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Questioner: That’s OK. I don’t think that was that good a question anyway.
Now, when Ra initially planned for helping the Egyptians with their evolution, what was the most, or the primary concept, and also secondary and tertiary if you can name those, that Ra wished to impart to the Egyptians? In other words, what was Ra’s training plan or schedule for making the Egyptians aware of what was necessary for their evolution?
Ra: I am Ra. We came to your peoples to enunciate the Law of One. We wished to impress upon those who wished to learn of unity that in unity all paradoxes are resolved; all that is broken is healed; all that is forgotten is brought to light. We had no teaching plan, as you have called it, in that our intention when we walked among your peoples was to manifest that which was requested by those learn/teachers to which we had come.
We are aware that this particular line of querying; that is, the nature and architecture of the archetypical mind, has caused the questioner to attempt, to its own mind unsuccessfully, to determine the relative importance of these concepts. We cannot learn/teach for any, nor would we take this opportunity from the questioner. However, we shall comment.
The adept has already worked much, not only within the red, orange, yellow, and green energy centers, but already in the opening of blue and indigo. Up through this point the archetypes function as the great base or plinth of a builded structure or statue keeping the mind complex viable, level, and available as a resource whenever it may be evoked. There is a point at which the adept takes up its work. This is the point at which a clear and conscious consideration of the archetypical mind is useful.
Questioner: How is a knowledge of the facets of the archetypical mind used by the individual to accelerate his evolution?
Ra: I am Ra. We shall offer an example based upon this first explored archetype or concept complex. The conscious mind of the adept may be full to bursting of the most abstruse and unmanageable of ideas, so that further ideation becomes impossible and work in blue ray or indigo is blocked through over-activation. It is then that the adept would call upon the new mind, untouched and virgin, and dwell within the archetype of the new and unblemished mind without bias, without polarity, full of the magic of the Logos.
Questioner: In the last session we discussed the first tarot card of the Egyptian type. Are there any distortions in the cards that we have (which we will publish in the book if possible) that Ra did not originally intend, with the exception of the star, which we know is a distortion, or any additions that Ra did intend in this particular tarot?
Ra: I am Ra. The distortions remaining after the removal of astrological material are those having to do with the mythos of the culture to which Ra offered this teach/learning tool. This is why we have suggested approaching the images looking for the heart of the image rather than being involved overmuch by the costumes and creatures of a culture not familiar to your present incarnation. We have no wish to add to an already distorted group of images, feeling that although distortion is inevitable there is the least amount which can be procured in the present arrangement.
Questioner: Turning, then, to my analogy or shall we say, example of the newborn infant with the undistorted Matrix, this newborn infant has its subconscious veiled from the Matrix. The second archetype, the Potentiator of Mind, is going to act at some time through— I won’t say through the veil, I don’t think that is a very good way of stating it, but the Potentiator of Mind will act to create a condition, and I will use an example of the infant touching a hot object. The hot object we could take as random catalyst. The infant can either leave its hand on the hot object or rapidly remove it. My question is, is the Potentiator of Mind involved at all in this experience and, if so, how?
Ra: I am Ra. The Potentiator of Mind and of Body are both involved in the questing of the infant for new experience. The mind/body/spirit complex which is an infant has one highly developed portion which may be best studied by viewing the Significators of Mind and Body. You notice we do not include the spirit. That portion of a mind/body/spirit complex is not reliably developed in each and every mind/body/spirit complex. Thusly the infant’s significant self, which is the harvest of biases of all previous incarnational experiences, offers to this infant biases with which to meet new experience.
However, the portion of the infant which may be articulated by the Matrix of the Mind is indeed unfed by experience and has the bias of reaching for this experience through free will just as intelligent energy in the kinetic phase, through free will, creates the Logos. This sub-sub-Logos, then, or that portion of the mind/body/spirit complex which may be articulated by consideration of the Potentiators of Mind and Body, through free will, chooses to make alterations in its experiential continuum. The results of these experiments in novelty are then recorded in the portion of the mind and body articulated by the Matrices thereof.
Questioner: I will just, then, attempt an example of the Potentiator of Mind acting. Would, as the infant gains time in incarnation, [it] experience the Potentiator offering both positive and negative potential acts, or thoughts, shall I say, for the Matrix to experience which then begin to accumulate, shall I say, in the Matrix and color it one way or the other in polarity depending upon its continuing choice of that polarity offered by the Potentiator? Is this in any way correct?
Ra: I am Ra. Firstly, again may we distinguish between the archetypical mind and the process of incarnational experience of the mind/body/spirit complex.
Secondly, each potentiation which has been reached for by the Matrix is recorded by the Matrix but experienced by the Significator. The experience of the Significator of this potentiated activity is of course dependent upon the acuity of its processes of Catalyst and Experience.
May we ask if there are briefer queries before we leave this instrument?
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 body senses all of the inputs to the body, as I understand it. But could Ra then describe catalyst of the spirit, and are we at this time receiving that catalyst also? 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 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.
Questioner: Are there any other uses at all of value of these images or tarot cards than the one I just stated?
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: 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: From the previous session the statement was made that much is veiled to the most apparently clear observation. Would Ra expand on what was meant by that statement? I assume that this means the veiling of all of that that is outside the limits of what we call our physical perception having to do with the spectrum of light, etc., but I also intuit there is more than that veiled. Would Ra expand on that concept?
Ra: I am Ra. You are perceptive in your supposition. Indeed, we meant not any suggestions that the physical apparatus of your current illusion were limited as part of the veiling process. Your physical limits are as they are.
However, because of the unique biases of each mind/body/spirit complex there are sometimes quite simple instances of distortion when there is no apparent cause for such distortion. Let us use the example of the virile and immature male who meets and speaks clearly with a young female whose physical form has the appropriate configuration to cause, for this male entity, the activation of the red-ray sexual arousal.
The words spoken may be upon a simple subject such as naming, information as to the occupation, and various other common interchanges of sound vibratory complex. The male entity, however, is using almost all the available consciousness it possesses in registering the desirability of the female. Such may also be true of the female.
Thusly an entire exchange of information may be meaningless because the actual catalyst is of the body. This is unconsciously controlled and is not a conscious decision. This example is simplistic.
Questioner: I can understand, to use a poor term again, the necessity for an archetype for Catalyst or a model for Catalyst of the Mind, but what is the reason for having a blueprint or model for Experience of the Mind other than this simple model of the dual repository for the negative and positive catalyst? It would seem to me that the first distortion of free will would be better served if no model for experience were made. I’m somewhat confused on this. Could you clear it up?
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: Thank you. In the last session you made a statement about the immature male meeting the female with respect to what occurred because of the veil: that the information exchange was quite different. Would you give an example of the information exchange prior to the veil for this same case, please?
Ra: I am Ra. Given this same case; that is, the random red-ray sexual arousal being activated in both male and female, the communication would far more likely have been to the subject of the satisfying of that red-ray, sexual impulse. When this had occurred other information such as the naming could be offered with clear perception. It is to be noted that the catalyst which may be processed by the pre-veil experience is insignificant compared to the catalyst offered to the thoroughly bemused male and female after the veil. The confusion which this situation, simplistic though it is, offers is representative of the efficiency of the enlargement of the catalytic processes occurring after the veiling.
Questioner: We now have an additional set of tarot images. We will refer to them as the Royal Road images, since that’s the name of the book they came from. They are similar to, but in some instances different from the C.C. Zain* images. Which of these two sets are closer to Ra’s original intention? And if they are mixed, let me know that.
Ra: I am Ra. The principle which moves in accordance with the dynamics of teach/learning with most efficiency is constancy. We could explore the archetypical mind using that set of images produced by the one known as Fathman* or we could use those which have been used.
In point of fact, those which are being used have some subtleties which enrich the questioning. As we have said, this set of images is not that which we gave. This is not material. We could use any of a multitude of devised tarot sets. Although this must be at the discretion of the questioner, we suggest the maintaining of one and only one set of distorted images to be used for the querying and note that the images you now use are good.
Questioner: [Sigh.] When we got our introduction back from our publisher to the book which was originally called The Law Of One, in the introduction Carla had been speaking of reincarnation and there was a sentence added. It said, “For although originally part of Jesus’ teachings they were censored from all subsequent editions by the Empress.” Would Ra please comment on [the] source of that being placed in our introduction?
Ra: I am Ra. This follows the way of subjectively interesting happenings, conditions, circumstances, or coincidences.
We would suggest one more full query at this time.
Questioner: Now, as an example I would like to take the distortion of a disease or bodily malfunction prior to [the] veil and compare it to that after the veil. Let us assume that the conditions that Jim, for instance, experienced with respect to his kidney malfunction had been an experience that occurred prior to the veil. Would this experience have occurred prior to the veil? Would it have been different? And if so, how?
Ra: I am Ra. The anger of separation is impossible without the veil. The lack of awareness of the body’s need for liquid is unlikely without the veil. The decision to contemplate perfection in discipline is quite improbable without the veil.
Questioner: Now, I would like to, then, examine a sample, shall we say, bodily distortion prior to the veil and how it would affect the mind. Could Ra give an example of that, please?
Ra: I am Ra. This general area has been covered. We shall recapitulate here.
The patterns of illness, disease, and death are a benignant* demesne* within the plan of incarnational experience. As such, some healing would occur by decision of mind/body/spirits, and incarnations were experienced with the normal ending of illness to death, accepted as such since without the veil it is clear that the mind/body/spirit continues. Thusly, the experiences, both good and bad, or joyful and sad, of the mind/body/spirit before veiling would be pale, without vibrancy or the keen edge of interest that such brings in the post-veiling mind/body/spirit complex.
Questioner: How serious and critical is this renal problem? Is drinking liquids (I assume water is the best) the only thing we can do for that, or is there something else?
Ra: I am Ra. Note the interrelationship of mind and body complexes. This is one example of such interweaving of the design of catalyst and experience. The period of renal delicacy is serious, but only potentially. Should the instrument desire to leave this incarnational experience the natural and non-energized opportunity to do so has been in-built just as the period during which the same entity did, in fact, leave the incarnational experience and then return by choice was inlaid.
However, the desire to leave and be no more a portion of this particular experiential nexus can and has been energized. This is a point for the instrument to ponder and an appropriate point for the support group to be watchful in regards to care for the instrument. So are mind and body plaited up as the tresses of hair of a maiden.
The nature of this entity is gay and sociable so that it is fed by those things we have mentioned previously: the varieties of experience with other-selves and other locations and events being helpful, as well as the experience of worship and the singing, especially of sacred music. This entity chose to enter a worshipful situation with a martyr’s role when first in this geographical location. Therefore, the feeding by worship has taken place only partially. Similarly the musical activities, though enjoyable and therefore of a feeding nature, have not included the aspect of praise to the Creator.
The instrument is in a state of relative hunger for those spiritual homes which it gave up when it felt a call to martyrdom and turned from the planned worship at the location you call the Cathedral of St. Philip. This too shall be healed gradually due to the proposed alteration in location of this group.
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