Reincarnation and the Tarot Archetypes

I used to think of my body as a useless receptacle in which I found my mind and spirit trapped. Recently I realized that the body is a profoundly important tool for spiritual evolution. I have seen that it has an intelligence of its own, and that the intelligence of the mind and body working in unison is far greater than the intelligence of the mind alone. I saw the truth of Nietzsche’s statement, “there is more wisdom contained in your body than in your most profound philosophy.”

Yet we know that our body is destroyed when we die. This seems somewhat problematic. If the universe is ethical, it follows that nothing of value can be destroyed. So, if the body is of value, how can it be destroyed? When it is destroyed, what happens to all of the wisdom which it contains?

We can find a solution to this problem by turning to the Tarot archetypes. I suggest that only the matrix of the body, and possibility the potentiator of the body, are destroyed upon death, and the other archetypes are preserved.

We know that after death, there is a process of life review in which all of the catalyst and experience produced during incarnation is examined and re-examined to fully absorb the lessons contained into the significator.

It is natural to say, then, that the catalyst and experience of the body survive physical death, since they are involved in post-incarnational processes. The significator must also be preserved, since it is also involved; and it becomes natural at that point to preserve the transformation and great way as well.

The only things that might die upon clinical death, then, are the matrix and the potentiator of the body.

Outside of incarnation there is no interaction between the matrix and the potentiator producing new catalyst. Thus we can think of these archetypes as destroyed; but we can also think of them as temporarily dormant or deactivated.

To expand upon this idea, consider the fact that a person’s body is almost entirely identical to every other person’s body. Human genes differ only minutely from ape genes; and the differences between individual humans are even more minute. So when one’s body dies, almost the same thing still exists in countless copies. So deactivation is a better image than destruction.

I think that we can extend these conclusions to the mind and the spirit cycle. Upon physical death, the matrices and potentiators are deactivated; they are no longer interacting to produce catalyst. Meanwhile, all of the other archetypes are preserved intact.

Having answered the question of what passes into death, we may now ask what passes into the next incarnation.

Ra says that the significators pass into the next incarnation. Meanwhile, the matrices and potentiators are reactivated and begin to produce catalyst. However, the catalysts and experiences must not pass into the next incarnation; otherwise we should be born with full memory of our previous incarnation and in possession of all of the knowledge, skills, biases, etc. that we held in that incarnation. It also makes little sense to say that the transformations and great ways pass into the next incarnation; otherwise we should be born with all of the mystical cultivation that we possessed in previous incarnations.

So, we conclude that the process is as follows. Upon death the matrices and potentiators are deactivated, and the ranks of catalyst and above pass intact into death. The significators are what pass into the next incarnation, and all of the other archetypes are supplied in a clean, unbiased, and “emptied” state to the newly born mind/body/spirit complex.

The First Distortions 2

At first, the first distortions are one. Nothing chooses to become love; love immediately wills light into existence, and immediately becomes one with light, melting back into nothing. The resulting nothing is higher than original nothing. Nothing condenses itself in order to become love or light. Thus, if nothing were to condense itself into love, and then revert back to nothing, the resulting nothing would be of the same order as the original nothing. But, since love creates light, the amount of existence has been doubled; thus, when they melt back into nothing, the resulting nothing is double the original nothing. The resulting nothing is also more expansive than the love and light, because the condensation process is reversed when the two become one.

Thus the initial reaction between love and light simply results in an expansion of nothing, in which nothing, love, and light are perfectly united at all stages of the process, so that no distinction between them is visible. The expansion occurs in a quantized process of exponential growth.

In order for further developments to occur, there must be the experience of separation. The first distortion is free to choose separation. Due to the nature of free will and infinite possibility, the first distortion, upon moving from unity to separation, may immediately choose to become any experience. Therefore all of these experiences are in fact chosen, and experienced simultaneously. However, the progressively more distorted experiences are progressively less probable, and therefore we may imagine them as being shadowy and pale in comparison to the less distorted experiences. They are less probable due to the fact that the most distorted the experience is, the more the Creator must condense itself in order to become it.

The most probable separation is the separation between love and light. The most straightforward form of this is the experience of love by itself, and the experience of light by itself. Love is experienced alone, without a corresponding light to balance it. Light is experienced alone, without a corresponding love to balance it. Due to love’s desire to become one with light, both of these are unstable states. Love by itself will strongly tend to create light and melt back into nothingness. Meanwhile, light by itself will strongly tend to attract love to itself, with the same result. Thus both of these states are unstable and improbable, tending to collapse into nothingness.

Nonetheless, we can be assured that there are an infinite number of each of these states. We are currently dealing with infinite love and infinite light. The nature of infinity is such that for every infinity, there is a higher infinity which surpasses it. Thus, for every infinite light, there must be an infinite light which surpasses it. The same is true for love. All of these levels of light and love are experienced in the fashion just described; but each level is less stable, and thus less probable, than the preceding one. This is due to the fact that the attraction of love to light, the gravitational force if you will, increases with the quantity of each.

A more probable experience is the experience of love and light as simultaneous but separate. In fact, this experience becomes the focal point for the rest of the Creator’s experience of separation. We shall therefore discuss it in more detail momentarily; but first we shall consider other possibilities.

One possibility is the experience of light as separate from itself. This is similar to the experience of love and light as simultaneous but separate, except that both terms of the equation are light. Intuitively, light as separate from itself is a very unstable paradox which would strongly tend to become simply light. Then, as described previously, it would tend to attract love and melt back into nothingness.

Other possibilities are the experience of love as separate from itself, and the experience of free will as separate from itself, for which analogous comments may be made.

Another possibility is the experience of free will and love as simultaneous but separate, without the experience of light. What would be the outcome of this experience? Intuitively, we might expect the free will to become light, in order to satisfy love’s desire for light. But this would be a violation of free will. Free will is, inherently, free, and it would not be free if the simultaneous presence of love compelled it to become light. So this cannot be how the experience resolves itself. Most likely, rather, the love creates light and unites with it, thus becoming free will, and so the experience becomes that of free will as separate from free will, which resolves itself into simply free will.

Similar comments may be made for the experience of free will and light as simultaneous but separate.

We have seen, then, that most of the obvious, probable experiences of separation result in a rapid and uninteresting melting back into nothingness. All of them, that is, except for one: the experience of the separation between love and light. We had put off discussing this distortion, as it ends up being the most interesting one, which leads to the most further experience.

The separation between love and light is more stable than the other separations we have considered. Nonetheless, due to love’s desire to become one with light, it contains a strong tension which attempts to resolve itself.

We know that when one has a desire, and the object of desire is in sight, then that desire increases. If the desire is frustrated — that is, if the object is in sight, but unattainable — then that desire increases in a much more marked fashion. So this is what happens: because love can see light but cannot become one with it, love’s desire for light increases. This is a different way of saying that the quantity of love increases. This increased love immediately creates more light, so that the quantity of love and the quantity of light are equal. This results in a recurrence of the original scenario, and a positive feedback loop of increasing love and light.

One thought would be that the positive feedback loop would continue infinitely. But this seems impossible; the feedback loop is unbounded, but never infinite, in duration. Rather, eventually the tension will become too much, the separation will be overcome, and love and light will melt back into unity. The ending of the separation, like the beginning of the separation, will occur as a discrete, quantum event.

So we have seen that the experience of separation between love and light leads to a positive feedback loop between love and light, meaning that there is a rapid increase of both and an eventual overcoming of the separation and melting back into unity. Because this possibility is far more powerful than any of the other possibilities of separation, it becomes the focus of the Creator.

The unity which is the outcome of the process of love/light separation is a far greater unity than the unity which was its beginning (that is, the unity which originally chose to become an experience of love/light separation). The beginning unity condenses itself into love/light separation, then increases in separate form, then returns to unity, reversing the condensation and ending up much greater than it was originally.

Because the tendency of the Creator is to reach for love/light separation, we can be certain that this new unity will once again reach for love/light separation. Thus in its turn it will be transformed into a much greater unity. This will continue in an infinite upward hierarchy of alternations between love/light and unity.

This hierarchy of alternations can be thought of as a vibration, vibrating between the poles of unity and separation, or unity and love/light. It is not a sine wave, but a square wave, due to the quantized nature of the transition between unity and separation. A further distinguishing feature of this vibration is that each iteration is a transcendence. Thus it is both a cycle and a linear progression.

We have thus determined how to derive a vibration from unity. This vibration will be the basis for the experiences to come.

Separation creates confusion and chaos. The Creator’s attempts to resolve the paradox of love/light separation result in the output of many random distortions. At first these distortions are always various distortions of love/light. They are minute qualitative variations upon the basic theme of love/light, for which we do not have words.

As the distortions multiply, and the Creator discerns the relationships among them, some of them begin to coalesce into individualized portions of love/light, discernible as distinct, unified concepts. If love/light is the genus, then these individualized portions are the species.

Eventually some of these individualized portions of love/light will collapse into unity. These individuals will therefore become vibrations of their own, subordinate to the top-level vibration which gave birth to them. These sub-vibrations are like stars in the sky, and as they exponentially grow in power they lend enormous amounts of energy to the top-level vibration, accelerating its growth towards unity. Due to the exponential nature of their growth, the sub-vibrations quickly come to constitute the vast majority of the power of the top-level vibration.

Inevitably, the sub-vibrations will eventually give birth to sub-sub-vibrations, and these sub-sub-vibrations to sub-sub-sub-vibrations. Thus the structure of the love/light of the Creator comes to resemble the branches of a tree, or a system of roots, or the dendrites of a neuron.

It would seem that the sub-vibrations are most likely what Ra calls the Logoi; the sub-sub-vibrations, the sub-Logoi; and so forth.

The First Distortions

This is another attempt at explaining the first distortions. Since this is a difficult subject, I doubt that these will be my final thoughts on the matter; but I feel that I have made progress on the problem.

The first thing that exists is the Creator. The Creator is infinity, unity, or nothingness. It is worth explaining how these three words are synonyms. Infinity is the totality of possibilities. Since every possibility has a corresponding opposite possibility, when these possibilities are considered together as a single thing, each opposite cancels out, and that thing is found to be nothingness. This nothingness is unity, because it is the result of uniting everything into one thing.

Nothingness is the first thing; everything comes from nothingness. But nothingness is prior to existence. Nothingness is non-existence, and non-existence does not exist. Of course, since nothingness is infinity, it contains within itself all of existence; hence, it is both being and non-being.

All of existence is illusion, or distortion, while the truth is the Creator, which is beyond experience. (“Experience” and “existence” are synonyms.) It is worth asking: what are the first, most basic distortions: the first experiences which the Creator has of itself?

Tautologically, the first distortion is the experience of the Creator. Before the first distortion, there is no experience; the first distortion is the first experience, which is the experience of the Creator. Before the first distortion, the Creator is not; the first distortion is that the Creator is. First nothingness does not exist; then, nothingness exists. It experiences itself.

The first distortion is prior to light. Thus the Creator, in the first distortion, is seen not as a brilliant energy, but as darkness, nothingness, and the void.

The awareness of nothingness is the awareness of infinity, which is infinite possibility. At this point all of the possibilities still cancel each other out, leaving us with a state in which no possibility is actual, and all is in darkness. The awareness of nothing thus implies the possibility, but not yet the actuality, of becoming aware of an infinite number of somethings.

We know, because we are here, that these possibilities were actualized. But how did this come about? What led from the awareness of nothing to the awareness of something? To answer this, we must digress into a discussion of the nature of experience.

The basic nature of experience is light. This can be verified in the following way. Sufficiently intense introspection on any experience reveals that the experience is made of light. Similarly, thought experiment will reveal that any imaginable experience can be produced by beginning with light, and shaping the light into the constitution of that experience.

It would seem, then, that we require some way of getting from the first distortion to light. If we can produce light, then all other experiences will follow from light. Light is the first possibility which we must actualize. How are we to achieve this?

We said earlier that the possibilities are not actual in the first distortion because every possibility has an opposite, and these opposites all cancel out. It follows that light is not yet actual because it is in a relation of being canceled out by its opposite.

Ra tells us that the opposite of light is love. We must understand what is meant by “love.” It is a form of will or desire. Will or desire for what? Will to experience something, will to accept something, will to become one with something.

Love is a passive, receiving principle. Light is an active, giving principle. They correspond to the yin and yang of Chinese philosophy.

The Creator progresses beyond the first distortion by developing a desire to experience further distortion. This desire is love, or the second distortion. Love perceives the nothingness which is the first distortion as a void which must be filled. This perception pulls light into existence; light fills the void; the darkness is illuminated.

It is because of love’s existence that it is possible for light to come into existence. Without the desire for light, there would be no reason for the possibility of light to be actualized, and thus it never would. There is a need for a negative to balance light’s positive; an emptiness to take in light’s fullness.

Love and light are opposites. Thus, by coming into existence together, they preserve the balance of the Creator, so that the Creator remains the Creator, i.e. nothingness.

Let us summarize our findings so far. First, the Creator experienced nothing. Then, the Creator became aware of experiencing nothing; this was the first distortion. Then, the Creator desired to experience something; this was the second distortion. Then, the Creator experienced something; this was the third distortion.

Many have observed that there is a basic two-ness to existence; they have also observed a basic three-ness, and a basic seven-ness. Our material so far allows us to clarify the principle of two-ness, and the principle of three-ness.

The principle of two-ness is the observation of the abundance of important dualities which characterize existence: good/bad, true/false, male/female, right/wrong, thinking/feeling, light/dark, etc.

The desire for parsimony would tend to make us wonder if there is not a single duality which is the fundamental duality from which all other dualities are derived. Such a duality would not be equal to all of the other dualities, as it would be obviously absurd to equate every duality with every other duality. Rather, we would postulate that all other dualities are distortions of the fundamental duality.

The foregoing comments suggest that the fundamental duality is love/light: i.e., the duality between the second distortion and the third distortion. Love/light refines and makes more precise the passive/active or yin/yang duality which is often taken as fundamental.

Now let us consider the three-ness of existence. Many people have suggested that there is a trinity from which all else springs; and the first distortions are clearly such a trinity.

We can observe a connection betwen the principle of duality and the principle of trinity. In many systems of thought, we can arrive at the concept of trinity by taking the concept of duality, and adding a third principle which is the unity, synthesis, or balancing of the duality. Consider, for instance, Hegel’s trinity of thesis/antithesis/synthesis, or Gurdjieff’s trinity of active, passive, and neutralizing forces.

This is the case with the first distortions. Love and light are the first opposites, and, as with all opposites, when they unite they return into nothingness. This nothingness is the first distortion. Thus the first distortion is the unity of the second and third distortions.

The first distortions thus satisfactorily capture both the two-ness and the three-ness of existence. They are the fundamental trinity, and this fundamental trinity contains the fundamental duality.

At first, love and light come into existence in a perfectly balanced manner; thus, they cancel each other out, and immediately return to nothingness. This results in an infinite expansion of the awareness of nothingness (the first distortion), without either love or light becoming independently visible.

It may seem that an “expansion of the awareness of nothingness” is a contradiction in terms. Nothingness is already infinite, and therefore we may think that we cannot surpass nothingness to something higher. But this is a confusion. The nature of infinity is such that for every infinity, there is another infinity which is greater than it. The only infinity which cannot be surpassed is the pre-experiential Creator. Any awareness of infinity, therefore, can be surpassed to a greater awareness of infinity. This, then, is precisely what happens as the initial result of the reaction between love and light.

In this initial reaction, the three first distortions are perfectly united. Yet, due to the nature of infinite possibility, there must develop further reactions.

The next two reactions which we can name are the emergences of love and light as independent entities. Love exists by itself, without immediately being balanced with light and canceling out. Light exists by itself, in the corresponding manner. At first these are infinite love and light, which is sufficient to imply an infinite number of these distortions. This is for the same reason that we saw before, with the first distortion. Every infinity can be surpassed towards a higher infinity. Thus, for every infinite light, there must be an infinite light which surpasses it; and the same for infinite love.

Due to the desire of love to become one with light, the independent existences of love and light are fairly unstable states, strongly tending to collapse back into nothingness. These distortions, then, do not lead to much subsequent distortion. A greater avenue of possibility is found when love and light form themselves into a vibration. This basic distortion of vibration between light and love leads to much of the subsequent experience. I am still clarifying my thoughts on the topic of vibration, so I end here.

Themes of Ra on Evolution

Here is a list of the major themes in Ra’s discussion of spiritual evolution. It’s a bit rough.

Union with the Creator (4.17, 4.19, 6.1, 10.14, 15.7, 15.14, 34.2, 71.17, 74.11)

Understanding/acceptance (5.2, 15.14, 18.5, 34.5, 46.6-46.14, 52.7, 74.11)

Catalyst for learning (33.6-33.8, 34.6, 50.5, 54.22-54.23)

Meditation (5.2, 17.40, 42.11-42.14, 43.31, 49.7, 49.8)

Self-knowledge (4.17, 5.2, 15.14, 74.11)

The will (52.7, 73.11, 74.13, 85.19)

Balancing of energy centers (15.9-15.12, 42.10)

Disciplines of mind, body, and spirit (4.17-6.1)

Structure of mind (5.2)

Forgiveness/karma (18.12, 34.4-34.5)

Transmutation of bodily functions (4.17, 4.18, 5.2)

Balancing opposites (5.2)

Role of self and other-self (5.2)

Balancing love and wisdom (4.17, 85.16)

Love (10.14, 42.3)

Service to others (15.7, 17.30)

No over-specificity (15.13, 17.40, 49.7, 74.16)

Energy transfer (73.20-73.21)

Sexual energy transfer (31.2-32.14, 84.11-84.21)

Raising planetary vibration without action (50.8-50.9, 71.16)

Love, wisdom, power (75.32, 75.39)

Ra on Evolution

Here are all of the passages in the Ra material which directly discuss the process and techniques of spiritual evolution.

4.15 Questioner: Then would it be possible for you to train us in a healing practice?

Ra: I am Ra. It is possible.

4.16 Questioner: Will you train us?

Ra: We will.

4.17 Questioner: I have no idea how long this would take. Is it possible for you to give a synopsis of the program of training required? I have no knowledge of what questions to ask at this point.

Ra: I am Ra. We consider your request for information, for as you noted, there are a significant number of vibratory sound complexes which can be used in sequence to train the healer.

The synopsis is a very appropriate entry that you might understand what is involved.

Firstly, the mind must be known to itself. This is perhaps the most demanding part of healing work. If the mind knows itself then the most important aspect of healing has occurred, for consciousness is the microcosm of the Law of One.

The second part has to do with the disciplines of the body complexes. In the streamings reaching your planet at this time, these understandings and disciplines have to do with the balance between love and wisdom in the use of the body in its natural functions.

The third area is the spiritual, and in this area the first two disciplines are connected through the attainment of contact with intelligent infinity.

4.18 Questioner: I believe I have a little idea of the accomplishment of the first step. Can you elaborate a little bit on the other two steps which I am not at all familiar with.

Ra: I am Ra. Imagine the body. Imagine the more dense aspects of the body. Proceed therefrom to the very finest knowledge of energy pathways which revolve and cause the body to be energized. Understand that all natural functions of the body have all aspects from dense to fine, and can be transmuted to what you may call sacramental. This is a brief investigation of the second area.

To speak to the third, if you will, imagine the function of the magnet. The magnet has two poles. One reaches up. The other goes down. The function of the spirit is to integrate the upreaching yearning of the mind/body energy with the downpouring and streaming of infinite intelligence. This is a brief explication of the third area.

4.19 Questioner: Then would this training program involve specific things to do, specific instructions and exercises?

Ra: I am Ra. We are not at this time incarnate among your peoples; thus, we can guide and attempt to specify, but we cannot, by example, show. This is an handicap. However, there should indeed be fairly specific exercises of mind, body, and spirit during the teach/learning process we offer. It is to be once again iterated that healing is but one distortion of the Law of One. To reach an undistorted understanding of that law, it is not necessary to heal or, indeed, to show any manifestation but only to exercise the disciplines of understanding.

We would ask that one or two more questions be the ending of this session.

5.2 Questioner: We have decided to accept, if offered, the honor/duty of learning/teaching the healing process. I would ask as to the first step which we should accomplish in becoming effective healers.

Ra: I am Ra. We shall begin with the first of the three teachings/learnings.

We begin with the mental learn/teachings necessary for contact with intelligent infinity. The prerequisite of mental work is the ability to retain silence of self at a steady state when required by the self. The mind must be opened like a door. The key is silence.

Within the door lies an hierarchical construction you may liken unto geography and in some ways geometry, for the hierarchy is quite regular, bearing inner relationships.

To begin to master the concept of mental discipline it is necessary to examine the self. The polarity of your dimension must be internalized. Where you find patience within your mind you must consciously find the corresponding impatience and vice versa. Each thought that a being has, has in its turn an antithesis. The disciplines of the mind involve, first of all, identifying both those things of which you approve and those things of which you disapprove within yourself, and then balancing each and every positive and negative charge with its equal. The mind contains all things. Therefore, you must discover this completeness within yourself.

The second mental discipline is acceptance of the completeness within your consciousness. It is not for a being of polarity in the physical consciousness to pick and choose among attributes, thus building the roles that cause blockages and confusions in the already-distorted mind complex. Each acceptance smoothes part of the many distortions that the faculty you call judgment engenders.

The third discipline of the mind is a repetition of the first but with the gaze outward towards the fellow entities that it meets. In each entity there exists completeness. Thus, the ability to understand each balance is necessary. When you view patience, you are responsible for mirroring in your mental understanding, patience/impatience. When you view impatience, it is necessary for your mental configuration of understanding to be impatience/patience. We use this as a simple example. Most configurations of mind have many facets, and understanding of either self polarities, or what you would call other-self polarities, can and must be understood as subtle work.

The next step is the acceptance of the other-self polarities, which mirrors the second step.

These are the first four steps of learning mental discipline. The fifth step involves observing the geographical and geometrical relationships and ratios of the mind, the other mind, the mass mind, and the infinite mind.

The second area of learn/teaching is the study/understanding of the body complexes. It is necessary to know your body well. This is a matter of using the mind to examine how the feelings, the biases, what you would call the emotions, affect various portions of the body complex. It shall be necessary to both understand the bodily polarities and to accept them, repeating in a chemical/physical manifestation the work you have done upon the mind bethinking the consciousness.

The body is a creature of the mind’s creation. It has its biases. The biological bias must be first completely understood and then the opposite bias allowed to find full expression in understanding. Again, the process of acceptance of the body as a balanced, as well as polarized, individual may then be accomplished. It is then the task to extend this understanding to the bodies of the other-selves whom you will meet.

The simplest example of this is the understanding that each biological male is female; each biological female is male. This is a simple example. However, in almost every case wherein you are attempting the understanding of the body of self or other-self, you will again find that the most subtle discernment is necessary in order to fully grasp the polarity complexes involved.

At this time we would suggest closing the description until the next time of work so that we may devote time to the third area commensurate with its importance.

We can answer a query if it is a short one before we leave this instrument.

6.1 Questioner: We would like to continue the material from yesterday.

Ra: I am Ra. This is well with us.

We proceed now with the third area of teach/learning concerning the development of the energy powers of healing.

The third area is the spiritual complex which embodies the fields of force and consciousness which are the least distorted of your mind/body/spirit complex. The exploration and balancing of the spirit complex is indeed the longest and most subtle part of your learn/teaching. We have considered the mind as a tree. The mind controls the body. With the mind single-pointed, balanced, and aware, the body comfortable in whatever biases and distortions make it appropriately balanced for that instrument, the instrument is then ready to proceed with the great work.

That is the work of wind and fire. The spiritual body energy field is a pathway, or channel. When body and mind are receptive and open, then the spirit can become a functioning shuttle or communicator from the entity’s individual energy of will upwards, and from the streamings of the creative fire and wind downwards.

The healing ability, like all other, what this instrument would call paranormal abilities, is effected by the opening of a pathway or shuttle into intelligent infinity. There are many upon your plane who have a random hole or gateway in their spirit energy field, sometimes created by the ingestion of chemicals such as, what this instrument would call LSD, who are able, randomly and without control, to tap into energy sources. They may or may not be entities who wish to serve. The purpose of carefully and consciously opening this channel is to serve in a more dependable way, in a more commonplace or usual way, as seen by the distortion complex of the healer. To others there may appear to be miracles. To the one who has carefully opened the door to intelligent infinity this is ordinary; this is commonplace; this is as it should be. The life experience becomes somewhat transformed and the great work goes on.

At this time we feel these exercises suffice for your beginning. We will, at a future time, when you feel you have accomplished that which is set before you, begin to guide you into a more precise understanding of the functions and uses of this gateway in the experience of healing.

10.14 Questioner: For the general development of the reader of this book, could you state some of the practices or exercises to perform to produce an acceleration toward the Law of One?

Ra: I am Ra.

Exercise One. This is the most nearly centered and useable within your illusion complex. The moment contains love. That is the lesson/goal of this illusion or density. The exercise is to consciously see that love in awareness and understanding distortions. The first attempt is the cornerstone. Upon this choosing rests the remainder of the life-experience of an entity. The second seeking of love within the moment begins the addition. The third seeking empowers the second, the fourth powering or doubling the third. As with the previous type of empowerment, there will be some loss of power due to flaws within the seeking in the distortion of insincerity. However, the conscious statement of self to self of the desire to seek love is so central an act of will that, as before, the loss of power due to this friction is inconsequential.

Exercise Two. The universe is one being. When a mind/body/spirit complex views another mind/body/spirit complex, see the Creator. This is an helpful exercise.

Exercise Three. Gaze within a mirror. See the Creator.

Exercise Four. Gaze at the creation which lies about the mind/body/spirit complex of each entity. See the Creator.

The foundation or prerequisite of these exercises is a predilection towards what may be called meditation, contemplation, or prayer. With this attitude, these exercises can be processed. Without it, the data will not sink down into the roots of the tree of mind, thus enabling and ennobling the body and touching the spirit.

15.7 Questioner: What is the greatest service that our population on this planet could perform individually?

Ra: I am Ra. There is but one service. The Law is One. The offering of self to Creator is the greatest service, the unity, the fountainhead. The entity who seeks the One Creator is with infinite intelligence. From this seeking, from this offering, a great multiplicity of opportunities will evolve depending upon the mind/body/spirit complexes’ distortions with regard to the various illusory aspects or energy centers of the various complexes of your illusion.

Thus, some become healers, some workers, some teachers, and so forth.

15.9 Questioner: Can you tell me a little more about the word, “balancing,” as we are using it?

Ra: I am Ra. Picture, if you will, the One Infinite. You have no picture. Thus, the process begins. Love creating light, becoming love/light, streams into the planetary sphere according to the electromagnetic web of points or nexi of entrance. These streamings are then available to the individual who, like the planet, is a web of electromagnetic energy fields with points or nexi of entrance.

In a balanced individual each energy center is balanced and functioning brightly and fully. The blockages of your planetary sphere cause some distortion of intelligent energy. The blockages of the mind/body/spirit complex further distort or unbalance this energy. There is one energy. It may be understood as love/light or light/love or intelligent energy.

15.10 Questioner: Am I correct to assume that one of the blockages of the mind/body/spirit complex might be, shall we say, ego, and this could be balanced using a worthiness/unworthiness balance. Am I correct?

Ra: I am Ra. This is incorrect.

15.11 Questioner: Can you tell me how you balance the ego?

Ra: I am Ra. We cannot work with this concept as it is misapplied and understanding cannot come from it.

15.12 Questioner: How does an individual go about balancing himself? What is the first step?

Ra: I am Ra. The steps are only one; that is, an understanding of the energy centers which make up the mind/body/spirit complex. This understanding may be briefly summarized as follows. The first balancing is of the Malkuth, or Earth, vibratory energy complex, called the red-ray complex. An understanding and acceptance of this energy is fundamental. The next energy complex, which may be blocked is the emotional, or personal complex, also known as the orange-ray complex. This blockage will often demonstrate itself as personal eccentricities or distortions with regard to self-conscious understanding or acceptance of self.

The third blockage resembles most closely that which you have called ego. It is the yellow-ray or solar plexus center. Blockages in this center will often manifest as distortions toward power manipulation and other social behaviors concerning those close and those associated with the mind/body/spirit complex. Those with blockages in these first three energy centers, or nexi, will have continuing difficulties in ability to further their seeking of the Law of One.

The center of heart, or green-ray, is the center from which third-density beings may springboard, shall we say, to infinite intelligence. Blockages in this area may manifest as difficulties in expressing what you may call universal love or compassion.

The blue-ray center of energy streaming is the center which, for the first time, is outgoing as well as inpouring. Those blocked in this area may have difficulty in grasping the spirit/mind complexes of its own entity and further difficulty in expressing such understandings of self. Entities blocked in this area may have difficulties in accepting communication from other mind/body/spirit complexes.

The next center is the pineal or indigo-ray center. Those blocked in this center may experience a lessening of the influx of intelligent energy due to manifestations which appear as unworthiness. This is that of which you spoke. As you can see, this is but one of many distortions due to the several points of energy influx into the mind/body/spirit complex. The indigo-ray balancing is quite central to the type of work which revolves about the spirit complex, which has its influx then into the transformation or transmutation of third density to fourth density, it being the energy center receiving the least distorted outpourings of love/light from intelligent energy and also the potential for the key to the gateway of intelligent infinity.

The remaining center of energy influx is simply the total expression of the entity’s vibratory complex of mind, body, and spirit. It is as it will be, “balanced” or “imbalanced” has no meaning at this energy level, for it gives and takes in its own balance. Whatever the distortion may be, it cannot be manipulated as can the others and, therefore, has no particular importance in viewing the balancing of an entity.

15.13 Questioner: You previously gave us information on what we should do in balancing. Is there any publishable information you can give us now about particular exercises or methods of balancing these energy centers?

Ra: I am Ra. The exercises given for publication seen in comparison with the material now given are in total a good beginning. It is important to allow each seeker to enlighten itself rather than for any messenger to attempt in language to teach/learn for the entity, thus being teach/learner and learn/teacher. This is not in balance with your third density. We learn from you. We teach to you. Thus, we teach/learn. If we learned for you, this would cause imbalance in the direction of the distortion of free will. There are other items of information allowable. However, you have not yet reached these items in your line of questioning and it is our belief/feeling complex that the questioner shall shape this material in such a way that your mind/body/spirit complexes shall have entry to it, thus we answer your queries as they arise in your mind complex.

15.14 Questioner: Yesterday you stated that “the harvest is now. There is not at this time any reason to include efforts along this line of longevity, but rather to encourage efforts to seek the heart of self. This which resides clearly in the violet-ray energy field will determine the harvest of the mind/body/spirit complex.” Could you tell us the best way to seek the heart of self?

Ra: I am Ra. We have given you this information in several wordings. However, we can only say the material for your understanding is the self: the mind/body/spirit complex. You have been given information upon healing, as you call this distortion. This information may be seen in a more general context as ways to understand the self. The understanding, experiencing, accepting, and merging of self with self and other-self, and finally with the Creator, is the path to the heart of self. In each infinitesimal part of your self resides the One in all of Its power. Therefore, we can only encourage these lines of contemplation or prayer as a means of subjectively/objectively using or combining various understandings to enhance the seeking process. Without such a method of reversing the analytical process, one could not integrate into unity the many understandings gained in such seeking.

17.30 Questioner: If an entity wants to be of service to others rather than service to self while he is in this third density, are there “best ways” of being of service to others, or is any way just as good as any other way?

Ra: I am Ra. The best way to be of service to others has been explicitly covered in previous material. We will iterate briefly.

The best way of service to others is the constant attempt to seek to share the love of the Creator as it is known to the inner self. This involves self knowledge and the ability to open the self to the other-self without hesitation. This involves, shall we say, radiating that which is the essence or the heart of the mind/body/spirit complex.

Speaking to the intention of your question, the best way for each seeker in third density to be of service to others is unique to that mind/body/spirit complex. This means that the mind/body/spirit complex must then seek within itself the intelligence of its own discernment as to the way it may best serve other-selves. This will be different for each. There is no best. There is no generalization. Nothing is known.

17.40 Questioner: Is there a “best way” to meditate?

Ra: I am Ra. No.

18.5 Questioner: Thank you. I have a question here that I will read: “Much of the mystic tradition of seeking on Earth holds the belief that the individual self must be erased or obliterated and the material world ignored for the individual to reach ‘nirvana,’ as it is called, or enlightenment. What is the proper role of the individual self and its worldly activities to aid an individual to grow more into the Law of One?”

Ra: I am Ra. The proper role of the entity is in this density to experience all things desired, to then analyze, understand, and accept these experiences, distilling from them the love/light within them. Nothing shall be overcome. That which is not needed falls away.

The orientation develops due to analysis of desire. These desires become more and more distorted towards conscious application of love/light as the entity furnishes itself with distilled experience. We have found it to be inappropriate in the extreme to encourage the overcoming of any desires, except to suggest the imagination rather than the carrying out in the physical plane, as you call it, of those desires not consonant with the Law of One, thus preserving the primal distortion of free will.

The reason it is unwise to overcome is that overcoming is an unbalanced action creating difficulties in balancing in the time/space continuum. Overcoming, thus, creates the further environment for holding on to that which apparently has been overcome.

All things are acceptable in the proper time for each entity, and in experiencing, in understanding, in accepting, in then sharing with other-selves, the appropriate distortion shall be moving away from distortions of one kind to distortions of another which may be more consonant with the Law of One.

It is, shall we say, a shortcut to simply ignore or overcome any desire. It must instead be understood and accepted. This takes patience and experience which can be analyzed with care, with compassion for self and for other-self.

18.12 Questioner: You stated yesterday that forgiveness is the eradicator of karma. I am assuming that balanced forgiveness for the full eradication of karma would require forgiveness not only of other-selves but also the forgiveness of self. Am I correct?

Ra: I am Ra. You are correct. We will briefly expand upon this understanding in order to clarify.

Forgiveness of other-self is forgiveness of self. An understanding of this insists upon full forgiveness upon the conscious level of self and other-self, for they are one. A full forgiveness is thus impossible without the inclusion of self.

31.2 Questioner: Could you define sexual energy transfer and expand upon its meaning, please?

Ra: I am Ra. Energy transfer implies the release of potential energies across, shall we say, a potentiated space. The sexual energy transfers occur due to the polarizations of two mind/body/spirit complexes, each of which have some potential difference one to the other. The nature of the transfer of energy or of the blockage of this energy is then a function of the interaction of these two potentials. In the cases where transfer takes place, you may liken this to a circuit being closed. You may also see this activity, as all experiential activities, as the Creator experiencing Itself.

31.3 Questioner: Could this then be the primal mechanism for the Creator to experience Itself?

Ra: I am Ra. This is not a proper term. Perhaps the adjectives would be “one appropriate” way of the Creator knowing Itself, for in each interaction, no matter what the distortion, the Creator is experiencing Itself. The bisexual knowing of the Creator by Itself has the potential for two advantages.

Firstly, in the green ray activated being there is the potential for a direct and simple analog of what you may call joy, the spiritual or metaphysical nature which exists in intelligent energy. This is a great aid to comprehension of a truer nature of being-ness. The other potential advantage of bisexual reproductive acts is the possibility of a sacramental understanding or connection, shall we say, with the gateway to intelligent infinity, for with appropriate preparation, work in what you may call magic may be done and experiences of intelligent infinity may be had. The positively oriented individuals concentrating upon this method of reaching intelligent infinity, then, through the seeking or the act of will, are able to direct this infinite intelligence to the work these entities desire to do, whether it be knowledge of service or ability to heal or whatever service to others is desired .

These are two advantages of this particular method of the Creator experiencing Itself. As we have said before, the corollary of the strength of this particular energy transfer is that it opens the door, shall we say, to the individual mind/body/spirit complexes’ desire to serve in an infinite number of ways an otherself, thus polarizing towards positive.

31.4 Questioner: Can you expand somewhat on the concept that this action not only allows the Creator to know Itself better but also creates, in our density, an offspring or makes available the pathway for another entity to enter this density?

Ra: I am Ra. As we have previously said, the sexual energy transfers include the red ray transfer which is random and which is a function of the second-density attempt to grow, to survive, shall we say. This is a proper function of the sexual interaction. The offspring, as you call the incarnated entity, takes on the mind/body complex opportunity offered by this random act or event called the fertilization of egg by seed which causes an entity to have the opportunity to then enter this density as an incarnate entity.

This gives the two who were engaged in this bisexual reproductive energy transfer the potential for great service in this area of the nurturing of the small-experienced entity as it gains in experience.

It shall be of interest at this point to note that there is always the possibility of using these opportunities to polarize towards the negative, and this has been aided by the gradual building up over many thousands of your years of social complex distortions which create a tendency towards confusion, shall we say, or baffling of the service to others aspect of this energy transfer and subsequent opportunities for service to other selves.

31.5 Questioner: If a sexual energy transfer occurs in green ray—and I am assuming in this case that there is no red ray energy transfer—does this mean it is impossible for this particular transfer to include fertilization and the birthing of an entity?

Ra: I am Ra. This is incorrect. There is always the red ray energy transfer due to the nature of the body complex. The random result of this energy transfer will be as it will be, as a function of the possibility of fertilization at a given time in a given pairing of entities each entity being undistorted in any vital sense by the yellow or orange ray energies; thus the gift, shall we say, being given freely, no payment being requested either of the body, of the mind, or of the spirit. The green ray is one of complete universality of love. This is a giving without expectation of return.

31.6 Questioner: I was wondering if there was some principle behind the fact that a sexual union does not necessarily lead to fertilization. I’m not interested in the chemical or physical principles of it. I’m interested in whether or not there is some metaphysical principle that leads to the couple having a child or not, or is it purely random?

Ra: I am Ra. This is random within certain limits. If an entity has reached the seniority whereby it chooses the basic structure of the life experience, this entity may then choose to incarnate in a physical complex which is not capable of reproduction. Thus we find some entities which have chosen to be unfertile. Other entities, through free will, make use of various devices to insure nonfertility. Except for these conditions, the condition is random.

31.7 Questioner: Thank you. In the previous material you mentioned “magnetic attraction.” Would you define and expand upon that term?

Ra: I am Ra. We used the term to indicate that in your bisexual natures there is that which is of polarity. This polarity may be seen to be variable according to the, shall we say, male/female polarization of each entity, be each entity biologically male or female. Thus you may see the magnetism which two entities with the appropriate balance, male/female versus female/male polarity, meeting and thus feeling the attraction which polarized forces will exert, one upon the other.

This is the strength of the bisexual mechanism. It does not take an act of will to decide to feel attraction for one who is oppositely polarized sexually. It will occur in an inevitable sense giving the free flow of energy a proper, shall we say, avenue. This avenue may be blocked by some distortion toward a belief/condition stating to the entity that this attraction is not desired. However, the basic mechanism functions as simply as would, shall we say, the magnet and the iron.

32.2 Questioner: We will now continue with the material from the day before yesterday. The subject is how sexual polarity acts as a catalyst in evolution and how to best make use of this catalyst. Going back to that material, I will fill in a few gaps that we possibly do not understand too well at this point.

Can you tell me the difference between orange and yellow ray activation? I am going to work up from the red ray right on through the violet. We have covered red ray, so I would like to ask now what the difference is between yellow and orange ray activation?

Ra: I am Ra. The orange ray is that influence or vibratory pattern wherein the mind/body/spirit expresses its power on an individual basis. Thus power over individuals may be seen to be orange ray. This ray has been quite intense among your peoples on an individual basis. You may see in this ray the treating of other-selves as non-entities, slaves, or chattel, thus giving otherselves no status whatever.

The yellow ray is a focal and very powerful ray and concerns the entity in relation to, shall we say, groups, societies, or large numbers of mind/body/spirit complexes. This orange—we correct ourselves—this yellow ray vibration is at the heart of bellicose actions in which one group of entities feels the necessity and right of dominating other groups of entities and bending their wills to the wills of the masters. The negative path, as would call it, uses a combination of the yellow ray and the orange ray in its polarization patterns. These rays, used in a dedicated fashion, will bring about a contact with intelligent infinity. The usual nature of sexual interaction, if one is yellow or orange in primary vibratory patterns, is one of blockage and then insatiable hunger due to the blockage. When there are two selves vibrating in this area the potential for polarization through the sexual interaction is begun, one entity experiencing the pleasure of humiliation and slavery or bondage, the other experiencing the pleasure of mastery and control over another entity. This way a sexual energy transfer of a negative polarity is experienced.

32.3 Questioner: From the material that you transmitted February 17th you stated: “In third ray there are two possibilities. Firstly, if both vibrate in third ray there will be a mutually strengthening energy transfer.” What color is third ray in this material?

Ra: I am Ra. The ray we were speaking of in that material should be properly the green ray or fourth ray.

32.4 Questioner: So I should change that third to fourth or green?

Ra: This is correct. Please continue to scan for errors having to do with numbering, as you call them, as this concept is foreign to us and we must translate, if you will, when using numbers. This is an on-going weakness of this contact due to the difference between our ways and yours. Your aid is appreciated.

32.5 Questioner: Thank you. I believe for the time being we have amply covered green ray, so I am going to skip over green ray and go to blue ray. Could you tell me the difference that occurs between green ray and blue ray with the emphasis on blue ray?

Ra: I am Ra. With the green ray transfer of energy you now come to the great turning point sexually as well as in each other mode of experience. The green ray may then be turned outward, the entity then giving rather than receiving. The first giving beyond green ray is the giving of acceptance or freedom, thus allowing the recipient of blue ray energy transfer the opportunity for a feeling of being accepted, thus freeing that other-self to express itself to the giver of this ray. It will be noted that once green ray energy transfer has been achieved by two mind/body/spirits in mating, the further rays are available without both entities having the necessity to progress equally. Thus a blue ray vibrating entity or indigo ray vibrating entity whose other ray vibrations are clear may share that energy with the green ray other-self, thus acting as catalyst for the continued learn/teaching of the other-self. Until an other-self reaches green ray, such energy transfer through the rays is not possible.

32.6 Questioner: What is the difference between indigo and blue ray transfer?

Ra: I am Ra. The indigo ray is the ray of, shall we say, awareness of the Creator as self; thus one whose indigo ray vibrations have been activated can offer the energy transfer of Creator to Creator. This is the beginning of the sacramental nature of what you call your bisexual reproductive act. It is unique in bearing the allness, the wholeness, the unity in its offering to other-self.

32.7 Questioner: What is the difference between violet ray and the others?

Ra: I am Ra. The violet ray, just as the red ray, is constant in the sexual experience. Its experience by other-self may be distorted or completely ignored or not apprehended by other-self. However, the violet ray, being the sum and substance of the mind/body/spirit complex, surrounds and informs any action by a mind/body/spirit complex.

32.13 Questioner: Thank you. Is it possible for an entity in third-density physical to vary across the entire band of colors or is the entity pretty well zeroed in on one color?

Ra: I am Ra. This will be the last full question of this working. Please restate for clarity.

32.14 Questioner: I meant was it possible for a green ray person who is primarily of green ray activation to vary on both sides of the green ray in a large or a small amount in regards to energy activation, or is he primarily green ray?

Ra: I am Ra. We grasp the newness of material requested by you. It was unclear, for we thought we had covered this material. The portion covered is this: the green ray activation is always vulnerable to the yellow or orange ray of possession, this being largely yellow ray but often coming into orange ray. Fear of possession, desire for possession, fear of being possessed, desire to be possessed: these are the distortions which will cause the deactivation of green ray energy transfer.

The new material is this: once the green ray has been achieved, the ability of the entity to enter blue ray is immediate and is only awaiting the efforts of the individual. The indigo ray is opened only through considerable discipline and practice largely having to do with acceptance of self, not only as the polarized and balanced self but as the Creator, as an entity of infinite worth. This will begin to activate the indigo ray.

33.6 Questioner: I was wondering if there is a programming of experiences that causes an individual to get certain catalysts in his daily life. For instance, as we go through our daily life there are many things which we can experience. We can look at these experiences as occurring by pure chance or by a conscious design of our own such as making appointments or going places. I was wondering if there was a behind-the-scenes, as you might call it, programming of catalyst to create the necessary experiences for more rapid growth in the case of some entities. Does this happen?

Ra: I am Ra. We believe we grasp the heart of your query. Please request further information if we are not correct.

The incarnating entity which has become conscious of the incarnative process and thus programs its own experience may choose the amount of catalyst or, to phrase this differently, the number of lessons which it will undertake to experience and to learn from in one incarnation. This does not mean that all is predestined, but rather that there are invisible guidelines shaping events which will function according to this programming. Thus if one opportunity is missed another will appear until the, shall we say, student of the life experience grasps that a lesson is being offered and undertakes to learn it.

33.7 Questioner: Then these lessons would be reprogrammed, you might say, as the life experience continues. Let’s say that an entity develops the bias that he actually didn’t choose to develop prior to incarnation. It is then possible to program experiences so that he will have an opportunity to alleviate this bias through balancing. Is this correct?

Ra: I am Ra. This is precisely correct.

33.8 Questioner: Thank you. From this I would extrapolate to the conjecture that the orientation in mind of the entity is the only thing that is of any consequence at all. The physical catalyst that he experiences, regardless of what is happening about him, will be a function strictly of his orientation in mind. I will use as an example (example deleted) this being a statement of the orientation in mind governing the catalyst. Is this correct?

Ra: I am Ra. We prefer not to use any well-known examples, sayings, or adages in our communications to you due to the tremendous amount of distortion which any well-known saying has undergone. Therefore, we may answer the first part of your query asking that you delete the example. It is completely true to the best of our knowledge that the orientation or polarization of the mind/body/spirit complex is the cause of the perceptions generated by each entity. Thus a scene may be observed in your grocery store. The entity ahead of self may be without sufficient funds. One entity may then take this opportunity to steal. Another may take this opportunity to feel itself a failure. Another may unconcernedly remove the least necessary items, pay for what it can, and go about its business. The one behind the self, observing, may feel compassion, may feel an insult because of standing next to a poverty-stricken person, may feel generosity, may feel indifference.

Do you now see the analogies in a more appropriate manner?

34.2 Questioner: You stated at an earlier time that penetration of the eighth level or intelligent infinity allows a mind/body/spirit complex to be harvested if it wishes at any time/space during the cycle. When this penetration of the eighth level occurs what does the entity who penetrates it experience?

Ra: I am Ra. The experience of each entity is unique in its perception of intelligent infinity. Perceptions range from a limitless joy to a strong dedication to service to others while in the incarnated state. The entity which reaches intelligent infinity most often will perceive this experience as one of unspeakable profundity. However, it is not usual for the entity to immediately desire the cessation of the incarnation. Rather the desire to communicate or use this experience to aid others is extremely strong.

34.4 Questioner: Thank you. Would you define karma?

Ra: I am Ra. Our understanding of karma is that which may be called inertia. Those actions which are put into motion will continue using the ways of balancing until such time as the controlling or higher principle which you may liken unto your braking or stopping is invoked. This stoppage of the inertia of action may be called forgiveness. These two concepts are inseparable.

34.5 Questioner: If an entity develops what is called karma in an incarnation, is there then programming that sometimes occurs so that he will experience catalysts that will enable him to get to a point of forgiveness thereby alleviating the karma?

Ra: I am Ra. This is, in general, correct. However, both self and any involved other-self may, at any time through the process of understanding, acceptance, and forgiveness, ameliorate these patterns. This is true at any point in an incarnative pattern. Thus one who has set in motion an action may forgive itself and never again make that error. This also brakes or stops what you call karma.

34.6 Questioner: Thank you. Can you give me examples of catalytic action from the last session beginning with the self unmanifested producing learning catalyst?

Ra: I am Ra. We observed your interest in the catalyst of pain. This experience is most common among your entities. The pain may be of the physical complex. More often it is of the mental and emotional complex. In some few cases the pain is spiritual in complex-nature. This creates a potential for learning. The lessons to be learned vary. Almost always these lessons include patience, tolerance, and the ability for the light touch.

Very often the catalyst for emotional pain, whether it be the death of the physical complex of one other-self which is loved or other seeming loss, will simply result in the opposite, in a bitterness and impatience, a souring. This is catalyst which has gone awry. In these cases then there will be additional catalyst provided to offer the unmanifested self further opportunities for discovering the self as all-sufficient Creator containing all that there is and full of joy.

42.1 Questioner: I am going to make a statement and ask you to comment on its degree of accuracy. I am assuming that the balanced entity would not be swayed either towards positive or negative emotions by any situation which he might confront. By remaining unemotional in any situation, the balanced entity may clearly discern the appropriate and necessary responses in harmony with the Law of One for each situation. Is this correct?

Ra: I am Ra. This is an incorrect application of the balancing which we have discussed. The exercise of first experiencing feelings and then consciously discovering their antitheses within the being has as its objective not the smooth flow of feelings both positive and negative while remaining unswayed but rather the objective of becoming unswayed. This is a simpler result and takes much practice, shall we say.

The catalyst of experience works in order for the learn/teachings of this density to occur. However, if there is seen in the being a response, even if it is simply observed, the entity is still using the catalyst for learn/teaching. The end result is that the catalyst is no longer needed. Thus this density is no longer needed. This is not indifference or objectivity but a finely tuned compassion and love which sees all things as love. This seeing elicits no response due to catalytic reactions. Thus the entity is now able to become co-Creator of experiential occurrences. This is the truer balance.

42.2 Questioner: I will attempt to make an analogy. If an animal, shall I say, a bull, in a pen attacks you because you have wandered into his pen, you get out of his way rapidly but you do not blame him. You do not have much of an emotional response other than the response that he might damage you. However, if you encounter another self in his territory and he attacks you, your response may be more of an emotional nature creating physical bodily responses. Am I correct in assuming that when your response to the animal and to the other-self is that of seeing both as Creator and loving both and understanding their action in attacking you is the action of their free will then you have balanced yourself correctly in this area? Is this correct?

Ra: I am Ra. This is basically correct. However, the balanced entity will see in the seeming attack of an other-self the causes of this action which are, in most cases, of a more complex nature than the cause of the attack of the second-density bull as was your example. Thus this balanced entity would be open to many more opportunities for service to a third-density other-self.

42.3 Questioner: Would a perfectly balanced entity feel any emotional response in being attacked by the other-self?

Ra: I am Ra. This is correct. The response is love.

42.4 Questioner: In the illusion that we now experience it is difficult to maintain this response especially if the attack results in physical pain, but I assume that this response should be maintained even through physical pain or loss of life. Is this correct?

Ra: I am Ra. This is correct and further is of a major or principle importance in understanding, shall we say, the principle of balance. Balance is not indifference but rather the observer not blinded by any feelings of separation but rather fully imbued with love.

42.8 Questioner: What is the difference in terms of energy center activation between a person who represses emotional responses to emotionally charged situations and the person who is balanced and, therefore, truly unswayed by emotionally charged situations?

Ra: I am Ra. This query contains an incorrect assumption. To the truly balanced entity no situation would be emotionally charged. With this understood, we may say the following: The repression of emotions depolarizes the entity in so far as it then chooses not to use the catalytic action of the space/time present in a spontaneous manner, thus dimming the energy centers. There is, however, some polarization towards positive if the cause of this repression is consideration for other-selves. The entity which has worked long enough with the catalyst to be able to feel the catalyst but not find it necessary to express reactions is not yet balanced but suffers no depolarization due to the transparency of its experiential continuum. Thus the gradual increase in the ability to observe one’s reaction and to know the self will bring the self ever closer to a true balance. Patience is requested and suggested, for the catalyst is intense upon your plane and its use must be appreciated over a period of consistent learn/teaching.

42.9 Questioner: How can a person know when he is unswayed by an emotionally charged situation or if he is repressing the flow of emotions, or if he is in balance and truly unswayed?

Ra: I am Ra. We have spoken to this point. Therefore, we shall briefly iterate that to the balanced entity no situation has an emotional charge but is simply a situation like any other in which the entity may or may not observe an opportunity to be of service. The closer an entity comes to this attitude the closer an entity is to balance. You may note that it is not our recommendation that reactions to catalyst be repressed or suppressed unless such reactions would be a stumbling block not consonant with the Law of One to an other-self. It is far, far better to allow the experience to express itself in order that the entity may then make fuller use of this catalyst.

42.10 Questioner: How can an individual assess what energy centers within its being are activated and in no immediate need of attention and which energy centers are not activated and are in need of immediate attention?

Ra: I am Ra. The thoughts of an entity, its feelings or emotions, and least of all its behavior are the signposts for the teaching/learning of self by self. In the analysis of one’s experiences of a diurnal cycle an entity may assess what it considers to be inappropriate thoughts, behaviors, feelings, and emotions.

In examining these inappropriate activities of mind, body, and spirit complexes the entity may then place these distortions in the proper vibrational ray and thus see where work is needed.

42.11 Questioner: In the last session you said, “that when the self is conscious to a great enough extent of the workings of the catalyst of fasting, and the techniques of programming, it then may through concentration of the will and the faculty of faith alone cause reprogramming without the analogy of fasting, diet, or other analogous bodily complex disciplines.” What are the techniques of programming which the Higher Self uses to insure that the desired lessons are learned or attempted by the third-density self?

Ra: I am Ra. There is but one technique for this growing or nurturing of will and faith, and that is the focusing of the attention. The attention span of those you call children is considered short. The spiritual attention span of most of your peoples is that of the child. Thus it is a matter of wishing to become able to collect one’s attention and hold it upon the desired programming.

This, when continued, strengthens the will. The entire activity can only occur when there exists faith that an outcome of this discipline is possible.

42.12 Questioner: Can you mention some exercises for helping to increase the attention span?

Ra: I am Ra. Such exercises are common among the many mystical traditions of your entities. The visualization of a shape and color which is of personal inspirational quality to the meditator is the heart of what you would call the religious aspects of this sort of visualization.

The visualization of simple shapes and colors which have no innate inspirational quality to the entity form the basis for what you may call your magical traditions.

Whether you image the rose or the circle is not important. However, it is suggested that one or the other path towards visualization be chosen in order to exercise this faculty. This is due to the careful arrangement of shapes and colors which have been described as visualizations by those steeped in the magical tradition.

42.13 Questioner: As a youth I was trained in the engineering sciences which include the necessity for three dimensional visualization for the processes of design. Would this be helpful as a foundation for the type of visualization which you are speaking of, or would it be of no value?

Ra: I am Ra. To you, the questioner, this experience was valuable. To a less sensitized entity it would not gain the proper increase of concentrative energy.

42.14 Questioner: Then the less sensitized entity should use … What should he use for the proper energy?

Ra: I am Ra. In the less sensitized individual the choosing of personally inspirational images is appropriate whether this inspiration be the rose which is of perfect beauty, the cross which is of perfect sacrifice, the Buddha which is the All-being in One, or whatever else may inspire the individual.

43.30 Questioner: You stated that the key to strengthening the will is concentration. Can you tell me the relative importance of the following aids to concentration? I have listed: silence, temperature control, comfort of body, screening as a Faraday cage would screen electromagnetic radiation, visible light screening, and a constant smell such as the use of incense. In other words, an isolation-type of situation. You mentioned that this was one of the functions of the pyramid.

Ra: I am Ra. The analogies of body complex to mind and spirit complex activities have been discussed previously. You may consider all of these aforementioned aids as those helpful to the stimulation of that which in actuality aids concentration, that being the will of the entity. This free will may be focused at any object or goal.

43.31 Questioner: I was really trying to get at whether it would be of great importance to construct a better place for our meditations. We have distractions here of the types which I mentioned, and I know that it is a function of our total free will as to whether we construct this or not, but I was trying to get at the principles behind and the relative importance of the Faraday cage. It would be quite a construction and I was wondering if it would be of any real value?

Ra: I am Ra. Without infringing upon free will we feel it possible to state that the Faraday cage and the isolation tank are gadgets.

The surrounding of self in a sylvan atmosphere, apart from distractions, in a place of working used for no other purpose, in which you and your associates agree to lay aside all goals but that of the meditative seeking of the Infinite Creator is, shall we say, not gadgetry but the making use of the creation of the Father in second-density love, and in the love and support of otherselves. Are there any brief queries before this working is at an end?

46.6 Questioner: I am not sure that I understand that. Let’s take some examples: an entity polarizing toward the negative path becomes angry. Let’s take the condition where he develops a cancer. What is the principle that is at work for him?

Ra: I am Ra. We see the thrust of your query and will respond at variance with the specific query if that meets with your approval.

46.7 Questioner: Certainly.

Ra: The entity polarizing positively perceives the anger. This entity, if using this catalyst mentally, blesses and loves this anger in itself. It then intensifies this anger consciously in mind alone until the folly of this red-ray energy is perceived not as folly in itself but as energy subject to spiritual entropy due to the randomness of energy being used.

Positive orientation then provides the will and faith to continue this mentally intense experience of letting the anger be understood, accepted, and integrated with the mind/body/spirit complex. The other-self which is the object of anger is thus transformed into an object of acceptance, understanding, and accommodation, all being reintegrated using the great energy which anger began.

The negatively oriented mind/body/spirit complex will use this anger in a similarly conscious fashion, refusing to accept the undirected or random energy of anger and instead, through will and faith, funneling this energy into a practical means of venting the negative aspect of this emotion so as to obtain control over other-self, or otherwise control the situation causing anger.

Control is the key to negatively polarized use of catalyst. Acceptance is the key to positively polarized use of catalyst. Between these polarities lies the potential for this random and undirected energy creating a bodily complex analog of what you call the cancerous growth of tissue.

46.8 Questioner: Then as I understand it you are saying that if the positively polarizing entity fails to accept the other-self or if the negatively polarizing entity fails to control the other-self, either of these conditions will cause cancer, possibly. Is this correct?

Ra: I am Ra. This is partially correct. The first acceptance, or control depending upon polarity, is of the self. Anger is one of many things to be accepted and loved as a part of self or controlled as a part of self, if the entity is to do work.

46.9 Questioner: Then are you saying that if a negatively polarizing entity is unable to control his own anger or unable to control himself in anger that he may cause cancer? Is this correct?

Ra: I am Ra. This is quite correct. The negative polarization contains a great requirement for control and repression.

46.10 Questioner: A repression of what?

Ra: I am Ra. Any mind complex distortion which you may call emotional which is of itself disorganized, needs, in order to be useful to the negatively oriented entity, to be repressed and then brought to the surface in an organized use. Thus you may find for instance, negatively polarized entities controlling and repressing such basic bodily complex needs as the sexual desire in order that in the practice thereof the will may be used to enforce itself upon the other-self with greater efficiency when the sexual behavior is allowed.

46.11 Questioner: Then the positively oriented entity, rather than attempting repression of emotion, would balance the emotion as stated in an earlier contact. Is this correct?

Ra: I am Ra. This is correct and illustrates the path of unity.

46.12 Questioner: Then cancer is a training catalyst operating for both polarities in approximately the same way but creating or attempting to create polarization in both directions, positive and negative, depending upon the orientation of the entity experiencing the catalyst. Is this correct?

Ra: I am Ra. This is incorrect in that catalyst is unconscious and does not work with intelligence but rather is part of the, shall we say, mechanism of learn/teaching set up by the sub-Logos before the beginning of your space/time.

46.13 Questioner: How does cancer do this learn/teaching when the entity developing cancer has no conscious idea of what is happening to him when he develops cancer?

Ra: I am Ra. In many cases catalyst is not used.

46.14 Questioner: What is the plan for use of the catalyst of cancer?

Ra: I am Ra. The catalyst, and all catalyst, is designed to offer experience. This experience in your density may be loved and accepted or it may be controlled. These are the two paths. When neither path is chosen the catalyst fails in its design and the entity proceeds until catalyst strikes it which causes it to form a bias towards acceptance and love or separation and control. There is no lack of space/time in which this catalyst may work.

49.7 Questioner: Will you recommend a technique of meditation?

Ra: I am Ra. No.

49.8 Questioner: Is it better, or shall I say, does it produce more useable results in meditation to leave the mind as blank as possible and let it run down, so to speak, or is it better to focus in meditation on some object or some thing for concentration?

Ra: I am Ra. This shall be the last full query of this work time.

Each of the two types of meditation is useful for a particular reason. The passive meditation involving the clearing of the mind, the emptying of the mental jumble which is characteristic of mind complex activity among your peoples, is efficacious for those whose goal is to achieve an inner silence as a base from which to listen to the Creator. This is an useful and helpful tool and is by far the most generally useful type of meditation as opposed to contemplation or prayer.

The type of meditation which may be called visualization has as its goal not that which is contained in the meditation itself. Visualization is the tool of the adept. Those who learn to hold visual images in mind are developing an inner concentrative power that can transcend boredom and discomfort. When this ability has become crystallized in an adept the adept may then do polarizing in consciousness without external action which can affect the planetary consciousness. This is the reason for the existence of the so-called White Magician. Only those wishing to pursue the conscious raising of planetary vibration will find visualization to be a particularly satisfying type of meditation.

Contemplation or the consideration in a meditative state of an inspiring image or text is extremely useful also among your peoples, and the faculty of will called praying is also of a potentially helpful nature. Whether it is indeed an helpful activity depends quite totally upon the intentions and objects of the one who prays.

May we ask if there are any brief queries at this time?

50.4 Questioner: Could you give an example of how an entity sets up a condition for attracting a particular experiential catalyst and how that catalyst then is provided or is learned.

Ra: I am Ra. Such an example may be given.

50.5 Questioner: Will you give that?

Ra: I am Ra. We paused to scan (name’s) consciousness to use its experiential catalyst as example. We may proceed.

This is one instance and extrapolation may be made to other entities which are aware of the process of evolution. This entity chose, before incarnation, the means whereby catalyst had great probability of being obtained. This entity desired the process of expressing love and light without expecting any return. This entity programmed also to endeavor to accomplish spiritual work and to comfort itself with companionship in the doing of this work.

Agreements were made prior to incarnation; the first, with the so-called parents and siblings of this entity. This provided the experiential catalyst for the situation of offering radiance of being without expectation of return. The second program involved agreements with several entities. These agreements provided and will provide, in your time/space and space/time continuum, opportunities for the experiential catalyst of work and comradeship.

There are events which were part of a program for this entity only in that they were possibility/probability vortices having to do with your societal culture. These events include the nature of the living or standard of living, the type of relationships entered into in your legal framework, and the social climate during the incarnation. The incarnation was understood to be one which would take place at harvest.

These givens, shall we say, apply to millions of your peoples. Those aware of evolution and desirous in the very extreme of attaining the heart of love and the radiance which gives understanding no matter what the lessons programmed: they have to do with other-selves, not with events: they have to do with giving, not receiving, for the lessons of love are of this nature both for positive and negative. Those negatively harvestable will be found at this time endeavoring to share their love of self.

There are those whose lessons are more random due to their present inability to comprehend the nature and mechanism of the evolution of mind, body, and spirit. Of these we may say that the process is guarded by those who never cease their watchful expectation of being of service. There is no entity without help, either through self-awareness of the unity of creation or through guardians of the self which protect the less sophisticated mind/body/spirit from any permanent separation from unity while the lessons of your density continue.

50.8 Questioner: Thank you. How does the ability to hold visual images in mind allow the adept to do polarization in consciousness without external action?

Ra: I am Ra. This is not a simple query, for the adept is one which will go beyond the green-ray which signals entry into harvestability. The adept will not simply be tapping into intelligent energy as a means of readiness for harvest but tapping into both intelligent energy and intelligent infinity for the purpose of transmuting planetary harvestability and consciousness.

The means of this working lie within. The key is first, silence, and secondly, singleness of thought. Thusly a visualization which can be held steady to the inward eye for several of your minutes, as you measure time, will signal the adept’s increase in singleness of thought. This singleness of thought then can be used by the positive adept to work in group ritual visualizations for the raising of positive energy, by negative adepts for the increase in personal power.

50.9 Questioner: Can you tell me what the adept, after being able to hold the image for several minutes, does to affect planetary consciousness or affect positive polarity?

Ra: I am Ra. When the positive adept touches intelligent infinity from within, this is the most powerful of connections for it is the connection of the whole mind/body/spirit complex microcosm with the macrocosm. This connection enables the, shall we say, green-ray true color in time/space to manifest in your space/time. In green ray thoughts are beings. In your illusion this is normally not so.

The adepts then become living channels for love and light and are able to channel this radiance directly into the planetary web of energy nexi. The ritual will always end by the grounding of this energy in praise and thanksgiving and the release of this energy into the planetary whole.

52.7 Questioner: Am I correct, then, in assuming that discipline of the personality, knowledge of self, and control in strengthening of the will would be what any fifth-density entity would see as those things of importance?

Ra: I am Ra. In actuality these things are of importance in third through early seventh densities. The only correction in nuance that we would make is your use of the word, control. It is paramount that it be understood that it is not desirable or helpful to the growth of the understanding, may we say, of an entity by itself to control thought processes or impulses except where they may result in actions not consonant with the Law of One. Control may seem to be a short-cut to discipline, peace, and illumination. However, this very control potentiates and necessitates the further incarnative experience in order to balance this control or repression of that self which is perfect.

Instead, we appreciate and recommend the use of your second verb in regard to the use of the will. Acceptance of self, forgiveness of self, and the direction of the will; this is the path towards the disciplined personality. Your faculty of will is that which is powerful within you as co-Creator. You cannot ascribe to this faculty too much importance. Thus it must be carefully used and directed in service-to-others for those upon the positively oriented path.

There is great danger in the use of the will as the personality becomes stronger, for it may be used even subconsciously in ways reducing the polarity of the entity.

52.11 Questioner: Thank you. Just a little point that was bothering me of no real importance.

Is there then, from the point of view of an individual who wishes to follow the service-to-others path, anything of importance other than disciplines of personality, knowledge of self, and strengthening of will?

Ra: I am Ra. This is technique. This is not the heart. Let us examine the heart of evolution.

Let us remember that we are all one. This is the great learning/teaching. In this unity lies love. This is a great learn/teaching. In this unity lies light. This is the fundamental teaching of all planes of existence in materialization. Unity, love, light, and joy; this is the heart of evolution of the spirit.

The second-ranking lessons are learn/taught in meditation and in service. At some point the mind/body/spirit complex is so smoothly activated and balanced by these central thoughts or distortions that the techniques you have mentioned become quite significant. However, the universe, its mystery unbroken, is one. Always begin and end in the Creator, not in technique.

54.22 Questioner: Prior to incarnation, as an entity becomes more aware of the process of evolution and has selected a path whether it be positive or negative, at some point the entity becomes aware of what it wants to do with respect to unblocking and balancing its energy centers. At that point it is able to program for the life experience those catalytic experiences that will aid it in its process of unblocking and balancing. Is that correct?

Ra: I am Ra. That is correct.

54.23 Questioner: The purpose then, of what we call the incarnate physical state, seems to be wholly or almost wholly that of experiencing the programmed catalyst and then evolving as a function of that catalyst. Is that correct?

Ra: I am Ra. We shall restate for clarity the purpose of incarnative existence is evolution of mind, body, and spirit. In order to do this it is not strictly necessary to have catalyst. However, without catalyst the desire to evolve and the faith in the process do not normally manifest and thus evolution occurs not. Therefore, catalyst is programmed and the program is designed for the mind/body/spirit complex for its unique requirements. Thus it is desirable that a mind/body/spirit complex be aware of and hearken to the voice of its experiential catalyst, gleaning from it that which it incarnated to glean.

71.15 Questioner: Could you please comment on the accuracy of these statements. I am going to talk in general about the concept of magic and first define it as the ability to create changes in consciousness at will. Is this an acceptable definition?

Ra: I am Ra. This definition is acceptable in that it places upon the adept the burden it shall bear. It may be better understood by referring back to an earlier query, in your measurement, within this working having to do with the unmanifested self. In magic one is working with one’s unmanifested self in body, in mind, and in spirit; the mixture depending upon the nature of the working.

These workings are facilitated by the enhancement of the activation of the indigo-ray energy center. The indigo-ray energy center is fed, as are all energy centers, by experience but far more than the others is fed by what we have called the disciplines of the personality.

71.16 Questioner: I will state that the objective of the white magical ritual is to create a change in consciousness of a group. Is this correct?

Ra: I am Ra. Not necessarily. It is possible for what you term white magic to be worked for the purpose of altering only the self or the place of working. This is done in the knowledge that to aid the self in polarization towards love and light is to aid the planetary vibration.

71.17 Questioner: The change in consciousness should result in a greater distortion towards service-to-others, towards unity with all, and towards knowing in order to serve. Is this correct, and are there any other desired results?

Ra: I am Ra. These are commendable phrases. The heart of white magic is the experience of the joy of union with the Creator. This joy will of necessity radiate throughout the life experience of the positive adept. It is for this reason that sexual magic is not restricted solely to the negatively oriented polarizing adepts but when most carefully used has its place in high magic as it, when correctly pursued, joins body, mind, and spirit with the One Infinite Creator.

Any purpose which you may frame should, we suggest, take into consideration this basic union with the One Infinite Creator, for this union will result in service-to-others of necessity.

71.18 Questioner: There are, shall I say, certain rules of white magic. I will read these few and I would like you to comment on the philosophical content or basis of these and add to this list any of importance that I have neglected. First, a special place of working preferably constructed by the practitioners; second, a special signal or key such as a ring to summon the magical personality; third, special clothing worn only for the workings; fourth, a specific time of day; fifth, a series of ritual sound vibratory complexes designed to create the desired mental distortion; sixth, a group objective for each session. Could you comment on this list please?

Ra: I am Ra. To comment upon this list is to play the mechanic which views the instruments of the orchestra and adjusts and tunes the instruments. You will note these are mechanical details. The art does not lie herein.

The one item of least import is what you call the time of day. This is important in those experiential nexi wherein the entities search for the metaphysical experience without conscious control over the search. The repetition of workings gives this search structure. In this particular group the structure is available without the need for inevitable sameness of times of working. We may note that this regularity is always helpful.

73.10 Questioner: It would seem to me that the visualization of the invocation would be dependent upon what the use was to be of the light. The use could be for healing, communication, or for the general awareness of the creation and the Creator. Would you please speak on this process and my correctness in making this assumption?

Ra: I am Ra. We shall offer some thoughts though it is doubtful that we may exhaust this subject. Each visualization, regardless of the point of the working, begins with some work within the indigo-ray. As you may be aware, the ritual which you have begun is completely working within the indigo-ray. This is well for it is the gateway. From this beginning light may be invoked for communication or for healing.

You may note that in the ritual which we offered you to properly begin the Ra workings the first focus is upon the Creator. We would further note a point which is both subtile and of some interest. The upward spiraling light developed in its path by the will, and ultimately reaching an high place of mating with the inward fire of the One Creator, still is only preparation for the work upon the mind/body/spirit which may be done by the adept. There is some crystallization of the energy centers used during each working so that the magician becomes more and more that which it seeks.

More importantly, the time/space mind/body/spirit analog, which is evoked as the magical personality, has its only opportunity to gain rapidly from the experience of the catalytic action available to the third-density space/time mind/body/spirit. Thus the adept is aiding the Creator greatly by offering great catalyst to a greater portion of the creation which is identified as the mind/body/spirit totality of an entity.

73.11 Questioner: Desire and will are the factors in this process. Is this correct?

Ra: I am Ra. We would add one quality. In the magical personality desire, will, and polarity are the keys.

73.19 Questioner: It seems to me that the primary thing of importance for those on the service-to-others path is the development of an attitude which I can only describe as a vibration. This attitude would be developed through meditation, ritual, and the developing appreciation for the creation or Creator which results in a state of mind that can only be expressed by me as an increase in vibration or oneness with all. Could you expand and correct that statement?

Ra: I am Ra. We shall not correct this statement but shall expand upon it by suggesting that to those qualities you may add the living day by day and moment by moment, for the true adept lives more and more as it is.

73.20 Questioner: Thank you. Could you tell me of the number of possible energy transfers between two or more mind/body/spirit complexes. Is it very large, or are there few?

Ra: I am Ra. The number is infinite, for is not each mind/body/spirit complex unique?

73.21 Questioner: Could you define this statement “energy transfer between two mind/body/spirit complexes”?

Ra: I am Ra. This will be the last full query of this working. This entity still has transferred energy available, but we find rapidly increasing distortions towards pain in the neck, the dorsal area, and the wrists and manual appendages.

The physical energy transfer may be done numerous ways.

We shall give two examples. Each begins with some sense of the self as Creator or in some way the magical personality being invoked. This may be consciously or unconsciously done. Firstly, that exercise of which we have spoken called the exercise of fire: this is, through physical energy transfer, not that which is deeply involved in the body complex combinations. Thusly the transfer is subtle and each transfer unique in what is offered and what is accepted. At this point we may note that this is the cause for the infinite array of possible energy transfers.

The second energy transfer of which we would speak is the sexual energy transfer. This takes place upon a non-magical level by all those entities which vibrate green ray active. It is possible, as in the case of this instrument which dedicates itself to the service of the One Infinite Creator, to further refine this energy transfer. When the other-self also dedicates itself in service to the One Infinite Creator, the transfer is doubled. Then the amount of energy transferred is dependent only upon the amount of polarized sexual energy created and released. There are refinements from this point onward leading to the realm of the high sexual magic.

In the realm of the mental bodies there are variations of mental energy transferred. This is, again, dependent upon the knowledge sought and the knowledge offered. The most common mental energy transfer is that of the teacher and the pupil. The amount of energy is dependent upon the quality of this offering upon the part of the teacher, and regards the purity of the desire to serve, and the quality of information offered and, upon the part of the student, the purity of the desire to learn and the quality of the mind vibratory complex which receives knowledge.

Another form of mental energy transfer is that of the listener and the speaker. When the speaker is experiencing mental/emotional complex distortions towards anguish, sorrow, or other mental pain, from what we have said before, you may perhaps garner knowledge of the variations possible in this transfer.

The spiritual energy transfers are at the heart of all energy transfers as a knowledge of self and other-self as Creator is paramount, and this is spiritual work. The varieties of spiritual energy transfer include those things of which we have spoken this day as we spoke upon the subject of the adept.

Are there any brief queries before we leave this working?

74.11 Questioner: What I am trying to get at is how these disciplines affect the energy centers and the power of the white magician. Will you tell me how that works?

Ra: I am Ra. The heart of the discipline of the personality is threefold. One, know your self. Two, accept your self. Three, become the Creator.

The third step is that step which, when accomplished, renders one the most humble servant of all, transparent in personality and completely able to know and accept other-selves. In relation to the pursuit of the magical working the continuing discipline of the personality involves the adept in knowing its self, accepting its self, and thus clearing the path towards the great indigo gateway to the Creator. To become the Creator is to become all that there is. There is, then, no personality in the sense with which the adept begins its learn/teaching. As the consciousness of the indigo ray becomes more crystalline, more work may be done; more may be expressed from intelligent infinity.

74.12 Questioner: You stated that a working of service to others has the potential of alerting a great mass of light strength. Could you describe just exactly how this works and what the uses of this would be?

Ra: I am Ra. There are sound vibratory complexes which act much like the dialing of your telephone. When they are appropriately vibrated with accompanying will and concentration it is as though many upon your metaphysical or inner planes received a telephone call. This call they answer by their attention to your working.

74.13 Questioner: There are many of these. The ones most obvious in our society are those used in the church rather than those used by the magical adept. What is the difference in the effect in those used in our various churches and those specifically magical incantations used by the adept?

Ra: I am Ra. If all in your churches were adepts consciously full of will, of seeking, of concentration, of conscious knowledge of the calling, there would be no difference. The efficacy of the calling is a function of the magical qualities of those who call; that is, their desire to seek the altered state of consciousness desired.

74.14 Questioner: In selecting the protective ritual we finally agreed upon the Banishing Ritual of the Lesser Pentagram. I assume that these sound vibratory complexes are of the type of which you speak for the alerting of those on the inner planes. Is this correct?

Ra: I am Ra. This is correct.

74.15 Questioner: If we had constructed a ritual of our own with words used for the first time in this sequence of protection what would have been the relative merit of this with respect to the ritual that we chose?

Ra: I am Ra. It would be less. In constructing ritual it is well to study the body of written work which is available for names of positive or service to others power are available.

74.16 Questioner: I will make an analogy to the loudness of the ringing of the telephone in using the ritual as the efficiency of the practitioners using the ritual. I see several things affecting the efficiency of the ritual: first, the desire of the practitioners to serve, their ability to invoke the magical personality, their ability to visualize while performing the ritual, and let me ask you as to the relative importance of those items and how each may be intensified?

Ra: I am Ra. This query borders upon over-specificity. It is most important for the adept to feel its own growth as teach/learner.

We may only say that you correctly surmise the paramount import of the magical personality. This is a study in itself. With the appropriate emotional will, polarity, and purity, work may be done with or without proper sound vibration complexes. However, there is no need for the blunt instrument when the scalpel is available.

75.23 Questioner: I am sorry for my confusion. Sometimes, as you say, sound vibration complexes are not very adequate.

You made the statement in a previous session that the true adept lives more and more as it is. Will you explain and expand more upon that statement?

Ra: I am Ra. Each entity is the Creator. The entity, as it becomes more and more conscious of its self, gradually comes to the turning point at which it determines to seek either in service to others or in service to self. The seeker becomes the adept when it has balanced with minimal adequacy the energy centers red, orange, yellow, and blue with the addition of the green for the positive, thus moving into indigo work.

The adept then begins to do less of the preliminary or outer work, having to do with function, and begins to effect the inner work which has to do with being. As the adept becomes a more and more consciously crystallized entity it gradually manifests more and more of that which it always has been since before time; that is, the One Infinite Creator.

75.32 Questioner: The three aspects of the magical personality are stated to be power, love, and wisdom. Is this correct and are these the only primary aspects of the magical personality?

Ra: I am Ra. The three aspects of the magical personality, power, love, and wisdom, are so called in order that attention be paid to each aspect in developing the basic tool of the adept; that is, its self. It is by no means a personality of three aspects. It is a being of unity, a being of sixth density, and equivalent to what you call your Higher Self and at the same time is a personality enormously rich in variety of experience and subtlety of emotion.

The three aspects are given that the neophyte not abuse the tools of its trade but rather approach those tools balanced in the center of love and wisdom and thus seeking power in order to serve.

75.36 Questioner: How does the use of the magical ritual invoking the magical personality aid the mind/body/spirit complex totality? Could you expand on the answer that you gave in the last session with respect to that?

Ra: I am Ra. When the magical personality is properly and efficaciously invoked the self has invoked its Higher Self. Thus a bridge betwixt space/time and time/space is made and the sixth-density magical personality experiences directly the third-density catalyst for the duration of the working. It is most central to deliberately take off the magical personality after the working in order that the Higher Self resume its appropriate configuration as analog to the space/time mind/body/spirit.

75.37 Questioner: Then you are saying that the act, signal, or key for the invoking of the magical personality which is the putting of something on or a gesture should also be as carefully taken off to reverse the gesture perhaps at the end of the invocation. Is this correct?

Ra: I am Ra. This is correct. It should be fastidiously accomplished either in mind or by gesture as well if this is of significant aid.

75.38 Questioner: Now in the invocation of the magical personality it is not necessarily effective for the neophyte. Is there a point at which there is a definite quantum change and that then the magical personality does reside in the neophyte, or can it be done in small degrees or percentages of magical personality as the neophyte becomes more adept?

Ra: I am Ra. The latter is correct.

75.39 Questioner: Then is it correct that a good sequence for the developing of the magical personality would be alternate meditations first on power, and then a meditation on love, and then a meditation on wisdom and then to continue cycling that way?

Ra: I am Ra. This is indeed an appropriate technique. In this particular group there is an additional aid in that each entity manifests one of these qualities in a manner which approaches the archetype. Thusly visualization may be personalized and much love and support within the group generated.

84.11 Questioner: In other words, they would be functioning but it would be equivalent in an electrical circuitry to having a high resistance, shall we say, and although the circuit would be complete, red through green, the total quantity of energy transferred would be less. Is this correct?

Ra: I am Ra. We might most closely associate your query with the concept of voltage. The uncrystallized, lower centers cannot deliver the higher voltage. The crystallized centers may become quite remarkable in the high voltage characteristics of the energy transfer as it reaches green ray and indeed as green ray is crystallized this also applies to the higher energy centers until such energy transfers become an honestation* for the Creator.

* Honestation: n. adornment; grace. [Obs.]

84.12 Questioner: Would you please correct me on this statement. I am guessing that what happens is that when a transfer takes place the energy is that light energy that comes in through the feet of the entity and the voltage or potential difference is measured between the red energy center and, in the case of the green ray transfer, the green energy center and then must leap or flow from the green energy center of one entity to the green energy center of the other, and then something happens to it. Could you clarify my thinking on that?

Ra: I am Ra. Yes.

84.13 Questioner: Would you please do that?

Ra: I am Ra. The energy transfer occurs in one releasing of the potential difference. This does not leap between green and green energy centers but is the sharing of the energies of each from red ray upwards. In this context it may be seen to be at its most efficient when both entities have orgasm simultaneously. However, it functions as transfer if either has the orgasm and indeed in the case of the physically expressed love between a mated pair which does not have the conclusion you call orgasm there is, nonetheless, a considerable amount of energy transferred due to the potential difference which has been raised as long as both entities are aware of this potential and release its strength to each other by desire of the will in a mental or mind complex dedication. You may see this practice as being used to generate energy transfers in some of your practices of what you may call other than Christian religious distortion systems of the Law of One.

84.14 Questioner: Could you give me an example of that last statement?

Ra: I am Ra. We preface this example with the reminder that each system is quite distorted and its teachings always half-lost. However, one such system is that called the Tantric Yoga.

84.15 Questioner: Considering individual A and individual B, if individual A experiences the orgasm is the energy, then, transferred to individual B in a greater amount? Is that correct?

Ra: I am Ra. Your query is incomplete. Please restate.

84.16 Questioner: I am trying to determine whether the direction of energy transfer is a function of orgasm. Which entity gets the transferred energy? I know it’s a dumb question, but I want to be sure that I have it cleared up.

Ra: I am Ra. If both entities are well polarized and vibrating in green-ray love any orgasm shall offer equal energy to both.

84.17 Questioner: I see. Before the veil can you describe any other physical difference that we haven’t talked about yet with respect to the sexual energy transfers or relationships or anything prior to veiling?

Ra: I am Ra. Perhaps the most critical difference of the veiling, before and after, was that before the mind, body, and spirit were veiled, entities were aware that each energy transfer and, indeed, very nearly all that proceeds from any intercourse, social or sexual, between two entities has its character and substance in time/space rather than space/time. The energies transferred during the sexual activity are not, properly speaking, of space/ time. There is a great component of what you may call metaphysical energy transferred. Indeed, the body complex as a whole is greatly misunderstood due to the post-veiling assumption that the physical manifestation called the body is subject only to physical stimuli. This is emphatically not so.

84.20 Questioner: With respect to the green, blue, and indigo transfers of energy, how would the mechanism for these transfers differ from the orange-ray mechanism in making them possible or setting the groundwork for them? I know this is very difficult to ask and I may not be making any sense, but what I am trying to do is gain an understanding of the foundation for the transfers in each of the rays and the preparations for the transfers or the fundamental requirements or biases and potentials for these transfers. Could you expand on that for me please? I am sorry for the poor question.

Ra: I am Ra. We would take a moment to state in reply to a previous comment that we shall answer each query whether or not it has been previously covered for not to do so would be to baffle the flow of quite another transfer of energy.

To respond to your query we firstly wish to agree with your supposition that the subject you now query upon is a large one, for in it lies an entire system of opening the gateway to intelligent infinity. You may see that some information is necessarily shrouded in mystery by our desire to preserve the free will of the adept. The great key to blue, indigo, and finally, that great capital of the column of sexual energy transfer, violet energy, transfers, is the metaphysical bond or distortion which has the name among your peoples of unconditional love. In the blue-ray energy transfer the quality of this love is refined in the fire of honest communication and clarity; this, shall we say, normally speaking in general, takes a substantial portion of your space/time to accomplish although there are instances of matings so well refined in previous incarnations and so well remembered that the blue-ray may be penetrated at once. This energy transfer is of great benefit to the seeker in that all communication from this seeker is, thereby, refined and the eyes of honesty and clarity look upon a new world. Such is the nature of blue-ray energy and such is one mechanism of potentiating and crystallizing it.

As we approach indigo-ray transfer we find ourselves in a shadowland. We cannot give you information straight out or plain, for this is seen by us to be an infringement. We cannot speak at all of violet ray transfer as we do not, again, desire to break the Law of Confusion.

We may say that these jewels, though dearly bought, are beyond price for the seeker and might suggest that just as each awareness is arrived at through a process of analysis, synthesis, and inspiration, so should the seeker approach its mate and evaluate each experience, seeking the jewel.

84.21 Questioner: Is there any way to tell which ray the transfer was for an individual after the experience?

Ra: I am Ra. There is only a subjective yardstick or measure of such. If the energies have flowed so that love is made whole, green-ray transfer has taken place. If, by the same entities’ exchange, greater ease in communication and greater sight has been experienced, the energy has been refined to the blue-ray energy center. If the polarized entities, by this same energy transfer experience, find that the faculties of will and faith have been stimulated, not for a brief while but for a great duration of what you call time, you may perceive the indigo-ray transfer. We may not speak of the violet-ray transfer except to note that it is an opening to the gateway of intelligent infinity. Indeed, the indigo-ray transfer is also this but, shall we say, the veil has not yet been lifted.

85.16 Questioner: I have a question here from (name). It states: “As we see compassion developing in ourselves is it more appropriate to balance this compassion with wisdom or to allow the compassion to develop as much as possible without being balanced”?

Ra: I am Ra. This query borders upon that type of question to which answers are unavailable due to the free-will prohibitions upon information from teach/learners.

To the student of the balancing process we may suggest that the most stringent honesty be applied. As compassion is perceived it is suggested that, in balancing, this perception be analyzed. It may take many, many essays into compassion before true universal love is the product of the attempted opening and crystallization of this all-important springboard energy center. Thus the student may discover many other components to what may seem to be all-embracing love. Each of these components may be balanced and accepted as part of the self and as transitional material as the entity’s seat of learn/teaching moves ever more clearly into the green ray.

When it is perceived that universal love has been achieved the next balancing may or may not be wisdom. If the adept is balancing manifestations it is indeed appropriate to balance universal love and wisdom. If the balancing is of mind or spirit there are many subtleties to which the adept may give careful consideration. Love and wisdom, like love and light, are not black and white, shall we say, but faces of the same coin, if you will. Therefore, it is not, in all cases, that balancing consists of a movement from compassion to wisdom.

We may suggest at all times the constant remembrance of the density from which each adept desires to move. This density learns the lessons of love. In the case of Wanderers there are half-forgotten overlays of other lessons and other densities. We shall leave these considerations with the questioner and invite observations which we shall then be most happy to respond to in what may seem to be a more effectual manner.

85.19 Questioner: I would like to carry that on to find out what specific functions of the mind were most effectual and the three or four most effective changes brought about to create the polarization.

Ra: I am Ra. This is an interesting query. The primary veiling was of such significance that it may be seen to be analogous to the mantling of the Earth over all the jewels within the Earth’s crust; whereas previously all facets of the Creator were consciously known. After the veiling, almost no facets of the Creator were known to the mind. Almost all was buried beneath the veil.

If one were to attempt to list those functions of mind most significant in that they might be of aid in polarization, one would need to begin with the faculty of visioning, envisioning, or far-seeing. Without the veil the mind was not caught in your illusory time. With the veil space/time is the only obvious possibility for experience.

Also upon the list of significant veiled functions of the mind would be that of dreaming. The so-called dreaming contains a great deal which, if made available to the conscious mind and used, shall aid it in polarization to a great extent.

The third function of the mind which is significant and which has been veiled is that of the knowing of the body. The knowledge of and control over the body, having been lost to a great extent in the veiling process, is thusly lost from the experience of the seeker. Its knowledge before the veiling is of small use. Its knowledge after the veiling, and in the face of what is now a dense illusion of separation of body complex from mind complex, is quite significant.

Perhaps the most important and significant function that occurred due to the veiling of the mind from itself is not in itself a function of mind but rather is a product of the potential created by this veiling. This is the faculty of will or pure desire.

Ra on the Tarot

Here are all of the questions in the Ra material about the Tarot archetypes.

66.21 Questioner: Possibly in the next session we will expand on that.

I would like to ask the second question. What are the structure and contents of the archetypical mind, and how does the archetypical mind function in informing the intuition and conscious mind of an individual mind/body/spirit complex.

Ra: I am Ra. You must realize that we offered these concepts to you so that you might grow in your own knowledge of the self through the consideration of them. We would prefer, especially for this latter query, to listen to the observations upon this subject which the student of these exercises may make and then suggest further avenues of the refinement of these inquiries. We feel we might be of more aid in this way.

67.28 Questioner: Thank you very much. I have a statement here that I will have you comment on for accuracy or inaccuracy. In general, the archetypical mind is a representation of facets of the One Infinite Creation. The Father archetype corresponds to the male or positive aspect of electromagnetic energy and is active, creative, and radiant as is our local sun. The Mother archetype corresponds to the female or negative aspect of electromagnetic energy and is receptive or magnetic as is our Earth as it receives the sun’s rays and brings forth life via third-density fertility. The Prodigal Son or the Fool archetype corresponds to every entity who seems to have strayed from unity and seeks to return to the One Infinite Creator. The Devil archetype represents the illusion of the material world and the appearance of evil but is more accurately the provider of catalyst for the growth of each entity within the third-density illusion. The Magician, Saint, Healer, or Adept corresponds to the Higher Self and, because of the balance within its energy centers, pierces the illusion to contact intelligent infinity and thereby demonstrates mastery of the catalyst of third-density. The archetype of Death symbolizes the transition of an entity from the yellow-ray body to the green-ray body either temporarily between incarnations or, more permanently, at harvest.

Each archetype presents an aspect of the One Infinite Creation to teach the individual mind/body/spirit complex according to the calling or the electromagnetic configuration of mind of the entity. Teaching is done via the intuition. With the proper seeking or mind configuration, the power of will uses the spirit as a shuttle to contact the appropriate archetypical aspect necessary for the teach/learning. In the same way each of the other informers of intuition are contacted. They are hierarchical and proceed from the entity’s own subconscious mind to group or planetary mind, to guides, to Higher Self, to archetypical mind, to cosmic mind or intelligent infinity. Each is contacted by the spirit serving as shuttle according to the harmonized electromagnetic configuration of the seeker’s mind and the information sought.

Would you please comment on the accuracy of these observations and correct any errors and fill in any omissions?

Ra: I am Ra. The entity has been using transferred energy for most of this session due to its depleted physical levels. We shall begin this rather complex answer which is interesting but do not expect to finish it. Those portions which we do not respond to we ask that you requestion us on at a working in your future.

67.29 Questioner: Perhaps it would be better to start the next session with the answer to this question. Would that be appropriate or is the energy already fixed?

Ra: I am Ra. The energy is as always allotted. The choice, as always, is yours.

67.30 Questioner: In that case, continue.

Ra: I am Ra. Perhaps the first item we shall address is the concept of the spirit used as a shuttle between the roots and the trunk of mind. This is a misapprehension and we shall allow the questioner to consider the function of the spirit further, for in working with the mind we are working within one complex and have not yet attempted to penetrate intelligent infinity. It is well said that archetypes are portions of the One Infinite Creator or aspects of its face. It is, however, far better to realize that the archetypes, while constant in the complex of generative energies offered, do not give the same yield of these complexes to any two seekers. Each seeker will experience each archetype in the characteristics within the complex of the archetype which are most important to it. An example of this would be the observation of the questioner that the Fool is described in such and such a way. One great aspect of this archetype is the aspect of faith, the walking into space without regard for what is to come next. This is, of course, foolish but is part of the characteristic of the spiritual neophyte. That this aspect was not seen may be pondered by the questioner. At this time we shall again request that the query be restated at the next working and we shall at this time cease using this instrument. Before we leave may we ask if there may be any short questions?

74.4 Questioner: In a previous session there was a question on the archetypical mind that was not fully answered. I would like to continue with the answer to that question. Could you please continue with that, or will it be necessary for me to read the entire question over again?

Ra: I am Ra. As a general practice it is well to vibrate the query at the same space/time as the answer is desired. However, in this case it is acceptable to us that a note be inserted at this point in your recording of these sound vibratory complexes referring to the location of the query in previous workings.

(Note: This question was asked in session #67.)

The query, though thoughtful, is in some degree falling short of the realization of the nature of the archetypical mind. We may not teach/learn for any other to the extent that we become learn/teachers. Therefore, we shall make some general notations upon this interesting subject and allow the questioner to consider and further refine any queries.

The archetypical mind may be defined as that mind which is peculiar to the Logos of this planetary sphere. Thusly unlike the great cosmic all-mind, it contains the material which it pleased the Logos to offer as refinements to the great cosmic being-ness. The archetypical mind, then, is that which contains all facets which may affect mind or experience.

The Magician was named as a significant archetype. However, it was not recognized that this portion of the archetypical mind represents not a portion of the deep subconscious but the conscious mind and more especially the will. The archetype called by some the High Priestess, then, is the corresponding intuitive or subconscious faculty.

Let us observe the entity as it is in relationship to the archetypical mind. You may consider the possibilities of utilizing the correspondences between the mind/body/spirit in microcosm and the archetypical mind/body/spirit closely approaching the Creator. For instance, in your ritual performed to purify this place you use the term “Ve Geburah.” It is a correct assumption that this is a portion or aspect of the One Infinite Creator. However, there are various correspondences with the archetypical mind which may be more and more refined by the adept. “Ve Geburah” is the correspondence of Michael, of Mars, of the positive, of maleness. “Ve Gedulah” has correspondences to Jupiter, to femaleness, to the negative, to that portion of the Tree of Life concerned with Auriel.

We could go forward with more and more refinements of these two entries into the archetypical mind. We could discuss color correspondences, relationships with other archetypes, and so forth. This is the work of the adept, not the teach/learner. We may only suggest that there are systems of study which may address themselves to the aspects of the archetypical mind and it is well to choose one and study carefully. It is more nearly well if the adept go beyond whatever has been written and make such correspondences that the archetype can be called upon at will.

76.6 Questioner: I am sorry that we have had such a long delay between the last session and this one. It couldn’t be helped I guess. Could you please tell me the origin of the tarot?

Ra: I am Ra. The origin of this system of study and divination is twofold: firstly, there is that influence which, coming in a distorted fashion from those who were priests attempting to teach the Law of One in Egypt, gave form to the understanding, if you will pardon the misnomer, which they had received. These forms were then made a regular portion of the learn/teachings of an initiate. The second influence is that of those entities in the lands you call Ur, Chaldea, and Mesopotamia who, from old, had received the, shall we say, data for which they called having to do with the heavens. Thusly we find two methods of divination being melded into one with uneven results; the, as you call it, astrology and the form being combined to suggest what you might call the correspondences which are typical of the distortions you may see as attempts to view archetypes.

76.7 Questioner: Then am I correct in assuming that the priests of Egypt, in attempting to convert knowledge that they had received initially from Ra into understandable symbology, constructed and initiated the concept of the tarot? Is this correct?

Ra: I am Ra. This is correct with the addition of the Sumerian influence.

76.8 Questioner: Were Ra’s teachings focusing on the archetypes for this Logos and the methods of achieving a very close approach to the archetypical configuration? Is this correct?

Ra: I am Ra. This is correct without being true. We, of Ra, are humble messengers of the Law of One. We seek to teach/learn this single law. During the space/time of the Egyptian teach/learning we worked to bring the mind complex, the body complex, and the spirit complex into an initiated state in which the entity could contact intelligent energy and so become teach/learner itself so that healing and the fruits of study could be offered to all. The study of the roots of mind is a portion of the vivification of the mind complex and, as we have noted, the thorough study of the portion of the roots of mind called archetypical is an interesting and necessary portion of the process as a whole.

76.9 Questioner: Is there, in Ra’s opinion, any present day value for the use of the tarot as an aid in the evolutionary process?

Ra: I am Ra. We shall repeat information. It is appropriate to study one form of constructed and organized distortion of the archetypical mind in depth in order to arrive at the position of being able to become and to experience archetypes at will. You have three basic choices. You may choose astrology, the twelve signs, as you call these portions of your planet’s energy web, and what has been called the ten planets. You may choose the tarot with its twenty-two so-called Major Arcana. You may choose the study of the so-called Tree of Life with its ten Sephiroth and the twenty-two relationships between the stations.

It is well to investigate each discipline, not as a dilettante, but as one who seeks the touchstone, one who wishes to feel the pull of the magnet. One of these studies will be more attractive to the seeker. Let the seeker, then, investigate the archetypical mind using, basically, one of these three disciplines. After a period of study, the discipline mastered sufficiently, the seeker may then complete the more important step: that is, the moving beyond the written in order to express in an unique fashion its understanding, if you may again pardon the noun, of the archetypical mind.

76.10 Questioner: Would I be correct in saying that the archetypes of this particular Logos are somewhat unique with respect to the rest of the creation? The systems of study that we have just talked about would not translate quickly or easily in other parts of the creation. This is a very difficult question to state. Could you clear that up for me?

Ra: I am Ra. We may draw from the welter of statement which you offer the question we believe you ask. Please requestion if we have mistaken your query. The archetypical mind is that mind which is peculiar to the Logos under which influence you are at this space/time distorting your experiences. There is no other Logos the archetypical mind of which would be the same any more than the stars would appear the same from another planet in another galaxy. You may correctly infer that the closer Logoi are indeed closer in archetypes.

76.11 Questioner: Since Ra evolved initially on Venus Ra is of the same archetypical origin as that which we experience here. Is this correct?

Ra: I am Ra. This is correct.

76.12 Questioner: But I am assuming that the concepts of the tarot and the magical concepts of the Tree of Life, etc. were not in use by Ra. I suspect, possibly, some form of astrology was a previous Ra concept. This is just a guess. Am I correct?

Ra: I am Ra. To express Ra’s methods of study of the archetypical mind under the system of distortions which we enjoyed would be to skew your own judgment of that which is appropriate for the system of distortions forming the conditions in which you learn/teach. Therefore, we must invoke the Law of Confusion.

77.11 Questioner: Thank you. I would like to go back to the plan of this Logos for Its creation and examine the philosophical basis that is the foundation for what was created in this local creation and the philosophy of the plan for experience. I am assuming that I am correct in stating that the foundation for this, as has been stated many times before, is the first distortion. After that, what was the plan in the philosophical sense?

Ra: I am Ra. We cannot reply due to a needed portion of your query which has been omitted; that is, do we speak of this particular Logos?

77.12 Questioner: That is correct. I am asking with respect to this particular sub-Logos, our sun.

Ra: I am Ra. This query has substance. We shall begin by turning to an observation of a series of concept complexes of which you are familiar as the tarot.

The philosophy was to create a foundation, first of mind, then of body, and then of spiritual complex. Those concept complexes you call the tarot lie then in three groups of seven: the mind cycle, one through seven; the physical complex cycle, eight through fourteen; the spiritual complex cycle, fifteen through twenty-one. The last concept complex may best be termed The Choice.

Upon the foundation of the transformation of each complex, with free will guided by the root concepts offered in these cycles, the Logos offered this density the basic architecture of a building and the constructing and synthesizing of data culminating in The Choice.

77.13 Questioner: Then to condense your statement, I see it meaning that there are seven basic philosophical foundations for mental experience, seven for bodily, seven for spiritual, and that these produce the polarization that we experience sometime during the third-density cycle. Am I correct?

Ra: I am Ra. You are correct in that you perceive the content of our prior statement with accuracy. You are incorrect in that you have no mention of the, shall we say, location of all of these concept complexes; that is, they exist within the roots of the mind and it is from this resource that their guiding influence and leitmotifs* may be traced. You may further note that each foundation is itself not single but a complex of concepts. Furthermore, there are relationships betwixt mind, body, and spirit of the same location in octave, for instance: one, eight, fifteen, and relationships within each octave which are helpful in the pursuit of The Choice by the mind/body/spirit complex. The Logos under which these foundations stand is one of free will. Thusly the foundations may be seen to have unique facets and relationships for each mind/body/spirit complex. Only twenty-two, The Choice, is relatively fixed and single.

* Leitmotif: Lit: leading motive. In music: A distinguishing theme or melodic phrase representing and recurring with a given character, situation, or emotion in an opera.

77.14 Questioner: Then I am probably having a problem with the concept of time since it appears that the Logos was aware of the polarization choice. It seems that this choice for polarization at the end of third density is an important philosophical plan for the experience past third density. Am I correct in assuming that this process is a process to create the proper or desired experience that will take place in the creation after third density is complete?

Ra: I am Ra. These philosophical foundations are those of third density. Above this density there remains the recognition of the architecture of the Logos but without the veils which are so integral a part of the process of making the choice in third density.

77.15 Questioner: The specific question that I had was that it seems to me that the choice was planned to create intense polarization past third density so that experience would be intense past third density. Is this correct?

Ra: I am Ra. Given that our interpretation of your sound vibration complexes is appropriate, this is incorrect. The intensity of fourth density is that of the refining of the rough-hewn sculpture. This is, indeed, in its own way, quite intense causing the mind/body/spirit complex to move ever inward and onward in its quest for fuller expression. However, in third density the statue is forged in the fire. This is a type of intensity which is not the property of fourth, fifth, sixth, or seventh densities.

77.16 Questioner: What I am really attempting to understand, since all of these twenty-one philosophical bases result in the twenty-second which is The Choice, is why this choice is so important, why the Logos seems to put so much emphasis on this choice, and what function this choice of polarity has, precisely, in the evolution or the experience of that which is created by the Logos?

Ra: I am Ra. The polarization or choosing of each mind/body/spirit is necessary for harvestability from third density. The higher densities do their work due to the polarity gained in this choice.

77.17 Questioner: Would it be possible for this work of our density to be performed if all of the sub-Logoi chose the same polarity in any particular expression or evolution of a Logos? Let us make the assumption that our sun created nothing but, through the first distortion, positive polarity. There was no product except positive polarity. Would work then be done in fourth density and higher as a function of only the positive polarization evolving from the original creation of our sub-Logos?

Ra: I am Ra. Elements of this query illustrate the reason I was unable to answer your previous question without knowledge of the Logos involved. To turn to your question, there were Logoi which chose to set the plan for the activation of mind/body/spirit complexes through each true color body without recourse to the prior application of free will. It is, to our knowledge, only in an absence of free will that the conditions of which you speak obtain. In such a procession of densities you find an extraordinarily long, as you measure time, third-density; likewise, fourth density. Then, as the entities begin to see the Creator, there is a very rapid, as you measure time, procession towards the eighth density. This is due to the fact that one who knows not, cares not.

Let us illustrate by observing the relative harmony and unchanging quality of existence in one of your, as you call it, primitive tribes. The entities have the concepts of lawful and taboo, but the law is inexorable and all events occur as predestined. There is no concept of right and wrong, good or bad. It is a culture in monochrome. In this context you may see the one you call Lucifer as the true light-bringer in that the knowledge of good and evil both precipitated the mind/body/spirits of this Logos from the Edenic conditions of constant contentment and also provided the impetus to move, to work and to learn.

Those Logoi whose creations have been set up without free will have not, in the feeling of those Logoi, given the Creator the quality and variety of experience of Itself as have those Logoi which have incorporated free will as paramount. Thusly you find those Logoi moving through the timeless states at what you would see as a later space/time to choose the free will character when elucidating the foundations of each Logos.

77.18 Questioner: I guess, under the first distortion, it was the free will of the Logos to choose to evolve without free will. Is this correct?

Ra: I am Ra. This is correct.

77.19 Questioner: Do the Logoi that choose this type of evolution choose both the service-to-self and the service-to-others path for different Logoi, or do they choose just one of the paths?

Ra: I am Ra. Those, what you would call, early Logoi which chose lack of free will foundations, to all extents with no exceptions, founded Logoi of the service-to-others path. The, shall we say, saga of polarity, its consequences and limits, were unimagined until experienced.

77.20 Questioner: In other words you are saying that originally the Logoi that did not choose this free will path did not choose it simply because they had not conceived of it and that later Logoi, extending the first distortion farther down through their evolution, experienced it as an outcropping or growth from that extension of the first distortion. Am I correct in saying that?

Ra: I am Ra. Yes.

77.21 Questioner: Then did this particular Logos that we experience plan for this polarity and know all about it prior to its plan? I suspect that this is what happened.

Ra: I am Ra. This is quite correct.

77.22 Questioner: In that case, as a Logos, you would have an advantage of selecting the form of acceleration, you might say, of spiritual evolution by planning what we call the major archetypical philosophical foundations and planning these as a function of the polarity that would be gained in third density. Is this correct?

Ra: I am Ra. This is exquisitely correct.

77.23 Questioner: In that case, it seems that a thorough knowledge of the precise nature of these philosophical foundations would be of primary importance to the study of evolution of mind, body, and spirit, and I would like to carefully go through each, starting with the mind. Is this agreeable with Ra?

Ra: I am Ra. This is agreeable with two requests which must be made. Firstly, that an attempt be made to state the student’s grasp of each archetype. We may then comment. We cannot teach/learn to the extent of learn/teaching. Secondly, we request that it be constantly kept before the mind, as the candle before the eye, that each mind/body/spirit complex shall and should and, indeed, must perceive each archetype, if you use this convenient term, in its own way. Therefore, you may see that precision is not the goal; rather the quality of general concept complex perception is the goal.

77.24 Questioner: Now, there are several general concepts that I would like to be sure that we have clear before going into this process and I will certainly adhere to the requests that you have just stated.

When our Logos designed this particular evolution of experience It decided to use a system of which we spoke allowing for polarization through total free will. How is this different from the Logos that does not do this? I see the Logos creating the possibility of increase in vibration through the densities. How are the densities provided for and set by the Logos, if you can answer this?

Ra: I am Ra. This shall be the last full query of this working. The psychic attack upon this instrument has, shall we say, left scars which must be tended, in our own opinion, in order to maintain the instrument.

Let us observe your second density. Many come more rapidly to third density than others not because of an innate efficiency of catalysis but because of unusual opportunities for investment. In just such a way those of fourth density may invest third, those of fifth density may invest fourth. When fifth density has been obtained the process takes upon itself a momentum based upon the characteristics of wisdom when applied to circumstance. The Logos Itself, then, in these instances provides investment opportunities, if you wish to use that term. May we enquire if there are any brief queries at this space/time?

78.8 Questioner: Thank you. I am going to go back to an earlier time, if you could call it that, in evolution to try to establish a very fundamental base for some of the concepts that seem to be the foundation of everything that we experience so that we can more fully examine the basis of our evolution.

I am guessing that in our Milky Way Galaxy (the major galaxy with billions of stars) that the progress of evolution was from the center outward toward the rim and that in the early evolution of this galaxy the first distortion was not extended down past the sub-Logos simply because it was not thought of or conceived of and that this extension of the first distortion, which created polarization, was something that occurred in what we would call a later time as the evolution progressed outward from the center of the galaxy. Am I in any way correct in this statement?

Ra: I am Ra. You are correct.

78.9 Questioner: We have the first, second, and third distortions of the Law of One as free will, love, and light. Am I correct in assuming that the central core of this major galaxy began to form with the third distortion? Was that the origin of our Milky Way Galaxy?

Ra: I am Ra. In the most basic or teleological sense you are incorrect as the One Infinite Creator is all that there is. In an undistorted seed-form you are correct in seeing the first manifestation visible to the eye of the body complex which you inhabit as the third distortion, light, or to use a technical term, limitless light.

78.10 Questioner: I realize that we are on very difficult ground, you might say, for precise terminology. It is totally displaced from our system of coordinates for evaluation in our present system of language.

These early Logoi that formed in the center of the galaxy wished, I assume, to create a system of experience for the One Creator. Did they then start with no previous experience or information about how to do this? This is difficult to ask.

Ra: I am Ra. At the beginning of this creation or, as you may call it, octave there were those things known which were the harvest of the preceding octave. About the preceding creation, we know as little as we do of the octave to come. However, we are aware of those pieces of gathered concept which were the tools which the Creator had in the knowing of the self.

These tools were of three kinds. Firstly, there was an awareness of the efficiency for experience of mind, body, and spirit. Secondly, there was an awareness of the most efficacious nature or, if you will, significator of mind, body, and spirit. Thirdly, there was the awareness of two aspects of mind, of body, and of spirit that the significator could use to balance all catalyst. You may call these two the matrix and the potentiator.

78.11 Questioner: Could you elaborate please on the nature and quality of the matrix and the potentiator?

Ra: I am Ra. In the mind complex the matrix may be described as consciousness. It has been called the Magician. It is to be noted that of itself consciousness is unmoved. The potentiator of consciousness is the unconscious. This encompasses a vast realm of potential in the mind.

In the body the matrix may be seen as Balanced Working or Even Functioning. Note that here the matrix is always active with no means of being inactive. The potentiator of the body complex, then, may be called Wisdom for it is only through judgment that the unceasing activities and proclivities of the body complex may be experienced in useful modes.

The Matrix of the Spirit is what you may call the Night of the Soul or Primeval Darkness. Again we have that which is not capable of movement or work. The potential power of this extremely receptive matrix is such that the potentiator may be seen as Lightning. In your archetypical system called the tarot this has been refined into the concept complex of the Lightning Struck Tower. However, the original potentiator was light in its sudden and fiery form; that is, the lightning itself.

78.12 Questioner: Would you elucidate with respect to the significator you spoke of?

Ra: I am Ra. The original significators may undifferentiatedly be termed the mind, the body, and the spirit.

78.13 Questioner: Then we have, at the beginning of this galactic evolution, an archetypical mind that is the product of the previous octave which this galaxy then used as and acts upon under the first distortion so as to allow for what we experience as polarity. Was there any concept of polarity carried through from the previous octave in the sense of service-to-others or service-to-self polarity?

Ra: I am Ra. There was polarity in the sense of the mover and the moved. There was no polarity in the sense of service-to-self and service-to-others.

78.14 Questioner: Then the first experiences, as you say, were in monochrome. Was the concept of the seven densities of vibration with the evolutionary process taking place in discrete densities carried through from the previous octave?

Ra: I am Ra. To the limits of our knowledge, which are narrow, the ways of the octave are without time; that is, there are seven densities in each creation infinitely.

78.15 Questioner: Then I am assuming that the central suns of our galaxy, in starting the evolutionary process in this galaxy, provided for, in their plans, the refinement of consciousness through the densities just as we experience it here. However, they did not conceive of the polarization of consciousness with respect to service-to-self and service-to-others. Is this correct?

Ra: I am Ra. This is correct.

78.16 Questioner: Why do the densities have the qualities that they have? You have named the densities with respect to their qualities, the next density being that of love and so on. Can you tell me why these qualities exist in that form? Is it possible to answer that question?

Ra: I am Ra. It is possible.

78.17 Questioner: Will you please answer that?

Ra: I am Ra. The nature of the vibratory range peculiar to each quantum of the octave is such that the characteristics of it may be described with the same certainty with which you perceive a color with your optical apparatus if it is functioning properly.

78.18 Questioner: So the original evolution then was planned by the Logos but the first distortion was not extended to the product. At some point this first distortion was extended and the first service-to-self polarity emerged. Is this correct and if so, could you tell me the history of this process of emergence?

Ra: I am Ra. As proem let me state that the Logoi always conceived of themselves as offering free will to the sub-Logoi in their care. The sub-Logoi had freedom to experience and experiment with consciousness, the experiences of the body, and the illumination of the spirit. That having been said, we shall speak to the point of your query.

The first Logos to instill what you now see as free will, in the full sense, in its sub-Logoi came to this creation due to contemplation in depth of the concepts or possibilities of conceptualizations of what we have called the significators. The Logos posited the possibility of the mind, the body, and the spirit as being complex. In order for the significator to be what it is not, it then must be granted the free will of the Creator. This set in motion a quite lengthy, in your terms, series of Logos’s improving or distilling this seed thought. The key was the significator becoming a complex.

78.19 Questioner: Then our particular Logos, when it created Its own particular creation, was at some point far down the evolutionary spiral of the experiment with the significator becoming what it was not and, therefore, I am assuming, was primarily concerned in designing the archetypes in such a way that they would create the acceleration of this polarization. Is this in any way correct?

Ra: I am Ra. We would only comment briefly. It is generally correct. You may fruitfully view each Logos and its design as the Creator experiencing Itself. The seed concept of the significator being a complex introduces two things: firstly, the Creator against Creator in one sub-Logos in what you may call dynamic tension; secondly, the concept of free will, once having been made fuller by its extension into the sub-Logoi known as mind/body/spirit complexes, creates and re-creates and continues to create as a function of its very nature.

78.20 Questioner: You stated previously that The Choice is made in this third-density and is the axis upon which the creation turns. Could you expand on your reason for making that statement?

Ra: I am Ra. This is a statement of the nature of creation as we speak to you.

78.21 Questioner: I did not understand that. Could you say that in a different way?

Ra: I am Ra. As you have noted, the creation of which your Logos is a part is a protean entity which grows and learns upon a macrocosmic scale. The Logos is not a part of time. All that is learned from experience in an octave is, therefore, the harvest of that Logos and is further the nature of that Logos.

The original Logos’s experience was, viewed in space/time, small; Its experience now, more. Therefore we say, as we now speak to you at this space/time, the nature of creation is as we have described. This does not deny the process by which this nature has been achieved but merely ratifies the product.

78.22 Questioner: After third density, in our experience, social memory complexes are polarized positively and negatively. Is the interaction of social memory complexes of opposite polarity equivalent, but on a magnified scale, to the interaction between mind/body/spirit complexes of opposite polarity? Is this how experience is gained as a function of polarity difference in fourth and fifth densities?

Ra: I am Ra. No.

78.23 Questioner: This is a hard question to ask, but what is the value experientially of the formation of positive and negative social memory complexes, of the separation of the polarities at that point rather than the allowing for the mixing of mind/body/spirit complexes of opposite polarity in the higher densities?

Ra: I am Ra. The purpose of polarity is to develop the potential to do work. This is the great characteristic of those, shall we say, experiments which have evolved since the concept of The Choice was appreciated. Work is done far more efficiently and with greater purity, intensity, and variety by the voluntary searching of mind/body/spirit complexes for the lessons of third and fourth densities. The action of fifth density is viewed in space/time the same with or without polarity. However, viewed in time/space, the experiences of wisdom are greatly enlarged and deepened due, again, to the voluntary nature of polarized mind/body/spirit action.

78.24 Questioner: Then you are saying that as a result of the polarization in consciousness which has occurred later in the galactic evolution, the experiences are much more intense along the two paths. Are these experiences each independent of the other? Must there be action across the potentiated difference between the positive and negative polarity, or is it possible to have this experience simply because of the single polarity? This is difficult to ask.

Ra: I am Ra. We would agree. We shall attempt to pluck the gist of your query from the surrounding verbiage.

The fourth and fifth densities are quite independent, the positive polarity functioning with no need of negative and visa-versa. It is to be noted that in attempting to sway third-density mind/body/spirit complexes in choosing polarity there evolves a good bit of interaction between the two polarities. In sixth density, the density of unity, the positive and negative paths must needs take in each other for all now must be seen as love/light and light/love. This is not difficult for the positive polarity which sends love and light to all other-selves. It is difficult enough for service-to-self polarized entities that at some point the negative polarity is abandoned.

78.25 Questioner: The choice of polarity being unique as a circumstance, shall I say, for the archetypical basis for the evolution of consciousness in our particular experience indicates to me that we have arrived, through a long process of the Creator knowing Itself, at a position of present or maximum efficiency for the design of a process of experience. That design for maximum efficiency is in the roots of consciousness and is the archetypical mind and is a product of everything that has gone before. There are, unquestionably, relatively pure archetypical concepts for the seven concepts for mind, body, and spirit. I feel that the language that we have for these is somewhat inadequate.

However, we shall continue to attempt to investigate the foundation for this and I am hoping that I have laid the foundation with some degree of accuracy in attempting to set a background for the development of the archetypes of our Logos. Have I left out anything or made any errors, or could you make any comments on my attempt to lay the foundation for the construction that our Logos used for the archetypes?

Ra: I am Ra. Your queries are thoughtful.

78.26 Questioner: Are they accurate, or have I made mistakes?

Ra: I am Ra. There are no mistakes.

78.27 Questioner: Let me put it this way. Have I made missteps in my analysis of what has led to the construction of the archetypes that we experience?

Ra: I am Ra. We may share with you the observation that judgment is no part of interaction between mind/body/spirit complexes. We have attempted to answer each query as fully as your language and the extent of your previous information allow. We may suggest that if, in perusing this present material, you have further queries, refining any concept, these queries may be asked and, again, we shall attempt adequate rejoinders.

78.28 Questioner: I understand your limitations in answering that. Thank you.

Could you tell me how, in the first density, wind and fire teach earth and water?

Ra: I am Ra. You may see the air and fire of that which is chaos as literally illuminating and forming the formless, for earth and water were, in the timeless state, unformed. As the active principles of fire and air blow and burn incandescently about that which nurtures that which is to come, the water learns to become sea, lake, and river offering the opportunity for viable life. The earth learns to be shaped, thus offering the opportunity for viable life.

78.29 Questioner: Are the seven archetypes for mind a function of or related to the seven densities that are to be experienced in the octave?

Ra: I am Ra. The relationship is tangential in that no congruency may be seen. However, the progress through the archetypes has some of the characteristics of the progress through the densities. These relationships may be viewed without being, shall we say, pasted one upon the other.

78.30 Questioner: How about the seven bodily energy centers? Are they related to archetypes in some way?

Ra: I am Ra. The same may be said of these. It is informative to view the relationships but stifling to insist upon the limitations of congruency. Recall at all times, if you would use this term that the archetypes are a portion of the resources of the mind complex.

78.31 Questioner: Is there any relationship between the archetypes and the planets of our solar system?

Ra: I am Ra. This is not a simple query. Properly, the archetypes have some relationship to the planets. However, this relationship is not one which can be expressed in your language. This, however, has not halted those among your people who have become adepts from attempting to name and describe these relationships. To most purely understand, if we may use this misnomer, the archetypes it is well to view the concepts which make up each archetype and reserve the study of planets and other correspondences for meditation.

78.32 Questioner: It just seemed to me that since the planets were an outgrowth of the Logos and since the archetypical mind was the foundation of the experience that the planets of this Logos would be somewhat related. We will certainly follow your suggestion.

I have been trying to get a foothold into an undistorted perception, you might say, of the archetypical mind. It seems to me that everything that I have read having to do with archetypes has been, to some degree or another, distorted by the writers and by the fact that our language is not really capable of description.

You have spoken of the Magician as a basic archetype and that this seems to have been carried through from the previous octave. Would this be in order—if there is an order—the first archetypical concept for this Logos, the concept that we call the Magician?

Ra: I am Ra. We would first respond to your confusion as regards the various writings upon the archetypical mind. You may well consider the very informative difference between a thing in itself and its relationships or functions. There is much study of archetype which is actually the study of functions, relationships, and correspondences. The study of planets, for instance, is an example of archetype seen as function. However, the archetypes are, first and most profoundly, things in themselves and the pondering of them and their purest relationships with each other should be the most useful foundation for the study of the archetypical mind.

We now address your query as to the archetype which is the Matrix of the Mind. As to its name, the name of Magician is understandable when you consider that consciousness is the great foundation, mystery, and revelation which makes this particular density possible. The self-conscious entity is full of the magic of that which is to come. It may be considered first, for the mind is the first of the complexes to be developed by the student of spiritual evolution.

78.33 Questioner: Would the archetype then that has been called the High Priestess, which represents the intuition, be properly the second of the archetypes?

Ra: I am Ra. This is correct. You see here the recapitulation of the beginning knowledge of this Logos; that is, matrix and potentiator. The unconscious is indeed what may be poetically described as High Priestess, for it is the Potentiator of the Mind and as potentiator for the mind is that principle which potentiates all experience.

78.34 Questioner: Then for the third archetype would the Empress be correct and be related to disciplined meditation?

Ra: I am Ra. I perceive a mind complex intention of a query, but was aware only of sound vibratory statement. Please requestion.

78.35 Questioner: I was asking if the third archetype was the Empress and was it correct to say that this archetype had to do with disciplined meditation?

Ra: I am Ra. The third archetype may broadly be grasped as the Catalyst of the Mind. Thus it takes in far more than disciplined meditation. However, it is certainly through this faculty that catalyst is most efficiently used. The Archetype, Three, is perhaps confusedly called Empress although the intention of this number is the understanding that it represents the unconscious or female portion of the mind complex being first, shall we say, used or ennobled by the male or conscious portion of the mind. Thus the noble name.

78.36 Questioner: The fourth archetype is called the Emperor and seems to have to do with experience of other-selves and the green-ray energy center with respect to other-selves. Is this correct?

Ra: I am Ra. This is perceptive. The broad name for Archetype Four may be the Experience of the Mind. In the tarot you find the name of Emperor. Again this implies nobility and in this case we may see the suggestion that it is only through the catalyst which has been processed by the potentiated consciousness that experience may ensue. Thusly is the conscious mind ennobled by the use of the vast resources of the unconscious mind.

This instrument’s dorsal side grows stiff, and the instrument tires. We welcome one more query.

79.5 Questioner: I would like to question about the third-density experience of those entities just prior to the original extension of the first distortion to the sub-Logoi to create the split of polarity. Can you describe, in general, the differences between the third-density experience of these mind/body/spirits and the ones who have evolved upon this planet now?

Ra: I am Ra. This material has been previously covered. Please query for specific interest.

79.13 Questioner: Thank you. Prior to the experiment to extend the first distortion how many archetypes were there at that time?

Ra: I am Ra. There were nine.

79.14 Questioner: I will guess that those nine were three of mind, three of body, and three of spirit. Is this correct?

Ra: I am Ra. This is correct.

79.15 Questioner: I am going to guess that in the system of the tarot those archetypes would roughly correspond to, for the mind, the Magician, the Emperor, and the Chariot. Is this correct?

Ra: I am Ra. This is incorrect.

79.16 Questioner: Could you tell me what they correspond to?

Ra: I am Ra. The body, the mind, and the spirit each contained and functioned under the aegis of the matrix, the potentiator, and the significator. The significator of the mind, body, and spirit is not identical to the significator of the mind, body, and spirit complexes.

79.17 Questioner: I now understand what you meant in the previous session by saying that to extend free will the significator must become a complex. It seems that the significator has become the complex that is the third, fourth, fifth, sixth, and seventh of the mind, the tenth on of the body, and the seventeenth on of the spirit. Is this correct?

Ra: I am Ra. This is incorrect.

79.18 Questioner: Could you tell me what you mean by “the significator must become a complex”?

Ra: I am Ra. To be complex is to consist of more than one characteristic element or concept.

79.19 Questioner: I would like to try to understand the archetypes of the mind of this Logos prior to the extension of the first distortion. In order to better understand that which we experience now I believe that this is a logical approach.

We have, as you have stated, the matrix, the potentiator, and the significator. I understand the matrix as being that which is what we call the conscious mind, but since it is also that from which the mind is made, I am at a loss to fully understand these three terms especially with respect to the time before there was a division in consciousness. Could you expand even more upon the Matrix of the Mind, the Potentiator of the Mind, and the Significator of the Mind, how they differ, and what their relationships are, please?

Ra: I am Ra. The Matrix of Mind is that from which all comes. It is unmoving yet is the activator in potentiation of all mind activity. The Potentiator of the Mind is that great resource which may be seen as the sea into which the consciousness dips ever deeper and more thoroughly in order to create, ideate, and become more self-conscious.

The Significator of each mind, body, and spirit may be seen as a simple and unified concept. The Matrix of the Body may be seen to be a reflection in opposites of the mind; that is, unrestricted motion. The Potentiator of the Body then is that which, being informed, regulates activity.

The Matrix of the Spirit is difficult to characterize since the nature of spirit is less motile. The energies and movements of the spirit are, by far, the most profound yet, having more close association with time/space, do not have the characteristics of dynamic motion. Thusly one may see the Matrix as the deepest darkness and the Potentiator of Spirit as the most sudden awakening, illuminating, and generative influence.

This is the description of Archetypes One through Nine before the onset of influence of the co-Creator or sub-Logos’ realization of free will.

79.20 Questioner: The first change made then for this extension of free will was to make the communication between the Matrix and the Potentiator of the Mind relatively unavailable one to the other during the incarnation. Is this correct?

Ra: I am Ra. We would perhaps rather term the condition as relatively more mystery-filled than relatively unavailable.

79.21 Questioner: The idea was then to create some type of veil between the Matrix and the Potentiator of the Mind. Is this correct?

Ra: I am Ra. This is correct.

79.22 Questioner: This veil then occurs between what we now call the unconscious and conscious minds. Is this correct?

Ra: I am Ra. This is correct.

79.23 Questioner: It was probably the design of the Logos to allow the conscious mind greater freedom under the first distortion by partitioning, you might say, this from the Potentiator or unconscious which had a greater communication with the total mind, therefore, allowing for the birth of uneducated, to use a poor term, portions of consciousness. Is this correct?

Ra: I am Ra. This is roughly correct.

79.24 Questioner: Could you de-roughen it or elucidate a bit on that?

Ra: I am Ra. There is intervening material before we may do so.

79.25 Questioner: OK. Was then this simple experiment carried out and the product of this experiment observed before greater complexity was attempted?

Ra: I am Ra. As we have said there have been a great number of successive experiments.

79.26 Questioner: I was just wondering since this seems to be the crux of the experiment, the large breaking point between no extension of the first distortion and the extension of the first distortion, what the result of this original experiment was with respect to that which was created from it. What was the result of that?

Ra: I am Ra. This is previously covered material. The result of these experiments has been a more vivid, varied, and intense experience of Creator by Creator.

79.27 Questioner: Well I was aware of that. I probably didn’t state the question correctly. It’s a very difficult question to state. I don’t know if it’s worth attempting to continue with but what I meant was when this very first experiment with the veiling process occurred, did it result in service-to-self polarization with the first experiment?

Ra: I am Ra. The early, if we may use this term, Logoi produced service-to-self and service-to-others mind/body/spirit complexes immediately. The harvestability of these entities was not so immediate and thus refinements of the archetypes began apace .

79.28 Questioner: Now we are getting to what I was trying to determine. Then at this point were there still only nine archetypes and the veil had just been drawn between the Matrix and the Potentiator of the Mind?

Ra: I am Ra. There were nine archetypes and many shadows.

79.29 Questioner: By shadows do you mean the, what I might refer to as, birthing of small archetypical biases?

Ra: I am Ra. Rather we would describe these shadows as the inchoate thoughts of helpful structures not yet fully conceived.

79.30 Questioner: Would The Choice exist at this point during the creation of the first service-to-self polarity?

Ra: I am Ra. Implicit in the veiling or separation of two archetypes is the concept of choice. The refinements to this concept took many experiences.

79.33 Questioner: OK. At the present time we are experiencing the effects of a more complex or greater number of archetypes and I have guessed that the ones we are experiencing now in the mind are as follows: We have the Magician and High Priestess which correspond to the Matrix and Potentiator with the veil drawn between them which is the primary creator of the extension of the first distortion. Is that correct?

Ra: I am Ra. We are unable to answer this query without intervening material.

79.34 Questioner: OK. Sorry about that.

The next archetype, the Empress, is the Catalyst of the Mind, that which acts upon the conscious mind to change it. The fourth archetype is the Emperor, the Experience of the Mind, which is that material stored in the unconscious which creates its continuing bias. Am I correct with those statements?

Ra: I am Ra. Though far too rigid in your statements, you perceive correct relationships. There is a great deal of dynamic interrelationship in these first four archetypes

79.35 Questioner: Would the Hierophant then be somewhat of a governor or sorter of these effects so as to create the proper assimilation by the unconscious of that which comes through the conscious?

Ra: I am Ra. Although thoughtful, the supposition is incorrect in its heart.

79.36 Questioner: What would be the Hierophant?

Ra: I am Ra. The Hierophant is the Significator of the Body [1] complex, its very nature. We may note that the characteristics of which you speak do have bearing upon the Significator of the Mind complex but are not the heart. The heart of the mind complex is that dynamic entity which absorbs, seeks, and attempts to learn.

[1] Ra corrected this error in session #80. The Hierophant is the Significator of the Mind.

79.37 Questioner: Then is the Hierophant that link, you might say, between the mind and the body?

Ra: I am Ra. There is a strong relationship between the significators of the mind, the body, and the spirit. Your statement is too broad.

79.38 Questioner: Let me skip over the Hierophant for a minute because I am really not understanding that at all and just ask if the Lovers represent a merging of the conscious and the unconscious or the communication of the conscious and unconscious?

Ra: I am Ra. Again, without being at all unperceptive, you miss the heart of this particular archetype which may be more properly called the Transformation of the Mind.

79.39 Questioner: Transformation of the mind into what?

Ra: I am Ra. As you observe Archetype Six you may see the student of the mysteries being transformed by the need to choose betwixt the light and the dark in mind.

79.40 Questioner: Would the Conqueror or Chariot then represent the culmination of the action of the first six archetypes into a conquering of the mental processes, even possibly removing the veil?

Ra: I am Ra. This is most perceptive. The Archetype Seven is one difficult to enunciate. We may call it the Path, the Way, or the Great Way of the Mind. Its foundation is a reflection and substantial summary of Archetypes One through Six.

One may also see the Way of the Mind as showing the kingdom or fruits of appropriate travel through the mind in that the mind continues to move as majestically through the material it conceives of as a chariot drawn by royal lions or steeds.

At this time we would suggest one more full query for this instrument is experiencing some distortions towards pain.

79.41 Questioner: Then I will just ask about the one of the archetypes which I am the least able to understand at this point if I can use that word at all. I am still very much in the dark, so to speak, in respect to the Hierophant and precisely what it is. Could you give me some other indication of what that is?

Ra: I am Ra. You have been most interested in the Significator which must needs become complex. The Hierophant is the original archetype of mind which has been made complex through the subtile movements of the conscious and unconscious. The complexities of mind were evolved rather than the simple melding of experience from Potentiator to Matrix.

The mind itself became an actor possessed of free will and, more especially, will. As the Significator of the mind, the Hierophant has the will to know, but what shall it do with its knowledge, and for what reasons does it seek? The potentials of a complex significator are manifold.

Are there any brief queries at this working?

80.0 Ra: I am Ra. We greet you in the love and in the light of the One Infinite Creator.

Before we initiate this working we would wish to correct an error which we have found in previous material. That Archetype Five which you have called the Hierophant is the Significator of the Mind complex.

80.10 Questioner: The fifteenth archetype is the Matrix of the Spirit and has been called the Devil. Can you tell me why that is so?

Ra: I am Ra. We do not wish to be facile in such a central query, but we may note that the nature of the spirit is so infinitely subtle that the fructifying influence of light upon the great darkness of the spirit is very often not as apparent as the darkness itself. The progress chosen by many adepts becomes a confused path as each adept attempts to use the Catalyst of the Spirit. Few there are which are successful in grasping the light of the sun. By far, the majority of adepts remain groping in the moonlight and, as we have said, this light can deceive as well as uncover hidden mystery. Therefore, the melody, shall we say, of this matrix often seems to be of a negative and evil, as you would call it, nature.

It is also to be noted that an adept is one which has freed itself more and more from the constraints of the thoughts, opinions, and bonds of other-selves. Whether this is done for service to others or service to self, it is a necessary part of the awakening of the adept. This freedom is seen by those not free as what you would call evil or black. The magic is recognized; the nature is often not.

80.11 Questioner: Could I say, then, that implicit in the process of becoming adept is the seeming polarization towards service to self because the adept becomes disassociated with many of his kind?

Ra: I am Ra. This is likely to occur. The apparent happening is disassociation whether the truth is service to self and thus true disassociation from other-selves or service-to-others and thus true association with the heart of all other-selves and disassociation only from the illusory husks which prevent the adept from correctly perceiving the self and other-self as one.

80.12 Questioner: Then you say that this effect of disassociation on the service-to-others adept is a stumbling block or slowing process in reaching that goal to which he aspires? Is this correct?

Ra: I am Ra. This is incorrect. This disassociation from the miasma of illusion and misrepresentation of each and every distortion is a quite necessary portion of an adept’s path. It may be seen by others to be unfortunate.

80.13 Questioner: Then is this, from the point of view of the fifteenth archetype, somewhat of an excursion into the Matrix of the Spirit in this process? Does that make any sense?

Ra: I am Ra. The excursion of which you speak and the process of disassociation is most usually linked with that archetype you call Hope which we would prefer to call Faith. This archetype is the Catalyst of the Spirit and, because of the illuminations of the Potentiator of the Spirit, will begin to cause these changes in the adept’s viewpoint.

80.14 Questioner: I didn’t intend to get too far ahead of my questioning process here. The positively or negatively polarized adept, then, is building a potential to draw directly on the spirit for power. Is this correct?

Ra: I am Ra. It would be more proper to say that the adept is calling directly through the spirit to the universe for its power, for the spirit is a shuttle.

80.15 Questioner: The only obvious significant difference, I believe, between the positive and negative adepts in using this shuttle is the way they polarize. Is there a relationship between the archetypes of the spirit and whether the polarization is either positive or negative? Is, for instance, the positive calling through the sixteenth archetype and the negative calling through the fifteenth archetype? I am very confused about this and I imagine that that question is either poor or meaningless. Can you answer that?

Ra: I am Ra. It is a challenge to answer such a query, for there is some confusion in its construction. However, we shall attempt to speak upon the subject.

The adept, whether positive or negative, has the same Matrix. The Potentiator is also identical. Due to the Catalyst of each adept the adept may begin to pick and choose that into which it shall look further. The Experience of the Spirit, that which you have called the Moon, is then, by far, the more manifest of influences upon the polarity of the adept. Even the most unhappy of experiences, shall we say, which seem to occur in the Catalyst of the adept, seen from the viewpoint of the spirit, may, with the discrimination possible in shadow, be worked with until light equaling the light of brightest noon descends upon the adept and positive or service-to-others illumination has occurred. The service-to-self adept will satisfy itself with the shadows and, grasping the light of day, will toss back the head in grim laughter, preferring the darkness.

80.16 Questioner: I guess the nineteenth archetype of the spirit would be the Significator of the Spirit. Is that correct?

Ra: I am Ra. This is correct.

80.17 Questioner: How would you describe the Significator of the Spirit?

Ra: I am Ra. In answer to the previous query we set about doing just this. The Significator of the Spirit is that living entity which either radiates or absorbs the love and the light of the One Infinite Creator, radiates it to others or absorbs it for the self.

80.18 Questioner: Then would this process of radiation or absorption, since we have what I would call a flux or flux rate, be the measure of the adept?

Ra: I am Ra. This may be seen to be a reasonably adequate statement.

80.19 Questioner: Then for the twentieth archetype I’m guessing that this is the Transformation of the Spirit, possibly analogous to the sixth-density merging of the paths. Is this in any way correct?

Ra: I am Ra. No.

80.20 Questioner: Sorry about that. Can you tell me what the twentieth archetype would be?

Ra: I am Ra. That which you call the Sarcophagus in your system may be seen to be the material world, if you will. This material world is transformed by the spirit into that which is infinite and eternal. The infinity of the spirit is an even greater realization than the infinity of consciousness, for consciousness which has been disciplined by will and faith is that consciousness which may contact intelligent infinity directly. There are many things which fall away in the many, many steps of adepthood. We, of Ra, still walk these steps and praise the One Infinite Creator at each transformation.

80.21 Questioner: Then I would guess that the twenty-first archetype would represent contact with intelligent infinity. Is that correct?

Ra: I am Ra. This is correct, although one may also see the reflection of this contact as well as the contact with intelligent energy which is the Universe or, as you have called it somewhat provincially, the World.

80.22 Questioner: Then by this contact also with intelligent energy can you give me an example of what this would be for both the contact with intelligent infinity and the contact with intelligent energy? Could you give me an example of what type of experience this would result in, if that is at all possible?

Ra: I am Ra. This shall be the last query of this working of full length. We have discussed the possibilities of contact with intelligent energy, for this energy is the energy of the Logos, and thus it is the energy which heals, builds, removes, destroys, and transforms all other-selves as well as the self.

The contact with intelligent infinity is most likely to produce an unspeakable joy in the entity experiencing such contact. If you wish to query in more detail upon this subject, we invite you to do so in another working. Is there a brief query before we close this working?

81.11 Questioner: Going back to the previous session, picking up on the tenth archetype, which is the Catalyst of the Body, the Wheel of Fortune represents interaction with other-selves. Is this a correct statement?

Ra: I am Ra. This may be seen to be a roughly correct statement in that each catalyst is dealing with the nature of those experiences entering the energy web and vibratory perceptions of the mind/body/spirit complex. The most carefully noted addition would be that the outside stimulus of the Wheel of Fortune is that which offers both positive and negative experience.

81.12 Questioner: The eleventh archetype would then be the Experience of the Body which represents the catalyst which has been processed by the mind/body/spirit complex and is called the Enchantress because it produces further seed for growth. Is this correct?

Ra: I am Ra. This is correct.

81.13 Questioner: We have already discussed the Significator, so I will skip number thirteen. The Transformation of the Body is called Death, for with death the body is transformed to a higher vibrational body for additional learning. Is this correct?

Ra: I am Ra. This is correct and may be seen to be additionally correct in that each moment and certainly each diurnal period of the bodily incarnation offers death and rebirth to one which is attempting to use the catalyst which is offered it.

81.14 Questioner: Finally, the fourteenth, the Way of the Body is called the Alchemist because there is an infinity of time for the various bodies to operate within to learn the lessons necessary for evolution. Is this correct?

Ra: I am Ra. This is less than completely correct as the Great Way of the Body must be seen, as are all the archetypes of the body, to be a mirror image of the thrust of the activity of the mind. The body is the creature of the mind and is the instrument of manifestation for the fruits of mind and spirit. Therefore, you may see the body as providing the athanor through which the Alchemist manifests gold.

88.13 Questioner: Thank you. I would like to ask you as to the initial production of the tarot, where this concept was first formed and where the tarot was first recorded?

Ra: I am Ra. The concept of the tarot originated within the planetary influence you call Venus.

88.14 Questioner: Was the concept given to or devised for a training tool for those inhabiting Venus at that time or was it devised by those of Venus as a training tool for those of Earth?

Ra: I am Ra. The tarot was devised by the third-density population of Venus a great measure of your space/time in your past. As we have noted the third-density experience of those of Venus dealt far more deeply and harmoniously with what you would call relationships with other-selves, sexual energy transfer work, and philosophical or metaphysical research. The product of many, many generations of work upon what we conceived to be the archetypical mind produced the tarot which was used by our peoples as a training aid in developing the magical personality.

88.15 Questioner: I’ll make a guess that those of Venus of third density who were the initial ones to partially penetrate the veil gleaned information as to the nature of the archetypical mind and the veiling process and from this designed the tarot as a method of teaching others. Is this correct?

Ra: I am Ra. It is so.

88.16 Questioner: I will also assume, and I may not be correct, that the present list that I have of twenty-two names of the tarot cards of the Major Arcana are not in exact agreement with Ra’s original generation of the tarot. Could you describe the original tarot, first telling me if there were twenty-two archetypes? That must have been the same. Were they the same as the list that I read to you in a previous session or were there differences?

Ra: I am Ra. As we have stated previously, each archetype is a concept complex and may be viewed not only by individuals but by those of the same racial and planetary influences in unique ways. Therefore, it is not informative to reconstruct the rather minor differences in descriptive terms between the tarot used by us and that used by those of Egypt and the spiritual descendants of those first students of this system of study.

The one great breakthrough which was made after our work in third density was done was the proper emphasis given to the Arcanum Number Twenty-Two which we have called The Choice. In our own experience we were aware that such an unifying archetype existed but did not give that archetype the proper complex of concepts in order to most efficaciously use that archetype in order to promote our evolution.

88.17 Questioner: I will make this statement as to my understanding of some of the archetypes and let you correct this statement. It seems to me that the Significators of Mind, Body, and Spirit are acted upon in each of these by the catalyst. This produces Experience which then leads to the Transformation and produces the Great Way. This is the same process for the mind, the body, and spirit. The archetypes are just repeated but act in a different way as catalyst because of the differences of mind, body, and spirit and produce a different type of experience for each because of the difference in the three. The Transformation is slightly different. The Great Way is somewhat different but the archetypes are all basically doing the same thing. They are just acting on three different portions of the mind/body/spirit complex so that we can say that in making the Significator a complex basically we have provided a way for Catalyst to create the Transformation more efficiently. Would you correct that statement, please?

Ra: I am Ra. In your statement correctness is so plaited up with tendrils of the most fundamental misunderstanding that correction of your statement is difficult. We shall make comments and from these comments request that you allow a possible realignment of conceptualization to occur.

The archetypical mind is a great and fundamental portion of the mind complex, one of its most basic elements and one of the richest sources of information for the seeker of the One Infinite Creator. To attempt to condense the archetypes is to make an erroneous attempt. Each archetype is a significant ding an sich, or thing in itself, with its own complex of concepts. While it is informative to survey the relationships of one archetype to another it can be said that this line of inquiry is secondary to the discovery of the purest gestalt or vision or melody which each archetype signifies to both the intellectual and intuitive mind.

The Significators of Mind, Body, and Spirit complexes are complex in and of themselves, and the archetypes of Catalyst, Experience, Transformation, and the Great Way are most fruitfully viewed as independent complexes which have their own melodies with which they may inform the mind of its nature.

We ask that you consider that the archetypical mind informs those thoughts which then may have bearing upon the mind, the body, or the spirit. The archetypes do not have a direct linkage to body or spirit. All must be drawn up through the higher levels of the subconscious mind to the conscious mind and thence they may flee whither they have been bidden to go. When used in a controlled way they are most helpful. Rather than continue beyond the boundaries of your prior statement we would appreciate the opportunity for your requestioning at this time so that we may answer you more precisely.

88.18 Questioner: Did Ra use cards similar to the tarot cards for training in third-density?

Ra: I am Ra. No.

88.19 Questioner: What did Ra use in third density?

Ra: I am Ra. You are aware in your attempts at magical visualization of the mental configuration of sometimes rather complex visualizations. These are mental and drawn with the mind. Another example well-known in your culture is the visualization, in your mass, of the distortion of the love of the One Infinite Creator called Christianity, wherein a small portion of your foodstuffs is seen to be a mentally configured but entirely real man, the man known to you as Jehoshuah or, as you call this entity now, Jesus. It was by this method of sustained visualization over a period of training that we worked with these concepts.

These concepts were occasionally drawn. However, the concept of one visualization per card was not thought of by us.

88.20 Questioner: How did the teacher relay information to the student in respect to visualization?

Ra: I am Ra. The process was cabalistic; that is, of the oral tradition of mouth to ear.

88.21 Questioner: Then when Ra attempted to teach the Egyptians the concept of the tarot, was the same process used, or a different one.

Ra: I am Ra. The same process was used. However, those which were teach/learners after us first drew these images to the best of their ability within the place of initiation and later began the use of what you call cards bearing these visualizations’ representations.

88.22 Questioner: Were the Court Arcana and the Minor Arcana a portion of Ra’s teachings or was this something that came along later?

Ra: I am Ra. Those cards of which you speak were the product of the influence of those of Chaldea and Sumer.

88.23 Questioner: You mentioned earlier that the tarot was a method of divination. Would you explain that?

Ra: I am Ra. We must first divorce the tarot as a method of divination from this Major Arcana as representative of twenty-two archetypes of the archetypical mind.

The value of that which you call astrology is significant when used by those initiated entities which understand, if you will pardon the misnomer, the sometimes intricate considerations of the Law of Confusion. As each planetary influence enters the energy web of your sphere those upon the sphere are moved much as the moon which moves about your sphere moves the waters upon your deeps. Your own nature is water in that you as mind/body/spirit complexes are easily impressed and moved. Indeed, this is the very fiber and nature of your journey and vigil in this density: to not only be moved but to instruct yourself as to the preferred manner of your movement in mind, body, and spirit.

Therefore, as each entity enters the planetary energy web each entity experiences two major planetary influxes, that of the conception, which has to do with the physical, yellow-ray manifestation of the incarnation, and that of the moment you call birth when the breath is first drawn into the body complex of chemical yellow ray. Thus those who know the stars and their configurations and influences are able to see a rather broadly drawn map of the country through which an entity has traveled, is traveling, or may be expected to travel, be it upon the physical, the mental, or the spiritual level. Such an entity will have developed abilities of the initiate which are normally known among your peoples as psychic or paranormal.

When the archetypes are shuffled into the mix of astrologically oriented cards which form the so-called Court Arcana and Minor Arcana these archetypes become magnetized to the psychic impressions of the one working with the cards, and thusly become instruments of a linkage between the practitioner of the astrological determinations and divinations and the one requesting information. Oft times such archetypical representations will appear in such a manner as to have seemingly interesting results, meaningful in configuration to the questioner. In and of themselves, the Major Arcana have no rightful place in divination but, rather, are tools for the further knowledge of the self by the self for the purpose of entering a more profoundly, acutely realized present moment.

88.24 Questioner: Ra must have had, shall we say, a lesson plan or course of training for the twenty-two archetypes to be given either to those of third density of Ra or, later on, to those in Egypt. Could you describe this scenario for the training course?

Ra: I am Ra. This shall be the last full query of this working.

We find it more nearly appropriate to discuss our plans in acquainting initiates upon your own planet with this particular version of the archetypes of the archetypical mind. Our first stage was the presentation of the images, one after the other, in the following order: one, eight, fifteen; two, nine, sixteen; three, ten, seventeen; four, eleven, eighteen; five, twelve, nineteen; six, thirteen, twenty; seven, fourteen, twenty-one; twenty-two. In this way the fundamental relationships between mind, body, and spirit could begin to be discovered, for as one sees, for instance, the Matrix of the Mind in comparison to the Matrices of Body and Spirit one may draw certain tentative conclusions.

When, at length, the student had mastered these visualizations and had considered each of the seven classifications of archetype, looking at the relationships between mind, body, and spirit, we then suggested consideration of archetypes in pairs: one and two; three and four; five; six and seven. You may continue in this form for the body and spirit archetypes. You will note that the consideration of the Significator was left unpaired, for the Significator shall be paired with Archetype Twenty-Two.

At the end of this line of inquiry the student was beginning to grasp more and more deeply the qualities and resonances of each archetype. At this point, using various other aids to spiritual evolution, we encouraged the initiate to learn to become each archetype and, most importantly, to know as best as possible within your illusion when the adoption of the archetype’s persona would be spiritually or metaphysically helpful.

As you can see, much work was done creatively by each initiate. We have no dogma to offer. Each perceives that which is needful and helpful to the self.

May we ask if there are any brief queries before we leave this working?

89.14 Questioner: I have here a deck of twenty-two tarot cards which have been copied, according to information we have, from the walls of the large pyramid at Giza. If necessary we can duplicate these cards in the book which we are preparing. I would ask Ra if these cards represent an exact replica of that which is in the Great Pyramid?

Ra: I am Ra. The resemblance is substantial.

89.15 Questioner: In other words, you might say that these were better than 95% correct as far as representing what is on the walls of the Great Pyramid?

Ra: I am Ra. Yes.

89.16 Questioner: The way that I understand this, then, Ra gave these archetypical concepts to the priests of Egypt who then drew them upon the walls of one of the chambers of the Great Pyramid. What was the technique of transmission of this information to the priests? At this time was Ra walking the surface among the Egyptians, or was this done through some form of channeling?

Ra: I am Ra. This was done partially through old teachings and partially through visions.

89.17 Questioner: Then at this particular time Ra had long since vacated the planet as far as walking among the Egyptians. Is this correct?

Ra: I am Ra. Yes.

89.18 Questioner: I would like to question Ra on each of these cards in order to better understand the archetypes. Is this agreeable?

Ra: I am Ra. As we have previously stated, these archetypical concept complexes are a tool for learn/teaching. Thusly, if we were to offer information that were not a response to observations of the student we would be infringing upon the free will of the learn/teacher by being teach/learner and learn/teacher at once.

89.19 Questioner: You stated that Ra used the tarot to develop the magical personality. Was this done to mentally become the essence of each archetype and in this way develop the magical personality?

Ra: I am Ra. This is incorrect. The clothing one’s self within the archetype is an advanced practice of the adept which has long studied this archetypical system. The concept complexes which together are intended to represent the architecture of a significant and rich portion of the mind are intended to be studied as individual concept complexes as Matrix, Potentiator, etc., in viewing mind/body/spirit connections and in pairs with some concentration upon the polarity of the male and the female. If these are studied there comes the moment when the deep threnodies and joyful ditties of the deep mind can successfully be brought forward to intensify, articulate, and heighten some aspect of the magical personality.

89.20 Questioner: You stated that each archetype is a concept complex. Would you please define what you mean by that statement?

Ra: I am Ra. Upon the face of it such a definition is without merit, being circular. A concept complex is a complex of concepts just as a molecule is a complex structure made up of more than one type of energy nexus or atom. Each atom within a molecule is its unique identity and, by some means, can be removed from the molecule. The molecule of water can, by chemical means, be caused to separate into hydrogen and oxygen. Separately they cannot be construed to equal water. When formed in the molecular structure which exemplifies water the two are irrefragably water.

Just in this way each archetype has within it several root atoms of organizational being. Separately the overall structure of the complex cannot be seen. Together the concept complex is irrefragably one thing. However, just as it is most useful in grasping the potentials in your physical systems of the constituted nature of water, so in grasping the nature of an archetype it is useful to have a sense of its component concepts.

89.21 Questioner: In Archetype One, represented by tarot card number one, the Matrix of the Mind seems to have four basic parts to the complex. Looking at the card we have, first and most obvious, the Magician and what seems to be an approaching star. A stork or similar bird seems to be in a cage. On top of the cage seems to be something that seems to be very difficult at (?) discern. Am I in any way correct in this analysis?

Ra: I am Ra. You are competent at viewing pictures. You have not yet grasped the nature of the Matrix of the Mind as fully as is reliably possible upon contemplation. We would note that the representations drawn by priests were somewhat distorted by acquaintance with and dependence upon the astrologically based teachings of the Chaldees.

89.22 Questioner: When Ra originally trained or taught the Egyptians about the tarot did Ra act as teach/learners to a degree that Ra became learn/teachers?

Ra: I am Ra. This distortion we were spared.

89.23 Questioner: Then could you tell me what information you gave to the Egyptian priests who first were contacted or taught with respect to the first archetype? Is this possible for you to do within the limits of the first distortion?

Ra: I am Ra. It is possible. Our first step, as we have said, was to present the descriptions in verbal form of three images: one, eight, fifteen; then the questions were asked: “What do you feel that a bird might represent?” “What do you feel that a wand might represent?” “What do you feel that the male represents?” and so forth until those studying were working upon a system whereby the images used became evocative of a system of concepts. This is slow work when done for the first time.

We may note, with sympathy, that you undoubtedly feel choked by the opposite difficulty, that of a great mass of observation upon this system, all of which has some merit as each student will experience the archetypical mind and its structure in an unique way useful to that student. We suggest that one or more of this group do that which we have suggested in order that we may, without infringement, offer observations on this interesting subject which may be of further aid to those inquiring in this area.

We would note at this time that the instrument is having almost continuous pain flares. Therefore, we ask that each of the support group be especially aware of any misinformation in order that we may correct any distortions of information the soonest possible.

89.24 Questioner: Now as I understand it, what you suggest as far as the tarot goes is to study the writings that we have available and from those formulate questions. Is this correct?

Ra: I am Ra. No.

89.25 Questioner: I’m sorry that I didn’t understand exactly what you meant with respect to this. Would it be appropriate then for me to answer the questions with what I think is the meaning of the three items that you spoke of for Card Number One and then Card Eight, etc.? Is this what you mean?

Ra: I am Ra. This is very close to our meaning. It was our intention to suggest that one or more of you go through the plan of study which we have suggested. The queries having to do with the archetypes as found in the tarot after this point may take the form of observing what seem to be the characteristics of each archetype, relationships between mind, body, and spiritual archetypes of the same ranking such as Matrix, or archetypes as seen in relationship to polarity, especially when observed in the pairings.

Any observations made by a student which have fulfilled the considerations will receive our comment in return. Our great avoidance of interpreting, for the first time, for the learn/teacher various elements of a picture upon a piece of pasteboard is involved both with the Law of Confusion and with the difficulties of the distortions of the pictures upon the pasteboard. Therefore, we may suggest a conscientious review of that which we have already given concerning this subject as opposed to the major reliance being either upon any rendition of the archetype pictures or any system which has been arranged as a means of studying these pictures.

89.26 Questioner: All right; I’ll have to do that. Ra stated that a major breakthrough was made when proper emphasis was put on Arcanum Twenty-Two. This didn’t happen until Ra had completed third density. I assume from this that Ra, being polarized positively, probably had some of the same difficulty that occurred prior to the veil in that the negative polarity was not appreciated. That’s a guess. Is this correct?

Ra: I am Ra. In one way it is precisely correct. Our harvest was overwhelmingly positive and our appreciation of those which were negative was relatively uninformed. However, we were intending to suggest that in the use of the system known to you as the tarot for advancing the spiritual evolution of the self a proper understanding, if we may use this misnomer, of Archetype Twenty-Two is greatly helpful in sharpening the basic view of the Significator of Mind, Body, and Spirit and, further, throws into starker relief the Transformation and Great Way of Mind, Body, and Spirit complexes.

89.44 Questioner: I didn’t mean to get so far off the track of my original direction, but I think that some of these excursions are enlightening and will help in understanding the basic mechanisms that we are so interested in in evolution.

Ra stated that archetypes are helpful when used in a controlled way. Would you give me an example of what you mean by using an archetype in a controlled way?

Ra: I am Ra. We speak with some regret in stating that this shall be our last query of length. There is substantial energy left but this instrument has distortions that rapidly approach the limit of our ability to maintain secure contact.

The controlled use of the archetypes is that which is done within the self for the polarization of the self and to the benefit of the self, if negatively polarized, or others, if positively polarized, upon the most subtle of levels.

Keep in mind at all times that the archetypical mind is a portion of the deep mind and informs thought processes. When the archetype is translated without regard for magical propriety into the manifested daily actions of an individual the greatest distortions may take place and great infringement upon the free will of others is possible. This is more nearly acceptable to one negatively polarized. However, the more carefully polarized of negative mind/body/spirit complexes will also prefer to work with a finely tuned instrument. May we ask if there are any brief queries before we leave this working?

Questioner: I will guess that the system of archetypes then was devised to further extend these particular principles. Is this correct?

Ra: I am Ra. The phrasing is faulty. However, it is correct that the images of the archetypical mind are the children of the third-density physical manifestations of form of the Logos which has created the particular evolutionary opportunity.

Questioner: Now, as I understand it the archetypes are the biases of a very fundamental nature that, under free will, generate the experiences of each entity. Is this correct?

Ra: I am Ra. The archetypical mind is part of that mind which informs all experience. Please recall the definition of the archetypical mind as the repository of those refinements to the cosmic or all-mind made by this particular Logos and peculiar only to this Logos. Thus it may be seen as one of the roots of mind, not the deepest but certainly the most informative in some ways. The other root of mind to be recalled is that racial or planetary mind which also informs the conceptualizations of each entity to some degree.

Questioner: At what point in the evolutionary process does the archetypical mind first have effect upon the entity?

Ra: I am Ra. At the point at which an entity, either by accident or design, reflects an archetype, the archetypical mind resonates. Thusly random activation of the archetypical resonances begins almost immediately in third-density experience. The disciplined use of this tool of evolution comes far later in this process.

Questioner: What was the ultimate objective of this Logos in designing the archetypical mind as It did?

Ra: I am Ra. Each Logos desires to create a more eloquent expression of experience of the Creator by the Creator. The archetypical mind is intended to heighten this ability to express the Creator in patterns more like the fanned peacock’s tail, each facet of the Creator vivid, upright, and shining with articulated beauty.

Questioner: Is Ra familiar with the archetypical mind of some other Logos that is not the same as the one we experience?

Ra: I am Ra. There are entities of Ra which have served as far Wanderers to those of another Logos. The experience has been one which staggers the intellectual and intuitive capacities, for each Logos sets up an experiment enough at variance from all others that the subtleties of the archetypical mind of another Logos are most murky to the resonating mind, body, and spirit complexes of this Logos.

Questioner: There seems to have been created by this Logos, to me anyway, a large percentage of entities whose distortion was towards warfare. There have been the Maldek and Mars experiences and now Earth. It seems that Venus was the exception to what we could almost call the rule of warfare. Is this correct and was this envisioned and planned into the construction of the archetypical mind, possibly not with respect to warfare as we have experienced it but as to the extreme action of polarization in consciousness?

Ra: I am Ra. It is correct that the Logos designed Its experiment to attempt to achieve the greatest possible opportunities for polarization in third density. It is incorrect that warfare of the types specific to your experiences was planned by the Logos. This form of expression of hostility is an interesting result which is apparently concomitant with the tool-making ability. The choice of the Logos to use the life-form with the grasping thumb is the decision to which this type of warfare may be traced.

Questioner: Then did our Logos hope to see generated a positive and negative harvest from each density up to the sixth, starting with the third, as being the most efficient form of generating experience known to It at the time of Its construction of this system of evolution?

Ra: I am Ra. Yes.

Questioner: Then built into the basis for the archetypes is possibly the mechanism for creating the polarization in consciousness for service to others and service to self. Is this, in fact, true?

Ra: I am Ra. Yes. You will notice the many inborn biases which hint to the possibility of one path’s being more efficient than the other. This was the design of the Logos.

Questioner: Then what you are saying is that once the path is recognized, either the positive or the negative polarized entity can find hints along his path as to the efficiency of that path. Is this correct?

Ra: I am Ra. That which you say is correct upon its own merits, but is not a repetition of our statement. Our suggestion was that within the experiential nexus of each entity within its second-density environment and within the roots of mind there were placed biases indicating to the watchful eye the more efficient of the two paths. Let us say, for want of a more precise adjective, that this Logos has a bias towards kindness.

Questioner: Then you say that the more efficient of the two paths was suggested in a subliminal way to second density to be the service-to-others path. Am I correct?

Ra: I am Ra. We did not state which was the more efficient path. However, you are correct in your assumption, as you are aware from having examined each path in some detail in previous querying.

Questioner: Could this be the reason for the greater positive harvest? I suspect that it isn’t, but would there be Logoi that have greater negative percentage harvests because of this type of biasing?

Ra: I am Ra. No. There have been Logoi with greater percentages of negative harvests. However, the biasing mechanisms cannot change the requirements for achieving harvestability either in the positive or in the negative sense. There are Logoi which have offered a neutral background against which to polarize. This Logos chose not to do so but instead to allow more of the love and light of the Infinite Creator to be both inwardly and outwardly visible and available to the sensations and conceptualizations of mind/body/spirit complexes undergoing Its care in experimenting.

Questioner: Were there any other circumstances, biases, consequences, or plans set up by the Logos other than those we have discussed for the evolution of Its parts through the densities?

Ra: I am Ra. Yes.

Questioner: What were these?

Ra: I am Ra. One more; that is, the permeability of the densities so that there may be communication from density to density and from plane to plane or sub-density to sub-density.

Questioner: Then as I see the plan for the evolution by this Logos it was planned to create as vivid an experience as possible but also one which was somewhat informed with respect to the Infinite Creator and able to accelerate the progress as a function of will because of the permeability of densities. Have I covered accurately the general plan of this Logos with respect to Its evolution?

Ra: I am Ra. Excepting the actions of the unmanifested self and the actions of self with other-self, you have been reasonably thorough.

Questioner: Then, is the major mechanism forming the ways and very essence of the experience that we presently experience here the archetypical mind and the archetypes?

Ra: I am Ra. These resources are a part of that which you refer to.

Questioner: What I am really asking is what percentage of a part, roughly, are these responsible for?

Ra: I am Ra. We ask once again that you consider that the archetypical mind is a part of the deep mind. There are several portions to this mind. The mind may serve as a resource. To call the archetypical mind the foundation of experience is to oversimplify the activities of the mind/body/spirit complex. To work with your query as to percentages is, therefore, enough misleading in any form of direct answer that we would ask that you requestion.

Questioner: That’s OK. I don’t think that was too good a question anyway.

When Ra initially planned for helping the Egyptians with their evolution, what was the primary concept, and also secondary and tertiary if you can name those, that Ra wished to impart to the Egyptians? In other words, what was Ra’s training plan or schedule for making the Egyptians aware of what was necessary for their evolution?

Ra: I am Ra. We came to your peoples to enunciate the Law of One. We wished to impress upon those who wished to learn of unity that in unity all paradoxes are resolved; all that is broken is healed; all that is forgotten is brought to light. We had no teaching plan, as you have called it, in that our intention when we walked among your peoples was to manifest that which was requested by those learn/teachers to which we had come.

We are aware that this particular line of querying; that is, the nature and architecture of the archetypical mind, has caused the questioner to attempt, to its own mind unsuccessfully, to determine the relative importance of these concepts. We cannot learn/teach for any, nor would we take this opportunity from the questioner. However, we shall comment.

The adept has already worked much, not only within the red, orange, yellow, and green energy centers but also in the opening of blue and indigo. Up through this point the archetypes function as the great base or plinth of a builded structure or statue keeping the mind complex viable, level, and available as a resource whenever it may be evoked. There is a point at which the adept takes up its work. This is the point at which a clear and conscious consideration of the archetypical mind is useful.

Questioner: I have an observation on Archetype Number One made by (name) and I request comment on it by Ra. I will read it, “The Matrix of the Mind is the conscious mind and is sustained by the power of the spirit as symbolized by the star which flows to it through the subconscious mind. It contains the will which is signified by the scepter of power in the Magician’s hand. All of creation is made through the power of the will directed by the conscious mind of the Magician, and the bird in the cage represents the illusion in which the self seems trapped. The Magician represents maleness or the radiance of being manifested as the creation through which each entity moves.”

Ra: I am Ra. As this instrument is becoming somewhat weary we shall not begin this considerable discussion. We would request that this series of observations be repeated at the outset of the next working. We would suggest that each concept be discussed separately or, if appropriate, a pair of concepts be related one to the other within the concept complex. This is slow work but shall make the eventual building of the concept complexes more smoothly accomplished.

Were we to have answered the observations as read by you at this space/time, as much space/time would have been given to the untangling of various concepts as to the building up of what were very thoughtful perceptions.

May we ask if there are any brief queries at this time?

91.3 Questioner: A sub-Logos such as our sun, then, in creating Its own particular evolutionary experience, refines the cosmic mind or, shall we say, articulates it by Its own additional bias or biases. Is this the correct observation?

Ra: I am Ra. It is a correct observation with the one exception that concerns the use of the term “addition” which suggests the concept of that which is more than the all-mind. Instead, the archetypical mind is a refinement of the all-mind in a pattern peculiar to the sub-Logo’s choosing.

91.4 Questioner: Then the very next refinement that occurs as the cosmic mind is refined is what we call the archetypical mind. Is this correct?

Ra: I am Ra. Yes.

91.5 Questioner: Then this creates, I would assume, the planetary or racial mind. Is this correct?

Ra: I am Ra. No.

91.6 Questioner: What is the origin of the planetary or racial mind?

Ra: I am Ra. This racial or planetary mind is, for this Logos, a repository of biases remembered by the mind/body/spirit complexes which have enjoyed the experience of this planetary influence.

91.15 Questioner: Thank you. One more question before we start on the specific questions in regard to archetypes. Do all Logoi evolving after the veil have twenty-two archetypes?

Ra: I am Ra. No.

91.16 Questioner: Is it common for Logoi to have twenty-two archetypes or is this relatively unique to our Logos?

Ra: I am Ra. The system of sevens is the most articulated system yet discovered by any experiment by any Logos in our octave.

91.17 Questioner: What is the largest number of archetypes, to Ra’s knowledge, used by a Logos?

Ra: I am Ra. The sevens plus The Choice is the greatest number which has been used, by our knowledge, by Logoi. It is the result of many, many previous experiments in articulation of the One Creator.

91.18 Questioner: I assume, then, that twenty-two is the greatest number of archetypes. I also ask is it the minimum number presently in use by any Logos to Ra’s knowledge?

Ra: I am Ra. The fewest are the two systems of five which are completing the cycles or densities of experience.

You must grasp the idea that the archetypes were not developed at once but step by step, and not in order as you know the order at this space/time but in various orders. Therefore, the two systems of fives were using two separate ways of viewing the archetypical nature of all experience. Each, of course, used the Matrix, the Potentiator, and the Significator for this is the harvest with which our creation began.

One way or system of experimentation had added to these the Catalyst and the Experience. Another system if you will, had added Catalyst and Transformation. In one case the methods whereby experience was processed was further aided but the fruits of experience less aided. In the second case the opposite may be seen to be the case.

91.19 Questioner: Thank you. We have some observations on the archetypes which are as follows. First, the Matrix of the Mind is depicted in the Egyptian tarot by a male and this we take as creative energy intelligently directed. Will Ra comment on this?

Ra: I am Ra. This is an extremely thoughtful perception seeing as it does the male not specifically as biological male but as a male principle. You will note that there are very definite sexual biases in the images. They are intended to function both as information as to which biological entity or energy will attract which archetype and also as a more general view which sees polarity as a key to the archetypical mind of third density.

91.20 Questioner: The second observation is that we have a wand which has been seen as the power of the will. Will Ra comment?

Ra: I am Ra. The concept of will is indeed pouring forth from each facet of the image of the Matrix of the Mind. The wand as the will, however, is, shall we say, an astrological derivative of the out-reaching hand forming the, shall we say, magical gesture. The excellent portion of the image which may be seen distinctly as separate from the concept of the wand is that sphere which indicates the spiritual nature of the object of the will of one wishing to do magical acts within the manifestation of your density.

91.21 Questioner: The hand downward has been seen as seeking from within and not from without and the active dominance over the material world. Would Ra comment on that?

Ra: I am Ra. Look again, O student. Does the hand reach within? Nay. Without potentiation the conscious mind has no inwardness. That hand, O student, reaches towards that which, outside its unpotentiated influence, is locked from it.

91.22 Questioner: The square cage represents the material illusion and is an unmagical shape. Can Ra comment on that?

Ra: I am Ra. The square, wherever seen, is the symbol of the third-density illusion and may be seen either as unmagical or, in the proper configuration, as having been manifested within; that is, the material world given life.

91.23 Questioner: The dark area around the square, then, would be the darkness of the subconscious mind. Would Ra comment on that?

Ra: I am Ra. There is no further thing to say to the perceptive student.

91.24 Questioner: The checkered portion would represent polarity?

Ra: I am Ra. This also is satisfactory.

91.25 Questioner: The bird is a messenger which the hand is reaching down to unlock. Can Ra comment on that?

Ra: I am Ra. The winged visions or images in this system are to be noted not so much for their distinct kind as for the position of the wings. All birds are indeed intended to suggest that just as the Matrix figure, the Magician, cannot act without reaching its winged spirit, so neither can the spirit fly lest it be released into conscious manifestation and fructified thereby.

91.26 Questioner: The star would represent the potentiating forces of the subconscious mind. Is this correct?

Ra: I am Ra. This particular part of this image is best seen in astrological terms. We would comment at this space/time that Ra did not include the astrological portions of these images in the system of images designed to evoke the archetypical leitmotifs.

91.27 Questioner: Are there any other additions to Card Number One other than the star that are of other than the basic archetypical aspects?

Ra: I am Ra. There are details of each image seen through the cultural eye of the time of inscription. This is to be expected. Therefore, when viewing the, shall we say, Egyptian costumes and systems of mythology used in the images it is far better to penetrate to the heart of the costumes’ significance or the creatures’ significance rather than clinging to a culture which is not your own.

In each entity the image will resonate slightly differently. Therefore, there is the desire upon Ra’s part to allow for the creative envisioning of each archetype using general guidelines rather than specific and limiting definitions.

91.28 Questioner: The cup represents a mixture of positive and negative passions. Could Ra comment on that?

Ra: I am Ra. The otic portions of this instrument’s physical vehicle did not perceive a significant portion of your query. Please requery.

91.29 Questioner: There is apparently a cup which we have as containing a mixture of positive and negative influences. However, I personally doubt this. Could Ra comment on this, please?

Ra: I am Ra. Doubt not the polarity, O student, but release the cup from its stricture. It is indeed a distortion of the original image.

91.30 Questioner: What was the original image?

Ra: I am Ra. The original image had the checkering as the suggestion of polarity.

91.31 Questioner: Then was this a representation of the waiting polarity to be tasted by the Matrix of the Mind?

Ra: I am Ra. This is exquisitely perceptive.

91.32 Questioner: I have listed here the sword as representing struggle. I am not sure that I even can call anything in this diagram a sword. Would Ra comment on that?

Ra: I am Ra. Doubt not the struggle, O student, but release the sword from its stricture. Observe the struggle of a caged bird to fly.

91.33 Questioner: I have listed the coin represents work accomplished. I am also in doubt about the existence of the coin in this diagram. Could Ra comment on that please?

Ra: I am Ra. Again, doubt not that which the coin is called to represent, for does not the Magus strive to achieve through the manifested world? Yet release the coin from its stricture.

91.34 Questioner: And finally, the Magician represents the conscious mind. Is this correct?

Ra: I am Ra. We ask the student to consider the concept of the unfed conscious mind, the mind without any resource but consciousness. Do not confuse the unfed conscious mind with that mass of complexities which you as students experience, as you have so many, many times dipped already into the processes of potentiation, catalyst, experience, and transformation.

91.35 Questioner: Are these all of the components, then, of this first archetype?

Ra: I am Ra. These are all you, the student, see. Thusly the complement is complete for you. Each student may see some other nuance. We, as we have said, did not offer these images with boundaries but only as guidelines intending to aid the adept and to establish the architecture of the deep, or archetypical, portion of the deep mind.

91.36 Questioner: How is the knowledge of the facets of the archetypical mind used by the individual to accelerate his evolution?

Ra: I am Ra. We shall offer an example based upon this first explored archetype or concept complex. The conscious mind of the adept may be full to bursting of the most abstruse and unimaginable of ideas, so that further ideation becomes impossible and work in blue ray or indigo is blocked through over-activation. It is then that the adept would call upon the new mind, untouched and virgin, and dwell within the archetype of the new and unblemished mind without bias, without polarity, full of the magic of the Logos.

91.37 Questioner: Then you are saying, if I am correct in understanding what you have just said, that the conscious mind may be filled with an almost infinite number of concepts but there is a set of basic concepts which are what I would call important simply because they are the foundations for the evolution of consciousness, and will, if carefully applied, accelerate the evolution of consciousness, whereas the vast array of concepts, ideas, and experiences that we meet in our daily lives may have little or no bearing upon the evolution of consciousness except in a very indirect way. In other words, what we are attempting to do here is find the motivators of evolution and utilize them to move through our evolutionary track. Is this correct?

Ra: I am Ra. Not entirely. The archetypes are not the foundation for spiritual evolution but rather are the tool for grasping in an undistorted manner the nature of this evolution.

91.38 Questioner: So for an individual who wished to consciously augment his own evolution, an ability to recognize and utilize the archetypes would be beneficial in sorting out that which he wishes to seek from that which would be not as efficient a seeking tool. Would this be a good statement?

Ra: I am Ra. This is a fairly adequate statement. The term “efficient” might also fruitfully be replaced by the term “undistorted.” The archetypical mind, when penetrated lucidly, is a blueprint of the builded structure of all energy expenditures and all seeking without distortion. This, as a resource within the deep mind, is of great potential aid to the adept.

We would ask for one more query at this space/time as this instrument is experiencing continuous surges of the distortion you call pain and we wish to take our leave of the working while the instrument still possesses a sufficient amount of transferred energy to ease the transition to the waking state, if you would call it that.

92.7 Questioner: In the last session we discussed the first tarot card of the Egyptian type. Are there any distortions in the cards that we have that Ra did not originally intend or any additions that Ra did intend in this particular tarot?

Ra: The distortions remaining after the removal of astrological material are those having to do with the mythos of the culture to which Ra offered this teach/learning tool. This is why we have suggested approaching the images looking for the heart of the image rather than being involved overmuch by the costumes and creatures of a culture not familiar to your present incarnation. We have no wish to add to an already distorted group of images, feeling that although distortion is inevitable there is the least amount which can be procured in the present arrangement.

92.8 Questioner: Then you are saying that the cards that we have here are the best available cards.

Ra: I am Ra. Your statement is correct in that we consider the so-called Egyptian tarot the most undistorted version of the images which Ra offered. This is not to intimate that other systems may not, in their own way, form an helpful architecture for the adept’s consideration of the archetypical mind.

92.9 Questioner: I would like to make an analogy of when a baby is first born. I am assuming that the Matrix of the Mind is new and undistorted and veiled from the Potentiator of the Mind and ready for that which it is to experience in the incarnation. Is this correct?

Ra: I am Ra. Yes.

92.10 Questioner: I will read several statements and ask for Ra’s comments. The first is: Until an entity becomes consciously aware of the evolutionary process the Logos or intelligent energy creates the potentials for an entity to gain the experience necessary for polarization. Would Ra comment on that?

Ra: I am Ra. This is so.

92.11 Questioner: Then, this occurs because the Potentiator of the Mind is directly connected, through the roots of the tree of mind, to the archetypical mind and to the Logos which created it and because of the veil between the Matrix and Potentiator of the Mind allows for the development of the will. Will Ra comment on that?

Ra: I am Ra. Some untangling may be needed. As the mind/body/spirit complex which has not yet reached the point of the conscious awareness of the process of evolution prepares for incarnation it has programmed for it a less than complete, that is to say a partially randomized, system of learnings. The amount of randomness of potential catalyst is proportional to the newness of the mind/body/spirit complex to third density. This, then, becomes a portion of that which you may call a potential for incarnational experience. This is indeed carried within that portion of the mind which is of the deep mind, the architecture of which may be envisioned as being represented by that concept complex known as the Potentiator.

It is not in the archetypical mind of an entity that the potential for incarnational experience resides but in the mind/body/spirit complex’s insertion, shall we say, into the energy web of the physical vehicle and the chosen planetary environment. However, to more deeply articulate this portion of the mind/body/spirit complex’s being-ness this archetype, the Potentiator of the Mind, may be evoked with profit to the student of its own evolution.

92.12 Questioner: Then are you saying that the source of pre-incarnatively programmed catalyst is the Potentiator of the Mind?

Ra: I am Ra. No. We are suggesting that the Potentiator of the Mind is an archetype which may aid the adept in grasping the nature of this pre-incarnative and continuingly incarnative series of choices.

92.13 Questioner: The third statement: Just as free will taps intelligent infinity which yields intelligent energy which then focuses and creates the densities of this octave of experience, the Potentiator of the Mind utilizes its connection with intelligent energy and taps or potentiates the Matrix of the Mind which yields the Catalyst of the Mind. Is this correct?

Ra: I am Ra. This is thoughtful but confused. The Matrix of the Mind is that which reaches just as the kinetic phase of intelligent infinity, through free will, reaches for the Logos or, in the case of the mind/body/spirit complex the sub-sub-Logos which is the free will potentiated being-ness of the mind/body/spirit complex; to intelligent infinity, Love, and all that follows from that Logos; to the Matrix or, shall we say, the conscious, waiting self of each entity, the Love or the sub-sub-Logos spinning through free will all those things which may enrich the experience of the Creator by the Creator.

It is indeed so that the biases of the potentials of a mind/body/spirit complex cause the catalyst of this entity to be unique and to form a coherent pattern that resembles the dance, full of movement, forming a many-figured tapestry of motion.

92.14 Questioner: The fourth statement: When the Catalyst of the Mind is processed by the entity the Experience of the Mind results. Is this correct?

Ra: I am Ra. There are subtle misdirections in this simple statement having to do with the overriding qualities of the Significator. It is so that catalyst yields experience. However, through free will and the faculty of imperfect memory catalyst is most often only partially used and the experience thus correspondingly skewed.

92.15 Questioner: Then, the dynamic process between the Matrix, Potentiator, Catalyst, and Experience of the Mind forms the nature of the mind or the Significator of the Mind. Is this correct?

Ra: I am Ra. As our previous response suggests, the Significator of the Mind is both actor and acted upon. With this exception the statement is largely correct.

92.16 Questioner: As the entity becomes consciously aware of this process it programs this activity itself before the incarnation. Is this correct?

Ra: I am Ra. This is correct. Please keep in mind that we are discussing, not the archetypical mind, which is a resource available equally to each but unevenly used, but that to which it speaks: the incarnational experiential process of each mind/body/spirit complex. We wish to make this distinction clear for it is not the archetypes which live the incarnation but the conscious mind/body/spirit complex which may indeed live the incarnation without recourse to the quest for articulation of the processes of potentiation, experience, and transformation.

92.17 Questioner: Thank you. And finally, as each energy center becomes activated and balanced, the Transformation of the Mind is called upon more and more frequently. When all of the energy centers are activated and balanced to a minimal degree, contact with intelligent infinity occurs; the veil is removed; and the Great Way of the Mind is called upon. Is this correct?

Ra: I am Ra. No. This is a quite eloquent look at some relationships within the archetypical mind. However, it must be seen once again that the archetypical mind does not equal the acting incarnational mind/body/spirit complex’s progression or evolution.

Due to the first misperception we hesitate to speak to the second consideration but shall attempt clarity. While studying the archetypical mind we may suggest that the student look at the Great Way of the Mind, not as that which is attained after contact with intelligent infinity, but rather as that portion of the archetypical mind which denotes and configures the particular framework within which the Mind, the Body, or the Spirit archetypes move.

92.18 Questioner: Turning, then, to my analogy or example of the newborn infant and its undistorted Matrix of the Mind, this newborn infant has its subconscious mind veiled from the Matrix of the Mind. The second archetype, the Potentiator of the Mind, is going to act at some time through the veil—though I hesitate to say through the veil since I don’t think that is a very good way of stating it—but the Potentiator of the Mind will act to create a condition such as the example I mentioned of the infant touching a hot object. The hot object we could take as random catalyst. The infant can either leave its hand on the hot object or rapidly remove it. My question is, is the Potentiator of the Mind involved at all in this experience and, if so, how?

Ra: I am Ra. The Potentiator of Mind and of Body are both involved in the questing of the infant for new experience. The mind/body/spirit complex which is an infant has one highly developed portion which may be best studied by viewing the Significators of Mind and Body. You notice we do not include the spirit. That portion of a mind/body/spirit complex is not reliably developed in each and every mind/body/spirit complex. Thusly the infant’s significant self, which is the harvest of biases of all previous incarnational experiences, offers to this infant biases with which to meet new experience.

However, the portion of the infant which may be articulated by the Matrix of the Mind is indeed unfed by experience and has the bias of reaching for this experience through free will just as intelligent energy in the kinetic phase, through free will, creates the Logos. These sub-sub-Logoi, then, or those portions of the mind/body/spirit complex which may be articulated by consideration of the Potentiators of Mind and Body, through free will, choose to make alterations in their experiential continuum. The results of these experiments in novelty are then recorded in the portion of the mind and body articulated by the Matrices thereof.

92.19 Questioner: Are all activities that the entity has from the state of infancy a function of the Potentiator of the Mind?

Ra: I am Ra. Firstly, although the functions of the mind are indeed paramount over those of the body, the body being the creature of the mind, certainly not all actions of a mind/body/spirit complex could be seen to be due to the potentiating qualities of the mind complex alone as the body and in some cases the spirit also potentiates action. Secondly, as a mind/body/spirit complex becomes aware of the process of spiritual evolution, more and more of the activities of the mind and body which precipitate activity are caused by those portions of the mind/body/spirit complex which are articulated by the archetypes of Transformation.

92.20 Questioner: The Matrix of the Mind is depicted as a male on the card and the Potentiator as female. Could Ra state why this is and how this affects these two archetypes?

Ra: I am Ra. Firstly, as we have said, the Matrix of the Mind is attracted to the biological male and the Potentiator of the Mind to the biological female. Thusly in energy transfer the female is able to potentiate that which may be within the conscious mind of the male so that it may feel enspirited.

In a more general sense, that which reaches may be seen as a male principle. That which awaits the reaching may be seen as a female principle. The richness of the male and female system of polarity is interesting and we would not comment further but suggest consideration by the student.

92.21 Questioner: In Card #2, the Potentiator of the Mind, we see a female seated on a rectangular block. She is veiled and sitting between two pillars which seem to be identically covered with drawings but one is much darker than the other. I am assuming that the veil represents the veil between the conscious and subconscious or Matrix and Potentiator of the Mind. Is this correct?

Ra: I am Ra. This is quite correct.

92.22 Questioner: I am assuming that she sits between the different colored columns, with the dark one on her left, to indicate at this position an equal opportunity for the potentiation of the mind to be of the negative or positive nature. Would Ra comment on this?

Ra: I am Ra. Although this is correct it is not as perceptive as the notice that the Priestess, as this figure has been called, sits within a structure in which polarity, symbolized as you correctly noted by the light and dark pillars, is an integral and necessary part. The unfed mind has no polarity just as intelligent infinity has none. The nature of the sub-sub-sub-Logos which offers the third-density experience is one of polarity, not by choice but by careful design.

We perceive an unclear statement. The polarity of Potentiator is there not for the Matrix to choose. It is there for the Matrix to accept as given.

92.23 Questioner: In other words, this particular illusion has polarity as its foundation which might be represented by the structural significance of these columns. Is this correct?

Ra: I am Ra. This is correct.

92.24 Questioner: It seems to me that the drawings on each of these columns are identical but that the left-hand column, that is the one on the Priestess’s left, has been shaded much darker indicating that the events and the experiences may be identical in the incarnation but may be approached, viewed, and utilized with either polarity. Is this correct?

Ra: I am Ra. This is correct. You will note also, from the symbol denoting spirit in manifestation upon each pillar, that the One Infinite Creator is no respecter of polarity but offers Itself in full to all.

92.25 Questioner: There seems to be a book on the Priestess’s lap which is half hidden by a robe or material that covers her right shoulder. It would seem that this indicates that knowledge is available if the veil is lifted but is not only hidden by the veil but is hidden partially by her very garment which she must somehow remove to become aware of the knowledge which she has available. Is this correct?

Ra: I am Ra. In that the conceit of the volume was not originated by Ra we ask that you release the volume from its strictured form. Your perceptions are quite correct.

The very nature of the feminine principle of mind which, in Ra’s suggestion, was related specifically to what may be termed sanctified sexuality is, itself, without addition, the book which neither the feminine nor the male principle may use until the male principle has reached and penetrated, in a symbolically sexual fashion, the inner secrets of this feminine principle.

All robes, in this case indicating the outer garments of custom, shield these principles. Thusly there is great dynamic tension, if you will, betwixt the Matrix and the Potentiator of the Mind.

92.26 Questioner: Are there any other parts of this picture that were not given by Ra?

Ra: I am Ra. The astrological symbols offered are not given by Ra.

92.27 Questioner: The fact that the Priestess sits atop the rectangular block indicates to me that the Potentiator of the Mind has dominance or is above the material illusion. Is this in any way correct?

Ra: I am Ra. Let us say, rather, that this figure is immanent, near at hand, shall we say, within all manifestation. The opportunities for the reaching to the Potentiator are numerous. However, of itself the Potentiator does not enter manifestation.

92.28 Questioner: Would the half moon on the crown represent the receptivity of the subconscious mind?

Ra: I am Ra. This symbol is not given by Ra but it is not distasteful for within your own culture the moon represents the feminine, the sun the masculine. Thusly we accept this portion as a portion of the image, for it seems without significant distortion.

92.29 Questioner: Was the symbol on the front of the Priestess’s shirt given by Ra?

Ra: I am Ra. The crux ansata is the correct symbol. The addition and slight distortion of this symbol thereby is astrological and may be released from its stricture.

92.30 Questioner: Would this crux ansata then be indicating the sign of life as the spirit enlivening matter?

Ra: I am Ra. This is quite correct. Moreover, it illuminates a concept which is a portion of the archetype which has to do with the continuation of the consciousness which is being potentiated, in incarnation, beyond incarnation.

92.31 Questioner: Were the grapes depicted on the cloth over her shoulder of Ra’s communication?

Ra: I am Ra. Yes.

92.32 Questioner: We have those as indicating the fertility of the subconscious mind. Is that correct?

Ra: I am Ra. This is correct, O student, but note ye the function of the mantle. There is great protection given by the very character of potentiation. To bear fruit is a protected activity.

92.33 Questioner: The protection here seems to be depicted as being on the right-hand side but not the left. Would this indicate that there is protection for the positive path but not for the negative?

Ra: I am Ra. You perceive correctly an inborn bias offering to the seeing eye and listing ear information concerning the choice of the more efficient polarity. We would at this time, as you may call it, suggest one more full query.

92.34 Questioner: I will attempt an example of the Potentiator of the Mind acting. As the infant gains time in incarnation would it experience the Potentiator offering both positive and negative potential thoughts, shall I say, for the Matrix to experience which then begin to accumulate in the Matrix and color it one way or the other in polarity depending upon its continuing choice of that polarity? Is this in any way correct?

Ra: I am Ra. Firstly, again may we distinguish between the archetypical mind and the process of incarnational experience of the mind/body/spirit complex.

Secondly, each potentiation which has been reached for by the Matrix is recorded by the Matrix but experienced by the Significator. The experience of the Significator of this potentiated activity is of course dependent upon the acuity of its processes of Catalyst and Experience.

May we ask if there are briefer queries before we leave this instrument?

93.7 Questioner: With the third tarot card we come to the first addition of archetypes after the veiling process, as I understand it. I am assuming that this third archetype is, shall I say, loaded in a way so as to create the possible polarization since that seems to be one of the primary objectives of this particular Logos in the evolutionary process. Am I in any way correct on that?

Ra: I am Ra. Before we reply to your query we ask your patience as we must needs examine the mind complex of this instrument in order that we might attempt to move the left manual appendage of the instrument. If we are not able to affect some relief from pain we shall take our leave. Please have patience while we do that which is appropriate.

(30 second pause.)

I am Ra. There will continue to be pain flares. However, the critical portion of the intense pain has been alleviated by repositioning.

Your supposition is correct.

93.8 Questioner: There seems to be no large hint of polarity in this drawing except for the possible coloration of the many cups in the wheel. Part of them are colored black and part are colored white. Would this indicate that each experience has within it the possible negative or positive use of that experience that is randomly generated by this seeming wheel of fortune?

Ra: I am Ra. Your supposition is thoughtful. However, it is based upon an addition to the concept complex which is astrological in origin. Therefore, we request that you retain the concept of polarity but release the cups from their strictured form. The element you deal with is not in motion in its original form but is indeed the abiding sun which, from the spirit, shines in protection over all catalyst available from the beginning of complexity to the discerning mind/body/spirit complex.

Indeed you may, rather, find polarity expressed, firstly, by the many opportunities offered in the material illusion which is imaged by the not-white and not-dark square upon which the entity of the image is seated, secondly, upon the position of that seated entity. It does not meet opportunity straight on but glances off to one side or another. In the image you will note a suggestion that the offering of the illusion will often seem to suggest the opportunities lying upon the left-hand path or, as you might refer to it more simply, the service-to-self path. This is a portion of the nature of the Catalyst of the Mind.

93.9 Questioner: The feet of the entity seem to be on an unstable platform that is dark to the rear and light to the front. I am guessing that possibly this indicates that the entity standing on this could sway in either direction, to the left or to the right-hand path. Is this correct?

Ra: I am Ra. This is most perceptive.

93.10 Questioner: The bird, I am guessing, might be a messenger of the two paths depicted by the position of the wings bringing catalyst which could be used to polarize on either path. Is this in any way correct?

Ra: I am Ra. It is a correct perception that the position of the winged creature is significant. The more correct perception of this entity and its significance is the realization that the mind/body/spirit complex is, having made contact with its potentiated self, now beginning its flight towards that great Logos which is that which is sought by the adept.

Further, the nature of the winged creature is echoed both by the female holding it and the symbol of the female upon which the figure’s feet rest; that is, the nature of catalyst is overwhelmingly of an unconsciousness, coming from that which is not of the mind and which has no connection with the intellect, as you call it, which precedes or is concomitant with catalytic action. All uses of catalyst by the mind are those consciously applied to catalyst. Without conscious intent the use of catalyst is never processed through mediation, ideation, and imagination.

93.11 Questioner: I would like, if possible, an example of the activity we call Catalyst of the Mind in a particular individual undergoing this process. Could Ra give an example of that?

Ra: I am Ra. All that assaults your senses is catalyst. We, in speaking to this support group through this instrument, offer catalyst. The configurations of each in the group of body offer catalyst through comfort/discomfort. In fact all that is unprocessed that has come before the notice of a mind/body/spirit complex is catalyst.

93.12 Questioner: Then presently we receive catalyst of the mind as we are aware of Ra’s communication and we receive catalyst of the body as our bodies sense all of the inputs to them, but could Ra then describe catalyst of the spirit, and are we at this time receiving that catalyst and if not, could Ra give an example of that?

Ra: I am Ra. Catalyst being processed by the body is catalyst for the body. Catalyst being processed by the mind is catalyst for the mind. Catalyst being processed by the spirit is catalyst for the spirit. An individual mind/body/spirit complex may use any catalyst which comes before its notice, be it through the body and its senses or through mediation or through any other more highly developed source, in its unique way to form an experience unique to it, with its biases.

93.13 Questioner: Would I be correct in saying that the archetype for the Catalyst of the Mind is the Logos’s model for its most efficient plan for the activity or use of the catalyst of the mind?

Ra: I am Ra. Yes.

93.14 Questioner: Then the adept, in becoming familiar with the Logos’s archetype in each case, would be able to most efficiently use the Logos’s plan for evolution. Is this correct?

Ra: I am Ra. In the archetypical mind one has the resource of not specifically a plan for evolution but rather a blueprint or architecture of the nature of evolution. This may seem to be a small distinction, but it has significance in perceiving more clearly the use of this resource of the deep mind.

93.15 Questioner: Then Ra presented the images which we know now as the tarot so that the Egyptian adepts of the time could accelerate their personal evolution. Is this correct, and was there any other reason for the presentation of these images by Ra?

Ra: I am Ra. You are correct.

93.16 Questioner: Are there any other uses at all of tarot cards other than the one I just named?

Ra: I am Ra. To the student the tarot images offer a resource for learn/teaching the processes of evolution. To any other entity these images are pictures and no more.

93.17 Questioner: I was specifically thinking of the fact that Ra, in an earlier session, spoke of the tarot as a system of divination. Would you tell me what you meant by that?

Ra: I am Ra. Due to the influence of the Chaldees, the system of archetypical images was incorporated by the priests of that period into a system of astrologically based study, learning, and divination. This was not a purpose for which Ra developed the tarot.

93.18 Questioner: The third card also shows the wand, I am assuming it is, in the right hand. The ball atop the wand is the round magical shape. Am I in any way correct in guessing that the Catalyst of the Mind suggests the possible eventual use of the magic depicted by this wand?

Ra: I am Ra. The wand is astrological in its origin and as an image may be released from its stricture. The sphere of spiritual power is an indication indeed that each opportunity is pregnant with the most extravagant magical possibilities for the far-seeing adept.

93.19 Questioner: The fact that the clothing of the entity is transparent indicates the semi-permeability of the veil for the catalytic process. Is this correct?

Ra: I am Ra. We again must pause.

(15 second pause.)

I am Ra. We continue under somewhat less than optimal conditions. However, due to the nature of this instrument’s opening to us our pathway is quite clear and we shall continue. Because of pain flares we must ask you to repeat your last query.

93.20 Questioner: I was just wondering if the transparency of the garments on the third card indicates the semi-permeable nature of the veil between the conscious and unconscious mind?

Ra: I am Ra. This is a thoughtful perception and cannot be said to be incorrect. However, the intended suggestion, in general, is an echo of our earlier suggestion that the nature of catalyst is that of the unconscious; that is, outward catalyst comes through the veil.

All that you perceive seems to be consciously perceived. This is not the correct supposition. All that you perceive is perceived as catalyst unconsciously. By the, shall we say, time that the mind begins its appreciation of catalyst, that catalyst has been filtered through the veil and in some cases much is veiled in the most apparently clear perception.

93.21 Questioner: I’m at a loss to know the significance of the serpents that adorn the head of the entity on this drawing. Are they of Ra and, if so, what do they stand for?

Ra: I am Ra. They are cultural in nature. In the culture to which these images were given the serpent was the symbol of wisdom. Indeed, to the general user of these images perhaps the most accurate connotation of this portion of the concept complexes might be the realization that the serpent is that which is powerful magically. In the positive sense this means that the serpent will appear at the indigo-ray site upon the body of the image figures. When a negative connotation is intended one may find the serpent at the solar plexus center.

93.22 Questioner: Is there any significance to the serpent? Is there any polarity to the serpent as we experience it in this illusion?

Ra: I am Ra. We assume that you question the serpent as used in these images rather than the second-density life form which is a portion of your experience. There is a significance to the serpent form in a culture which coexists with your own but which is not your own; that is, the serpent is symbol of that which some call the kundalini and which we have discussed in previous material.

93.23 Questioner: Is there any other aspect of this third card that Ra could comment on at this time?

Ra: I am Ra. There may be said to be many aspects which another student might note and ponder in this image. However, it is the nature of teach/learning to avoid trespass into the realms of learn/teaching for the student. We are quite agreed to comment upon all observations that the student may make. We cannot speak further than this for any student.

We would add that it is expected that each student shall naturally have an unique experience of perception dealing with each image. Therefore, it is not expected that the questioner ask comprehensively for all students. It is, rather, expected and accepted that the questioner will ask a moiety of questions which build up a series of concepts concerning each archetype which then offer to each succeeding student the opportunity for more informed study of the archetypical mind.

May we ask for one more query at this time. We are pleased to report that this instrument has remembered to request the reserving of some transferred energy to make more comfortable the transition back to the waking state. Therefore, we find that there is sufficient energy for one more query.

94.11 Questioner: I have drawn a small diagram in which I simply show an arrow which represents catalyst penetrating a line at right angles to the arrow, which is the veil, depositing in one of two repositories which I would call the right-hand path and the left-hand path, and I have labeled these two repositories the Experience. Would this be a very rough analogy of the way the catalyst is filtered through the veil to become experience?

Ra: I am Ra. Again, you are partially correct. The deeper biases of a mind/body/spirit complex pilot the catalyst around the many isles of positivity and negativity as expressed in the archipelago of the deeper mind. However, the analogy is incorrect in that it does not take into account the further polarization which most certainly is available to the conscious mind after it has perceived the partially polarized catalyst from the deeper mind.

94.12 Questioner: It seems to me that the Experience of the Mind would act in such a way as to change the nature of the veil so that catalyst would be filtered so as to be acceptable in the bias that is increasingly chosen by the entity. For instance, if he had chosen the right-hand path the Experience of the Mind would change the permeability of the veil to accept more and more positive catalyst. Also the other would be true for accepting more negative catalyst if the left-hand path were the one that was chosen. Is this correct?

Ra: I am Ra. This is not only correct but there is a further ramification. As the entity increases in experience it shall, more and more, choose positive interpretations of catalyst if it is upon the service-to-others path and negative interpretations of catalyst if its experience has been of the service-to-self path.

94.13 Questioner: Then the mechanism designed by the Logos of the action of catalyst resulting in experience was planned to be self-accelerating in that it would create this process of variable permeability. Is this an adequate statement?

Ra: I am Ra. There is no variable permeability involved in the concepts we have just discussed. Except for this, you are quite correct.

94.14 Questioner: Now I can understand, to use a poor term again, the necessity for the archetype of Catalyst of the Mind but what is the reason for having a blueprint or model for the Experience of the Mind other than this simple model of dual repositories for negative and positive catalyst? It seems to me that the first distortion of free will would be better served if no model for experience was made. Could you clear that up for me?

Ra: I am Ra. Your question is certainly interesting and your confusion hopefully productive. We cannot learn/teach for the student. We shall simply note, as we have previously, the attraction of various archetypes to male and to female. We suggest that this line of consideration may prove productive.

94.15 Questioner: In the fourth archetype the card shows a male whose body faces forward. I assume that this indicates that the Experience of the Mind will reach for catalyst. However, the face is to the left which indicates to me that in reaching for catalyst, negative catalyst will be more apparent in its power and effect. Would Ra comment on this?

Ra: I am Ra. The archetype of Experience of the Mind reaches not, O student, but, with firm authority, grasps what it is given. The remainder of your remarks are perceptive.

94.16 Questioner: The Experience is seated upon the square of the material illusion which is colored much darker than in Card Number Three. However, there is a cat inside of this square. I am guessing as experience is gained the second-density nature of the illusion is understood and the negative and positive aspects separate. Would Ra comment on this?

Ra: I am Ra. This interpretation varies markedly from Ra’s intention. We direct the attention to the cultural meaning of the great cat which guards. What, O student, does it guard? And with what oriflamme does it lighten that darkness of manifestation? The polarities are, indeed, present; the separation nonexistent except through the sifting which is the result of cumulative experience. Other impressions were intended by this configuration of the seated image with its milk-white leg and its pointed foot.

94.17 Questioner: In Card Number Three the feet of the female entity are upon the unstable platform, signifying the dual polarity by its color. In Card Number Four one foot is pointed so that if the male entity stands on the toe it would be carefully balanced. The other foot is pointed to the left. Would Ra comment on my observation that if the entity stands on this foot it will be very, very carefully balanced?

Ra: I am Ra. This is an important perception, for it is a key to not only this concept complex but to others as well. You may see the T-square which, at times riven as is one foot from secure fundament by the nature of experience yet still by this same nature of experience, is carefully, precisely, and architecturally placed in the foundation of this concept complex and, indeed, in the archetypical mind complex. Experience [1] has the nature of more effectively and poignantly expressing the architecture of experience, both the fragility of structure and the surety of structure.

[1] i.e. Card Number Four, Experience of the Mind.

94.18 Questioner: It would seem to me, from the configuration of this male entity in Card Number Four, who looks to the left with the right foot pointed to the left, that this card would indicate you must be in a defensive position with respect to the left-hand path, but there is no need to concern yourself about protection with respect to the right-hand path. Would Ra comment on that?

Ra: I am Ra. Again, this is not the suggestion we wished to offer by constructing this image. However, the perception cannot be said to be incorrect.

94.19 Questioner: The magical shape is on the right edge of the Card Number Four which indicates to me that the spiritual experience would be on the right-hand path. Could Ra comment on that?

Ra: I am Ra. Yes. The figure is expressing the nature of experience by having its attention caught by what may be termed the left-hand catalyst. Meanwhile, the power, the magic, is available upon the right-hand path.

The nature of experience is such that the attention shall be constantly given varieties of experience. Those that are presumed to be negative, or interpreted as negative, may seem in abundance. It is a great challenge to take catalyst and devise the magical, positive experience. That which is magical in the negative experience is much longer coming, shall we say, in the third density.

94.20 Questioner: Both the third and fourth archetypes, as I see it, work together for the sole purpose of creating the polarity in the most efficient manner possible. Is this correct?

Ra: I am Ra. This cannot be said to be incorrect. We suggest contemplation of this thought complex.

94.21 Questioner: Then prior to the veiling process that which we call catalyst after the veiling was not catalyst simply because it was not efficiently creating polarity, because this loading process, you might say, that I have diagrammed, of catalyst passing through the veil and becoming polarized experience, was not in effect because the viewing of what we call catalyst by the entity was seen much more clearly as the experience of the One Creator and not something that was a function of other mind/body/spirit complexes. Would Ra comment on that statement?

Ra: I am Ra. The concepts discussed seem without significant distortion.

94.22 Questioner: Thank you. Then we’re expecting, in Card Number Four, to see the result of catalytic action and, therefore, a greater definition between the dark and the light areas. In just glancing at this card we notice that it is more definitely darkly colored in some areas and more white in others in a general sense than in Card Number Three, indicating to me that the separation along the two biases has occurred and should occur in order to follow the blueprint for experience. Could Ra comment on that?

Ra: I am Ra. You are perceptive, O student.

94.23 Questioner: The bird in Card Number Three now seems to be internalized in the center of the entity in Card Number Four in that it has changed from its flight in Card Number Three. The flight has achieved its objective and has become a part, a central part, of the experience. Could Ra comment on that?

Ra: I am Ra. This perception is correct, O student, but what shall the student find the bird to signify?

94.24 Questioner: I would guess that the bird signifies that a communication that comes as catalyst signified in Card Number Three is accepted by the female and, used, becomes a portion of the experience. I’m not sure of that at all. Am I in any way correct?

Ra: I am Ra. That bears little of sense.

94.25 Questioner: I’ll have to work on that.

Then I am guessing that the crossed legs of the entity in Card Four have a meaning similar to the crux ansata. Is this correct?

Ra: I am Ra. This is correct. The cross formed by the living limbs of the image signifies that which is the nature of mind/body/spirit complexes in manifestation within your illusion. There is no experience which is not purchased by effort of some kind, no act of service-to-self or others which does not bear a price, to the entity manifesting, commensurate with its purity. All things in manifestation may be seen in one way or another to be offering themselves in order that transformations may take place upon the level appropriate to the action.

94.26 Questioner: The bird is within the circle on the front of the entity on Card Four. Would that have the same significance of the circular part of the crux ansata?

Ra: I am Ra. It is a specialized form of this meaningful shape. It is specialized in great part due to the nature of the crossed legs of manifestation which we have previously discussed.

94.27 Questioner: The entity on Card Four wears a strangely shaped skirt. Is there a significance to the shape of this skirt?

Ra: I am Ra. Yes.

94.28 Questioner: The skirt is extended toward the left hand but is somewhat shorter toward the right. There is a black bag hanging from the belt of the entity on the left side. It seems to me that this black bag has a meaning of the acquiring of the material possessions of wealth as a part of the left-hand path. Would Ra comment on that?

Ra: I am Ra. Although this meaning was not intended by Ra as part of this complex of concepts we find the interpretation quite acceptable.

(30 second pause.)

I am Ra. As we observe a lull in the questioning we shall take this opportunity to say that the level of transferred energy dwindles rapidly and we would offer the opportunity for one more full question at this working, if it is desired.

94.29 Questioner: I would just state that this card, being male, would indicate that as experience is gained the mind becomes the motivator or that which reaches or does more than the simple experiencer it was prior to the gaining of the catalytic action. There is a greater tendency for the mind to direct the mind/body/spirit complex, and other than that I would just ask if there is anything that we can do to make the instrument more comfortable or to improve the contact?

Ra: I am Ra. In the context of your penultimate query we would suggest that you ponder again the shape of the garment which the image wears. Such habiliment is not natural. The shape is significant and is so along the lines of your query.

The support group cares well for the instrument. We would ask that care be taken as the instrument has been offered the gift of a distortion towards extreme cold by the fifth-density friend which greets you.

Although you may be less than pleased with the accouterments, may we say that all was as carefully prepared as each was able. More than that none can do. Therefore, we thank each for the careful alignments. All is well.

We leave you, my friends, in the love and in the light of the One Glorious Infinite Creator. Go forth, then, rejoicing in the power and in the peace of the One. Adonai.

95.21 Questioner: In Card Four in the last session we spoke of the shape of the skirt and it has occurred to us that the skirt of the entity representing the archetype of the Experience of the Mind is extended to the left to indicate that other-selves would not be able to get close to this entity if it had chosen the left-hand path. There would be a greater separation between it and other-selves, whereas if it had chosen the right-hand path there would be much less of a separation. Would Ra comment on that observation?

Ra: I am Ra. The student is perceptive.

95.22 Questioner: And it seems that the square upon which the entity sits, which is almost totally black, is a representation of the material illusion and the white cat is guarding the right-hand path which is now separated in experience from the left. Would Ra comment on that observation?

Ra: I am Ra. O student, your sight almost sees that which was intended. However, the polarities need no guardians. What, then, O student, needs the guard?

95.23 Questioner: What I meant to say was that the entity is guarded along the right-hand path, once it has chosen this path, from effects of the material illusion that are of the negative polarity. Would Ra comment on that?

Ra: I am Ra. This is an accurate perception of our intent, O student. We may note that the great cat guards in direct proportion to the purity of the manifestations of intention and the purity of inner work done along this path.

95.24 Questioner: From that statement I interpret the following. If the Experience of the Mind has sufficiently chosen the right-hand path, and as total purity is approached in the choosing of the right-hand path, then total imperviousness from the effect of the left-hand catalyst is also approached. Is this correct?

Ra: I am Ra. This is exquisitely perceptive. The seeker which has purely chosen the service-to-others path shall certainly not have a variant apparent incarnational experience. There is no outward shelter in your illusion from the gusts, flurries, and blizzards of quick and cruel catalyst.

However, to the pure, all that is encountered speaks of the love and the light of the One Infinite Creator. The cruelest blow is seen with an ambiance of challenges offered and opportunities to come. Thusly, the great pitch of light is held high above such an one so that all interpretation may be seen to be protected by light.

95.25 Questioner: I have often wondered about the action of random and programmed catalyst with respect to the entity with the very strong positive or negative polarization. Would either polarity be free to a great extent from random catalyst such as great natural catastrophes or warfare or something like that which generates a lot of random catalyst in the physical vicinity of a highly polarized entity? Does this great cat, then, have an effect on such random catalyst on the right-hand path?

Ra: I am Ra. In two circumstances this is so. Firstly, if there has been the pre-incarnative choice that, for instance, one shall not take life in the service of the cultural group, events shall fall in a protective manner. Secondly, if any entity is able to dwell completely in unity the only harm that may occur to it is the changing of the outward physical, yellow-ray vehicle into the more light-filled mind/body/spirit complex’s vehicle by the process of death. All other suffering and pain is as nothing to one such as this.

We may note that this perfect configuration of the mind, body, and spirit complexes, while within the third-density vehicle, is extraordinarily rare.

95.26 Questioner: Am I to understand, then, that there is no protection at all if the Experience of the Mind has chosen the left-hand path and that path is traveled? All random catalyst may affect the negatively polarized individual as a function of the statistical nature of the random catalyst. Is this correct?

Ra: I am Ra. This is correct. You may note some of those of your peoples which, at this space/time nexus, seek places of survival. This is due to the lack of protection when service to self is invoked.

95.27 Questioner: The possibility of the legs of the entity of Card Four being at right angles was linked with the tesseract, mentioned in a much earlier session by Ra, as the direction of transformation from space/time into time/space and I was thinking that possibly it was also linked with the crux ansata. Am I in any way correct in this observation?

Ra: I am Ra. This shall be the last query of this working, as transferred energy wanes. The observation of the right angles and their transformational meaning is most perceptive, O student. Each of the images leading to the Transformations of Mind, Body, and Spirit and ultimately to the great transformative Choice has the increasing intensity of increasing articulation of concept; that is to say, each image in which you find this angle may increasingly be seen to be a more and more stridently calling voice of opportunity to use each resource, be it experience as you now observe or further images, for the grand work of the adept which builds towards transformation using the spirit’s bountiful shuttle to intelligent infinity. Please ask any brief queries at this space/time.

96.15 Questioner: I have planned to re-draw the tarot cards omitting the extraneous additions by those who came after Ra and I would like quickly to go through those things that I intend to eliminate from each card and ask Ra if there is anything else that should be eliminated to make the cards as they were before the astrological and other appendages were added.

I would eliminate all of the letters from the edge of the card with the possible exception of the number of the card. That would be the case for all of the cards. In Card Number One I would eliminate the star, the wand in the Magician’s hand, and I understand that the sphere remains but I am not really sure where it should be. Would Ra comment on that please?

Ra: I am Ra. Firstly, the elimination of letters is acceptable. Secondly, the elimination of stars is acceptable in all cases. Thirdly, the elimination of the wand is appropriate. Fourthly, the sphere may be seen to be held by the thumb and index and second finger.

Fifthly, we would note that it is not possible to offer what you may call a pure deck, if you would use this term, of tarot due to the fact that when these images were first drawn there was already distortion in various and sundry ways, mostly cultural.

Sixthly, although it is good to view the images without the astrological additions, it is to be noted that the more general positions, phases, and characteristics of each concept complex are those which are significant. The removal of all distortions is unlikely and, to a great extent, unimportant.

96.16 Questioner: I didn’t think that we could ever remove all distortions but it is very difficult to work with or interpret these cards because of the quality of the drawing, and as we go through them we get a better idea of what some of these things are and how they should be drawn. I think that we can improve on the quality of the cards and also remove some of the extraneous material that is misleading.

On the second card we should remove the letters and the stars. At the center of the female form here she is wearing something that looks something like a crux ansata and we should change that. Is that correct?

Ra: I am Ra. We perceive an incomplete query. Please requestion.

96.17 Questioner: I think that I should put a crux ansata in the place of this thing that looks a little like a crux ansata on the front of the female. Is that correct?

Ra: I am Ra. This is correct.

96.18 Questioner: Then as to the thing that she wears on her head, that, I believe, is a bit confusing. What should it be shaped like?

Ra: I am Ra. We shall allow the student to ponder this point. We note that although it is an astrologically based addition to the concept complex it is not entirely unacceptable when viewed with a certain feeling. Therefore, we suggest, O student, that you choose whether to remove the crown or to name its meaning in such a way as to enhance the concept complex.

96.19 Questioner: Would Ra please give me any information possible on the ratios of dimensions, and the shape of the crux ansata as it should be made or drawn?

Ra: I am Ra. No.

96.20 Questioner: In Card Number Three we will remove all the letters and the stars and I assume that the little cups around the outside of the rays representing the sun should be removed? Is that correct?

Ra: I am Ra. Yes

96.21 Questioner: In Card Number Four we will remove all the letters and the stars and it seems that again we have a situation of removing the wand and putting the sphere in the hand. Is that correct?

Ra: I am Ra. Again, this is a matter of choice. Though astrological in nature, this particular scepter has possibilities of relevance in the originally intended concept complex.

This instrument is experiencing some small lack of that distortion which you call proper breathing due to the experience of your near past, as you perceive it. Therefore, as this instrument has requested a substantial enough amount of transferred energy to be retained that it might effect a comfortable re-entry, we shall at this time ask for one more query, after noting the following.

We did not complete our statement upon the dimensions of the crux ansata. It is given in many places. There are decisions to be made as to which drawing of this image is the appropriate one. We may, of course, suggest viewing the so-called Great Pyramid if the puzzle is desired. We do not wish to work this puzzle. It was designed in order that in its own time it be deciphered. In general, of course, this image has the meaning previously stated.

97.8 Questioner: Are there any items in the first four cards not of Ra’s intention that we could remove to present a less confusing card as we make our new drawings?

Ra: I am Ra. We find much material in this query which would constitute repetition. May we suggest rephrasing the query?

97.9 Questioner: Possibly I didn’t phrase that the way I meant to. We had already determined the items that should be removed from the first four cards and my question was: had I missed anything that should be removed that was not of Ra’s original intention?

Ra: I am Ra. We shall repeat our opinion that there are several concepts which, in each image, are astrologically based. However, these concepts are not without merit within the concept complex intended by Ra, given the perception by the student of these concepts in an appropriate manner.

We wish not to form that which may be considered by any mind/body/spirit complex to be a complete and infallible series of images. There is a substantial point to be made in this regard. We have been, with the questioner’s aid, investigating the concept complexes of the great architecture of the archetypical mind. To more clearly grasp the nature, the process, and the purpose of archetypes, Ra provided a series of concept complexes. In no way whatsoever should we, as humble messengers of the One Infinite Creator, wish to place before the consideration of any mind/body/spirit complex which seeks its evolution the palest tint of the idea that these images are anything but a resource for working in the area of the development of the faith and the will.

To put this into perspective we must gaze then at the stunning mystery of the One Infinite Creator. The archetypical mind does not resolve any paradoxes or bring all into unity. This is not the property of any source which is of the third-density. Therefore, may we ask the student to look up from inward working and behold the glory, the might, the majesty, the mystery, and the peace of oneness. Let no consideration of bird or beast, darkness or light, shape or shadow keep any which seeks from the central consideration of unity.

We are not messengers of the complex. We bring the message of unity. In this perspective only may we affirm the value to the seeker of adepthood of the grasping, articulating, and use of this resource of the deep mind exemplified by the concept complex of the archetypes.

97.10 Questioner: Thank you. Card Number Five, the Significator of the Mind, indicates, firstly, as I see it, simply a male within a rectangularly structured form which suggests to me that the Significator of the Mind in third density is well bounded within the illusion, as is also suggested by the fact that the base of the male is a rectangular form showing no ability for movement. Would Ra comment on that?

Ra: I am Ra. O student, you have grasped the barest essence of the nature of the Significator’s complete envelopment within the rectangle. Consider for the self, O student, whether your thoughts can walk. The abilities of the most finely honed mentality shall not be known without the use of the physical vehicle which you call the body. Through the mouth the mind may speak. Through the limbs the mind may affect action.

97.11 Questioner: The entity looks to the left, indicating that the mind has the tendency to notice more easily catalyst of a negative essence. Would Ra comment on that observation?

Ra: I am Ra. This is substantially correct.

97.12 Questioner: There are two small entities at the bottom, one black and one white. I will first ask Ra if this drawing is correct in the coloring? Is the black one in the proper position with respect to Ra’s original drawings?

Ra: I am Ra. That which you perceive as black was first red. Other than this difference, the beings in the concept complex are placed correctly.

97.13 Questioner: The red coloration is a mystery to me. We had originally decided that these represented the polarization of the mind. Would Ra comment on that?

Ra: I am Ra. The indications of polarity are as presumed by the questioner. The symbolism of old for the left-hand path was the russet coloration.

We shall pause at this time if the questioner will be patient. There are fairly serious difficulties with the instrument’s throat. We shall attempt to ameliorate the situation and suggest the rewalking of the Circle of One.

(The Circle of One was rewalked and breath expelled two feet above the instrument’s head.)

97.14 Ra: I am Ra. Please continue.

97.15 Questioner: What was the nature of the problem?

Ra: I am Ra. The fifth-density entity which greets this instrument affected a previous difficulty distorting the throat and chest area of the instrument. Some fraction of this distortion remained unmentioned by the instrument. It is helpful if the instrument speaks as clearly as possible to the support group of any difficulties that more care may be taken.

However, we find very little distortion left in the chest area of the instrument. However, immediately preceding the working the instrument was offered an extreme activation of what you may call the allergies and the mucous from the flow which this distortion causes began to cause difficulty to the throat. At this juncture the previous potential for the tightening of the throat was somewhat activated by reflex of the yellow-ray, chemical body over which we have only gross control.

We would appreciate you reminding us to cause this instrument to cough before or after each query for the remainder of this working. Once conscious, this instrument should have no serious difficulty.

97.16 Questioner: I was wondering why the dark entity was on the right side of the card in relation to the Significator. Could Ra comment on that after making the instrument cough?

Ra: (Cough) The nature of … We pause.

(Ten second pause.)

I am Ra. There was a serious pain flare. We may now continue.

The nature of polarity is interesting in that those experiences offered to the Significator as positive frequently become recorded as productive of biases which may be seen to be negative, whereas the fruit of those experiences apparently negative is frequently found to be helpful in the development of the service-to-others bias. As this is perhaps the guiding characteristic of that which the mind processes and records, these symbols of polarity have thusly been placed.

You may note that the hands of the central image indicate the appropriate bias for right and left-hand working; that is, the right hand gestures in service-to-others, offering its light outward. The left hand attempts to absorb the power of the spirit and point it for its use alone.

97.17 Questioner: The eight cartouches at the bottom would possibly signify the energy centers and the evolution through those centers with the possibility for positive or negative polarization because of the white and black coloration of the figures. Would Ra comment on that after making the instrument cough?

Ra: (Cough) I am Ra. The observations of the student are perceptive. It is informative to continue the study of octaves in association with this concept complex. Many are the octaves of a mind/body/spirit complex’s beingness. There is not one that does not profit from being pondered in connection with the considerations of the nature of the development of polarity exemplified by the concept complex of your Card Number Five.

97.18 Questioner: Do the symbols on the face of each of these little cartouches such as the birds and the other symbols have a meaning in this card that is of value in considering the archetypes? Could you answer that after making the instrument cough?

Ra: (Cough) I am Ra. These symbols are letters and words much as your language would receive such an entablature. They are, to a great extent, enculturated by a people not of your generation. Let us, in the rough, suggest that the information written upon these cartouches be understood to be such as the phrase, “And you shall be born again to eternal life.”

97.19 Questioner: Thank you. I thought that the wings on top of the card might indicate the protection of the spirit over the process of evolution. Would Ra comment on that after having the instrument cough?

Ra: (Cough) I am Ra. We shall end this session for we are having considerable difficulty in using the sympathetic nervous system in order to aid the instrument in providing sufficient of your air for its respiration. Therefore, we prematurely suggest ending this session.

Is there any brief query before we leave this instrument?

99.6 Questioner: We now have an additional set of tarot images. Which of these two sets are closer to Ra’s original intention?

Ra: I am Ra. The principle which moves in accordance with the dynamics of teach/learning with most efficiency is constancy. We could explore the archetypical mind using that set of images produced by the one known as Fathman or we could use those which have been used.

In point of fact, those which are being used have some subtleties which enrich the questioning. As we have said, this set of images is not that which we gave. This is not material. We could use any of a multitude of devised tarot sets. Although this must be at the discretion of the questioner, we suggest the maintaining of one and only one set of distorted images to be used for the querying and note that the images you now use are good.

99.7 Questioner: The wings above Card Five, I am guessing, have to do with a protection over the Significator of the Mind. I am guessing that they are a symbol of protection. Is this in any way correct?

Ra: I am Ra. Let us say that you are not incorrect but rather less than correct. The Significator owns a covenant with the spirit which it shall in some cases manifest through the thought and action of the adept. If there is protection in a promise, then you have chosen the correct sound vibration, for the outstretched wings of spirit, high above manifestation, yet draw the caged mind onward.

99.8 Questioner: Thank you. In Card Number Six I see the Transformation of the Mind, the male with crossed arms, representing transformation. The transformation is possible either toward the left or the right-hand path. The path is beckoned or led by the female, the Potentiator. The one on the right has the serpent of wisdom at the brow and is fully clothed, the one on the left having less clothing and indicating that the Potentiator is more concerned or attracted to the physical as the left-hand path is chosen and more concerned and attracted to the mental as the right-hand path is chosen.

The creature above points an arrow at the left-hand path indicating that if this path is chosen the chips, shall we say, will fall where they may, the path being unprotected as far as the activity of catalyst. The intellectual abilities of the chooser of the left-hand path would be the main guardian rather than the designed or built-in protection of the Logos for the right-hand path. The entity firing the arrow seems to be a second density entity which indicates that this catalyst could be produced by a lesser evolved source, you might say. Would Ra comment on these observations?

Ra: I am Ra. We shall speak upon several aspects seriatim. Firstly, let us examine the crossed arms of the male who is to be transformed. What, O student, do you make of the crossing? What see you in this tangle? There is a creative point to be found in this element which was not discussed overmuch by the questioner.

Let us now observe the evaluation of the two females. The observation that to the left-hand path moves the roughly physical and to the right-hand path the mental has a shallow correctness. There are deeper observations to be made concerning the relationship of the great sea of the unconscious mind to the conscious mind which may fruitfully be pursued. Remember, O student, that these images are not literal. They haunt rather than explicate.

Many use the trunk and roots of mind as if that portion of mind were a badly used, prostituted entity. Then this entity gains from this great storehouse that which is rough, prostituted, and without great virtue. Those who turn to the deep mind, seeing it in the guise of the maiden, go forth to court it. The courtship has nothing of plunder in its semblance and may be protracted, yet the treasure gained by such careful courtship is great. The right-hand and left-hand transformations of the mind may be seen to differ by the attitude of the conscious mind towards its own resources as well as the resources of other-selves.

We now speak of that genie, or elemental, or mythic figure, culturally determined, which sends the arrow to the left-hand transformation. This arrow is not the arrow which kills but rather that which, in its own way, protects. Those who choose separation, that being the quality most indicative of the left-hand path, are protected from other-selves by a strength and sharpness equivalent to the degree of transformation which the mind has experienced in the negative sense. Those upon the right-hand path have no such protection against other-selves for upon that path the doughty seeker shall find many mirrors for reflection in each other-self it encounters.

99.10 Questioner: In that case I will just ask this short question as we terminate this session. I want to know if the Logos of this system planned for the mating process as possibly depicted in Card Six—I don’t know if this is related to some type of DNA imprinting. In many second-density creatures there seems to be some sort of imprinting that creates a lifetime mating relationship and I was wondering if this was also carried into third density?

100.4 Questioner: Thank you. To continue with the tarot, I would like to make the additional observation with respect to Card Number Six that with the male’s arms being crossed, if the female to his right pulls on his left hand it would turn his entire body and the same is true for the female on the left pulling on his right hand from the other side. This is my interpretation of what is meant by the tangle of the arms. The transformation, then, occurs by the pull which tends to turn the entity toward the left or the right-hand path. Would Ra comment on that observation?

Ra: I am Ra. We shall. The concept of the pull towards mental polarity may well be examined in the light of what the student has already accreted concerning the nature of the conscious, exemplified by the male, and the unconscious, exemplified by the female. Indeed, both the prostituted and the virginal deep mind invite and await the reaching.

In this image of Transformation of Mind, then, each of the females points the way it would go, but is not able to move, nor are the two female entities striving to do so. They are at rest. The conscious entity holds both and will turn itself one way or the other or, potentially, backwards and forwards, rocking first one way then the other and not achieving the transformation. In order for the Transformation of Mind to occur, one principle governing the use of the deep mind must be abandoned.

It is to be noted that the triangular shape formed by the shoulders and crossed elbows of consciousness is a shape to be associated with transformation. Indeed, you may see this shape echoed twice more in the image, each echo having its own riches to add to the impact of this complex of concepts.

100.5 Questioner: Thank you. We will probably return to this card in the next session with more observations after we consider Ra’s comments. To make efficient use of our time at this time I will make some notes with respect to Card Seven.

First, the veil between the conscious and unconscious mind is removed. The veil, I assume, is the curtain at the top and is lifted. Even though this veil has been removed the perception of intelligent infinity is still distorted by the beliefs and means of seeking of the seeker. Would Ra comment on that?

Ra: I am Ra. As one observes the veil of the image of the Great Way of Mind it may be helpful to ideate using the framework of environment. The Great Way of Mind, Body, or Spirit is intended to limn the milieu within which the work of mind, body, or spirit shall be placed.

Thusly, the veil is shown both somewhat lifted and still present, since the work of mind and its transformation involves progressive lifting of the great veil betwixt the conscious and deep minds. The complete success of this attempt is not properly a portion of third-density work and, more especially, third-density mental processes.

100.6 Questioner: The fact that the veil is raised higher on the right-hand side indicates to me that the adept choosing the positive polarity would have greater success in penetrating the veil. Would Ra comment?

Ra: I am Ra. This is a true statement if it is realized that the questioner speaks of potential success. Indeed, your third-density experience is distorted or skewed so that the positive orientation has more aid than the so-called negative.

100.7 Questioner: It would also seem to me that, since Ra stated in the last session that the limit of the viewpoint is the source of all distortions, the very nature of the service-to-self distortions that create the left-hand path are a function of the veil. Therefore, they are dependent, you might say, to some degree on at least a partial continued veiling. Does this make any sense?

Ra: I am Ra. There is the thread of logic in what you suppose.

The polarities are both dependent upon a limited viewpoint. However, the negative polarity depends more heavily upon the illusory separation betwixt the self and all other mind/body/spirit complexes. The positive polarity attempts to see through the illusion to the Creator in each mind/body/spirit complex, but for the greater part is concerned with behaviors and thoughts directed towards other-selves in order to be of service. This attitude, in itself, is full of the stuff of your third-density illusion.

100.8 Questioner: The crown of three stars, we are guessing, would represent the balancing of the mind, body, and spirit. Is this in any way correct?

Ra: I am Ra. This device is astrological in origin and the interpretation given somewhat confusing. We deal, in this image, with the environment of mind. It is perhaps appropriate to release the starry crown from its stricture.

100.9 Questioner: The small black-or russet-and white entities have changed so that they now appear to be sphinxes which we are assuming means that the catalyst has been mastered. I am also assuming that they act as the power that moves the chariot depicted here so this mastery enables the mind in its transformation to become mobile unlike it was prior to this mastery, locked as it was within the illusion. Would Ra comment?

Ra: I am Ra. Firstly, we ask that the student consider the Great Way not as the culmination of a series of seven activities or functions but as a far more clearly delineated image of the environment within which the mind, body, or spirit shall function. Therefore, the culturally determined creatures called sphinxes do not indicate mastery over catalyst.

The second supposition, that of placing the creatures as the movers of the chariot of mind, has far more virtue. You may connote the concept of time to the image of the sphinx. The mental and mental/emotional complex ripens and moves and is transformed in time.

100.11 Questioner: In that case I will ask only one more question and that will have to do with the sword and the scepter. It seems that the sword would represent the power of the negative adept in controlling other-selves and the scepter would indicate the power of the positive adept operating in the unity of the mind, body, and spirit. However, they seem to be in the opposite hands than I would have guessed. Would Ra comment on these observations?

Ra: I am Ra. These symbols are astrological in origin. The shapes, therefore, may be released from their stricture.

We may note that there is an overriding spiritual environment and protection for the environment of the mind. We may further note that the negatively polarized adept will attempt to fashion that covenant for its own use whereas the positively polarized entity may hold forth that which is exemplified by the astrological sword; that is, light and truth.

100.12 Questioner: Would there be two more appropriate objects or symbols to have the entity in Card Seven holding other than the ones shown?

Ra: I am Ra. We leave this consideration to you, O student, and shall comment upon any observation which you may make.

103.10 Questioner: In that case I have a few questions on Card Number Seven in order to finish off our first run-through of the archetypes of the mind. There is a T with two right angles above it on the chest of the entity on Card Seven. We have guessed that the lower T has to do with the possibility of choosing either path in the transformation and the upper two angles represent the great way of the left and the right-hand paths in the mental transformation that makes the change from space/time into time/space, you might say. This is difficult to express. Is anything correct in this?

Ra: I am Ra. Yes.

103.11 Questioner: Would Ra comment on that?

Ra: I am Ra. The use of the tau and the architect’s square is indeed intended to suggest the proximity of the space/time of the Great Way’s environment to time/space. We find this observation most perceptive.

The entire mood, shall we say, of the Great Way is indeed dependent upon its notable difference from the Significator. The Significator is the significant self, to a great extent but not entirely influenced by the lowering of the veil.

The Great Way of the Mind, the Body, or the Spirit draws the environment which has been the new architecture caused by the veiling process and, thusly, dipped in the great, limitless current of time/space.

103.12 Questioner: I am guessing that the wheels of this chariot indicate the ability of the mind to be able to move in time/space. Is this correct?

Ra: I am Ra. We cannot say that the observation is totally incorrect, for there is as much work in time/space as the individual who evokes this complex of concepts has assimilated.

However, it would be more appropriate to draw the attention to the fact that although the chariot is wheeled, it is not harnessed to that which draws it by a physical or visible harness. What then, O Student, links and harnesses the chariot’s power of movement to the chariot?

103.13 Questioner: I’ll have to think about that. I’ll come back to that.

We were thinking of replacing the sword in the right hand with the magical sphere and putting a downward-pointing scepter in the left hand, similar to Card Five, the Significator, as symbols more appropriate for this card. Would Ra comment on that, please?

Ra: I am Ra. This is quite acceptable, especially if the sphere may be imaged as spherical and effulgent.

103.14 Questioner: The bent left leg of the sphinxes indicates a transformation that occurs on the left that doesn’t occur on the right, possibly an inability in that position to move. Does this have any merit?

Ra: I am Ra. The observation has merit in that it may serve as the obverse of the connotation intended. The position is intended to show two items, one of which is the dual possibilities of the time-full characters there drawn.

The resting is possible in time, as is the progress. If a mixture is attempted, the upright, moving leg will be greatly hampered by the leg that is bent. The other meaning has to do with the same right angle, with its architectural squareness, as the device upon the breast of the actor.

Time/space is close in this concept complex, brought close due to the veiling process and its efficaciousness in producing actors who wish to use the resources of the mind in order to evolve.

103.15 Questioner: I am assuming that the skirt is skewed to the left for the same reason that it is in Card Number Four, indicating the distance service-to-self polarized entities keep from others, and I am also assuming that the face is turned to the left for the same reason that it is in Card Number Five, because of the nature of catalyst. Is this roughly correct?

Ra: I am Ra. Please expel breath over the breast of the instrument from right to left.

(This was done as directed.)

I am Ra. That is well.

Your previous supposition is indeed roughly correct. We might also note that we, in forming the original images for your peoples, were using the cultural commonplaces of artistic expression of those in Egypt. The face is drawn to the side most often, as are the feet turned. We made use of this and, thus, wish to soften the significance of the side-long look. In no case thus far in these deliberations, however, has any misinterpretation or unsuitable interpretation been drawn.

105.19 Questioner: At the end of an incarnation, before veiling, did the entity appear physically to have aged like entities at the end of their incarnation in our present illusion? Did the Significator look like that?

Ra: I am Ra. The Significator of Mind, Body, or Spirit is a portion of the archetypical mind and looks as each envisions such to appear. The body of mind/body/spirits before veiling showed all the signs of aging which acquaint you now with the process leading to the removal from third-density incarnation of the mind/body/spirit complex. It is well to recall that the difference betwixt mind/body/spirits and mind/body/spirit complexes is a forgetting within the deeper mind. Physical appearances and surface and instinctual activities are much the same.

105.20 Questioner: Then I was wondering what was the root reason for the change in appearance that we see as the aging process? I am trying to uncover the basic philosophical premise here, but I may be shooting in the dark and not questioning on it correctly. I am trying to get at the reason behind the design in this change in appearance when it seems to me that it would be just as possible for the mind/body/spirit or mind/body/spirit complex to look the same throughout an incarnation. Could Ra explain the reason for this change?

Ra: I am Ra. When the discipline of the personality has led the mind/body/spirit complex into the fifth and especially the sixth level of study it is no longer necessary to build destruction of the physical vehicle into its design, for the spirit complex is so experienced as a shuttle that it is aware when the appropriate degree of intensity of learning and increment of lesson have been achieved. Within third-density, not to build into the physical vehicle its ending would be counterproductive to the mind/body/spirit complexes therein residing, for within the illusion it seems more lovely to be within the illusion than to drop the garment which has carried the mind/body/ spirit complex and move on.

105.21 Questioner: I see, then, that it is, shall we say, when an individual reaches a very old age it becomes apparent to him in third density that he is worn out. Therefore, be is not attached to this vehicle as firmly as he would be with a good-looking, well-functioning one.

After the veil, the body is definitely an athanor for the mind. Prior to the veiling did the body serve as an athanor for the mind at all?

Ra: I am Ra. Yes.

You may ask one more full query.

Love, Wisdom, and Unity

I am considering beginning a project to construct a mythological explication of the Ra material. The basic idea is to personify the central philosophical concepts of the Ra material as gods, and write stories illustrating various points about these concepts and their interactions. If this project goes far enough, I am thinking of writing a novel set in the universe of the Ra material, featuring interactions between humans, gods, and entities from other densities, again with the goal of illustrating the philosophical concepts. But that’s all dreaming. Anyway, here is a starting point for this proposed project, defining the characters for three of Ra’s foundational concepts.

Three of the Creator’s most treasured children, for whom the highest praise and worship rings throughout the four corners of creation, are called Love, Wisdom, and Unity.

Love is a young woman with fair skin, a medium build, brown hair, and green eyes. She wears a light, silken dress, and a golden cross on a chain dangles between her breasts. She lives in a cottage in the forest. Love is never alone; she always has companions about her. Sometimes she puts on a disguise and goes to visit people in the cities, hoping to brighten their days.

Love has many, many partners. She wishes that she could give herself to all beings. Whenever two people kiss each other out of true love, she is there, delighting in the experience with them. In every romance, she is the secret third participant. All beings love Love; that is, all beings except for the disciples of Power, who regard her as a sentimental fool. But Love loves even them.

Wisdom is an old man, strong and hardened in body by all that he has endured. He has blue eyes and a shaven head. He is extremely beautiful, in defiance of his age. He wears white robes, and has a yin-yang symbol tattooed on the back of his neck. He lives by himself in a cave, meditating on the mysteries of existence, and contacts the outside world mainly to share his revelations — that is, those that the world is capable of understanding.

Wisdom is the keeper of the Great Record of Creation, in which is contained careful documentation of everything that has ever happened. His ongoing project is to make sense of it all. He seeks to discern the order in apparent chaos, and to devise principles which will improve the creation and its processes. Whenever any being feels lost or confused, and in need of guidance, they consult Wisdom.

Love and Wisdom are married. They are metaphysical opposites, and this is the greatest strength and the greatest weakness of their partnership. It is a strength because, being so different, they find the most unimaginable depths of joy and beauty within each other. It is a weakness because it makes it hard for them to relate to each other. This has led Love and Wisdom to drift apart, so that their precious meetings are infrequent and brief. Love and Wisdom are estranged lovers, lost to each other, seeking to rediscover their missing half.

Wisdom is celibate, and so the two have consummated their marriage only once. From this act Love bore a child, whom they named Unity. The Creator dubbed Unity the greatest expression of his true nature, those of his children who was closest to himself.

Unity is a young child, androgynous, dressed in white robes, and with indigo-colored eyes. He wears a bindi on his forehead. Though on the surface Unity is youthful and filled with joy, if one looks into Unity’s eyes one can see great age, the experience of aeons, and the burdensome memory of unbearable suffering.

Nobody understands Unity. Wisdom has spent innumerable hours studying Unity, attempting to comprehend his nature, but to no avail. Meanwhile, the precocious Unity has blazed past his father, effortlessly solving problems that baffled Wisdom for years.

For her part, Love believes that she understands Unity, but in fact all that she understands of Unity is that of Unity which is her own self. She sees Unity as love, without fathoming Unity’s deeper nature.

Wherever Unity goes, he transforms the creation. Everything he touches becomes like himself. If he touches a rock, that rock becomes alive. If a diseased person touches him, they become well. Once a person who was so cured asked Unity how he had accomplished this feat. Unity responded that he had done nothing; that the person had been well all along.

Nobody can look at Unity for very long, because it seems as if everything were happening simultaneously in him. His facial expression conveys every possible emotion. Nobody can figure out what he is, and this is uncomfortable for most people, so he has few friends. But those friends he does have, treasure him as the greatest gift of the Creator.

The Probability that the Ra Material is True

i wish to calculate the probability that the contents of the Ra material are true. This is a continuation of the work done in On the Truth Value of the Ra Material.

I pointed out there that if the Ra material was communicated by Ra, and Ra did not tell any lies, then all of the contents of the Ra material were true. Eric pointed out that even given these assumptions, parts of the Ra material could still be false due to the possibility of transmission errors and the possibility of foreign takeover in session 8.

I find the latter possibility unlikely; I find it more likely that the omitted “I am Ra” taglines in session 8 were a simple mistake on Ra’s part, similar to the transmission errors. I also find it likely that Ra would have later mentioned the fact that a foreign takeover occurred, if it had in fact occurred. I have therefore not taken the possibility of foreign takeover into consideration in the following calculations, but it would be easy for a concerned individual to modify the calculations to take such a possibility into account.

To posit that the Ra material was communicated by Ra requires positing two propositions which depart from conventional scientific understanding: the existence of extraterrestrials, and the possibility of telepathy. Therefore these two propositions will be incorporated into the calculation. Additionally, it will take into account the proposition that extraterrestrials are responsible for UFO sightings, abduction experiences, crop circles, and similar paranormal phenomena.

It is not possible to calculate an “absolute probability” that the Ra material is true, because this probability must be relative to the estimated probabilities of various other propositions. I have noted, by marking with an asterisk (*), where I am employing my own estimate of a particular probability. These probability estimates are generally fairly moderate. A scientific materialist might give very low probability estimates for the same propositions, and a paranormal enthusiast might give very high estimates. I have tried to moderate between the extremes of these two points of view. An interested individual can modify the calculations to use their own estimated probabilities of the same propositions.

The propositions which I will employ in the calculation are:

E = Extraterrestrials exist.
U = Extraterrestrials are responsible for UFO sightings, abduction experiences, crop circles, etc.
T = Telepathy exists.
R = The Ra material was communicated by Ra.
H = Ra did not tell any lies.
V = The Ra material is true, except for transmission errors.

First, an estimate of the probability that extraterrestrials are responsible for UFO sightings, abduction experiences, crop circles, etc.:

* P(U) = .4

If U, then extraterrestrials necessarily exist:

P(E | U) = 1

An estimate of the probability that, in the case where extraterrestrials are not responsible for paranormal phenomena, extraterrestrials nonetheless exist:

* P(E | ~U) = .2

A calculation of the overall probability that extraterrestrials exist, given the previous estimates:

P(E) = P(E | U) * P(U) + P(E | ~U) * P(~U) = 1 * .4 + .2 * .6 = .52

An estimate of the probability that telepathy exists:

* P(T) = .5

This estimate is based on the fact that paranormal researchers have been reporting positive results on telepathy experiments for the past century, but other researchers assert that all of these results are invalid.

The probability that both extraterrestrials and telepathy exist:

P(E & T) = P(E) * P(T) = .52 * .5 = .26

If either extraterrestrials do not exist, or telepathy does not exist, then the Ra material was not communicated by Ra:

P(R | ~E) = 0
P(R | ~T) = 0

An estimate of the probability that the Ra material was communicated by Ra, in the case where both extraterrestrials and telepathy exist:

* P(R | E & T) = .8

The probability that the Ra material was communicated by Ra:

P(R) = P(R | E & T) * P(E & T) = .8 * .26 = .21

An estimate of the probability that Ra was honest, in the case where the Ra material was communicated by Ra:

* P(H | R) = .9

The probability that the Ra material was communicated by Ra, and Ra was honest:

P(R & H) = P(R) * P(H | R) = .21 * .9 = .19

If the Ra material was communicated by Ra and Ra was honest, then the Ra material is true except for transmission errors. Furthermore, if the Ra material is true except for transmission errors, then the Ra material was communicated by Ra and Ra was honest, as the Ra material contains these very statements in such a form that it is unlikely that they were due to transmission errors. Thus:

(R & H) iff V

Therefore:

P(V) = P(R & H) = .19

Therefore, according to my estimates, there is a 19% probability that the Ra material is true.

We can make the same calculations using a conservative set of assumptions regarding the existence of extraterrestrials and telepathy:

* P(U) = .05
* P(E | ~U) = .05
* P(T) = .05

These yield:

P(V) = .0035

This is a 0.35% chance — quite negligible — that the Ra material is true.

We can make the same calculations using a liberal set of assumptions regarding the existence of extraterrestrials and telepathy:

* P(U) = .9
* P(E | ~U) = .5
* P(T) = .9

These yield:

P(V) = .62

This is a 62% probability that the Ra material is true.

The wide variation possible in outcomes, based on one’s estimated prior probabilities, shows the relative worthlessness of these particular numbers. I would guess, however, that the most reasonable estimates are in the range of 1% to 40%.

We can see that it requires a significant amount of certainty about a significant number of unprovable propositions to regard the Ra material as true as a result of rational reflection. The decision to regard the Ra material as true is one which is most likely based not on rational reflection, but on faith.

Finally, here is a list of the probabilities which must be estimated to carry out this calculation:

P(U) – The probability that extraterrestrials are responsible for UFO sightings, abduction experiences, crop circles, etc.

P(E | ~U) – The probability that extraterrestrials exist, in the case where they are not responsible for the aforementioned paranormal phenomena.

P(T) – The probability that telepathy is possible.

P(R | E & T) – The probability that the Ra material was communicated by Ra, in the case where extraterrestrials exist and telepathy is possible.

P(H | R) – The probability that Ra did not tell any lies, in the case where the Ra material was communicated by Ra.

Love and Wisdom

Love and wisdom are archetypes, or leitmotifs of the unconscious mind. In the L/L Research transcripts, they are considered as opposites of each other.

Love and wisdom, being archetypes, are not directly accessible to us in their perfect and undiluted forms. We see them, however, reflected in various aspects of our world.

Love is reflected in situations such as romantic partnerships, families, and communities, and in qualities such as altruism, compassion, self-sacrifice, and affection. Love is related to the green ray energy center. A spiritual teacher who embodied great love was Jesus Christ.

Wisdom is more poorly represented on our plane, but is reflected somewhat in situations such as scientific research and courts of law, and in qualities such as honesty, truth-seeking, fairness, and justice. Wisdom is related to the blue ray energy center. A spiritual teacher who embodied great wisdom was the Buddha.

The balancing of love and wisdom is reflected in religion and spirituality. It is related to the indigo ray energy center. A spiritual teacher who particularly embodied the balancing of love and wisdom was Lao Tzu.

According to Ra, in fourth density entities learn the lessons of love. In fifth density, entities learn the lessons of wisdom. In sixth density, entities learn to balance love and wisdom.

Love, wisdom, and the balancing of love and wisdom are virtues required of the spiritual seeker. In fact, one may take the point of view that they encompass all that is required of the spiritual seeker.

A spiritual seeker can embody love by serving others, and feeling adoration for the Creator and all beings.

A spiritual seeker can embody wisdom by seeking truth, sharing truth, and engaging in moral disciplines, such as the concentration of the mind or the discipline of the body.

It is difficult to achieve love in one’s life, and similarly difficult to achieve wisdom in one’s life. Even more difficult is to achieve the balancing of love and wisdom. I will illustrate the problem of balancing love and wisdom by way of examples.

In my relationship with Hannah, I spent a lot of time giving Hannah information about herself. This information was true and would have been useful to her in improving herself. But, the net effect of this information was to hurt her self-esteem. My actions illustrated wisdom without love.

Carla Rueckert, in the course of the Ra material, is repeatedly admonished for engaging in various efforts which, though intended to serve others, pushed her body beyond its limits and had negative effects on her health. Her actions illustrated love without wisdom.

I engaged in intensive spiritual practices, including various physical disciplines. These disciplines included repeatedly forcing my body to sit in half-lotus for longer than was comfortable. After doing this for a long period of time, I sustained a knee injury which made it impossible for me to sit in half-lotus. Disciplining the body is an application of wisdom. In this case I did this without care for my body. Care for my body would have been an expression of love, and specifically love for the self. My actions illustrated wisdom without love.

Jesus Christ chose to martyr himself when he died on the cross. He did this out of love for the world. If he had chosen not to die on the cross, then he could have stayed and taught for a longer period of time, and this would have been a wise action with practical benefits. Therefore Jesus’ choice to die on the cross was an example of love without wisdom. Martyrdom in general illustrates love without wisdom.

The balance between love and wisdom emerges clearly in the context of romantic relationships. Romantic feelings are filled with love. Their free and unrestrained expression can be seen as love without wisdom. The corresponding wisdom without love can be seen in the celibacy practiced by many spiritual people. To achieve a balance between these two extremes, neither expressing romantic feelings in an unwise manner, nor refraining from expressing romantic feelings entirely, is to balance love and wisdom.

Mind Archetype Internal Relations

I wish to document some of the internal relations which are, as far as I can tell, present in the mind archetypes.

The Matrix draws upon the resources of the Potentiator, producing Catalyst. In this relation the Matrix is passive, the Potentiator active, and Catalyst neutralizing.

Experience shapes and is shaped by Catalyst. It shapes much faster than it is shaped. The interaction of Experience and Catalyst yields the Significator. In this relation Catalyst is passive, Experience is active, and the Significator is neutralizing.

The interaction of the Matrix and the Potentiator yields the Significator. In this relation the Matrix is passive, the Potentiator is active, and the Significator is neutralizing.

The Significator is transformed by Transformation, yielding the Great Way. In this relation the Significator is passive, Transformation is active, and the Great Way is neutralizing.

Experience is part of the Potentiator. The Matrix draws upon Experience in response to Catalyst. Experience is like a shell surrounding the Matrix.

The following illustration captures some of these relations: