Admin
The Law of One, Book IV, Session 100
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.
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.
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 distortions9, 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.
9 Ra made this statement in response to a personal question which, along with its answer, was removed from the last session.
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.
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.
Questioner: There is the forty-five minute signal.
Does Ra suggest a termination of this session, taking into consideration the instrument’s condition?
Ra: I am Ra. Information pertinent to this query has been previously covered.
The choice of termination time, as you call it, is solely that of the questioner until the point at which we perceive the instrument beginning to use its vital resources due to the absence of transferred or native physical energy.
The instrument remains open, as always.
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.
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.
The Law of One, Book IV, Session 103
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.
Questioner: Would Ra comment on that?
Ra: I am Ra. The use of the tau11 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.
11 tau: in heraldry, a type of cross called a “tau cross.”
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?
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.
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.
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.
Questioner: Our appropriate time limit for this working, I believe, is rapidly approaching, so I would like to ask what was the problem in this session when twice in this session we had to expel breath over the instrument’s chest?
Ra: I am Ra. This instrument is unaware of the method used to contact Ra.
However, its desire was particularly strong, at the outset of this working, for this working to transpire.
Thus it inadvertently was somewhat premature in its leaving of the yellow-ray, physical body.
In this state the object was dropped upon the instrument which you call the tie-pin microphone.
The unexpected contact caused injury of the chest muscles and we would advise some care depending from this working to avoid stress so that this injury may heal.
There is a metaphysical component to this injury and, therefore, we wished to be quite sure that all portions of the environment were cleansed.
Since this place of working has not its usual level of protection we used your breath to so cleanse the environment, which was at risk.
Questioner: Is the reason for this lack of protection the fact that it has been a considerable time since we have worked in here?
Ra: I am Ra. No.
Questioner: What is the reason?
Ra: I am Ra. The lack of regular repetition of the so-called Banishing Ritual is the lack of which we spoke.
Questioner: From this I assume that it would be most appropriate to perform the Banishing Ritual daily in this room. Is this correct?
Ra: I am Ra. That is acceptable.
Admin
The Law of One, Book IV, Session 99
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.
Questioner: In the previous session you mentioned the use of the forty-five minute interval of the tape recorders as a signal for the end of the session.
Is this still the appropriate time?
Ra: I am Ra. This is, of course, at the discretion of the questioner for this instrument has some transferred energy and remains open as it has unfailingly done.
However, the fragility of the instrument has been more and more appreciated by us.
We, in the initial observations, saw the strength of will and overestimated greatly the recuperative abilities of the physical complex of this entity.
Therefore, we may say that ending a working at approximately this amount of energy expenditure; that is, some point soon following upon the sound vibration of which you speak, would be appropriate and, insofar as we may determine, may well extend the incarnational amount of your space/time which this instrument shall be able to offer to this contact.
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?
Ra: I am Ra. There are some of your second-density fauna which have instinctually imprinted monogamous mating processes.
The third-density physical vehicle which is the basic incarnational tool of manifestation upon your planet arose from entities thusly imprinted, all the aforesaid being designed by the Logos.
The free will of third-density entities is far stronger than the rather mild carryover from second-density DNA encoding and it is not part of the conscious nature of many of your mind/body/spirit complexes to be monogamous due to the exercise of free will.
However, as has been noted there are many signposts in the deep mind indicating to the alert adept the more efficient use of catalyst.
As we have said, the Logos of your peoples has a bias towards kindness.
The Law of One, Book IV, Session 100
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.
Questioner: Thank you.
We will probably return to this card in the next session with more observations after we consider Ra’s comments.
Admin
The Law of One, Book IV, Session 79
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.
Questioner: What would be the Hierophant?
Ra: I am Ra. The Hierophant is the Significator of the Body [Mind2] complex, its very nature.
2 Ra corrected this error in Session #80. The Hierophant is the Significator of the Mind.
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.
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.
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?
The Law of One, Book IV, Session 80
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.
This instrument is prey to sudden flares towards the distortion known as pain.
We are aware of your conscientious attempts to aid the instrument but know of no other modality available to the support group other than the provision of water therapy upon the erect spinal portion of the physical body complex, which we have previously mentioned.
This instrument’s distortions of body do not ever rule out, shall we say, such flares during these periods of increased distortion of the body complex.
Our contact may become momentarily garbled.
Therefore, we request that any information which seems garbled be questioned as we wish this contact to remain as undistorted as the limitations of language, mentality, and sensibility allow.
We communicate now.
The Law of One, Book IV, Session 97
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.
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.
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.
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.)
Ra: I am Ra. Please continue.
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.
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.
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.
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.”
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?
The Law of One, Book IV, Session 99
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.
Admin
The Law of One, Book IV, Session 94
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.
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.
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 7 has the nature of more effectively and poignantly expressing the architecture of experience, both the fragility of structure and the surety of structure.
7 Card Number Four.
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.
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.
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.
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.
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.
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?
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.
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.
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.
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.
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.
(Thirty 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.
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.
The Law of One, Book IV, Session 95
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.
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?
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.
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.
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 preincarnative 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.
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.
Questioner: The possibility of the legs of the entity of Card Four being at right angles was linked with the tesseract8, 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.
8 tesseract: in speculative mathematics, a cube which has developed at least one additional dimension.
The Law of One, Book IV, Session 96
Questioner: Was there a significance with respect to the hawk that landed the other day just outside the kitchen window?
Ra: I am Ra. This is correct.
We may note that we find it interesting that queries offered to us are often already known.
We assume that our confirmation is appreciated.
Questioner: This seems to be connected with the concept of the bird being messengers in the tarot and this was a demonstration of this concept.
I was wondering about the mechanics, you might say, of this type of message.
I assume that the hawk was a messenger, and I assume that as I thought of the possible meaning of this with respect to our activities I was, in the state of free will, getting a message in the appearance of this very unusual bird, unusual, I say, in that it came so close.
I would be very interested to know the origin of the message.
Would Ra comment on this, please?
Ra: I am Ra. No.
Questioner: I was afraid that you would say that.
Am I correct in assuming that this is the same type of communication as depicted in Card Number Three of the Catalyst of the Mind?
Ra: I am Ra. We may not comment due to the Law of Confusion.
There is an acceptable degree of confirmation of items known, but when the recognized subjective sigil2 is waved and the message not clear, then it is that we must remain silent.
2 sigil: A seal or signet; a mark or sign supposed to exercise occult power [< L siggilum seal].
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.
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.
Admin
The Law of One, Book IV, Session 93
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.
(Thirty 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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
(Fifteen 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.
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.
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.
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.
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.
Questioner: I am assuming that you mean one full question.
I’ll make that question in this form.
I’d like to know the significance of the shape of the crux ansata, and if that’s too much of an answer I’ll 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. There are mathematical ratios within this image which may yield informative insights to one fond of riddles.
We shall not untangle the riddle.
We may indicate that the crux ansata is a part of the concept complexes of the archetypical mind,
the circle
indicating the magic of the spirit,
the cross
indicating that nature of manifestation which may only be valued by the losing.
Thus
the crux ansata
is intended to be seen as an image of the eternal in and through manifestation and beyond manifestation through the sacrifice and the transformation of that which is manifest.
The support group functions well.
The swirling waters experienced by the instrument since our previous working have substantially aided the instrument in its lessening of the distortion of pain.
All is well.
The alignments are well guarded.
We leave you, my friends, in the love and the light of the Infinite One.
Go forth, therefore, rejoicing in the power and in the peace of the One Infinite and Glorious Creator.
Adonai.
The Law of One, Book IV, Session 94
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.
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.
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.
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.
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?
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.
Questioner: I’ll have to work on that.
Session 97, September 15, 1982
Questioner: I’ve been doing some consideration of the appearance of the hawk and have made this analysis of the bird in Card Number Three.
The bird is a message from the higher self, and the position of the wings on Card Three, one pointing toward the female, indicates that it is a message to the female acting as catalyst for the mind.
The position of the downward wing indicates that the message is of a negative nature or of a nature indicating the inappropriateness of certain mental activity or plans.
Would Ra comment on that?
Ra: I am Ra. No.
Questioner: Is the reason for this lack of comment the first distortion?
Ra: I am Ra. This is correct.
The Law of One, Book IV, Session 96
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.
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
Admin
The Law of One, Book IV, Session 92
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
Questioner: Were the grapes depicted on the cloth over her shoulder of Ra’s communication?
Ra: I am Ra. Yes.
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.
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.
The Law of One, Book IV, Session 96
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.
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.
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.
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.
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.
