by Manly P. Hall
It is always rather impressive, when we enter into a field of specialized thinking, to realize how little is gnown. Even though we have advanced our sciences tremendously in the last 50 years, there are many areas where almost no penetration has actually been attained. This lack of penetration has generally accompanied lack of interest. With very strong attitudes, prejudices, and monopolistic thinking, it is quite obvious that fields can be neglected simply through narrow-mindedness - the unwillingness to consider that worthwhile investigation is possible within a certain area of research.
Fifty years ago, it was held by a small group that psychometry could have a scientific foundation. At that time , this small group was ridiculed or ignored. Today we are slowly moving in the direction of justifying this early concept. The reason, perhaps, why we do not move more rapidly, is that long prejudice has created a situation in which advancement in this direction must be acompanied by an admission of previous error. The individual must admit that she was wrong in hur earlier refusal to examine the available facts.
In the last twenty or thirty years, the extrasensory range of man has come into considerable focus in our thinking, and the advancements in science are now bringing us close to the exploration of a 4th or even 5th dimensional time factor - one which we did not even realize to exist at the turn of the present century. The time factor, if it can be further explored, may prove to be the solution to a great many mysteries, but in order for it to be explored, man must gradually convince himself of the validity of things unseen and facts which lie beyond the range of his sensory perceptions. He must also recognize that the only solution to these mysteries lies in the development of his own faculties, and that he cannot do this by mere production of machines.
The development of faculties suitable for exploration of these more abstract levels of consciousness. also presumes certain changes in the ethical, moral, and cultural life of man. A person cannot improve their faculties systematically without improving one's character. One cannot know more until one becomes more, and the challenge of becoming is the one thing we have diligently resisted since the beginning of history. This challenge implies self-control, self-discipline, and the acceptance of personal responsibilities for thought, emotion, and conduct. Advancement along such lines is regarded as a penalty interfering with our inalienable right to live as badly as we please. To meet the challenge, therefore, of the development of additional faculty-dimension, we must turn to certain moral, philosophical, spiritual, and ethical codes which we have always admired generally, but have not applied particularily, especiallt to ourselves.
It is probable that the general lack of orientation in the exploration of intagibles arises from this one problem: namely, that we have to grow in order to have the faculties to make these explorations. We have resolved that we would do this with machines, with formulas, contrivances; we would solve these problemsas we have solved atomic fission -- very largely on paper by theory. But can you solve many any way you wish on paper, yet unless the human being in some way changes or improves hur own own personal way of life, she cannot escape from the narrow boundaries of hur present situation.
We are further stimulated in our reflection by the obviously rising crisis in ethics, in which, today as never before, our present incentives are proven inadequate; our present attitudes towards life little better than barbaric; and our entire personal security threatened by our lack of idealism, understanding, and spirit of mutual cooperation. The few individuals who atempt to preserve values are heavily penalized, but those who do not preserve values are contributing to the general collapse of human civilization. Thus we must finally come to some important conclusions.
Psychometry is one these mysteries which we have hesitated to approach, for the reason that if we were able to prove it, to dmonstrate it scientifically, it would bring with it certain moral and ethical implications which we are loath to accept; we do not wish to discover them to be factual. While we admit general ignorance, we may live as we please, and we do not feel that other persons have any right to condemn us. But if we make discoveries whereby certainties are established, we may reasonably be expected to live according to these certainties, and this in itself would require a marked change in our general attitude.
Within the last 5 years, the attention of the scientific mind has been turned, to a degree, to the possibility of breaking through the time barrier and achieiving a state of almost universal immediacy. We are seriously wondering what the interval really is that divides man from the period of the rise of christianity in the 1st century. We no longer feel that it is completely impossible that we could restore the entire living picture of incidents and circumstances that occurred long ago. We are comforted in this, particularly by an investigation of ourselves. We are no longer thinking in terms of mystical speculation, but in more definite terms of factual experience.
In humans, for example, what is memory? Here we do not have any really adequate scientific opinion. Memory is a certain retentiveness, we are told; it is the power, or capacity, of certain brain areas to store the record of events. These retentive areas may either keep the events available to us, so that by conscious focus of attention, we can revitalize a past incident, or this retentiveness may drop into the subconscious and there remain available, but unknown, for a considerable period of time. This availability is demonstrated every day by what is called association mechanisms. The individual experiences something in hur immediate life that reminds hur of some past occurence, and this association opens up the old memory again, brings it to the surface, and makes it available for consideration.
Now, retentiveness is preserved, seemingly, within cell life, or within a very delicate psycho-neural complex, tissue, or substance capable of this power. Yet it is also obvious that in this cell structure, a memory is not a picture; it cannot be an entire area as in life. Memory is not the filing away of photographs. Furthermore, this memory-pattern, when restored, is not in the form of a picture, but in the form of events, themselves moving even while remembered. Still more important, these memory-patterns cn and do excite mental and emotional reflexes. They can cause the individual to re-experience an event or circumstance.
The explanation can only be that memory patterns are held in the form of energy -- some type of vibratory force. They then become available through an interpretive instrument. In the same way, a television broadcast does not pass a picture through the air, but passes certain vibrations. These, when they reach a proper receiving set, are brought together again , to reform not only a picture, but also it's sound pattern. Consequently, we do not need to say that history is recorded in the form of pictures, but we can say that there is nothing to disprove that all events are held in some kind of electro-vibratory patterns -- rates of vibration -- and that these can, and probably do, endure.
The human memory, like rates of vibration, is stratified. There are things that we remember from last weel; other things, from last year; and still others, from 20 years ago. It is therefore evident that memory is not a witch's cauldron into which things once poured are stirred into a hodge-podge. Memory is able to restore itself, usually by association, upon levels; and in terms of association, memory will release, at any given time, that which is stimulated by the association mechanism. Thus, within the power of memory, there is a faculty by which an individual falling down stairs now, suddenly remembers[re-member=put the pieces back together] having fallen down stairs 10 years ago. She remembers the details of this incident, at least temporarily, and then they fade away again; but when she falls and remembers this previous fall, she does not necessarily remember every fall, only the fall like the one just experienced.
This means there is an editorial process going on within the individual, by which hur memory is available only in areas of demand. No matter how many memories go back into the subconscious, they never mingle or fuss or lose their identities, and although the events may have occured very close together, the memories of them do not coalesce; nor, if they are of similar content, are they greatly seperated, although the events may have occured many years apart.
Nature has provided the means fo this procedure in humans, for it has created within all of us the power of retentiveness. It has given us memory as a means of advancing our spiritual, intellectual, moral, and physical life, Memory is useful, but when misused, it can be a source of constant pain and sorrow. It is often hard to hear because, being burdened with evidence of previous errors, it is continuously accusing us of not having corrected old faults.
Now, if this retentiveness is possible and purposeful to man as an individual -- and there is every evidence that it is purposeful -- then it is reasonable to suppose that this memory faculty also exists psychologically on a collective level, in what is called folk memory -- the mysterious power of culture groups that arise out of the cultural heritage behind various races, such as the Teutons, the Anglo-Saxons, or the Cherokee. Each of these groups has a folk awareness by which it is bound to its own culture and tradition, and this folk awareness is undoubtedly asociated with instinctive emotional and mental patterns. For as we well gnow from association, various races have different temperaments, and these certainly affect the unlocking of the subconscious memory content. The individual with certain emotional and mental attitudes experiences certain events in a particular way, and older association mechanisms are in turn reawakened. This gradually results in the rise of a particular culture psychology.
Thus humans are able to do the thing which science would regard as impossible if applied to anything but humans. I remember an engineer who was working with me at the Great Pyramid of Gizeh, and he said: "You gnow, this causes me to have a peculiar reaction. If this thing weren't standing here now, there would be no way of convincing anyone that it ever existed. If it weren't here, the learned of 50 generations would explain how it could could never be built. But being here, it is an embarassment." It is the same with this memory problem. We have it, but we have not explained it adequately. If we did not demonstrate it every day, it would be universally denied.
We also realize, more and more, the peculiar relationships between man and nature. Not very long ago, we held humans to be an exception to all nature. We assumed hur to be a particular and peculiar type of life, created differently from all other creations, and intended for a different destiny than other destinies. This answered a great many questions, after a fashion. Actually, however, it simply permitted us to evade the demand for answers. We did not have to explain ourselves, for we were a divine creation, and our explanation rested in the will of GoD; and GoD does not explain. It is the human who forever attempt to explain both GoD and hurself. But when it becomes increasingly obvious that the human was, at least physically and psychologically and intellectually, a part of nature, then hur outward body and hur functions were under the same laws that govern all other creatures. When the processes within hur could no longer be regarded as dissimilar to the processes around hur, it became necessary to use the inevitable pattern of analogy to realize that any faculty that exists in a human, must have an existance other than human. That she may specialize a power, is obvious; but that he may have powers which are totally absent in other parts of nature, is no longer tenable as a belief.
Human must depend upon universal creation for hur existance and hur continuance, and every power and faculty which she possesses must be nourished by an energy appropriate to itself. Nature cannot sustain in a human what nature itself does not possess. It cannot perfect in hur patterns which have not already been established archetypally, in some way or form, within its own structure. Thus the fact that the human has faculties or powers is definite proof that the energies and archetypes of these powers must exist in nature or in space. And were we to search for the root of memory in ourselves, we would find a mystery apparently as empty as the space around us. All of our important attributes seem to arise from the absence of themselves -- from a mystery or darkness, from an inscrutable source; yet we must assume that this source contains within itself everything that can come from it. Consequently, this space-equation is probably the very foundation, source, and essence of everything that comes forth out of space or is sustain in space.
In the Human, therefore, we recognize a power by which, from certain records imperishably placed within hur own psychic structure, she can restore memory. Years ago, mystics talked of what they called the memory of nature, and in eastern philosophy, there are references to the Akashic records, or the records of the past[and of the future] of the world, of nature, and of the total pattern of which we are a part. These records are somewhat analogous to those found in the strata of rocks. When we dig out the prehistoric remains of animals or primative human types, we are able, through the study of rock structure and stratification, and other related phenomena, to come to a reasonable knowledge of the approximate date when these creatures or beings lived. We also find that we can restore from tree rings a very adequate report on the maxims and minima of sun spot cycles 4 or 5,000 years ago. In the great sequoias and other trees that have had a vast existence, this record unfolds almost like a book. Therefore, here are simple records, which again we would deny, were they not available to us. We have been aware of tree ring since carpentry began, but only within the last 50 years have these rings revealed their important contributions to the science of history.
Thus we are constantly in the presence of various kinds of records, and to assume that the small pattern of our physical achievements exhausts this record-keeping device, would be too ridiculous to contemplate. But this subject has retired into the realm of unexplored fields -- not unexplorable, but simply neglected fields -- because we have been afraid of what we would discover.
In the presence of this challenge, we have a right to go a little further. Psychometry is based upon one of two factors, or perhaps both of these factors operating together. The first of these is the photographic nature of atmosphere or energy itself. The second is that energy has within it a retentive power, and any impression made upon energy, remains locked within it subject to be drawn forth by association, exactly as in the case of the human nature.
The problem of what kind of energy may sustain such records brings us again to one of the greatest queestions that we have; namely, is the universe dominated by a conscious intelligence? Is the intelligence that governs the universe conscious, in the sense of a being or even of a person, or is universal intelligence operating in a way we would call subconscious? In other words, is it moving from within outward, through its creation, so that it actually seems to be a subconscious pressure moving continuously from sources of energ in the cosmos? If we wish to assume that it is a subconscious pressure, then we must probably also assume that this pressure results from a preceding state of conscious, because the Human, in order to build up a conditioned subconscious, must have conscious experience.
In order to solve this, we must go back into mysteries that become too abstract to be essentially valuable to us. We go into a sphere of contemplative speculation. One point, however, seems to have relevance; namely, that if the universe is dominated by a conscious intelligence, then the universe must contain all the essentials of a universal memory. We have no reason to doubt that its essential retentive function is not similiar to that of the human mind. It may be grander and more inclusive, but it must be essentially of the same principle, inasmuch as the human's function bears witness also to this principle. Th Human did not create the pattern of hur own retentive memory; she merely specialized it according to hur needs. But the pattern itself, as an availability of specialization, has to exist in space, or humans could not have gained access to it or enregized it.
A universal memory is essential if we assume evolution to be true, because evolution depends for its productivity upon certain perspectives. The evolutionary processes lose most their meaning and their most active principle if there is no record of the intellectual and moral relationship between levels of action. If the individual cannot learn from yesterday, so that she will be better today, one of the most important prodding agencies of evolution is lost.
Nature, in the same way, if it is going anywhere,is moving from its yesterdays, through its todays, into its tomorrows. These motions become significant morally, in terms of the cultivation of values and growth, through the recognition of experience and the correction of previous error. Thus, the moral universe demands memory or retentiveness in order that mistakes can be remembered and corrected, and instructions can be learned and applied.
We therefore have two possible theories which will be considered by scientific thinking as time goes on. One is that universal memory does exist, and that it is supported by every cell, atom, electron, and ion; and that every unit of force-matter contains a retentive potential. On the lower levels, this retentive potential may be regarded as a photographic record, while on higher levels, it can be regarded as a moral or psychological record -- a record of qualitative memory, rather than merely pictorial memory.
The second possibility is that the universe, complete and ensouled as one being, possesses one stupendous memory, and that this memory is available through its creatures, along with every other faculty which they may possess. If the human thinks because the mind of GoD is in hur; if she has emotion because the love of GoD is in hur; if she has physical action because the motive power of GoD is within; then she possesses hur own limited memory because the memory potential of the Deity is in hur.
Just as all of the human's other attributes derived from the Deity are subject to infinite extension towards greater usefulness, power, and clarity, so it may well be that memory, as we use it today, is bound also to a higher dimension of memory potential. Therefore, just as by the mystical experience the human may transcend, mentally or emotionally, hur own personal thought and feeling, and attain union with the consciousness of Deity, so it is conceivable that in memory experience, the human can outgrow the limitation of hur own human memory and be united with the eternal memory of Deity.
By such an experience, the individual would suddenly find the infinite potential of the record of all things available to hur, in the same conditioned way hur own memory is available to hur. That part of the universal memory would be opened which would, by association, supply or supplement some need of the human's memory. It is not likely, however, that the human would move out into a universal memory in which all things appeared kaleidoscopically; she would move out into the gradual needs of an enlarging memory factor in hur own life, and she would probably crawl along through various levels of transcendent memory, First, she would proceed along the lowest and most restricted level, and finally, as hur own needs and evolution required, this memory would open up to hur.
It is reasonable to assume that the end of all gnowledge, in terms of history and time, will be in this restoration of world memory. It is only, for instance, by such restoration that it will ever be possible to establish the ethical content in history. By means of the reexperiencing or revitalizing of the historical record, the truth may come to be gnown. History, at the present time, is in lamentable condition. In the first place, out of the human's historical record of hur struggle and growth, less than 5,000 years is available at all. And when we realize that man has been here probably neared a 100 million years, it is evident that most of this living occured at a time when no record was available. Nature, however, is profoundly economical with the magnificence of universal procedure, as we constantly observe it, and it is impossible to assume that all of the so-called prehistory period leading to the comparatively shallow area of historical report, is lost. We can assume, therefore, that this history is perpetuated within the nature of human, so that she is not only a record of hur own history, but also of hur own prehistory.
This brings us to the next interesting speculation; namely, that this world memory, or universal memory, is not dependent upon the individual's tuning in to a universal situation around hur, inasmuch as the entire memory, certainly as far as it relates to Humans, is locked within hurself. Physically, she is the total of hur entire evolutionary process; mentally and emotionally, she is the the sum of the parts of hurself and hur kind. Consequently, if we wish to regard this merely as a physical development of evolution, then the human must contain in the the physical equivalent of hur memory nature, the record of the entire history of organized matter as it has been used in the creation of hur body. If we wish to assume the doctrine of rebirth, then the psychic being contains a record of hur own living through innumerable ages of descent. If she can revitalize hur present life in various times, she can, by the same means, revitalize more ancient times, making them available again as immediate experience.
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too many words...not reading it :p__________________
Quote: Originally posted by K2
too many words...not reading it :p | too few words...not going to read ur response ;P __________________
Rebirth Of the Akashic Records We have several possibilities for the restoration of these ancient records, but one thing is basic to all of them; namely, that in the story of life, whether it be the life of the universe or the life of humans, nothing is wasted. Yet unless there is a universal memory, or some means of restoring the past, the past is very largely wasted upon the consciousnes of Humans. It may not be wasted in hur physical organism, where it has brought hur body into its present state, but it is wasted as a moral and ethical value unless it can be restored in some way. There is the possibility that it is restored, but we do not know it. In other words, our living, our conduct, our thoughts, our reactions to everything, are actually the summation of the vast process that has gone before[I Love U]. This we can say, but if there is this summation -- this record of what has gone before -- then some kind of retentiveness must be here; otherwise the record itself could not continue. The physical prehistory is carved on the face of rock, and because the rock is solid and hard, and the carvings were deep, they have survived to give us a certain limited insight into the hopes and fears, practices and habits, of our remote ancestors. But there must be certain retentive substances, both visibile and invisible, or else these records would not be available. And what is the restriction upon this invisible recording substance? Does it contain no more than we have already taken from it? Or have we not even touched it? Have we moved only to the surface of things, and never by any consideration of their larger implications? We come, then, to the possibility that Human hurmself contains a two~fold subconscious: the one, personal, and the other, comparatively universal. The personal subconscious is available to us by association, because we are personal and therefore only call only upon its personal content. We are bound to visible things and familiar ways; we ask only questions that everyone else has sought. We live within a relatively limited concept of what gnowledge is, and a highly specialized, conditioned view of what morality is. We have certain strong prejudices and opinions about what can be done and what should be done. In our associations, therefore, we demand from memory only certain common reports -- only what we have experienced, or more correctly, what we are experiencing at any given time. We are living a highly conditioned life, in which the forces of nature around us are not really considered, for the forces of human institutions are of the most immediate concern. By association, therefore, we draw out of us only certain levels of response. Not having the immediate experience of the universal, we do not demand this from our own subconscious. It is conceivable that if the individual approached hur subconscious with a differentlevel of personal consciousness, she would discover that behind this familiar mirror which reflects hur own actions and reactions, there is a deeper source of information, which is silent because it is not challenged; which gives us nothing because we ask nothing. We musr realize that speculation is not legitimate inquiry. An individual can say, "I wonder what things were like ten thousand years ago," but this would not open any subconscious record in hurself because she does not have the memory. Association mechanism means that she can revive what she experiences, not what she speculates about. Consequently, unless there were something within hurself that, with tremendous intensity of visual experience, demanded something from this memory record, she would not receive any response from the locked memory. Memory does not open to wonder and amazement; it opens only to the release of parallel values, working upon the law of the dynamic relationship of similars. All falls are like the fall that happened to us, and the experience of falling releases the record of fall within ourselves. But Human is no longer in the caves, nor does she live in some remote, no~longer~experienced time; so that unless she is able to break through the narrow confines of hur present experience patterns, she cannot touch the records of a different kind of experience. This presents a pattern which, philosophically, reminds us that one of the values in life is that by which we broaden our experience footings and learn to experience things vicariously. We can develop a deeper and more kindly insight into that which is foreign and distant, realizing that perhaps when we begin to study a foreign art or religion or culture, the mere fact that we go to work and do it, may also be an opening in our subconscious channels for the restoration of ou previous gnowledge of these things. These channels will not be opened by hopes and wishes, but they may respond, to a measure, to earnest endeavor to re~establish or rediscover the substance of some previous gnowledge. Often we hear people say, for example, when they have read or heard something which has struck home. "I gnow this is so, I've always gnown it, but I didn't gnow how to say it. I've always felt this to be true, and now I find someone else putting into words convictions that ring true because of something within myself." It is very possible that these occurrences represent links, if only slight ones, between to dimensions of memory recording. Extrasensory Perception research today is just beginning to probe the subjective field of phenomena. It has not yet even attempted to specialize this field. It has, however, brought in proof that Human can have a larger area of consciousness than she gnows, and that through various faculties, as yet comparatively underdeveloped, she can have a greater experience of life than she realizes; that she can gain certain securities and values from roots within hur own nature. These discoveries, though elementary, are certainly in the right direction. They all point toward the possibility of the perfecting of phase's of Human's sensory perception by which this instrument, which now locks hur into one type of world. could also open the gate into another type of world. That the instrument must be trained to do this work, is obvious, for if Human enters any other way into this mysterious world. he finds himself immersed in a mass of phenomena which distorts, and may even destroy hur. She must therefore approach this with the same caution and thoroughness that she approaches any other important field of scientific endeavor. The next problem is that if these records exist, how are they made? Is the recording somewhat similar to a photograph; is it as though a picture is placed upon substance? This could be an explanation, and we could use the motion picture camera as a means of indicating how a record of that which appears to be alive can be preserved, substantially, in a state of animation, even after all the living elements have ceased to actually exist. This photographic factor in nature is one possible explanation, but as we gnow from the restoration of memory, it has to involve other things. In psychology, memory may come to us totally; so that this record must involve all five senses in order to be adequate; and in this record, Human hurself moves as a part of hur own picture. This suggests the need for some further factor. The photograph is taken by means of light, and it is the light and shadow that make possible the recording of the image upon the film. In the case of memory, or the psychometric element, we must therefore have either the equivalent of light, or something else. It appears that nature's processes have their own light or illumination within themselves, and that what is perceived in memory involves dimensions that could be not be captured even by intellectual light. These are dimensions of reflex and reaction, and we must assume that they can be only qualitatively recorded by an intensity, a vibratory rate, or a light~factor within the actual events themselves. Thus morally, in memory, happenings are photographed or recorded by their own light, but this light is no longer a matter of luminosity; it is a matter of intensity and quality. In this processof recording, we must also consider another point, and that is whether the record is impressed on a photographic receptivity of energy, or whether some part of the original energy of the incident or circumstance is transformed to become arecord or report. In other words, does the event have a life within it, a part of which is transferred to a so~called memory field? This presents an intricate problem, and the chances are that there are two possible answers.
- The first, and larger, answer probably is that the living unit within any substance -- even the smallest -- whether this unit be conscious or not conscious, is potentially conscious and therefore has potential capacity to memory. Thus, within the unit of light which is at the core of even the most minute particle of formal energy, there is a certain receptivity, and the records of events are impressed upon this delicate substance. Therefore, what we would term the infinitely small core of an infinitely small substance is not really infinitely small. We are judging not the essence, but the appearance in the field of our dimension. Yet a thing quantitatively small may actually be qualitatively immense; and a unit that is so abstract that we can scarcely perceive it, may be vaster than the largest thing we are capable of comprehending.
This means that a center of life can have qualitative capacity, so that even the smallest atom can experience the whole universe; but it cannot necessarily consciously release that experience, or interior pattern, until it builds an instrument as great as the universe. Thus we measure what is within by what can come out, but this may or may not be a true estimate of content.
- The second view is based on the fact that form and body do emanate energy, and we have absolutely no proof that any form of energy, such as we emanate, can die. There isno proof that a rate of vibration -- for example, a word generated and spoken from the vocal structure of Human -- can ever die. This is a rather interesting thought, which might lead us to assume the universe is laden with a tremendous amount of verbosity, because there are certainly things said that mean very little. But these things will linger and languish in obscurity because no one will ever call them into manifestation again. They may not cease, at least for a vast amount of time, but because their association value is nil, they will not be brought forward again, and will sink further and further into limbo.
If, however, there were a need of them, they could be restored, just as under hypnosis, the entire memory life of the individual can be revived. This can be revitalized to the degree that she actually relives it as a present occurrence, having no concept that she has at any time departed from that period or circumstance. We can therefore assume that Human is forever emanating energy which, moving out from hur, not only breaks all our familiar laws of so~called duration, but also breaks through all boundaries of place, distance, and space. If we can admit this to be true -- and the evidence already exists -- then we can definitely say that the individual is continually impregnating the very air which she breathes with the energy~pictures of hur own nature and the things she does.
This brings us directly to the science of psychometry, in which records of past events are restored through contact with vibrations associated with the original occurence. Psychometrists are able to restore some part of the record of an occurence by coming into dircet contact with somthing which was present at the time of the original circumstance; or they can restore a memory of the past owner of a certain object simply by contact with the object; or they can discover things occuring at a distance. For example, by taking a letter recently received, they can restore the circumstances around which the writing of the letter took place. The number of such persons who have been tested is not especially large, but here again, there is very little actual data on the subject. Such borderline psychological phenomena ar probably more frequent than our research records would indicate. Nine tenths of them pass unnoticed even by the persons to whom they occur. It is not so very uncommon for an individual to receive a letter from a person at a distance and to have a hunch, even before she opens the letter, as to its contents. Such things are passed off merely as hunches or intuitions, and then promptly forgotten. It is safe to say that in nearly every human being's lifetime, certain experiences occur to hur, as part of hur archetypal purpose, which could point the way to a larger philosophy of life if she would accept and analyze them according to their true natures. But if she is opinionated to the contrary, she ignores them. Thus it is hard to arrange or gather adequate statistics, but where programs have been carried out asking the public for informationon such incidents, there has been a deluge of answers, coming from every walk of life. These reports show that the world of other dimensions is far closer to our daily living than we normally imagine. If the answers had come from the "right" people, the scientific mind would have turned immediately in this direction, but coming from the non~scientifically trained, the incidents are assumed to be hallucinations. This narrow attitude is gradually changing, however, because from the increasing number of records, a scientific pattern is emerging. This pattern reminds us that if even one of these letters is true, science has its greatest field of exploration still before it. The psychometrist moves on the basis of several assumptions. He believes that certain emanations from persons or places are actually locked[Not in a lockbox;0)] within the magnetic field of objects. Everything, even a rock, is capable of being impregnated with vibration. This vibration can be received and reorganized in the brain of a sensitive individual, so that its original picture and original form can be restored. In this type of research, it has been shown that the most subtle available element for such experimentation is water. Of all the receptive media that we gnow, water has the most complete ability to absorb, or receive into itself, these magnetic, electric,or energy vibrations. This might, in some way, have a bearing upon frost pictures, as seen upon windows, which often take the appearance of luxurious gardens of foliage and flowers. These frost pictures can have only one of two explanations: one, that the frost form is a capturing of vegetational life patterns which are in the air from a previous time; or second, that these patterns represent energy forms frozen in ice -- the same energy forms which later will cause the flowers and plants to take that appearance; in other words, the archetypal form on which various structures, such as the fern, for example, develop or build. As several of the great artists have pointed out, all forms of life move on complete, geometrical patterns, or archetypes, so that these archetypal energies could, theoretically, be captured to form the ice picture. The snowflake, again, represents water crystallizing around an absolutely geometrical pattern. Thus water seems to be particularily sensitive to recording intangible archetypes, and subtle enough to respond in its own nature to these forms. We are reminded of the great Chinese philosopher, Lao~tse, who regarded water as the perfect symbol of the intangible principle behind Human. For this principle, like water, can take on the shape or appearance of any vessal that contains it. Water is square in a square bottle, round in a round bottle -- having no shape except that imposed on it, and no dimensions except those which arise within it or are contributed to it by the processes of enrgy around it. Psychometrists, therefore, have very often chosen water as a medium, and many have been able to demonstrate that if a glass of water is placed on a table, and several persons walk through the room, an affluvium, or essence, from these personswill be captured in the water. Since all persons are a little different, their essences will be of different rates of vibration, and this will prevent their records from intermingling. By a sensitive person, these records can be restored, and at least certain attributes or qualities of each of these individuals can be discovered merely from this affluvial impression upon water. Many efforts hae also been made to psychometrize ancient objects to determine the places from whcih they came. The records here are somewhat uncertain. We do not gnow how long an impression locked within a substance can be held. If it can be maintained indefinitely, then every rock will have the story of the whole of creation. Now, it is obvious that the rock cannot contain that record, but under absolute magnification to the infinite, we find the rock does not exist. It is actually a magnificent galaxy of energy units, and these eternal life principles, which do not even touch each other but vibrate in a field of energy, could contain records. We do not appreciate this, because to us, these energy units seem extremely slight, but we may stand in the face of a mystery comparable to the mystery of the atom. We assumed tha atom to be something so minute and inconsiderable, that we ignored its vast potential. Yet we have now discovered the incredible energy of the atom, and the incredible fact that if its total energy were released, it could destroy the world. With such possibilities, we might reasonably assume that the atom might be vast enough to carry within itself the whole record of creation; and that this record could be revitalized, were another level of atomic function released. Thus, the atom could become a universal textbook for the education of all men concerning all time. It is not in any way a greater expansion than that of the mere physical release of energy itself. Going back to the psychometrist, let us take up another point that is of vakue. We are not sure just exactly what constitutes the psychometrist. These persons do not appear to be particularly different from anone else; they do not reveal any exceptional ethical or moral values. They may be very nice people, but they are not super~human people. They may gnow something, but they do not gnow everything; and in the general management of their affairs, they are not particularily more successful than anyone else. Yet to the average person, this faculty today is what might be termed an abnormalcy. It represents the breaking through -- due perhaps to previous karmic merits -- of a faculty which sometime must dominate all of us, or at least be available to us. When Human passed from darkness into the power of sight, which probably was the last faculty she received, she did not at this moment cease to be an evil creature and become good, in order that she could see. Sight simply burst through, bringing with it its own problems, and involving Human in a world more complex than she had ever previously experienced. Thus we can not say that the mere extension of physical power necessarily means that the individual is super~human. It means a specialization of some kind; it means that somewhere in the constitution of that individual, a psycho~chemistry has been set up by means of which this faculty has been activated. The experiments at Duke University do not seem to point out any way in which ESP range can be enlarged by a special formula or process. Up to now, only the natural psychic or the natural mystic has been sucesful. Perhaps this is a very good and important point; namely, that in evolution, Human's inner faculties break through of themselves. Certainly, however, this breakthrough depends upon at least one thing: acceptance If we reject the faculty, refuse to consider it, and turn from it to other things, we may still possess it, but we certainly will do very little to enable it to become active. Also, for the most part, psychometry is limited, at the present time, to a very physical level, being restricted to that part of history which is within the possibility of our recording. It has to do with commonplace things, and although it dramatizes them, it is still completely concerned with them. The mystics have taken the attitude that this psychometric faculty, if it is raised by a continuous emphasis upon levels of purpose, can be available in a much more important manner than we have ever been able to use it now. If, by specialization of this faculty, we can find a lost article, or restore the frame of mind of the writer of a letter, we are certainly in the presence of an intriguing mystery. But these uses do not really justify the type of faculty that is involved. The mystic affirms that through the continuous elevation of the individual's experential life, and the dedication of these attitudes to more reasonable and worthwhile pursuits, these psychometric breakthroughs of power can become more and more meaningful, and have more lasting value to the whole world. In the same way, it is the moral implication of history, and not history as such, that is important. It is the restoration of the Truth about things, and not merely the continuance of opinions about them, that may be regarded as valid. It may be very good to be able to photograph the past, as it has been reported that it will some day be possible to do, but the value will then lie in the direction we turn the camera; for if we continue to photograph trivia, we are no better off than before. It is only when the purposes and intentions of the individuals are educated, directed, and enlightened, that the increase of faculties can be valuable or contribute anything to our lives. General experience has indicated that most of the mystics, psychics, and psychometrists have achieved their result through a certain receptivity to energy. They have all found that the imposing of the active process of the mind has a tendency to reduce] psychometric occurrences. The individual msut become passive to the energy which she seeks to experience. This passiveness presents a serious problem, however, because if it reaches the degree of negativity, it becomes dangerous. Passiveness is not negativeness; it is the temporary suspension of a nature so well integrated and sufficiently positive that it can come to its own assistance at any moment. Passiveness is not the individual simply eliminating hurself; it is practicing the virtue of acheiving a state of stillness by a definite effort. In thia state of stillness, it is possible to understand things not previously gnown simply because we were too busy to notice them. Consequently, this receptivity is a state of alertness to suble value, or to sensitive impression; and alertness implies the strengthening or training of certain faculties. We have examples of trained sensitivity in many areas of human activity. One of the most rapid, efficient, and almost infallible coin checkers in one of our mints was blind, and he never made a mistake. He could always tell if there was the slightest error in the impression of the coin, because he had years of experience and trained sensitivity. Ultimately, the development of all of our specialized higher faculties is going to be possible only because of a long period of careful and specialized training, in which the individual gains awareness so acutely that she can command it. Through long concentration and consecration to a special field, and through infinite repetition, we can gain a certain intuitive apprehension of Truth. Psychometry works in the same way. Through specialization and intensity, we create a situation that forms the association between a process in the universe and a human being. The growth of Human is therefore measured in terms of the conscious needs of Human. What she demands ands works with, grows in hur; and ultimately, these faculties will also grow in hur. That these faculties arise from natural facts, and that so~called psychometry is the actual expression of a lawful fact in nature, can no longer be denied; but as yet we have not sensed its possibilities in terms of determining the value behind things which have been misunderstood. All these factors will gradually come forward, and I rather think that virtue will sometime be forced upon Human by one circumstance alone; namely, that through the development of these extrasensory powers, humanity will lose the possibility of having a secret. The moment the individual can be fully and totally gnown for what she is, and hur motives and reasons for doing things cannot be concealed or distorted because they become common gnowledge -- in that moment, we are going to blossom into one of the most virtuous groups in the history of the world. ~~~ Anything is Possible ;0) [Edited by renots on 11-14-2000 at 10:47 AM] __________________
...was O.J. a Mind Control Subject? Mavi forum |
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