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92.29 Questioner: Was the symbol on the front of the Priestess’ 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.
93.10 Questioner: The bird, I am guessing, might be a messenger, 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 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 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.
93.21 Questioner: I’m at a loss to know the significance of the serpents that adorn the head of the entity on this drawing. Are they of Ra and, if so, what do they signify?
Ra: I am Ra. They are cultural in nature. In the culture to which these images were given the serpent was the symbol of wisdom. Indeed, to the general user of these images perhaps the most accurate connotation of this portion of the concept complexes might be the realization that the serpent is that which is powerful magically. In the positive sense this means that the serpent will appear at the indigo-ray site upon the body of the image figures. When a negative connotation is intended one may find the serpent at the solar plexus center.
93.22 Questioner: Is there any significance to the serpent? Is there any polarity to the serpent as we experience it in this illusion?
Ra: I am Ra. We assume that you question the serpent as used in these images rather than the second-density life form which is a portion of your experience. There is a significance to the serpent form in a culture which coexists with your own but which is not your own; that is, the serpent as symbol of that which some call the kundalini and which we have discussed in previous material.
97.13 Questioner: The red coloration is a mystery to me then. We had originally decided that these represented polarization of the mind, either positive or negative, as its significant self would be either significant as one or the other polarity. 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.
97.16 Questioner: I was wondering why the dark entity was on the right side of the card as far as the male figure, which is the Significator, is concerned, and the light white entity is on the left. If you could comment on that after making the instrument cough, please?
Ra: [Cough.] The nature of… We pause.
[Ten second pause.]
I am Ra. There was a serious pain flare. We may now continue.
The nature of polarity is interesting in that those experiences offered to the Significator as positive frequently become recorded as productive of biases which may be seen to be negative, whereas the fruit of those experiences apparently negative is frequently found to be helpful in the development of the service-to-others bias. As this is perhaps the guiding characteristic of that which the mind processes and records, these symbols of polarity have thusly been placed.
You may note that the hands of the central image indicate the appropriate bias for right- and left-hand working; that is, the right hand gestures in service to others, offering its light outward. The left hand attempts to absorb the power of the spirit and point it for its use alone.
97.18 Questioner: Do the symbols on the face of each of these little cartouches such as the birds and the other symbols have a meaning in this card that is of value in considering the archetype? Would you answer that after making the instrument cough, please?
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.”
99.3 Questioner: The instrument asks if it will be all right to keep the small gold cross on while she is in one of these sessions. Or will it cause some distortion that is not advisable?
Ra: I am Ra. We scan the mental distortions of the instrument. Although the presence of the metallic substance is, in general, not recommended, in this instance, as we find those distortions weakening the mental/emotional complex of the instrument due to its empathic distortions, the figure is specifically recommended for use by this instrument. We would request that should any strengthening be done to the chain, as we find intended by this instrument, the strengthening links which symbolize eternity to this instrument be as high in purity or higher than the remainder of the device.
In this nexus that which this device represents to this instrument is a much-needed strengthener of the mental/emotional patterns which have been much disrupted from the usual configuration of distortions.
99.7 Questioner: The only problem is something that I am sure is quite foreign to Ra’s way of thinking which is called “copyright laws.” We have been unable to get copyright privileges from the publishers of the cards that we started with, and we’ll have to circumnavigate that problem some way or another, which could conceivably cause us to use a different set of images as we go along.
The wings of Card Five, I am guessing, have to do with a protection over the— they’re above the Significator of the Mind, and I am guessing 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.
100.13 Questioner: In that case I will ask only one more question and that will be having to do with the sword and the scepter. It would seem that the sword would be the power of the negative adept indicating control over other-selves and the scepter would indicate the power of the positive adept with unity in mind, body, and spirit. However, they seem to be in opposite hands than I would have guessed. Would Ra comment on that?
Ra: I am Ra. These symbols are astrological in origin. The shapes, therefore, may be released from their stricture.
We may note that there is an overriding spiritual environment and protection for the environment of the mind. We may further note that the negatively polarized adept will attempt to fashion that covenant for its own use whereas the positively polarized entity may hold forth that which is exemplified by the astrological sword; that is, light and truth.
100.14 Questioner: Would there be two more appropriate objects or symbols to have the entity in Card Seven holding in its hands, 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.
101.2 Questioner: Thank you. What has caused the swelling in Jim’s body, and what can be done to heal it?
Ra: I am Ra. For the answer to this query we must begin with the consideration of the serpent, signifying wisdom. This symbol has the value of the ease of viewing the two faces of the one who is wise. Positive wisdom adorns the brow indicating indigo-ray work. Negative wisdom, by which we intend to signify expressions which effectually separate the self from the other-self, may be symbolized by the poison of the fangs. To use that which a mind/body/spirit complex has gained of wisdom for the uses of separation is to invite the fatal bite of that wisdom’s darker side.
The entity has a mental/emotional tendency, which has been lessening in distortion for some of your space/time, towards negative wisdom. The entity being already aware of this causes us not to dwell upon this point but merely to specifically draw the boundaries of the metaphysical background for the energizing of a series of bites from one of your second-density species. In this case the bite was no more than that of one of the arachnids, sometimes called the wood spider. However, it is possible that were enough work done to test the origin of the pathology of the entity, it is within possibility/probability limits that the testing would show the bite of the cottonmouth rather than the bite of the common wood spider.
The energizing took its place within the lymphatic system of the entity’s yellow-ray, physical body. Therefore, the working continues. There is increasing strain upon the spleen, the supra-renal glands, the renal complex, and some possibility/probability of difficulty with the liver. Further, the lymphatic difficulties have begun to strain the entity’s bronchial system. This is some general information upon what is to be noted as a somewhat efficient working.
The removal of these distortions has several portions. Firstly, it is well to seek the good offices of the one known as Stuart so that harsh chemical means may be taken to reawaken the histaminic* reflexes of the entity and to aid in the removal of edema.
Secondly, we suggest that which has already begun; that is, the request of the one known now to this group as Bob that this entity may focus its aid upon the metaphysical connections with the yellow-ray body.
Thirdly, the entity must take note of its physical vehicle’s need for potassium. The ingesting of the fruit of the banana palm is recommended.
Fourthly, the links between the swelling of contumely* and the apparent present situation is helpful. As always the support of the harmonious group is an aid, as is meditation. It is to be noted that this entity requires some discipline in the meditation which the others of the group do not find necessary in the same manner. Therefore, the entity may continue with its forms of meditation knowing that each in the group supports it entirely although the instinct to share in the discipline is not always present. Each entity has its ways of viewing and learning from the illusion, and each processes catalyst using unique circuitry. Thus all need not be the same to be equal in will and faith.
103.8 Questioner: I didn’t mean to cover previously covered material. I meant to add any of this to specifically focus on at this time, the best possible thing that we or the instrument could do to improve these energies, the salient activity.
Ra: I am Ra. Before responding we ask your vigilance during pain flares as the channel is acceptable but is being distorted periodically by the severe physical distortions of the yellow-ray, chemical body of the instrument.
Those salient items for the support group are praise and thanksgiving in harmony. These the group has accomplished with such a degree of acceptability that we cavil* not at the harmony of the group.
As to the instrument, the journey from worth in action to worth in esse* is arduous. The entity has denied itself in order to be free from that which it calls addiction*. This sort of martyrdom, and here we speak of the small but symbolically great sacrifice of the clothing, causes the entity to frame a selfhood in poorness which feeds unworthiness unless the poverty is seen to be true richness. In other words, good works for the wrong reasons cause confusion and distortion. We encourage the instrument to value itself and to see that its true requirements are valued by the self. We suggest contemplation of true richness of being.
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