M.U. metaphysical ultrasound

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“What  do you expect? People are machines. Machines have to be blind and  unconscious; they cannot be otherwise, and all their actions have to  correspond to their nature. Everything happens. No one does anything.  “Progress” and “civilization” in the real meaning of these words, can  appear only as a result of conscious efforts. They cannot appear as a  result of unconscious mechanical actions. And what conscious effort can  there be in machines? And if one machine is unconscious, then a hundred  machines are unconscious, and so are a thousand machines, or a hundred  thousand, or a million. And the unconscious activity of a million  machines must necessarily result in destruction and extermination. It is  precisely in unconscious involuntary manifestations that all evil lies.  You do not yet understand and cannot imagine all the results of this  evil. But the time will come when you will understand.”
G.I. Gurdjieff (1916)

“What do you expect? People are machines. Machines have to be blind and unconscious; they cannot be otherwise, and all their actions have to correspond to their nature. Everything happens. No one does anything. “Progress” and “civilization” in the real meaning of these words, can appear only as a result of conscious efforts. They cannot appear as a result of unconscious mechanical actions. And what conscious effort can there be in machines? And if one machine is unconscious, then a hundred machines are unconscious, and so are a thousand machines, or a hundred thousand, or a million. And the unconscious activity of a million machines must necessarily result in destruction and extermination. It is precisely in unconscious involuntary manifestations that all evil lies. You do not yet understand and cannot imagine all the results of this evil. But the time will come when you will understand.”

G.I. Gurdjieff (1916)

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The circular zodiac of Dendera. (from Schwaller de Lubicz, 1982, p. 178.)
The Egyptian Temple of Dendera, dedicated to the goddess Hathor, is thought to have been constructed by the Ptolemies in the first century BC, but on the site of an earlier temple. It contains two zodiacs: a rectangular zodiac, carved in the ceiling of the hypostyle hall, and a circular zodiac, about 8 feet across, found on the ceiling of a chapel on the temple roof.       The zodiacs have been the subject of great controversy and have been interpreted in many different ways. They were probably intended to record more than one important date.

The circular zodiac of Dendera. (from Schwaller de Lubicz, 1982, p. 178.)

The Egyptian Temple of Dendera, dedicated to the goddess Hathor, is thought to have been constructed by the Ptolemies in the first century BC, but on the site of an earlier temple. It contains two zodiacs: a rectangular zodiac, carved in the ceiling of the hypostyle hall, and a circular zodiac, about 8 feet across, found on the ceiling of a chapel on the temple roof.
    The zodiacs have been the subject of great controversy and have been interpreted in many different ways. They were probably intended to record more than one important date.

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Sitting in the chair of philosophy previously occupied by her father,  Theon the mathematician, the immortal Hypatia was for many years the  central figure in the Alexandrian School of Neo-Platonism. Famed alike  for the depth of her learning and the charm of her person, beloved by  the citizens of Alexandria, and frequently consulted by the magistrates  of that city, this noble woman stands out from the
pages of history as the greatest of the pagan martyrs. A personal  disciple of the magician Plutarch, and versed in the profundities of the  Platonic School, Hypatia eclipsed in argument and public esteem every  proponent of the Christian doctrines in Northern Egypt. While her  writings perished at the time of the burning of the library of  Alexandria by the Mohammedans, some hint of their nature may be gleaned  from the statements of contemporaneous authors. Hypatia evidently wrote a  commentary on the Arithmetic of Diophantus, another on the Astronomical Canon of Ptolemy, and a third on the Conics of Apollonius of Perga. Synesius, Bishop of Ptolemais, her devoted  friend, wrote to Hypatia for assistance in the construction of an  astrolabe and a hydroscope. Recognizing the transcendency of her  intellect, the learned of many nations flocked to the academy where she  lectured.
A number of writers have credited the teachings of Hypatia with being  Christian in spirit; in fact she removed the veil of mystery in which  the new cult had enshrouded itself, discoursing with such clarity upon  its most involved principles that many newly converted to the Christian  faith deserted it to become her disciples. Hypatia not only proved  conclusively the pagan origin of the Christian faith but also exposed  the purported miracles then advanced by the Christians as tokens of  divine preference by demonstrating the natural laws controlling the  phenomena.
At this time Cyril—later to be renowned as the founder of the  doctrine of the Christian Trinity and canonized for his zeal—was Bishop  of Alexandria. Seeing in Hypatia a continual menace to the promulgation  of the Christian faith, Cyril—indirectly at least—was the cause of  her tragic end. Despite every later effort to exonerate him from the  stigma of her murder, the incontrovertible fact remains that he made no  effort to avert the foul and brutal crime. The only shred of excuse  which might be offered in his defense is that, blinded by the spell of  fanaticism, Cyril considered Hypatia to be a sorceress in league with  the Devil. In contrast to the otherwise general excellence of the  literary works of Charles Kingsley maybe noted his puerile delineation  of character of Hypatia in his book by that name. Without exception, the  meager historical references to this virgin philosopher attest her  virtue, integrity, and absolute devotion to the principles of Truth and  Right.
While it is true that the best minds of the Christianity of that period may readily be absolved from the charge of participes criminis,  the implacable hatred of Cyril unquestionably communicated itself to  the more fanatical members of his faith, particularly to a group of  monks from the Nitrian desert. Led by Peter the Reader, a savage and  illiterate man, they attacked Hypatia on the open street as she was  passing from the academy to her home. Dragging the defenseless woman  from her chariot, they took her to the Cæsarean Church. Tearing away her  garments, they pounded her to death with clubs, after which they  scraped the flesh from her bones with oyster shells and carried the  mutilated remains to a place called Cindron, where they burned them to  ashes.
Thus perished in A.D. 415 the greatest woman initiate of the ancient  world, and with her fell also the Neo-Platonic School of Alexandria. The  memory of Hypatia has probably been perpetuated in the hagiolatry of  the Roman Catholic Church in the person of St. Catherine of Alexandria.

Sitting in the chair of philosophy previously occupied by her father, Theon the mathematician, the immortal Hypatia was for many years the central figure in the Alexandrian School of Neo-Platonism. Famed alike for the depth of her learning and the charm of her person, beloved by the citizens of Alexandria, and frequently consulted by the magistrates of that city, this noble woman stands out from the

pages of history as the greatest of the pagan martyrs. A personal disciple of the magician Plutarch, and versed in the profundities of the Platonic School, Hypatia eclipsed in argument and public esteem every proponent of the Christian doctrines in Northern Egypt. While her writings perished at the time of the burning of the library of Alexandria by the Mohammedans, some hint of their nature may be gleaned from the statements of contemporaneous authors. Hypatia evidently wrote a commentary on the Arithmetic of Diophantus, another on the Astronomical Canon of Ptolemy, and a third on the Conics of Apollonius of Perga. Synesius, Bishop of Ptolemais, her devoted friend, wrote to Hypatia for assistance in the construction of an astrolabe and a hydroscope. Recognizing the transcendency of her intellect, the learned of many nations flocked to the academy where she lectured.

A number of writers have credited the teachings of Hypatia with being Christian in spirit; in fact she removed the veil of mystery in which the new cult had enshrouded itself, discoursing with such clarity upon its most involved principles that many newly converted to the Christian faith deserted it to become her disciples. Hypatia not only proved conclusively the pagan origin of the Christian faith but also exposed the purported miracles then advanced by the Christians as tokens of divine preference by demonstrating the natural laws controlling the phenomena.

At this time Cyril—later to be renowned as the founder of the doctrine of the Christian Trinity and canonized for his zeal—was Bishop of Alexandria. Seeing in Hypatia a continual menace to the promulgation of the Christian faith, Cyril—indirectly at least—was the cause of her tragic end. Despite every later effort to exonerate him from the stigma of her murder, the incontrovertible fact remains that he made no effort to avert the foul and brutal crime. The only shred of excuse which might be offered in his defense is that, blinded by the spell of fanaticism, Cyril considered Hypatia to be a sorceress in league with the Devil. In contrast to the otherwise general excellence of the literary works of Charles Kingsley maybe noted his puerile delineation of character of Hypatia in his book by that name. Without exception, the meager historical references to this virgin philosopher attest her virtue, integrity, and absolute devotion to the principles of Truth and Right.

While it is true that the best minds of the Christianity of that period may readily be absolved from the charge of participes criminis, the implacable hatred of Cyril unquestionably communicated itself to the more fanatical members of his faith, particularly to a group of monks from the Nitrian desert. Led by Peter the Reader, a savage and illiterate man, they attacked Hypatia on the open street as she was passing from the academy to her home. Dragging the defenseless woman from her chariot, they took her to the Cæsarean Church. Tearing away her garments, they pounded her to death with clubs, after which they scraped the flesh from her bones with oyster shells and carried the mutilated remains to a place called Cindron, where they burned them to ashes.

Thus perished in A.D. 415 the greatest woman initiate of the ancient world, and with her fell also the Neo-Platonic School of Alexandria. The memory of Hypatia has probably been perpetuated in the hagiolatry of the Roman Catholic Church in the person of St. Catherine of Alexandria.

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EPISODES FROM AMERICAN HISTORY

Many times the question has been asked, Was Francis Bacon’s vision of the “New Atlantis” a prophetic dream of the great civilization which was so soon to rise upon the soil of the New World? It cannot be doubted that the secret societies of Europe conspired to establish upon the American continent “a new nation, conceived in liberty and dedicated to the proposition that all men are created equal.” Two incidents in the early history of the United States evidence the influence of that silent body which has so long guided the destinies of peoples and religions. By them nations are created as vehicles for the promulgation of ideals, and while nations are true to these ideals they survive; when they vary from them they vanish like the Atlantis of old which had ceased to “know the gods.”

In his admirable little treatise, Our Flag, Robert Allen Campbell revives the details of an obscure, but most important, episode of American history—the designing of the Colonial flag of 1775. The account involves a mysterious man concerning whom no information is available other than that he was on familiar terms with both General George Washington and Dr. Benjamin Franklin. The following description of him is taken from Campbell’s treatise:

“Little seems to have been known concerning this old gentleman; and in the materials from which this account is compiled his name is not even once mentioned, for he is uniformly spoken of or referred to as ‘the Professor.’ He was evidently far beyond his threescore and ten years; and he often referred to historical events of more than a century previous just as if he had been a living witness of their occurrence; still he was erect, vigorous and active—hale, hearty, and clear-minded—as strong and energetic every way as in the prime of his life He was tall, of fine figure, perfectly easy, and very dignified in his manners; being at once courteous, gracious and commanding. He was, for those times and considering the customs of the Colonists, very peculiar in his method of living; for he ate no flesh, fowl or fish; he never used for food any ‘green thing,’ any roots or anything unripe; he drank no liquor, wine or ale; but confined his diet to cereals and their products, fruits that were ripened on the stem in the sun, nuts, mild tea and the sweets of honey, sugar or molasses.

“He was well educated, highly cultivated, of extensive as well as varied information, and very studious. He spent considerable of his time in the patient and persistent conning of a number of very rare old books and ancient manuscripts which he seemed to be deciphering, translating or rewriting. These books and manuscripts, together with his own writings, he never showed to anyone; and he did not even mention them in his conversations with the family, except in the most casual way; and he always locked them up carefully in a large, old-fashioned, cubically shaped, iron-bound, heavy, oaken chest, whenever he left his room, even for his meals. He took long and frequent walks alone, sat on the brows of the neighboring hills, or mused in the midst of the green and flower-gemmed meadows. He was fairly liberal—but in no way lavish—in spending his money, with which he was well supplied. He was a quiet, though a very genial and very interesting, member of the family; and be was seemingly at home upon any and every topic coming up in conversation. He was, in short, one whom everyone would notice and respect, whom few would feel well acquainted with, and whom no one would presume to question concerning himself—as to whence he came, why he tarried, or whither he journeyed. “

By something more than a mere coincidence the committee appointed by the Colonial Congress to design a flag accepted an invitation to be guests, while in Cambridge, of the same family with which the Professor was staying. It was here that General Washington joined them for the purpose of deciding upon a fitting emblem. By the signs which passed between them it was evident that both General Washington and Doctor Franklin recognized the Professor, and by unanimous approval he was invited to become an active member of the committee. During the proceedings which followed, the Professor was treated with the most profound respect and all of his suggestions immediately acted upon. He submitted a pattern which he considered symbolically appropriate for the new flag, and this was unhesitatingly accepted by the other six members of the committee, who voted that the arrangement suggested by the Professor be forthwith adopted. After the episode of the flag the Professor quietly vanished, and nothing further is known concerning him.

Did General Washington and Doctor Franklin recognize the Professor as an emissary of the Mystery school which has so long controlled the political destinies of this planet? Benjamin Franklin was a philosopher and a Freemason—possibly a Rosicrucian initiate. He and the Marquis de Lafayette—also a man of mystery—constitute two of the most important links in the chain of circumstance that culminated in the establishment of the original thirteen American Colonies as a free and independent nation. Doctor Franklin’s philosophic attainments are well attested in Poor Richard’s Almanac, published by him for many years under the name of Richard Saunders. His interest in the cause of Freemasonry is also shown by his republication of Anderson’s Constitutions of Freemasonry, a rare and much disputed work on the subject.

It was during the evening of July 4, 1776, that the second of these mysterious episodes occurred. In the old State House in Philadelphia a group of men were gathered for the momentous task of severing the last tie between the old country and the new. It was a grave moment and not a few of those present feared that their lives would be the forfeit for their audacity. In the midst of the debate a fierce voice rang out. The debaters stopped and turned to look upon the stranger. Who was this man who had suddenly appeared in their midst and transfixed them with his oratory? They had never seen him before, none knew when he had entered, but his tall form and pale face filled them with awe. His voice ringing with a holy zeal, the stranger stirred them to their very souls. His closing words rang through the building: “God has given America to be free!” As the stranger sank into a chair exhausted, a wild enthusiasm burst forth. Name after name was placed upon the parchment: the Declaration of Independence was signed. But where was the man who had precipitated the accomplishment of this immortal task—who had lifted for a moment the veil from the eyes of the assemblage and revealed to them a part at least of the great purpose for which the new nation was conceived? He had disappeared, nor was he ever seen again or his identity established. This episode parallels others of a similar kind recorded by ancient historians attendant upon the founding of every new nation. Are they coincidences, or do they demonstrate that the divine wisdom of the ancient Mysteries still is present in the world, serving mankind as it did of old?

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Zohar says: Woe to the generation from which Rabbi Shimon will be removed, for as long as we are in his presence the springs of the heart are open on every direction and everything is revealed, but as soon as  we separate ourselves from him we know nothing and all the springs are  closed. From what my soul has seen, my heart is illuminated. Hence my face is smiling. The heart (God) takes from the liver only that which is pure and clean,  leaving all the foulness for Samael, who distributes it to the idol  worshipping nations.  …everything that the liver is holding it sacrifices to the heart,  which is the King, to nourish him. And it is neither the way of that  heart, nor its desire, the foulness of the deeds of His people, but He  takes everything that is clear and pure, NAMELY all the merits and the  good deeds, while all the foulness, the filth and the dirt, which are  the bad deeds He leaves for the liver….. When this flower gets enough energy, it opens completely, making the person  extremely happy. A Chinese phrase for this situation is 心花怒放, its literal  meaning is “The flower of Heart is in full bloom”.

Zohar says: Woe to the generation from which Rabbi Shimon will be removed, for as long as we are in his presence the springs of the heart are open on every direction and everything is revealed, but as soon as we separate ourselves from him we know nothing and all the springs are closed. From what my soul has seen, my heart is illuminated. Hence my face is smiling. The heart (God) takes from the liver only that which is pure and clean, leaving all the foulness for Samael, who distributes it to the idol worshipping nations.  …everything that the liver is holding it sacrifices to the heart, which is the King, to nourish him. And it is neither the way of that heart, nor its desire, the foulness of the deeds of His people, but He takes everything that is clear and pure, NAMELY all the merits and the good deeds, while all the foulness, the filth and the dirt, which are the bad deeds He leaves for the liver….. When this flower gets enough energy, it opens completely, making the person extremely happy. A Chinese phrase for this situation is 心花怒放, its literal meaning is “The flower of Heart is in full bloom”.

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Uranus, God                     of the sky and the heavens, is the ruler of Aquarius. In Astrology,                     the energies of Uranus are electric and crammed with change.                     Uranus is forward-looking. It balks at tradition, and                     celebrates originality and individuality. Uranus is                     associated with technology, innovation, discovery, and all that is progressive.
On the up side, Uranus is                     associated with enlightenment, progressiveness, objectivity,                     novelty, and ingenuity. Negative expression of Uranus is                     rebelliousness without a cause and irresponsibility.
When Uranus is not                     developed, it reacts; but when natives are truly in tune                     with its energies, Uranus is highly intuitive. It represents                     the spark of intuition that spurs invention. We can see                     Uranus as the intuition that sparks further studies or                     investigation.
In the chart, the position                     of Uranus by sign will be shared with other people in the                     same generation due to the comparatively slow movement of                     Uranus in the heavens.                     By house, the position of Uranus shows where individuals                     look to stir things up, put a new spin on situations, and go                     against established thought or order. Uranus aspecting other                     planets in the chart color those energies with some                     willfulness, quirkiness, and originality. Where we find                     Uranus in the chart is where we see some refusal to blend in                     with others (and situations), and some erratic life                     patterns.

Uranus, God of the sky and the heavens, is the ruler of Aquarius. In Astrology, the energies of Uranus are electric and crammed with change. Uranus is forward-looking. It balks at tradition, and celebrates originality and individuality. Uranus is associated with technology, innovation, discovery, and all that is progressive.

On the up side, Uranus is associated with enlightenment, progressiveness, objectivity, novelty, and ingenuity. Negative expression of Uranus is rebelliousness without a cause and irresponsibility.

When Uranus is not developed, it reacts; but when natives are truly in tune with its energies, Uranus is highly intuitive. It represents the spark of intuition that spurs invention. We can see Uranus as the intuition that sparks further studies or investigation.

In the chart, the position of Uranus by sign will be shared with other people in the same generation due to the comparatively slow movement of Uranus in the heavens. By house, the position of Uranus shows where individuals look to stir things up, put a new spin on situations, and go against established thought or order. Uranus aspecting other planets in the chart color those energies with some willfulness, quirkiness, and originality. Where we find Uranus in the chart is where we see some refusal to blend in with others (and situations), and some erratic life patterns.

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 Saturn, is the ruler of Capricorn. In Greek                     Mythology, Cronus was one of the Titans, and the father of                     Zeus. Cronus ate his children to prevent himself from being  dethroned as the King of the Gods. That is, until his wife, Rhea, tricked him  into swallowing a stone when Zeus was born.
In astrology, Saturn is                     associated with restriction and limitation. Where Jupiter                     expands, Saturn constricts. Although the themes of Saturn                     seem depressing, Saturn brings structure and meaning to our                     world. Saturn knows the limits of time and matter. Saturn                     reminds us of our boundaries, our responsibilities, and our                     commitments. It brings definition to our lives. Saturn makes                      us aware of the need for self-control and of boundaries and                      our limits.
Saturn is often associated                     with our fathers or father/authority figures. In childhood,                     the discipline, rules, and regulations imposed on us by our                     authority figures—from parents, teachers, and the                     like—were not always pleasant, but they actually helped us                     to understand the world around us. Similarly, Saturn’s                     lessons actually help us to grow.
In the chart, the position                     of Saturn by sign and house reveals our own limitations,                     fears, and sense of responsibility. Saturn brings definition,                     and often limitation, to the planets it aspects.

Saturn, is the ruler of Capricorn. In Greek Mythology, Cronus was one of the Titans, and the father of Zeus. Cronus ate his children to prevent himself from being dethroned as the King of the Gods. That is, until his wife, Rhea, tricked him into swallowing a stone when Zeus was born.

In astrology, Saturn is associated with restriction and limitation. Where Jupiter expands, Saturn constricts. Although the themes of Saturn seem depressing, Saturn brings structure and meaning to our world. Saturn knows the limits of time and matter. Saturn reminds us of our boundaries, our responsibilities, and our commitments. It brings definition to our lives. Saturn makes us aware of the need for self-control and of boundaries and our limits.

Saturn is often associated with our fathers or father/authority figures. In childhood, the discipline, rules, and regulations imposed on us by our authority figures—from parents, teachers, and the like—were not always pleasant, but they actually helped us to understand the world around us. Similarly, Saturn’s lessons actually help us to grow.

In the chart, the position of Saturn by sign and house reveals our own limitations, fears, and sense of responsibility. Saturn brings definition, and often limitation, to the planets it aspects.

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Conscious Out of Body Experiences (Astral Travel / Projection)
Every time we fall asleep we have an out-of-body experience, but it is not a conscious experience. When we fall asleep our monad (self), along with our emotional, mental and lesser causal bodies, leaves our physical-etheric body. Exactly the same thing occurs in a conscious out-of-body experience (COBE), except that the exit point is different:
When we fall asleep our monad (self) exits through the solar plexus or heart chakra, depending on whether it is going to the lower or upper emotional world. Exiting through either of these chakras causes the consciousness thread (which links the monad to the physical-etheric body) to become detached, hence the physical body loses consciousness. The physical brain plays no part in the out-of-body experience, so has no recollection the event. The memories are, however, stored in our emotional permanent atom, which is part of our subconscious and has a powerful influence on our dreams.
For a conscious out-of-body experience the monad (self) must exit through the crown chakra. This allows the consciousness thread to remain attached so the physical body does not fall asleep. The physical brain remains connected to the remote monad, which provides real-time conscious awareness of the out-of-body experience and full recall afterwards. When out-of-body, our waking consciousness is no longer restricted by the etheric web or censored by the physical brain, so we can perceive non-physical beings and environments. The “silver cord” that out-of-body explorers often report seeing is the life thread or sutratma, which carries life energies from the monad to the heart chakra of each subtle body.
                   The Arrangement of the Subtle Bodies in a COBE
When we are awake, all three units of our triad are connected by the consciousness thread. This allows our monad to be simultaneously aware of perceptions from our physical-etheric, emotional and mental bodies. The same is true with a COBE except that the emotional-mental body is remote from the physical-etheric body. The absence of the emotion-mental body causes the physical-etheric body to become paralysed.
Conscious out-of-body experiences can occur spontaneously or intentionally. The ability of the monad to intentionally leave the body via the crown chakra and maintain continuity of consciousness is called “samadhi”, which is a Sanskrit term. People generally associate samadhi with meditation; however conscious out-of-body experiences are not induced by controlling our consciousness but by controlling the matter of our subtle bodies. Conscious out of body experiences in the emotional world are only possible when the chakras of the emotional body are fully active, and experiences in the mental world are only possible when the chakras of the mental body are full active.
Conscious out-of-body experiences are impossible for primitive people because their monads are centred in the physical atom (1:7), which is incapable of objectively perceiving the emotional world. People at all the other stages of development are theoretically capable of COBEs, although they are extremely unlikely at the civilised stage because the chakras aren’t all active. Developed people are only capable of experiencing the emotional world (2:1–2:6) in their COBEs. Humanistic people can experience the emotional world and the mental world (3:1–3:4). Enlightened people can experience the emotional world, mental world and causal world (3:5–3:7), with or without leaving their bodies.
Being fully conscious in the emotional world is far more reliable than clairvoyance or mediumship for acquiring information about the non-physical worlds or communicating with the “dead”. But practitioners should never forget the illusory nature of the emotional world and remember that they are unlikely to learn anything of real value. Various books and CDs are available for those wishing to learn how to induce COBEs, but a tremendous amount of dedication is required and most will fail. Anyone who is thinking about learning the technique should seriously consider their motives because the time and effort could be put to better use by actively developing their level of consciousness.
Conscious out-of-body experiences can be induced with drugs like ketamine and DMT, or plant extracts like ayahuasca. They work by blocking neurotransmitter receptors in the brain, which temporarily prevents the persona from operating through the physical body and triggers an out-of-body experience.
 

Conscious Out of Body Experiences (Astral Travel / Projection)

Every time we fall asleep we have an out-of-body experience, but it is not a conscious experience. When we fall asleep our monad (self), along with our emotional, mental and lesser causal bodies, leaves our physical-etheric body. Exactly the same thing occurs in a conscious out-of-body experience (COBE), except that the exit point is different:

When we fall asleep our monad (self) exits through the solar plexus or heart chakra, depending on whether it is going to the lower or upper emotional world. Exiting through either of these chakras causes the consciousness thread (which links the monad to the physical-etheric body) to become detached, hence the physical body loses consciousness. The physical brain plays no part in the out-of-body experience, so has no recollection the event. The memories are, however, stored in our emotional permanent atom, which is part of our subconscious and has a powerful influence on our dreams.

For a conscious out-of-body experience the monad (self) must exit through the crown chakra. This allows the consciousness thread to remain attached so the physical body does not fall asleep. The physical brain remains connected to the remote monad, which provides real-time conscious awareness of the out-of-body experience and full recall afterwards. When out-of-body, our waking consciousness is no longer restricted by the etheric web or censored by the physical brain, so we can perceive non-physical beings and environments. The “silver cord” that out-of-body explorers often report seeing is the life thread or sutratma, which carries life energies from the monad to the heart chakra of each subtle body.

                   The Arrangement of the Subtle Bodies in a COBE

When we are awake, all three units of our triad are connected by the consciousness thread. This allows our monad to be simultaneously aware of perceptions from our physical-etheric, emotional and mental bodies. The same is true with a COBE except that the emotional-mental body is remote from the physical-etheric body. The absence of the emotion-mental body causes the physical-etheric body to become paralysed.

Conscious out-of-body experiences can occur spontaneously or intentionally. The ability of the monad to intentionally leave the body via the crown chakra and maintain continuity of consciousness is called “samadhi”, which is a Sanskrit term. People generally associate samadhi with meditation; however conscious out-of-body experiences are not induced by controlling our consciousness but by controlling the matter of our subtle bodies. Conscious out of body experiences in the emotional world are only possible when the chakras of the emotional body are fully active, and experiences in the mental world are only possible when the chakras of the mental body are full active.

Conscious out-of-body experiences are impossible for primitive people because their monads are centred in the physical atom (1:7), which is incapable of objectively perceiving the emotional world. People at all the other stages of development are theoretically capable of COBEs, although they are extremely unlikely at the civilised stage because the chakras aren’t all active. Developed people are only capable of experiencing the emotional world (2:1–2:6) in their COBEs. Humanistic people can experience the emotional world and the mental world (3:1–3:4). Enlightened people can experience the emotional world, mental world and causal world (3:5–3:7), with or without leaving their bodies.

Being fully conscious in the emotional world is far more reliable than clairvoyance or mediumship for acquiring information about the non-physical worlds or communicating with the “dead”. But practitioners should never forget the illusory nature of the emotional world and remember that they are unlikely to learn anything of real value. Various books and CDs are available for those wishing to learn how to induce COBEs, but a tremendous amount of dedication is required and most will fail. Anyone who is thinking about learning the technique should seriously consider their motives because the time and effort could be put to better use by actively developing their level of consciousness.

Conscious out-of-body experiences can be induced with drugs like ketamine and DMT, or plant extracts like ayahuasca. They work by blocking neurotransmitter receptors in the brain, which temporarily prevents the persona from operating through the physical body and triggers an out-of-body experience.

 

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