astral in itself, imparting its unique character, are not immediately employed in the disclosure of true astral scenes where the consciousness of the "deceased" is concerned. The "deceased" does not as a rule directly perceive the astral environs as it exists its own descriptive features; instead, the base of astral energies and dimensional patterns serves to infuse the record of memory-impressions composing the characteristic "identity" of the departed personality. In this way the personality "dreams" for a time a very condensed, symbolic summary of the chronic features of the life just lived. It is only after the elapse of "psychic time" in juicing the images of their residual hold on identification, and with the help of Other-world guides, that the personality is able to establish sufficient "distance" or psychic perspective from the shadowed scenes of the dream-mind to strike an adequate, threshold spark of self-reflective awareness in that medium to "know the difference", to perceive this is not the habitat of waking physical life and that in all probability the ego-subject has died.

Fixing The Holes (To Stop My Mind From Wandering)

The astral energies supporting composite dream-sequences of the former "waking life", however, do not immediately withdraw and return to direct duty organizing astral patterns of perception; rather, the personality remains fixed for a time in fascination to the projected dreamscape. The subject, now sufficiently self-aware, is intrigued by the unreality, the actual plasticity of what it had formerly taken to be physical fact. Finding the resources of willed imagination under sponsorship of that conscious spark, the subject commences to bend the newly malleable images into conformance with whim and desire. It discovers it needn't reexperience indefinitely the memory-repetitions of painful circumstance or unresolved psychological fact. It realizes quite happily it can transform the outcome and contributing characteristics of anything recalled, making Dad deeply fiilfilled at the otherwise ulcerous job that forced him to be "hard to live with", making Mom more vocal in her encouragement and appreciation. Eventually, with the imaginative resolution of these scenes and concomitant catharsis of the psyche, the picture projected from the personal memory-record may be folded up and packed away, the energies that had sustained it withdrawing to participate in the direct productions of Astral imagery.

Light Of Glory, Lights Of Glamor: Death's Not Yet Well Met

At this point, hovering as the self-reflective spark of awareness on the border between mnemonic patterns of physical reality and the Astral domain proper, the personality may proceed upward—and progressively—into the Light (the global character of which impartially "weighs" every fragmental impression of the conserved Identity and pronounces the judgment of the Balance, an experience reported as an encounter with "Christ in the Godlight" etc.); or the discamate ego-subject may linger temporarily, fascinated from its perspective by the dream-character of physical reflections it's tending to receive in the astro-etheric light. In this way the subject may be attracted to an actual, physical locale and an incarnate personality. Where the respective systems are sufficiently harmonious and potentially "attuned" the discamate consciousness may discover it's able to effect a quasi-physical impression on the embodied counterpart. Presently, the alerted "meditator" in the physical system becomes a fascinated "channeler" for the psyche hovering in the astro-etheric system. Realizing the potential for "impressing" as comparatively Godlike from the vantage of this subtle energy-perspective, the discamate personality doesn't fail to assume the cloak, thereby becoming the wisdom-philosopher of the astral dream-tricks about which it has just learned.

Teaching The Dream: The Futile Forestalling Of Ego-Death

But what it has just learned, came from a simple course in dream-management. It had learned how to rearrange psychic furniture of the chronic dream-habitat, so as to resolve certain tensions and frictional complexes that had frustrated—to a degree—the expression of its creative potential in life. It had learned what basically may be learned while still incarnate, through "lucid dreaming". What it believes it has learned, however, is the result of having quickly forgotten the refractory character of actual physical existence that always fully incorporates and creatively embodies every side of the psychic equation, so as to live out the complement of its complex implications. Assuming, with astral-philosopher's hat poised firmly o'er orgone brow, that there's a basic identity of pattern-behavior between the dream "antechamber" of the actual Astral World and light-bathed features of the obliquely-perceived "physical", the discamate personality (with many accompanying claims on behalf of its own enlightenment) will proceed to pontificate as to the evident validity regarding the way in which "you create your own reality". The channeler will then pass on the information, professing he is merely a conduit of this "inspired" material but that . if he has "succeeded in making anyone's life a little lighter" he will have received "reward enough", along with his regular consultation fee.

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BOOK REVIEW: A Channelers Handbook by Carla L. Reukert by Monty Tyson

Charlie — Tue, 12 Apr 2005 05:46:41 GMT

A Channeling Handbook
by Carla L. Rueckert
by Monty Tyson

When you turn to the medical profession in need of treatment re stomach ulcers, you will turn to a gastroenterologist and, preferably, the best amongst that specialization; when you turn to matters of atomic composition you'll turn to the specialization of the physicist, and ideally you'll consult a "Heisenberg" or "Fermi"; when you turn in consideration of the subject of physical anthropology you'll be well advised to study a "Leakey", in the field of social anthropology a "Margaret Mead" etc. Similarly, when you turn to the subject of channeling you'd be equally well advised to consult the very best in that field.

In keeping with T-Bird policy we refer you to the best in a given category of "New Age" concern; as we've stated before, the framework of that policy is to function as a kind of consumer advocate or even metaphysical ombudsman to pair the specific requirement with the highest exemplification of the genre. This recommendation is not the equivalent of "your reviewer Monty's" endorsement of the given field itself; indeed as we've had ample opportunity to see in past features (UFOs, Channeling and the Positive/Negative Realms etc.), there's a distinct editorial reserve where it comes to the category of "channeling" — for instance—altogether. Indeed a few (very few, actually) have expressed their consternation that we take such a dim view of the subject as a whole, considering it's such a "major" topic on the typical N.A. agenda; for those, this present review will be helpful in rounding their understanding of the perspective from which we approach the subject. Yet since we know full well that interest and regard for certain topics (channeling, crystals, brain-machines etc.) will surely persist in the general public of "seekers" we do not turn our backs on those honest expressions of the true diversity of "means" by which the Soul affects to approach its conciliation with Itself; rather we offer a certain "filtering" function whereby those most sincere in their approach—and therefore most attentive to our sincerity may take advantage of our higher-dimensional "product testing" and move by direct recommendation to the best available source(s) of the given genre. Without hesitation, then, we present to our readership a brief review of A Channeling Handbook written by the greatest channeler of all time, Carla L. Rueckert.

How can old Monty make such a claim? How dare he state something so baldly?

It's not that difficult to pare the field, even where there seems to be an overwhelming profusion of channeled material not only from the "fad" of recent history but from records ancient and all-but-sacrosanci from such long-term wear. The Old Testament prophets, for example, virtually channelers-all, while certainly qualifying for consideration by the sheer power of their characteristically fiery communications nonetheless lack—let's face it—the virtue of profuse, insightful information rationally stated and metaphysically plausible which many of the better channeled communications of modern origin clearly exhibit (making these latter-day missives stand, by any reasonable evaluation, head-andshoulders—so to speak—above any of the extradimensional invectives delivered to the specialized contexts of some "Sodom and Gomorrah"). We can, therefore, with nary a remorse, strike off a whole region of metaphysical signal-transference as belonging to a past tense of relatively immature development, critically limited in depth and quality of the intercepted "content" (Jehovah generated or not); by comparison especially, we may consider the general "present tense" of modern-day channeling to be an era of "maturity" and "ripeness" (fortunately you can't see Monty blanch in penning these words). Out of the available pool of modern "channeled" materials then, perhaps beginning arbitrarily with the disputed "Mahatma" letters of Blavatsky that kicked off the "modern era" back in the 1800's, we may quickly winnow the weedy field since virtually all such communications clearly parcel out into identifiable expression of a given "density" in the hierarchy of dimensional integrities.

(Fora fuller definition of the "densities" consult the October-November two-part essay referred to above, Channeling, UFOs etc.; the term "density" was appropriated from Rueckert's Ra Material itself, although the available works on the subject from that source don't seem to explain the concept —per se — to any satisfactory extent. The concept of the "densities", however, was taught as the "multidimensional order of worlds and integral levels", in close conformance to the sense of the Ra material, by the teachers of Southern Crown — AAA and MT —long before the Ra material was ever published, so that the term was subsequently drafted into the service of Southern Crown's long standing description whereas the characterization itself [as encountered for instance in the two-part essay cited above] originates strictly from the initiated understanding that anticipated the Ra material by years and which can't be found — in any case — in the spare statements published from that Source).

It is then a relatively simple matter to sort such communications, from counsel of the initiated perspective, into groups belonging entirely to 4th density or 5th whether Negative or Positive in character (this present focal framework of consciousness in which we dwell in apparent conjunction with the "earth-sphere", remember, is 3rd density in composition currently making the bumpy transition to the 4th). There is some channeled communication moreover which is just the gushing expression of 3rd density time/space or "discarnate" consciousness enthusiastically transmitting the relative features of "liberation" obtained by dying alone, and so "gained" by simply showing up inevitably on the far-side of the spacetime horizon without any further insight drawn through transformative work. This is typically the dream world disclosure of the Mind-mirror effect experienced (in the "decompression antechamber" of the Astral realm) by souls only dimly aware that their "reality" is composed of memory-impressions projected on the protectively enveloping wall of their own auric eggs, and which therefore often takes expression as the half-light declaration "you create your own reality". Since most such communications fall strictly into these categories (that become progressively easier to discern and correctly classify the further along the initiatic path one moves, through stages numerically corresponding—by resonant harmonics—with the successive densities), the rarest and most valuable communication is naturally going to be located in the transmission which can demonstrably "beam" from the narrow-band channel of <5th density (here the parallel initiatic stages traversed through the constant groundfocus of 3rd density, becomes deceptive; whereas there is the rare, personified realization of a 7th stage adeptship available in and through this 3rd density existence, such a realization on the part of any personality necessarily correlates with the midto-higher degrees of 6th density; and such a realized Soul corresponds, by virtue of that initiation and by the "graduation process" of physical death, to the 6th density...inconceivably remote to the average of 3rd stage consciousness composing the mass of this 3rd density. There is no 7th density being who properly takes embodiment in 3rd density; the "highest" an incarnate being can be is 6th density, corresponding—according to degree of initiation—either to phases of the 6th or 7th stage when located in our common 3rd density milieu. This is due to the fact that 7th density belongs to an order of consciousness that is no longer "individuated" or "personified" in the sense that we may understand such process).

Since the rarest and correspondingly most valuable communication from a discarnate source is going to proceed from 6th density, we may assume that once we've located such a source we have, ipso facto, located the most likely candidate for "greatest all-time channeling". There is in fact only one major 6th density source-communication in all the available channeled literature, ancient or modern. Suddenly the most-likely candidacy becomes eminently easy to discern. For the Ra material is indeed the single such available source. Inspection and critical comparison of that source with all the others, singly or collectively, demonstrates beyond doubt that the Ra material exhibits the most thorough-going, consistent, wide-embracing and deeply accomplished metaphysic available from any channeled origin (which places it "up there", automatically, with the greatest philosophical expression of any kind). From internal evidence and direct deposition of the parties involved in channeling such a narrowband communication, there was a factor of difficulty correspondingly great and proportionally calibrated to the Magnitude of the Source. Carla L. Rueckert was herself the actual channel, and it is her book on channeling which we have before us in review.

It is exactly the degree of difficulty experienced by the participants of the Ra channeling, which sets that work apart and demonstrates that the art of channeling in its highest form is inseparable from true spiritual practice. It is precisely that degree of difficulty requiring a redoubled dedication and continually renewed service-orientation that obliged the participants to pass constantly beyond themselves. It is for this reason that we may confidently turn to the voice of Carla Rueckert in her Channeling Handbook as the practiced expression of one who became, through such initiatic ordeal, not only a "seasoned professional" but the exemplification of that higher development potentially available through one of the "spiritual" or "metaphysical" means that currently presents itself on the Human Potentials front. In confrontation with the challenge of giving "birth" to an Expression of such (normally) unmanageable dimension, the participants were faced with the implicit choice of dropping it altogether or developing into a higher order of their own Possibility. For it became quickly apparent that a new and uncustomary mode of intensity, an uncommon degree of personal integration, vigilance, group unity and individual initiative was required even to contemplate dealing with so delicate a brand of communication rife with hazard and opportunity for consequential error.

As a case in point re this style of initiatic development we may refer to Carla's self-characterization as a practicing Christian; we may note that, while admittedly subscribing to all that this implies (the personal saviorship of Jesus Christ etc.) she is canny to acknowledge such identity as a key in the creation of a "magical personality". Taking her cue from studies in occult literature, Carla identifies the magical personality as a type of "ideal of integration" suitable for the assumption of a more intense, coherent and generally alert version of one's ordinarily "lesser" identity-expres - sion. Her "Christian persona" furnishes her an emotional reference, and provides a point of orientation about which she can integrate the values that must be brought to bear in their most consistent and coherent form so as to possess a suitable (cognitive) vehicle whereby to test, challenge and identify all which is liable to arise in the course of drawing upon an ambitious magnitude potent to attract the attention of the widest range of "otherworld" denizens and powers.

For Carla the "Christian reality" is certainly no gimmick, a means to an end; her sincere love of Christ and devotion even to the most mundane elements of church work serve her well as building material of the "magical persona" precisely because of the sincerity with which she embraces them. This is an important point for in her book Carla is clearly showing (without necessarily trying to show) how such "orthodox" orientation should be respected and honored for what it is and the manner in which it serves her, independent of its persuasiveness as a belief-pattern with reference to the "observer". As long as there is a psychic and emotional connection, some innate harmony between the subject and this "ideal of integration", metaphysical wisdom suggests that any tradition may be drawn on, any form of orthodoxy or heterodoxy may serve the operation of ordering and intensifying the overall, coordinate harmony of the personality, of drawing the "granulated lines of intent" into closer parallel or more cohesive unity of pattern. By "selecting" a frame of reference furnishing the highest available measure with which the subject yet has rapport, it becomes possible to draw upon a traditional reserve objectively subtending the changeable "subjective climate" so as to possess a steady standard for assessing the values of love, service and wisdom minimally required from any Source by which the personality intends to be directed and further educated. Because of such practiced unity-of-intent, and the progressive demand made by this most rarefied of the channelings to consolidate and extend the potency of her intent into more comprehensive expressions of the whole being, Carla is uniquely enabled to state the actual terms of commitment necessary for the would-be-channeler. Here are no half-way measures, no glib "howto" counsels. In fact Carla tellingly points up the deliberate lack of practical instruction in her handbook, flatly stating that some things, inclusive of plans for the atom bomb and practical instruction on how to channel, should by all means remain unpublished and out of reach of the general public! This uncompromising declaration accompanies her insistence that one should never practice channeling alone, and that one should always learn directly under an accomplished channeler preferably in a group context. Here then is the highest possible contrast to the long windy Mac- Laines of run-of-the-mill channelers glibly counseling indiscriminate surrender to any signal (with but a nebulous nod to some generic "protection" of the Divine Light), glad beyond deliriums of the ego's dearest dream to have gotten response from some bibulous spirit able to demonstrate its superior knowledge by tracking down one's larder of Scotch and so automatically warranting one's highest devotion! Here indeed is an antidote to the reckless outpourings of unaccomplished mediamavens popularizing something about which they know little to nothing (and creating in effect a spectacle parallel that of a mindless mob jumping the bandwagon bearing stardom to whomever is sufficiently vociferous in selling the public on the benefits of owning one's private nuclear reactor). Carla always states the case in terms of what's really on the line; and she amongst them all should know; for commensurate with the magnitude of the channeled source was the degree of difficulty and danger in channeling that source, and the whole Ra group bears the scars of that challenge. Since the quality of that Information was so much more incisive and valuable in understanding the and the stakes with which every Soul is necessarily a proportional energy of countervailing character true terms of existence, the requirements of being dealing whether with awareness or not, there was the nature of which determined that its interest should be in blocking the flow of that information. It was in this way, and due to the uncommon intensity of the Source with which they were dealing, that the Ra channelers came most directly into contact and conflict with the Negative dimension of spiritual development (which formulates the standard of its own integration in terms of personal power and other-domination so decisively far to the side of the demonic that it can only be in its "best interests" to keep the majority of seeking souls dwelling on a "lower"—and thus potentially exploitable—level, in the dark).

This Negative factor, it must be understood, is always present in every form of channeling as well as most other things which represent a bid for higher knowledge and development; and this is what constitutes the continuous element of a hidden danger in the context of channeling, what makes the glib exhortation toward the channeling bandwagon so fatuous and ill-informed. It's just that the presence of such Negativity is rarely so explicit, due to the relatively "low level" and indirect alignment with Spiritual Source-nature characterizing most extra-dimensional "contacts"—or to the deliberate "masking" of such relevant information by design of one type or another.

But in the special instance of the Ra channeling all the cards are laid out on the table. The higherdimensional, Negative "Orion" entities make an overt bid to break the group, and even to carry Carla off in her "soul" state! It's out of this magnitude and intensity of experience that Carla qualifies for the wisdom which can state the "channeling" case in its most incisive expression, and in its real terms. Compared to Carla's observations on the subject, everything else (including the—in many ways excellent—Jane Roberts' philosophical ruminations) has to be considered as at best secondary, and at worst absolutely detrimental.

Just consider Carla's criterion for successfully "challenging" a spirit which has answered one's meditative invitation, and so has made a bid to "borrow" the vehicle of the channeler; she states quite flatly that in order for one's prayers and attunements to possess the authority of coherence, consistency and conviction the channeler must first of all be very conscious of that for which he/she would die! This little stipulation, which she places on the seeker's path at the very beginning, draws the line in the real dimension of its terms. It should function immediately to separate the wheat from the chaff, the dabbler from the aspirant; although in a real generosity of spirit she makes accommodation for the dilettante as well under protective proviso of the "group only" clause (so that, once the curiosity is satisfied at its own level the soul is free to turn toward fascinations of less moment without invisible adhesions of imbalanced energy-forms, or subtle refuse canying over with quiet influence into other arenas). As Carla puts it, if you know what you'd die for you know what you'd live for; thus the subject of channeling is lifted immediately out of the category of "play", deprived of the glamor of existing—like a toy—for people's casual amusement, in the same way we attempt to take the sheen of glamor off a handgun so children won't mistake it fora thing of lesser consequence. This places the subject of channeling instantly and irrevocably in the field of mind-body development, spiritual transformation and all other challenges to whole-being engagement requiring a swift sobriety of intent, a lifting of the sights toward progressively steady consideration of the central terms of existence (terms cleaving gyroscopically to the persistent shadow-outline of death). Her declaration indeed echoes a similar authentic injunction, that of the teacher "Don Juan" in Castaneda's saga, i.e. "you must make death your advisor". This "rule" seems to have generated puzzlement in certain of the readership of that saga; but it is amazing how this can be the case of so clear a mandate—unless at the point of such unequivocal injunction we may discern the customary hesitation of the "recreational seeker", the sudden reluctance to further "comprehend" anything turning thus Real (as opposed to merely "glamorous", with nothing of consequence at stake) so that the common expression of the "seeker" at this point becomes a hunchbacked shrug of "I don't quite understand" as the clear significance is forcibly pushed—like the head of a jack-in-the-box— below the threshold of "conversational consciousness", into the subconscious along with all other unwanted intimations of mortality thus fulfilling one of Freud's definitions of that deep zone as the refuse bin, the buried strata of Mind's Medusalocks that can't be viewed directly for the horror it threatens to reveal.

When it comes right down to it, the criterion which Carla drops as a casual little minimum at the very outset immediately eliminates—in truth—the vast majority of channelers or anyone who would at any time essay the an of channeling; for we know perfectly well that the local "channeler" we consult on matters of our love life, the market or the direction of our business investments is furthest from ever considering such a criterion as the sine qua non of his own little business; and indeed just the opposite, for it is not only obvious that he is ready to die for nothing, but in fact he has turned to channeling in the first place for reasons onlytoo-similar to the usual concerns of those who consult him. He's not interested at all in knowing what he might possibly be willing to die for, since he's much too concerned with obtaining information and advice on how to extend life, how to perpetuate and maximize his own field of pleasure, how to gain more and lose less. He's interested in his own proliferation, his potential magnificationtion in the face of infinity; and so our typical channel type, quality, degree and value of information to to the degree of infinity, not his obvious cancellaneler, and those who may consult him, receive the which they aspire, from a "source" commensurate with the integrity and dedicated awareness of the request (i.e. the intent behind the request). To this measure we may acknowledge the absolute propriety and clear cogency of Carla's concept that the art of channeling intrinsically involves so high a degree of risk as to render it irreducibty a subject for serious soul-development only, in substantiation of this viewpoint Carla give us a definition of channeling which takes it out of the "specialized" category, and seeks to install it as a central quality of our existence altogether. By definition (she'd have us recognize), "channeling" is something which in its broadest sense we are always doing; for a little reflection reveals we don't originate the pattern through which our most intimately "personal" thoughts discharge, we don't generate our own will-force so much as draw upon an already ordered process of volition to which we attach the value of personal identity, etc. According to Carla, then, because we are by nature and not just by avocation "channelers" par excellence, channeling in its more narrow definition (or focused form) merely constitutes an extension, as it were, a natural amplification of our Faculty in such a way that as an initiatory process it necessarily serves us indefinitely, comprising amongst all other esoteric arts and technologies a Way of choice that describes a kind of unbroken linear "ascent" or sequential unfolding. To the best of Carla's knowledge in terms of a very real and therefore personally transformative practice, this characterizes the subject of channeling as a valid philosophical proposition. Here however, is where initiated understanding is aroused to reply to the initiate's state, as exemplified very finely at its own accomplished level by Carla herself.

The idea that all process is "channeling", is a serviceable idea up to a point, allowing us to grasp our existence from a less personally-exclusive perspective; on the surface, the idea that we "channel" the states, patterns, forms and processes as which we give expression to our personalized "I" sense, is infectiously persuasive and furnished a sort of picture whereby we may gain a fuller view on the whole business of individualized "self". Yet if we interrogate this picture philosophically, it begins to break up at a certain degree of "scrutinizing" resolution. When we ask who "channels" all this pattern and process, we suddenly wind up with a play of mirrors, a reflection verging on the unwanted displacement of an Infinite Regress. To say that "we" channel everything we do, are or know, necessarily confers an exempt status on the "we"; for if the "selfhood" in relation to which all this channeling is occurring is itself channeled, an immediate corridor of mirrors placing "us" at an infinite remove from ourselves is established.

On the other hand, if the "I" of this sticky sense of selfhood is constituted as the convergent reference-point or centralizing locus of all pattern and process, then it arises immediately and spontaneously as an endowment of the Whole, along with—and as the efficient coordinate Median of— everything else. It is no longer in the peculiar Moebius-knot of "channeling" itself. It is no longer an expression of identity at a chronic and unbridgeable remove from itself; it is by this understanding the immediate, expressive Identity of the Whole, functionally apprehended as a particular pattern of coordinate processes. It is a sure identity, without in any way being misconstrued as a selfcreating identity (i.e. as the "channeling" thesis would help us correct for). Thus, as an immediately constituted locus of patterning coordinates, the sense of "self is legitimately spontaneous and irreducible, exactly as it seems; and if it is not placed in the peculiarly self-contradictory position of having somehow to "channel" itself, neither does it retain the fantastical "responsibility" of creating or generating itself.

This then suddenly cuts "channeling" far back from its purported status as a universal function. We can no longer allow the definition of channeling as a general category. The universe isn't basically "channeling". Since the locus of a sentient "selfhood" is everywhere the median term and common denominator of all Process, we must recognize that at every point the creative whole is constituting a coordinate reference. The "self of consciousness isn't a "box" in a graduated nest of boxes; there may be patterned "nests" of interacting, coordinate energy-systems; yet the interchange amongst all such systems comprises a mutual flux and reciprocally-modifying influence cross-in<fewng the "I-sense" as the very locus of the interactive flow-patterns. The "I" isn't a nestled "concavity" amidst such action through which everything passes, as through a stationary funnel. It is the convergent locus through which all coordinate processes engage their mutual interchange. It is such a locus by virtue of that process, not independent of it or "other than" it. As a centralizing focus and self-reference it has no existence apart from the coordinate patterning as which it is cross-indexed.

There is a primary sense in which the "I" is related to its pattern; the I doesn't "channel" its pattern but rather, all interpenetration or reciprocal influence amidst nested energy-conduits that can be considered a kind of "canalizing" activity takes place as a constitutive process of the "I". Because the I is related in this primary way as the immediate and irreducible locus of the coordinate framework through which it comes to expression, it can clearly distinguish the interpolation of another patterning locus in relation to which it (i.e. it as locus of a constituted whole-pattern) does function as a channeling instrument. Thus primary processes may be configured as "mutually canalizing" activity, but the "I" isn't a channel construct, a "pipe" through which such activity flows. The Ipattern may only act secondarily as such a constituted "pipe" for the receival of an influx of influence or information from a whole-pattern locus mediating processes at a variant compositional angle from itself.

At any given point the axes of polarized patterns may functionally flow around, through or between one another, so that one framework of reference may seem to be "conducting" the other. The impressions of such patterns may work on, through and in one another; the influence of one state of organization may certainly serve to entrain another. Yet since all are equally constituted, at the "juncture" of infinity, as coordinate reference for a given framework of function, no self-system acts by infinite regress as a channel of itself. Our primary function is not that of channel. The I doesn't "channel" its cognitive patterns, its autonomic functions etc. Although such patterns and functions may interact as canalizing systems, conducting and transmitting in mutual interchange, the "I" is the common denominator of that entire process and not one stage of "removal" in it. Thus "channeling" is still a specialized sport. The phenomenon of "channeling" becomes a far more localized expression. It clearly becomes a function of special conditions not universal conditions. We may note for example the obvious fact that, despite Carla's assertion that channeling is a universal, wholly common and natural process, it has seldom taken the overt form by which we identify it modcrnly. We can justifiably state that, despite scattered examples in our ancient or scriptural past of what by interpretation may be termed "channeling", the actual phenomenon of channeling as recognized today is a recent development. This would tend to suggest that its specific and progressively evident form as an "otherworldly communication" is a function of very local conditions. It is in fact quite dependent on the particular configuration of energy-patterns comprising the passage of our "globe", the earth sphere, through a millennial process of transition. As earth inevitably bows to the imperatives of cosmic timing, its field rotates in modified relation to the multidimensional coordinates through which it's focused. This cosmic shift occurs with respect to the psychic "net" of energy-patterns modelling the particular phase-state of the collective, conscious condition of the planet, thus generating—in our case—a certain friction between the aggregate 3rd density "Mind-form'' as carried over into the oncoming context of a 4th density existence to which it's unsuited.

Understood in this way, the phenomenon of channeling which erupts in very great contrast to ordinary processes of cognition at this particular, cosmic juncture, may be identified as a quite specialized and even makeshift extemporization fashioned pell mell to help facilitate the transition, bridge the very rough gaps that split the earthfabric as information-lacunae, bewildering discrepancies between hazily-forming "future" models and familiar precedent with which they abruptly break.

The grinding tension between the wheels of cosmic timing and the "local" resistance of a collective psychic atmosphere, between the requirements of the biosphere and its encoding "noosphere" produce cracks and fistulas, rents and leaks which physically take the form of a randomly "liberated" radiation (as the absorptive or enfolded, receptive sphere begins inexorably—if chaotically—to unfold and emit). As this disintegration—which is basically a breakdown between planes, or encoded barriers of mutual screening and selective filtration—occurs, a randomized opportunity appears; and first of all, owing to the chronically missed opportunities of understanding from indigenous cues and sources, should be taken advantage of, used by Sources dimensions of the universal process. It is detersolve, the long-serviceable grid of energy-net it is determined that such providential cracks and ambiguous splits between "receding" and "oncoming" realities of energy-organization or influence superintending from higher and more integral mined that strategic "lines" of communication between, amongst or through planes should be deliberately established as the old barriers disworks and psychic screens (traditionally sealing the focus of physical consciousness from undue influence) inexorably breaks away out of overwhelming, internal pressures to transcend such restricted millennial enclosure—pressures taking the form of yearnings and therefore psychic requests for a higher knowledge, an enlarged framework of operations in both the positive and negative sense.

So first of all there is established a tremulous, delicate line, a fiber-thin channel of specific linkage establishing conditions of a special configuration between the systemic patterns of embodied consciousness, and the patterns of energy intelligence comprising foci of conscious intent beyond the delimiting framework of physical expression. The initial linkages or "cable wirings" that become established through this opportunistic break in the barriers manifest as those of a basically positive nature, owing to the subtlety of operations required to organize the key values of participating light-units in such a way as to produce a reasonably symbiotic condition and not—at least immediately—a state of crushing pressure to the "receiving" polarity, the physically-focused channeler. Thus positive forces necessarily forge the way and this is why, by-and-large, we are at first recipient of quite positive knowledge and at least reasonably helpful philosophy encouraging us to adopt its recommended changes in deference to the claim of Superior Viewpoint. Part of such knowledge indeed is necessarily identifiable as the effort to educate as to the very existence of such a superior viewpoint.

Since however the initial, planetary "call" for such knowledge is not unambiguous (and indeed arises in some substantial measure from a negative bias toward power implanted or exacerbated by contemporaneous Negative activities of a more "corporeally"-oriented character, in keeping with the respective angle of approach) there shortly follows in response to the encouraged negative appeal a corresponding effort at "channeling" from extra-dimensional denizens seeking to wire the psychic atmosphere with negative propaganda. In keeping with the pseudo-creative or mimicking mode of the Negative constitution, the activity of this "second-wave" of specialized "help" from the Other Side does not proceed so much by fashioning its own channels, by pioneering its own networks, as by appropriating the lines and transdimensional wires already well established by initial effort of the positive. The specially constructed (note: specially constructed) inner vehicles for bridging, coupling and variably-locking the channel-modules or respective units participating in the phenomenon are precipitously commandeered, appropriated during "lulls" of active use or simply seduced over to Negative-employment with scarcely a sign to signal the transition wherever the physically-focused channeler slides off the straight-and-narrow mark, imperceptibly shifts in psychic orientation as a function of the low-level unsure waffling that characterizes the—basically uncommitted—still ambivalent ego-consciousness of the physical sphere.

Due to the intrinsically coarser character of the negative communication, seeing that it is constitutionally polarized toward inflation of the lower vital centers and corporeal systems in themselves, the progressive "use" of the borrowed lines and transdimensional avenues initially fashioned by Positive intent inevitably corrodes the delicate balances and adjustments of the general Construct; far from honoring the symbiotic character of the channel-networks initially arranged through mutual, psychic cooperation of Positive sources and benignly-motivated personality foci of the physical dimension, the Negative "crusaders" act in parasitic fashion, taking up habitation at the expense of the host.

Indeed, the channeling process itself, being an opportunistic makeshift in lieu of more organic or natural ways of bridging the earth-sphere transition, is under the best of circumstances faulty; under the most positive of influences it possesses an inbuilt limit to which it can be of benefit to the spiritual growth and mind-body development of the channeler. At its best it was not designed by an Ideal providence to function as indefinitely-reliable mode, or unambiguous means for the channeler to grow and expand along the ad hoc lines of communication actually assembled out of the imperatives of the moment. Indeed at its most unambiguously positive (where the Source is motivated in Positive Purity of the higher spiritual planes and the channeler is consistently devoted, cautious, channeling operates as a kind of expedient pact. It ment between the Higher-dimensional Sources attentive and a sedulous ego-guardian) the art of really proceeds as an "inner", prearranged agree desiring to Channel, and the deeper—less consciously-accessible—Soul-requirements of the channeler (the "consent" of the latter emanating from zones of the more integral psyche corresponding to the "dream-mind" etc., practically out of reach or recall of the ordinary focus of consciousness which acts in "shock" when results of the silent spiritual agreement erupt in to daylight apprehension).

The channel-occasion is then an inner agreement of "symbiotic" relationship in which it's known "beforehand" to the deep-psyche that such relationship is, to a degree, a sacrifice on the part of the channeler owing to the limits of the mode. Since even the most positive of Sources must use the channeler as a specially-adapted and re-tuned instrument to perform a function for which it was not specifically designed, there is an implicit recognition at the Soul-level that the channeler must suffer a net loss in the long run, must indeed run down in the aggregate over the curve of the process for at its best, the makeshift channeling system is highly entropic.

Thus the channeler may benefit, may progress mentally and spiritually in terms of soul development, from the overall incarnative experience of the channeling pact; but at the deep Soul level there is always the implicit recognition and "contractual" acknowledgment that the channeler is necessarily trading, and giving away the ultimate health and/or longevity of the vital system as long as the activity persists, for there is unrecoverable energy-loss in the transaction even at its most economic, its most scrupulously parsimonious. This inbuilt limitation re the mind-body growth (in persisting, incarnative development) of the Channeler, is further aggravated by the inevitable deterioration of the overall channeling avenues, the aggregate inter-dimensional lines, from their ideal of efficiency by the predictable follow-up habitation of the Negative squatters infesting the available "lanes" as much as possible and wearing them to progressive coarseness, broadening and battering their originally-refined materials. Thus over time the channeling lanes themselves, irrespective of their specific use in any given case by "positive" or "negative" entities, become "infected"; on the whole their constitution succumbs to contagion, and becomes progressively dangerous to the health and/or well-being of the channeler's continued use. In such a circumstance, all the "challenging" and "rites of protection" are not enough; the whole field is infected, and the positive cannot comprise (under such conditions of overall negative disintegration and decay of the biosphere) an adequately purifying monitor to sustain the "net safety", so to speak, of the channeler's high-wire act. The "Gresham's Law" of economics, whereby "bad" money inevitably chases "good" money out of circulation, holds true in transference to the spiritual sphere, at least under conditions of this most difficult of earth-transitions.

Thus channeling cannot be considered a natural phenomenon and a part of our "permanent", ongoing condition as incarnate beings. In fact, it erupts as a very specialized contemporary phenomenon of quite transient lifespan, and we already behold it in its decaying stages. It comprises indeed a transitory communication, one which has already seen its best days. Several channel sources themselves (i.e. Starseed Transmission, Agartha) have noted that by 1989 the better part of the important and required channeling would be accomplished. We can infer that the cataract of "stuff that inevitably continues to pour forth is slush and afterbirth-refuse, leftover junk lending itself admirably to the progressively negative cast. Indeed the "greatest channeler of all time", Carla R. herself, has lost contact irreparably with her greatest contact, the 6th density Ra social/memory/complex.

Because of the specialized and largely makeshift or ad hoc character of the "channeling" phenomenon, then, and because it tends under such extemporaneous circumstances to succumb to the spiritualized Gresham's Law, we cannot concur with Carla's ultimate conclusion that spiritual growth and development may proceed in smooth linear continuity with the channeling "beam", once connection with that beam is established. No, that beam has its definite limitations, and the channeler's development under its light is provisional to the extent that it necessarily conforms to, and sacrifices on behalf of, the spiritual Intent of the higher source.

As Carla rightly points up, such "sacrifice" on the part of the channeler is a loving service which places the personality in good stead with his/her own soul-development. But the character of channeling itself, (i.e. that it's a communication of knowledge from a developed Source independent of one's own, still-partially-closed centers or biopsychic plexuses of personal systemic knowledge) ought to tip us off on the type of inbuilt limit to which the channeler, as channeler, is subject. For the kind of progressed, mind-body integral development and higher-dimensional organization of the centers and systems that would comprise assurance of continued incarnative development (important in terms of spiritual economy since the earth-sphere with its coefficient-of-resistance maximally expedites and accelerates development, of all the planes and spheres) is precisely what's short-circuited by the necessary entropy of the channeling phenomenon! The channeler is always, in a sense, used by the channeling Source no matter how positive in Itself, so that by the end of an extendedly-dedicated channeling career the "vehicle" of the channeler, his/her mind-body circuitry, is critically drained, depleted of the necessary reserves of bio-psychic capital necessary for any further investment in a cumulative integration and Whole-being Awakening in and through the completion-polarity of the physical dimension itself.

It must here be noted that the "first" and most well-known of the modern channelers, Jane Roberts, died eventually of a failed thyroid —the thyroid of course is the "gland" corresponding to the subtle plexus (vissudha-chakra) which is modified and strategically adapted to channeling purposes through its shadow-ingress at the back of the head, where the personality is to be used as a vocal "instrument". Such death represented the symbolic limit of her sacrificial "pact" with higherdimensional intelligence (this is not in itself something "negative"—only those who view death as in itself "negative", could view this fact as the conclusive case for the "demonism" of the whole channeling process.) In a sense, because her spiritual development had been wholly "devoured" and was totally "accounted for" by channeling, Roberts had "nowhere to go". Her death under those circumstances was ineluctable. From that initial "standing ground", there is nothing left after the Influence has been spent on the Intent of its object; there is no continuity and unbroken spiritual progression possible as a simple extension of channeling, onward and upward as a perpetual information-conduit into the light.

There is instead a sudden interruption, an abrupt break. The quick fissure for which channeling originally presented itself as a stop-gap measure, is suddenly back in completely personal terms and stands as a sudden Abyss before the channeler. And, from the conventional standing ground that the channeler has assumed, it's an unbridgeable Chasm.

Carla herself reports continuously a progressive ill health. Her Ra contact (for which she certainly receives the award as "greatest all-time channeler") was broken some years ago, and though she continues to channel "4th and 5th density" entities she has been, unbeknownst to her but for all practical purposes, abandoned thereby. Her self-admission that the Ra entities were her personal "favorite", gives clear indication that she realizes it's all "downhill" from here, and that inferentially the material she channels now is repetitious and almost prerecorded, a monotonous and anticlimactic extension of an endeavor past its prime as far as the greatness of the "Ra" material is concerned.

Why then isn't she told this by the channeling Entities themselves? For the simple reason that they aren't her spiritual keepers. They have specific "spiritual functions" and "duties" of communication to perform, and as long as a particular channeler offers him/herself to that service just so long will they avail themselves of the instrument! They do not comprise the Absolute Balance of her own spiritual center; no higher-dimensional entity, no matter how "complete" in itself, can function as such (for then it would be substituting Itself for one's own ultimate spiritual realization); any such Entity no matter how "complete" in itself and no matter how balanced the content of its instruction, can only comprise a deflective influence off center as far as the continued implementation of its function with respect to the channeler is concerned. There is then no sublime continuity of progressive spiritual integration and unfolding through the internal connective shaft of the "channeling" beam; there is at best only ultimate abandonment. And indeed such blunt abandonment does take place, it is that taking-leave itself which comprises the ultimate purposeful contribution of the Channeled Entity to the further spiritual progress of the channeler.

At the optimum of Divine Grace and Beneficence, the channeler is left, abandoned and alone, in the dark, at the brink of an Abyss. However, it is exactly that chronic practice of cocoon-like enwrapping and "cozy" Cancerian protection in the Light, which had distinguished the career of the channeler up to this point. The dark is utterly unfamiliar to the channeler, indeed he/she is not likely to even recognize its imminent presence but rather in reaction to any such intimation would tend to cling to the envelope of that habituated light all the more insistently. Indeed, not recognizing that he/she was standing at that very, perilous brink of the abrupt-discontinuous Transition required for mergence into the Form of a direct Higher-knowing (and emergence out of the cocoon of channeled Light), the tendency of the channeler without benefit of the adjustive counsel of a higher-initiated Perspective would be to assume the coming-to-a-close of spiritual development for the lifetime! The tendency would be to assume that the work had already been done, everything that was or could be accomplished had been accomplished.

The tendency would be to begin speaking of him/herself in the past tense, as if quietly closing the books, the termination of the Key Channeling being taken as one-to-one equivalent of the termination of any further development.

Just when the most critical Moment of spiritual development in all the lifetimes is called for, the channeler is most likely to convince him/herself that no further transformation is required but that everything may proceed in natural, unbroken linear continuity "upward". Since in fact any "linear" advance or unfolding in sacrificial submission to a "higher Intent" is cut off, critically terminated, the channeler will at this point tend to mistake an inturning upon the ego-self in progressively exclusive attachment to a personal insularity in "the light" for forward progress; there will be the tendency to exactly mistake retrogression for Advance.

But MT is not Carla Rueckert's biographer. He does not feel that "greatest all-time channeler" is sufficient for her epitaph, engraved in premature stone. That is exactly why MT is considered such an incorrigible Troublemaker. That is exactly why he never takes No for an answer, even in one's sweetest sleep and dearest dreams of Light. Blessings to you, Carla darlin'; don't let the Blue Moon of Kentucky keep you long.

* * *
Carla's Channeling Handbook gets the big5 stars because it is a model of the genre; it fulfills our requirement of a work having "gong fu" (i.e. it "catches fire" in Carla's case, it comes to a slow controlled boil); and at the same time the intelligence, stall and thoroughness with which it is conceived and done fulfills the second indispensable requirement for the conferral of 4 1/2-5 stars: the overall quality of the book lifts it out of exclusive significance to the given "genre" only, and places it on a level of much more universal consideration. Herein is not only unparalleled advice, counsel and instruction for the channeler in terms of ethics, protection, organization (even incorporation and taxes), but hard-won wisdom for anyone who would make a real improvement in the overall business of life. This is loving soul-counsel that has been paid for in the only negotiable currency honored at that level: soul trial travail and experience.

It is obvious then, (since we've had occasion in our review to take philosophical exception with certain points) that our highest ratings aren't simply reserved for those with whom we wholeheartedly concur on every item; they are granted solely on the basis of what is, at bottom, a spiritual intensity, an intellectual and artistic integrity that "shows all the work", and doesn't borrow any "tens" from anyone else's column to come to its particular Solution.

A Channeling Handbook........

*****

posted in Southern Crown - 0 replies

MOVIE REVIEW: The Wizard of Oz by Monty Tyson

Charlie — Tue, 12 Apr 2005 03:25:59 GMT

[Firstpublished in TNTC Vol. 1, No. 2Aug.-Sept. '89]

MOVIE REVIEW
The Wizard of Oz
by Monty Tyson

Even though it's only our second, this may as well have been called the Anniversary Issue: for not only is it the 20th anniversary of Woodstock (in August) and of the Moonwalk but it's the year of Batman's 50th anniversary, and...mirabile dictu most psychedelic of all it is the 50th anniversary of the theatrical premiere of The Wizard of Oz, also a babe of the August moon. MGM is issuing a special commemorative video of the Wizard complete with out-takes, interviews and an improved color processing; though this is undoubtedly a welcome "new lease" for those who've loved the Wizard but are close to burnout after the umpteen-millionth annual t.v. exposure, it would be premature to announce exhaustion of the standard contents of this classic on the basis of mere repetition. There's always a lot the ol' Charlatan can show us—but first of all it would be wise to affix to our forehead the crystal ball of the Dream Eye, in commemoration of the fact that L. Frank Baum, the Wizard's author, received the saga as a dream delivered whole and recollected next morning. Coming, as this classic then does, directly from the dream mind, we first refer you to a refresher-course in the implication of such Origin (cf. MOVIE AND DREAM: THE QABALAH OF STAR WARS at the beginning of this review section) and then suggest quick plunge without compunction into the sea of the Symbolizing Psyche, the well-stocked waters of archetype.

In our less-familiar psychic snorkeling through the tides and turns of The Wizard this time 'round, we first encounter Toto, the efficient cause of the whole adventure. It's our love of the Dog, the irrepressible yapping little vital aspect of our Being after all, that lands us into our life-situations from the callow end of the Pool. Freud might humorlessly pursue the suggestive analogy that vitriolic "Ms. Gulch" (doubling, through marvelous Margaret Hamilton, as the Witch in the fantasy sequences) functions as the repressive "anti-cathexis" of the super-ego, inhibiting the lap-happy id and forcing it to pop-up in a flight of displacement to another level carrying the ego (Dorothy) pell mell along with it.

Since Dorothy is knocked unconscious we can literally assume we're skrying terms of the deep mind, when the screen bursts into the hallucinatory colors of Oz. The funnel of sleep has dropped her down inside a set of swirling conditions rendering their own extensive World of implication, of which moreover she's a central participant, a key figure—even though she's apparently an Innocent born of mere accident, fresh on the scene without prior complicity. Exactly as in the Dream of Life Itself, the protagonist-innocent utterly ignorant of the whole affair and simply wanting to go home, is nonetheless informed she's responsible for a death; not a second in Oz and she's already violated taboo ground...she's slain the sister of the most sinister element in the whole Land, the wicked Witch of the West—and all because the very vehicle by which she came to Oz seems to have set plunk on the pate of the devilish daughter of the East. If the Eastern witch could be considered "bad", Glynda the Good Witch informs Dorothy helpfully, then her surviving sister (sure to be out instantly for revenge) is twice the trouble at the very least.

A Slippery Situation

May we assume here the general attitude of helpfulness of the Good Witch and gently suggest that, dreamwise, the East represents the occult dimension of reality, the inner planes, the nonmanifest worlds of the so-called Unconscious from which Dorothy had just "materialized" in her "flying house"—i.e. the prototype body pattern of the astral-flight Soul Vehicle. Therefore the unknown "threat" posed by that mysterious Dimension of Being has already closed on her, before-the-fact, precisely in conjunction with her waking up to this new incarnation in the Land of Oz.

The Witch of the West therefore signifies, as does the West itself, the field of exteriority, the overt/manifested planes of matter and all the potential mischief of which the material phase is capable. By simply opening her eyes to the color and surreal texture of the "manifest" field of reality (which, remember, is but the dream of another, scarcely remembered but deeply-longed-for Existence) Dorothy seems to have "escaped" the implied perils of a Being about which she wasn't even aware; but only to be delivered up to the characteristic perils of this materialized plane proper, signified by the Western Witch of Oz. In very Kafka-like fashion, Dorothy has awakened wide-eyed to an unknown world wherein, by that very awakening, she's already responsible for having "occulted" an entire Being—and apparently has to answer for that inadvertent impropriety to Another. The key at once to her protection and her imperilment, (and ultimately to her Return) seems to lie in her possession of the curious Ruby Slippers—a style of footwear the Western Witch appears for some reason to particularly covet. And what, in the lexicon of dream-logic, could the Ruby Slippers possibly be? If we remember that, having imprisoned Dorothy in her castle the witch tries avidly to tear away the slippers only to be startlingly burned, we have all the clue we need. Red is the color of fire, and of blood. These "slippers" represent then the very, fiery energy and Lifeforce of the spiritual current that becomes ensouled (or en-soled, you know) as the nuclear code of physical polarization at the perineum, and by extension through the legs and feet: the Sakti or Sekinah (see the Star Wars review) in either Hebrew or Hindu traditions is referred to as the Divine Footstool. The feet are, in these and many other esoteric teachings, powerfully charged centers correlated with the nestling force of the serpent-fire (invaginated, at the basal chakras, into a self-enfolded "lock-in" of mirroring multidimensional fields and patterning currents holding the compound focal grid of the "physical"—or earth dimension—in place). Thus the "feet" represent and functionally embody the creative power of the Worlds, through the action of which the energy-psyche of physical cognition is grounded. (Note that the "slippers" appear and come into Dorothy's possession at the precise moment the flying vehicle—the Soul-housing—in which she's transported drops to the ground. And they belonged, formerly, to the Eastern witch—i.e. the principle of nonmanifestation, the "occult" or hidden side of things—notice we don't see the face of the Eastern Witch, only her feet or the lowest form of her semi-manifestation.) And Dorothy is continuously cajoled to "surrender" the Ruby Slippers to the Negative (i.e., succumb to the conventional threats and enticements of physical existence by allowing the precious Lifepower to be engaged in the spells and distractive delusions of that realm). The Witch, it is obvious, wishes to use the magical potency of this twinkletoe-power toward her own self-serving ends. Of course it would be a lot easier for Dorothy to surrender—if it wasn't for the fact she's propelled onward by an unremitting purpose, a potent recollection: she has to return Home. And, as it turns out, she needs the Ruby Slippers to be able to do this. This is why the slippers couldn't be given into the hands of the Negative being, and monopolized toward the "material" purposes to which the fiery force as a down/lowing (magical, manifesting) power is put. The same energy "locked up" in grounded/actional modes of ih&feet or vital extensions-of-being is instrumental in effecting that ultimate Awakening to the true Home—which was all along the "purpose" of the unceasing Going of those rubious walking-shoes.

No Parking-Validation In The Tow-Away Zone Of Oz

As in the proper gestalting of any good dream, the supplementary characters and supporting cast can be considered aspects of the protagonist, in this case the "dreamer" Dorothy. Thus the tin man, scarecrow and cowardly lion represent not only emphasized traits drawn through specific personalities from the general spectrum of psychic types and tendencies; they mirror significant portions of the subject-mind through which the experience of Oz is narratively reflected. Keeping this in mind, do you know how the tin man got his heart, the scarecrow got his brain, and the cowardly lion his courage? Why of course! we hear some of the readership leap brightly at the recollection: the Wizard gave those things to them, in the respective forms of a ticking clock, a diploma from a diploma-mill, and a medal-of-honor. If in fact you quickly answered this way, we must beep the null-buzzer; in truth the Wizard's little token awards were trinkets of a parody quite telling of human psychology, if we but look a little closer. For such clearly superfluous baubles were precisely not the means whereby the trio acquired their longed-for traits.

They had already achieved those coveted attributes, brought them to blossom from their earlier absentation in the seedbed of simple potential. (It's not so much that one doesn't "possess" the desired traits as that one hasn't drawn them out yet in the only way they can be accurately "tested for", i.e. in actual trials, tribulations, dangerous effort and unremitting work.) Having passed through those trials and succeeded out of love for Dorothy, the group had manifested 'the respective traits most coveted—which is the sole way the presence of such traits may be secured, i.e. in actual expression. The Wizard's "awards" come as parodic anticlimax, and point out the distinct difference between the way in which the ego seeks to ratify the presence of idealized traits projectively presumed to "fulfill it", and the manner in which such values are actually realized and fulfilled.

The ego looks at some such value as "courage", "brains" or "heart" as possession to which it would ideally correspond by consensual validation; thus the ego's basic project is to be ratified, to be confirmed by the general domain of Other in the form of a significant Authorization Astute analysis shows that, underlying everything, this is the whole of what comprises the ego's compelling project, its continuous drive through the hollow self-tunnel of "incompletion" or existential inadequacy. And yet the domain of Other (the totality-of-the-world that seems beyond the personal "prehensility" of willed regulation) is in fact quite powerless to confer the required values, m the very way the Wizard was exposed in his perfect ineptitude. The developed values of the Soul are not agratis boon of "Saktipat", of some wizardry conferral of energy-amplification; nor are they obtainable as correct answers to a catechistic recital.

"I'm a very good man", says the Wizard, "it's just that I'm not a very good Wizard." Yet in a sense he performs his function perfectly: he is a very good Wizard indeed, he is the wonderful Wizard of Oz: for when Dorothy and the companions come to him to inquire how to obtain what they want (with Dorothy's desire to return home foremost) the Wizard imperiously "refuses" to confer their aims as gratis gifts but instead sends them off with an insistence that they fiilfill conditions; he commands that they do the impossible, go right into the heart of what they were scrupulously trying to avoid and obtain the wicked Witch's very broomstick. And it's only through this most severe of trials, concerning matters of no less moment than Life and Death, that the little group finds the courage, heart and intelligence in compassionate camaraderie to face what they just couldn't face, and accomplish what—without a Wizard's ensorcelling help—they just couldn't accomplish. Glynda the Good Witch, don't forget, reveals the secret of the Ruby Slippers; it is through them that Dorothy could have returned home any time she wished! Indeed, it's through her experience that Dorothy is subsequently able to exclaim to Aunt Em and the hired hands "if it isn't here, right here at home, it isn't anywhere." Do we hear a distinct spiritual reverberation? Do we hear a persistent if paradoxical refrain, reiterated down the halls of time from Saints and Roshis right through to Krishnamurthi, Ramana Maharshi and "Wei Wu Wei" to the effect that reality is already Whole, Being is complete-and-perfect before the fact and there is nothing we can do to "complete" it, nothing we can add to it or subtract from it that will make it anything other than what it eternally Is?

Befooled By A Dream Alarmclock

It's precisely this declaration, delineating the "awakened" point of view, that has led to the sorry spectacle of quite ordinary egos attempting to capitalize on the apparent effortlessness of the Illuminated Refrain by forthwith "dropping everything", proclaiming their own purchase on sublime Completion and then (still suffering of course from full commitment of Identity to all the partial/preferential profiles of ego-identification cast in the cliched psychological mold) laboring in the pseudo-spontaneity of a queasy "freedom" to elicit some secret confirmation, some tacit or extravagant validation from the displacing field of Other for that "awakening" which tosses in persistent self-deluding sleep. Even many teachers of such a spiritual "truth", precisely those such as Krishnamurthi et al., have not clearly noticed an inbuilt trick of that truth, i.e. the refractory fact that the complexes of common ego-consciousness characteristic of human psychology at this stage of development are instances of the overspreading Tree of that Truth in seed-form. The seed can't arbitrarily drop the conditions of its encapsulation and proclaim itself equivalent to the oak. It must be planted in the whole Ground of that Truth, fed and watered, tended and nurtured, cultivated and cared for. A process of germination has to take place, and the mode of time is precisely the device Eternity employs to draw that sapling presence into Conscious continuity with the "absolute instantaneity" of Its own all-pervasive Being. Yes, technically Dorothy could have "gone home any time", for "home" is the Present In-dwelling of Consciousness. It is immediate/unmediated Awareness of the absolute conformance of everything with the Self-presence of Consciousness—the intimate "hearth-and-home" identity of everything in smooth unity with and as the Occasion of Conscious Self-presence.

Yet to really know that Truth as its Living Expression (i.e. in order to really "wake up" back in Kansas rather than experience a pseudo-awakening only to find you're still in the bewildering Oz of your ordinary, excruciating psychology) you have to have employed the shoes properly1. You have to have been tested in the persistence with which you valued and protected them, honored them and enlisted them steadfastly in a dedicated movement toward home; you can't have misused them, or surrendered them in a trade of convenience to the Negative call. It's through that steadfast persistence and focused undissuadable direction in your employment of the Ruby Slippers (i.e. the fiery life-force of the mind/body pattern effectively focusing and "locking in" Conscious Whole-being to the partial perspective of the material Mystery, the manifest Land of Oz) that you develop those values, cultivate the required qualities whereby the deflective Negative may be overcome. For you cannot simply plop down and arbitrarily declare you're home. This much we do learn from the Wizard of Oz; the Negative stands effectually in the way. The "evil" is in effective control of the Land in the'same way the negatively-polarized psyche of common ego psychology lays exclusive claim upon the magical powers and spiritual properties locked in those Ruby Shoes! When however the very demanding and even "impossible" work is done, the necessary values of Soul will have been developed and demonstrated: the lion will indeed be courageous; the scarecrow will indeed be intelligent; and the tin man, yes, the tin man will have a heart of which he can be certain, for it will most certainly be broken.

When the Being is thus integrated, vivified and drawn to an intensification through which it's capable of facing the Negative on Its own soil for the sake of "another", then it may be that the Ruby Slippers (always technically capable of Restoring Dorothy to her Home since they continuously stand on unific Ground) will in fact befunctionally fit to effect that Recovery. And no "magical conferral" in authoritative Validation by the Other-expertise of a Wizard, is at all needed to accomplish this ultimate feat of Sublime Magick.

Here then is the Way in which one merits the longed-for, Motherly care of that One who awaits, Who is There all along, the gracious Aunt Em; for Aunt Em (Em is full spelling of the letter M) is simply A.M. The morning, the dawn, the natural or spontaneous awakening of the Sunrise. And it is also of course AM, the declarative Presence of that which Is, i.e. Eternal Being.

One last interesting thing: since this reviewer is now forced to confess he's never actually read the Wizard, he must ask on the basis of his viewing of the movie just who had been so curiously prescient, so perfectly predictive? Was it L. Frank himself, or the screenwriters or LeRoy or Garland or Victor Fleming? For take a closer look: the Witch seems to prefigure the foul design of a diabolic intelligence visited some decades later upon the real world; she issues her plague upon the lowering skies of Oz, carried by winged monkeys—and listen carefully! there's a curious line that simply hangs there in the movie like a severed nerve, for there is no followup or further reference in the story: the allusion seems to stand alone, an almost uncanny insertion (perhaps there were scenes of continuity that were simply cut out for "time"; but the allusion itself was then curiously preserved, as if by oversight). For as the monkey-emissaries of the green witch loft into a sky progressively darkened with their proliferating presence, she cryptically commands- "send my insect ahead to take the fight out of them"(!). In light of such unprecedented modem plagues as AIDS (alleged to have originated with the African green monkey) and the concomitant general weakening of the immunology system, the Witch's declaration seems to shadow a far-reaching design for a kind of Negative conquest. Hmmmmm...(see next month's Halloween Issue when TNTC takes on Spook Central).

The Wizard of Oz *****

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Gong Fu Rating System - Monty Tyson

Charlie — Tue, 12 Apr 2005 03:00:53 GMT

****
***
**
*
Z

As you can see, we have a five-star rating system under six divisions (with all possible subdivisions i.e. ** 1/2, etc.) inclusive of the final Z, which shall be explained.

We could of course present these categories in the usual way, since with the exception of that single peculiarity they seem to conform to the standard ratings formula familiar to the viewer, habitués of Leonard Mallin’s Movie Guide and oilier desktop paperweights (five could be Excellent, four Very Good and so on). In all other such presentations, it is never really explained what the particular reviewer uses as a criterion for five stars, etc. Oh, we hear talk of style, production values, profundity of content. But what, we ask, is the measure that any given reviewer brings to bear on these considerations? Personal subjective feeling at the moment? The gauge of artists long accepted and subconsciously assimilated from high school on as paragons of the particular field?

We would like to settle such questions the reader might - or ought to - have with respect to our review columns month to month; we'd like to put you at ease right away, assure you that we apply only the most scientific and objectively rigorous standards of evaluation that automatically lift our particular use of the five-star methodology out of the general state of implicit ambiguity it's otherwise found in everywhere. In other words, we defy Gary Franklin to profess after this explanation that he uses our methods.

A five and four star rating is naturally going to include considerations of technical proficiency; nothing at five or four stars is not going to measure up to minimal standards of such proficiency. Technical expertise or brilliance is of course not the only criterion by which a work may be judged; there may be books, movies, etc. that manifestly don't display great technical or artistic facility, that may in fact be quite flawed in that area but which nonetheless have redeeming qualities of passion, heart, flair, depth, insight, compelling narrative, etc. moving us automatically beyond the merely formal eye. But formality, as the Orient tirelessly teaches, has its important place, and it's not justified to dismiss form altogether in the face of a passionate, emotionally or intellectually charged work that is nonetheless mounted on Play-Doh. We do not give fours and fives to artists whose hearts speak with authority and conviction, yet who nevertheless enunciate in kindergarten diction (nor do we appreciate poets who spout in rap-rhymes - you know what I'm sayin', "Mo-Wa"?) On the other hand, a positive heart speaking with authority and conviction counts more than any technical tour de force; therefore it is not impossible for a passionately alive artist to merit at least a four, even a four and a half if only the minimal facility with the given medium is demonstrated as well.

Yet the important question, then, in relation to the awarding of fours and fives obviously exists in a zone which is neither squarely equivalent to technical or artistic proficiency, nor to passional inspiration per se. There is a precise if subtly apprehended spirit which assesses such polarities, weighs and measures them and finds their just place in combination on the scale of balances. Such spirit is not at all nebulous, nor is it even exactly subjective. It is a real force, a power of evaluation that swoops down upon any form of expression with wings of the Valkyries and, in a feat of austere beauty and impersonal power, measures the dimensions of the given work from tip to tip of its own colossal span. The name for this standard of evaluation was placed emphatically in front of me, when my son strongly recommended I read Iron and Silk. In this popularly received book about the martial arts, the protagonist learns that the Chinese have an ultimate criterion which is applied to a given performance, work or act, a standard that clearly serves to differentiate from the merely passionate, or the merely proficient. The Question which, one comes to learn, is asked of any feat or skill is whether or not it ultimately has "Gong Fu". Does it have "Gong Fu?" then, is the question. Any work reviewed in these pages, in order to merit a four or five, you must know automatically has passed the test of that significant question; such a work may or may not exude raw, powerful passion; it may or may not be a dazzling tour de force of nonpareil technical artistry, but it most certainly must have Gong Fu.

And what, exactly, do we mean by Gong Fu? Obviously, something which truly has Gong Fu is rare; and the presence of Gong Fu does not proclaim upon the relative seriousness or "profundity" of artistic intent in the presumptuous, sterile manner of the Great Books; you may find that Citizen Kane has Gong Fu, for example, but so does Indiana Jones and the Last Crusade (see the review this issue). The common denominator is the fire with which the respective intents are ignited. Indeed, fire is the essence of Gong Fu. A work that truly has Gong Fu has caught fire. The "judgment", to filch from the I Ching, would read to the effect that ripeness has overtaken artist and artwork; the "judgment" is that water, though it may certainly warm in gradations of degrees, only boils at exactly the right temperature and not a fraction of a centigrade before. That which has Gong Fu, then, is necessarily on a rolling boil; it is incandescent. This "catching on" may be glowingy manifest, flamboyant as a boiler-factory conflagration, or it may be a quiet crackling beneath the surface. But it is there, and anyone attuned to the intuitive essence of Gong Fu may feel its presence with scintillating accuracy, know it's there regardless the ordinary considerations of content, etc. First, then, prejudicial (and, frankly, snobbish) standards regarding the "social seriousness" of the work and other artificial, conceptual barriers must be relinquished, allowed to drift the way of such dinosaurs as the New Yorker so that the Voice of Fire may be allowed to Speak, through any form it will.

Gong Fu is not, then, antithetical either to passion or expertise. In fact, as you can see, like a Japanese tea ceremony expertly rendered in the spiritual sense, it must have both components in order even to be considered as Gong Fu. Gong Fu makes of any mode, medium, form or work a sacramental act. It makes both Guernica and the early Felix the Cat comic strip a worshipful ceremony of purifying observation. Gong Fu is "ineffable", yes, in the sense that you can't define it in conventional, conceptual terms; for to point out merely that Moby Dick has Gong Fu would lead to the presumption that Gong Fu applied to "classics", accepted masterworks of ultimately serious philosophical aim, and we would subsequently be nonplussed to find that George Lucas' Star Wars was also characterized as having Gong Fu. But though it's "ineffable" in that manner, it's as fierce and unmistakable when sensed as the declaration demonstrates of Herman Melville to Nathaniel Hawthorne when he proclaimed that, in writing Moby Dick his soul was so suddenly aflame that he felt he wrote with a condor's quill for a pen, and Mount Vesuvius for his inkwell.

To give you more of the "hang" of what we might possibly mean by Gong Fu, let's take a quick comparative look: the works of James Joyce have Gong FU....all of them; whereas the works of Joseph Campbell, who admired Joyce greatly, in large part simply do not. Though they are extremely valuable works and we do not "put him down" thereby, at the critical point of near-boiling they simply come up short, they lack that last adroit degree, that pushing-over perhaps into controlled madness or modulated fury which Bruce Lee demonstrates in his kung fu movies is the one incalculable factor, the one unrehearsed key that makes all the difference in the world. Though Campbell's books are chock-a-block with scholarship, insight, learnedness, a valuable instruction and are therefore to be greatly esteemed and ap¬preciated, there is one thread or civilized filament that he never relinquishes, one link to the frustratingly common and thus dulling conceptual level that makes all his homage and overture to Joyce take place still at a sad real distance. It is for this reason that Alan Watts, though all his works are tacitly about the very principle to which Gong Fu is inextricably linked, never himself had Gong Fu nor does it flash forth from any of his astutely modeled writings.

To give another example: the works of Norman Mailer in large part simply have Gong Fu, whether you like him or not; whereas the works of Kate Milieu, Germaine Greer and certainly Gloria Steinem just don't; so the principle of Gong Fu is obviously not related per se to one's preference in the political, social or moral sense. On the other hand, there's a universe of Gong Fu-distance between the demented, throbbing dreamlife and ubiquitous interior monologue (intoned through the voice of every separate character) in American Dream and the self-consciously crafted writerliness of the all-but-worthless Tough Guys Don't Dance.

The works of Aleister Crowley have Gong Fu; whereas the writings of Israel Regardie, Crowley's former secretary and much more acceptable social light elevated to supreme expertise in the field, are utterly barren of the least intimation of Gong Fu even though large portions of his collected texts are virtually verbatim borrowings from Crowley without the decent acknowledgment of a humbly-placed quotation mark. (Obviously, then, Gong Fu isn't an easily equated function of. sun sign; for Crowley was a Libran, not a sign you'd expect automatically to have much affinity with the "controlled fury" of Gong Fu, and Regardie was a Scorpio, a sign which in and of itself is more intrinsically at home with the whole idea of "Gong Fu").

The Great Gatsby has Gong Fu; nothing else by F. Scott really does. Ernest Hemingway wouldn't know Gong Fu if it walked up and bit him on his jungle jodhpurs -so Gong Fu doesn't automatically equate with conventional attitudes of virility, macho-posturing et al.

The 60s Bob Dylan had Gong Fu; the 80s Dylan does not (come to think about it, one could make a list receding to the horizon of 60s names similarly - even mysteriously - bereft of the magical Gong Fu formerly infusing them, i.e. Mick Jagger, Donovan, Jimmy Page, Robert Plant, Grace Slick, Jorma Kaukkonen....the Beatles together always had Gong Fu. The Beatles separately never had Gong Fu. Never.)

Do you get the idea? Practice it, see if you get the hang of it as you go along. Remember, Gong Fu is always that which is more than the sum of its parts. If you'd like, make your own list of haves and have-nots in the Gong Fu domain (draw from any field i.e. art, film, writing, journalism, sports, etc.; just make sure you don't allow your already-existent personal preference completely dictate your consideration of what does and doesn't have Gong Fu - remember that Gong Fu and personal preference are not automatically the same, or even necessarily compatible. For one thing, the presence of Gong Fu, being always and by definition a fire, is a danger. It's always a danger, covert or overt; you may think that the Gong Fu of a Guns-N-Roses is dangerous simply because it verges over to the side of the reactionary and thus "negative"; but the Gong Fu of a Robin Williams or a Richard Pryor is dangerous just as well, though you may certainly consider that it lists distinctly to the "positive". "Negative" or "positive", then, Gong Fu is always dangerous; and how many make personal choices or establish selective preferences based on a positive correlation with the index of potential danger characterizing any given artwork or artist?

Send us your lists of "Gong Fu" ratings. If they seem sufficiently astute, we'll print them up (no, they don't have to agree with your friendly critics at New Thunderbird!).

A three rating may have Gong Fu or may not; it may have high technical facility or emotional power, or it may not. Some relatively powerful combination of two out of the three factors must characterize the given work to merit a three or three and a half *'s.

A two or one-star rating cannot, by definition, have Gong Fu. It may or not have technical or artistic facility. It may or may not have emotional value or force, intellectual merit, etc.

Now, for the Z. With the recent passing of Guy Madison who played Zorro, we were greatly afraid that the old Z was in danger of being permanently retired. And what a shame, because it's so perfectly…Californian. It's unbearable to think that the villainous-deserving may never taste the cold steel balance, the avenging rectifier of the zippy Z, struck smartly into the seat of their Calvin Klein’s. So we at the Thunderbirds review staff have taken it upon ourselves to resurrect the Z, since "resurrection" is in general our theme anyway. Thus from time to time you'll come upon some worthy in our columns who's just been taken to the Justicia y Libertad Tattoo Parlor, outfitted with a sharp gluteal intaglio and sent on his way to admire the familiar signature through the same strategic system of mirrors he usually uses to study himself.

In case there's some ridiculous copyright infringement standing in the way of our using that Grande Symbole which ought rightly by now to belong in the public domain, let us just submit for the record that the Z we occasionally employ in these columns does not necessarily stand for Zorro at all (nor does it stand for the recently deceased cable system!). It could just as well stand for Z-axis, zero, Zeke, zayin or Zuniga, as in Daphne (I'm sure she wouldn't mind our using her cachet for such a noble cause, as long as it wasn't in relation to any movie she might be appearing in).

So remember now (they always say "now" in the dubbings of Chinese martial arts movies, as in "why do you hate her now", "we were like that then, now"); you've got to ask yourself the question: DOES IT HAVE GONG FU?

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Yazi Dictionary: Prana

Charlie — Mon, 11 Apr 2005 23:08:17 GMT

Prana: geometrized energy-patterns coded into and informing the etheric-physical field, the astral-etheric field, the astral and mental fields etc. "Prana" is the generic Hindu term, used here in preference of others owing to its familiarity even in the West, corresponding roughly to what has otherwise been known as vril, or gone, wakkan, od or odic force, azoth, subtle energy and magnetic fluid; depending on the given plane, state or density in which the prana occurs, it may take on various forms and serve differing functions according to ideotypal, psychic, psycho-emotional or vital requirements. It is not the same as the ether but encodes infrastructure patterns of ether, which, according to "angle-of-propagation" and overall waveform of the latter tend to align, organize and preferentially orient the geometric sub-components of enfolded prana-stetes (thus exfolding them with reference to the guiding ideotype of the cognitive grid network imparting etheric "angle" in the first place). Through the resultant guideline of perspectival coordinates they "migrate" to strategic ontological "positions" undergirding stress-tensor states of subatomic field patterns and magnetogravitic, phase-space topologies. Snchpranic infrastructures are themselves without "size" or "physical" position (i.e. with respect to atomic coordinates to the limits of indeterminacy) though their ontological "angles" and "edges" orient relative size and respective position of point-fields by gauge adjustments according to compensatory symmetries required of the—given—perspective. The pranic patterns themselves are reiterative and holonomic. Therefore while they may "appear" to reside strictly "within" the coordinative limits of the overall field geometry (as with E8 x E8 gauge groups) either when evidentially reconstituted or occultly "perceived", they are arbitrarily "expansive" to an indeterminate degree and range beyond those apparent micro-boundaries.

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Topper Quote: Self-Reflection/Dichotomy/Unity-Awareness

Charlie — Mon, 11 Apr 2005 22:58:28 GMT

The teaching of Southern Crown notes, for instance, that the systems which separate "mind" or "consciousness" from a transcendent Value do so underpressure of the implication that "consciousness" carries a reflective factor making it a complex of polarized parts positing subject and object, knower and known, observer and observed. This is the "scissioning" root of manifest dualism and juxtaposition, as far as such teachings are concerned, which gives birth to the relative worlds and therefore can't be taken as authentic candidate for the Supreme Value.

Southern Crown, on the other hand, suggests that the immediate identification of subject/object dualism in the Self-reflexive principle establishing continuity-of-identity, is a giveaway trademark o/the dichotomizing subject/object mind. The involved presence of that mind in making such evaluation upon the principle of Self-reflection, belies the sympathetic immediacy which alone could make adequate appraisal of that chief conscious factor. The dualizing mind would of course find evidence of dualism, in the surveyed products of self-reflection.

However we've already seen that, in the Southern Crown Empyrean there's been discerned a basic unity in the self-reflexive value which—in effect—loops together the ends in the continuity of Identity so as to establish the infinite self-conformance of being through the (indispensably unifying and self-securing) factor of awareness.

If the seed of dichotomy exists in this matrix of primordial ontology, it doesn't reside in the Self-reflexive principle in itself. (Already we hurl a heresy into the arena, since the potential of self-reflection—or awareness-of-itself—has been accepted by a millennium of secondary esoteric interpreters just outside the Inner Sanctum of the Mystery Traditions, as the sine qua non of dualism and differentiation.)

The first value of Self-reflection isn't dichotomy, but unity-awareness. It doesn't establish the "subjective" awareness of its "objectivized" self-continuity, since the medium of its unity-awareness is void; the awareness and the continuity of which it is aware, are homogenously self-same and are indeed given together. We may say that they enable one another, make one another possible or mutually potentiate one another; but there's no possibility of this mutual enabling being gainsaid, since its medium is void. Primordially, "awareness", "continuity", "void" and "consciousness" are equated; because at this primary level they may be equated, all together constitute an Absolute principle.

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Topper Quote: Ego

Charlie — Sun, 10 Apr 2005 01:58:40 GMT

The ordinary ego-project is a contnuous if unrecognized attempt to render the essential contingency and inderpendance of existance, as a fantastical one-way flow of order from the self-defining format of the ego to the refactory "otherness" of the world.

The ego-project first of all defines itself as an ideal constant, a model of Being or perfect stability insulated from the 'change' equated with death, in the very midst of the currents of change. That 'model' whether positive or negative, clear or muddy, self-exalting or self-deprecating is just an empty abstraction, a dry idea which begs to be 'filled in' - supported and completed by the utter conformance toward it of the world of change - the world of resistive 'otherness' through which personal "will' is continuously displaced. So ego works to elicit the conformance of the world of change in support and substantiation of the ego-project. It seeks the confirmatory reaction, not necessarily the 'nod of approval' but simply the gesture or response-pattern that conforms to, and reinforces in objective reflection, the ego's self-model. It seeks the sense of global substantiation, complete universal reinforcement without a leak. It wishes to definitely Be through the very patterns of 'becoming', or change, out of which its centralizing self-sense is coordinately alinged.

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Topper Quote: Spiritual Master and Will

Charlie — Sun, 10 Apr 2005 01:53:32 GMT

The Spiritual Master demonstrably aligns us with the real Power of will, disabusing us progressively of the dinky and self-defeating idea that "will" is a personal possesion free to fluctuate aimlessly, in chronic ignorance, between the antipodes of murky "personal choices" invisibly limited through our crippling definition of "who we are" as volitional beings.

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What sort of information is in Michael Topper / AAA's teachings?

Charlie — Sun, 10 Apr 2005 01:28:21 GMT

Here are some general keywords and themes, which were extensively discussed:

- Chakras, Higher Dimensional Energies ("life-currents", "nature-currents", kundalini and other energy currents)

- UFO's, and the Positive and Negative Realms (aliens) beyond this world, the Power Elite, Logos/Anti-Logos

- The modus operandi and motives of the Antichrist

- Quabalah (and e.g. it's use of encoding secret messages in certain "Shakespeare" plays)

- Channeling ; a comparative analysis of different channeled sources

- The Shakespeare Mystery (i.e. not Shakespeare, but Francis Bacon was the author of the "Shakespeare" plays)

- "Why you DO NOT create your own reality": An antidote to fatuous new-age paradigms

- Practical Advice (Charger Breathing; Banishing Star-Pentagram; Aligning Chakras etc.)

- Mind/Brain Behaviors; Brainwave Burglars (Esoteric Technology)

- The "Pleiades" (Channeling)

- Scalar engineered Mind Control, and Earthquake control; technical wizardry

- The Global Energy Grid

- Sacred Geometry, Phi Ratio

- Enlightenment, and ways to reach it (positive, and negative-style)

- Consciousness/Sub-consciousness

- Extra information on "The Montauk Project"/"Philadelphia Project"

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