94 ⇒

⇐ 92

Differences between the original version and the lightly edited version of Session 93 of the Law of One

Differences: Relistened/Edited, Original/Edited (Answers only)

Original Version
Edited Version
93.0 Ra: I am Ra. I greet you in the love and in the light of the One Infinite Creator. We communicate now.
93.0 Ra: I am Ra. I greet you in the love and in the light of the One Infinite Creator. We communicate now.
93.1 Ra: I am Ra. The physical complex distortions of this instrument far more closely approach what you might call the zero mark; that is, the instrument, while having no native physical energy, is not nearly so far in physical energy deficit distortions. The vital energy distortions are somewhat strengthened since the last asking.
93.1 Ra: I am Ra. The physical complex distortions of this instrument far more closely approach what you might call the zero mark; that is, the instrument, while having no native physical energy, is not nearly so far in physical energy deficit distortions. The vital energy distortions are somewhat strengthened since the last asking.
93.2 Ra: I am Ra. This entity is with this group but in a quiescent state due to some bafflement as to the appropriate method for enlarging upon its chosen task.
93.2 Ra: I am Ra. This entity is with this group but in a quiescent state due to some bafflement as to the appropriate method for enlarging upon its chosen task.
93.3 Ra: I am Ra. It is unlikely that there is a more pithy or eloquent description of the polarities of third density than service-to-others and service-to-self due to the nature of the mind/body/spirit complexes’ distortions towards perceiving concepts relating to philosophy in terms of ethics or activity. However, we might consider the polarities using slightly variant terms. In this way a possible enrichment of insight might be achieved for some.
93.3 Ra: I am Ra. It is unlikely that there is a more pithy or eloquent description of the polarities of third density than service to others and service to self due to the nature of the mind/body/spirit complexes’ distortions towards perceiving concepts relating to philosophy in terms of ethics or activity. However, we might consider the polarities using slightly variant terms. In this way a possible enrichment of insight might be achieved for some.
One might consider the polarities with the literal nature enjoyed by the physical polarity of the magnet. The negative and positive, with electrical characteristics, may be seen to be just as in the physical sense. It is to be noted in this context that it is quite impossible to judge the polarity of an act or an entity, just as it is impossible to judge the relative goodness of the negative and positive poles of the magnet.
One might consider the polarities with the literal nature enjoyed by the physical polarity of the magnet. The negative and positive, with their electrical characteristics, may be seen to be just as in the physical sense. It is to be noted in this context that it is quite impossible to judge the polarity of an act or an entity, just as it is impossible to judge the relative goodness of the negative and positive poles of the magnet.
Another method of viewing polarities might involve the concept of radiation/absorption. That which is positive is radiant; that which is negative is absorbent.
Another method of viewing polarities might involve the concept of radiation/absorption. That which is positive is radiant; that which is negative is absorbent.
93.4 Ra: I am Ra. No.
93.4 Ra: I am Ra. No.
93.5 Ra: I am Ra. The description of polarity as service-to-self and service-to-others, from the beginning of our creation, dwelt within the architecture of the primal Logos. Before the veiling process the impact of actions taken by mind/body/spirits upon their consciousness was not palpable to a significant enough degree to allow the expression of this polarity to be significantly useful. Over the period of what you would call time this expression of polarity did indeed work to alter the biases of mind/body/spirits so that they might eventually be harvested. The veiling process made the polarity far more effective.
93.5 Ra: I am Ra. The description of polarity as service to self and service to others, from the beginning of our creation, dwelt within the architecture of the primal Logos. Before the veiling process the impact of actions taken by mind/body/spirits upon their consciousnesses was not palpable to a significant enough degree to allow the expression of this polarity to be significantly useful. Over the period of what you would call time this expression of polarity did indeed work to alter the biases of mind/body/spirits so that they might eventually be harvested. The veiling process made the polarity far more effective.
93.6 Ra: I am Ra. There is a shallowness to this analogy in that one entity’s attention might be focused upon a storm for the duration of the storm. However, the storm producing conditions are not constant whereas the polarizing conditions are constant. Given this disclaimer, we may agree with your analogy.
93.6 Ra: I am Ra. There is a shallowness to this analogy in that one entity’s attention might be focused upon a storm for the duration of the storm. However, the storm producing conditions are not constant whereas the polarizing conditions are constant. Given this disclaimer, we may agree with your analogy.
93.7 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.
93.7 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 effect some relief from pain we shall take our leave. Please have patience while we do that which is appropriate.
(Thirty second pause.)
[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.
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.
Your supposition is correct.
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.
Indeed you may, rather, find polarity expressed, firstly, by the many opportunities offered in the material illusion which is imaged by the not-white and not-dark square upon which the entity of the image is seated, secondly, upon the position of that seated entity. It does not meet opportunity straight on but glances off to one side or another. In the image you will note a suggestion that the offering of the illusion will often seem to suggest the opportunities lying upon the left-hand path or, as you might refer to it more simply, the service-to-self path. This is a portion of the nature of the Catalyst of the Mind.
93.9 Ra: I am Ra. This is most perceptive.
93.9 Ra: I am Ra. This is most perceptive.
93.10 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.
93.10 Ra: I am Ra. It is a correct perception that the position of the wingèd 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.
Further, the nature of the wingèd 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 mentation, ideation, and imagination.
93.11 Ra: I am Ra. All that assaults your senses is catalyst. We, in speaking to this support group through this instrument, offer catalyst. The configurations of each in the group of body offer catalyst through comfort/discomfort. In fact all that is unprocessed that has come before the notice of a mind/body/spirit complex is catalyst.
93.11 Ra: I am Ra. All that assaults your senses is catalyst. We, in speaking to this support group through this instrument, offer catalyst. The configurations of each in the group of body offer catalyst through comfort/discomfort. In fact all that is unprocessed that has come before the notice of a mind/body/spirit complex is catalyst.
93.12 Ra: I am Ra. Catalyst being processed by the body is catalyst for the body. Catalyst being processed by the mind is catalyst for the mind. Catalyst being processed by the spirit is catalyst for the spirit. An individual mind/body/spirit complex may use any catalyst which comes before its notice, be it through the body and its senses or through mediation or through any other more highly developed source, in its unique way to form an experience unique to it, with its biases.
93.12 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 mentation or through any other more highly developed source, and use this catalyst in its unique way to form an experience unique to it, with its biases.
93.13 Ra: I am Ra. Yes.
93.13 Ra: I am Ra. Yes.
93.14 Ra: I am Ra. In the archetypical mind one has the resource of not specifically a plan for evolution but rather a blueprint or architecture of the nature of evolution. This may seem to be a small distinction, but it has significance in perceiving more clearly the use of this resource of the deep mind.
93.14 Ra: I am Ra. In the archetypical mind one has the resource of not specifically a plan for evolution but rather a blueprint or architecture of the nature of evolution. This may seem to be a small distinction, but it has significance in perceiving more clearly the use of this resource of the deep mind.
93.15 Ra: I am Ra. You are correct.
93.15 Ra: I am Ra. You are correct.
93.16 Ra: I am Ra. To the student the tarot images offer a resource for learn/teaching the processes of evolution. To any other entity these images are pictures and no more.
93.16 Ra: I am Ra. To the student, the tarot images offer a resource for learn/teaching the processes of evolution. To any other entity these images are pictures and no more.
93.17 Ra: I am Ra. Due to the influence of the Chaldees, the system of archetypical images was incorporated by the priests of that period into a system of astrologically based study, learning, and divination. This was not a purpose for which Ra developed the tarot.
93.17 Ra: I am Ra. Due to the influence of the Chaldees, the system of archetypical images was incorporated by the priests of that period into a system of astrologically based study, learning, and divination. This was not a purpose for which Ra developed the tarot.
93.18 Ra: I am Ra. The wand is astrological in its origin and as an image may be released from its stricture. The sphere of spiritual power is an indication indeed that each opportunity is pregnant with the most extravagant magical possibilities for the far-seeing adept.
93.18 Ra: I am Ra. The wand is astrological in its origin and as an image may be released from its stricture. The sphere of spiritual power is an indication indeed that each opportunity is pregnant with the most extravagant magical possibilities for the far-seeing adept.
93.19 Ra: I am Ra. We again must pause.
93.19 Ra: I am Ra. We again must pause.
(Fifteen second 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.
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. Due to pain flares we must ask that you repeat your last query.
93.20 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.
93.20 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.
All that you perceive seems to be consciously perceived. This is not the correct supposition. All that you perceive is perceived as catalyst unconsciously. By the, shall we say, time that the mind begins its appreciation of catalyst, that catalyst has been filtered through the veil and in some cases much is veiled in the most apparently clear perception.
93.21 Ra: I am Ra. They are cultural in nature. In the culture to which these images were given the serpent was the symbol of wisdom. Indeed, to the general user of these images perhaps the most accurate connotation of this portion of the concept complexes might be the realization that the serpent is that which is powerful magically. In the positive sense this means that the serpent will appear at the indigo-ray site upon the body of the image figures. When a negative connotation is intended one may find the serpent at the solar plexus center.
93.21 Ra: I am Ra. They are cultural in nature. In the culture to which these images were given the serpent was the symbol of wisdom. Indeed, to the general user of these images perhaps the most accurate connotation of this portion of the concept complexes might be the realization that the serpent is that which is powerful magically. In the positive sense this means that the serpent will appear at the indigo-ray site upon the body of the image figures. When a negative connotation is intended one may find the serpent at the solar plexus center.
93.22 Ra: I am Ra. We assume that you question the serpent as used in these images rather than the second-density life form which is a portion of your experience. There is a significance to the serpent form in a culture which coexists with your own but which is not your own; that is, the serpent is symbol of that which some call the kundalini and which we have discussed in previous material.
93.22 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 as symbol of that which some call the kundalini and which we have discussed in previous material.
93.23 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.
93.23 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.
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.
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.
93.24 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.
93.24 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 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.
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.
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.
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.

94 ⇒

⇐ 92


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