The Law of One, Book I, Session 3
Questioner: Does the shape of the pyramid have a function in the initiation process?
Ra: I am Ra. This is a large question.
We feel that we shall begin and ask you to re-evaluate and ask further at a later session, this somewhat, shall we say, informative point.
There are two main functions of the pyramid in relation to the initiatory procedures.
One has to do with the body.
Before the body can be initiated, the mind must be initiated.
This is the point at which most adepts of your present cycle find their mind/body/spirit complexes distorted from.
When the character and personality that is the true identity of the mind has been discovered, the body then must be known in each and every way.
Thus, the various functions of the body need understanding and control with detachment.
The first use of the pyramid, then,
is the going down into the pyramid for purposes of deprivation of sensory input so that the body may, in a sense, be dead and another life begin.
We advise, at this time, any necessary questions and a fairly rapid ending of this session.
Have you any query at this time/space?
The Law of One, Book III, Session 71
Questioner: Could you please comment on the accuracy of these statements.
I am going to talk in general about the concept of magic and first define it as the ability to create changes in consciousness at will.
Is this an acceptable definition?
Ra: I am Ra. This definition is acceptable in that it places upon the adept the burden it shall bear.
It may be better understood by referring back to an earlier query, in your measurement, within this working having to do with the unmanifested self.
In magic one is working with one’s unmanifested self in body, in mind, and in spirit; the mixture depending upon the nature of the working.
These workings are facilitated by the enhancement of the activation of the indigo-ray energy center.
The indigo-ray energy center is fed, as are all energy centers, by experience but far more than the others is fed by what we have called the disciplines of the personality.
The Law of One, Book III, Session 73
Questioner: Thank you.
I would like to thank Ra at this time for the opportunity to be of service to those on this sphere who would want to have the information that we gain here.
You stated that free will, one-pointed in service-to-others had the potential of alerting a great mass of light strength.
I assume that the same holds precisely true for the service-to-self polarity.
Is this correct?
Ra: I am Ra. This is incorrect but subtly so.
In invocation and evocation of what may be termed negative entities or qualities the expression alerts the positively oriented equivalent.
However, those upon the service-to-others path wait to be called and can only send love.
Questioner: What I was trying to get at was that this alerting of light strength is, as I see it, a process that must be totally a function of free will, as you say, and as the desire and will and purity of desire of the adept increases, the alerting of light strength increases.
Is this part of it the same for both the positive and negative potentials and am I correct with this statement?
Ra: I am Ra. To avoid confusion we shall simply restate for clarity your correct assumption.
Those who are upon the service-to-others path
may call upon the light strength in direct proportion to the strength and purity of their will to serve.
Those upon the service-to-self path
may call upon the dark strength in direct proportion to the strength and purity of their will to serve.
Questioner: I will undoubtedly make many errors in my statements today because what I am trying to do is guess at how this works and let you correct me.
In considering the exercise of the Middle Pillar I have thought it might be wrong in that in it the adept sees or visualizes the light moving downward from the crown chakra down to the feet.
Ra has stated that the Creator enters from the feet and moves upward, that this spiraling light enters from the feet and moves upward.
It seems to me that the adept alerting the light strength, in visualizing the use of this,
would visualize it entering the feet and energizing first, the red energy center and
then moving upward through the energy centers in that fashion.
Is this correct?
Ra: I am Ra. No.
Questioner: Could you tell me where I am wrong in that statement?
Ra: I am Ra. Yes.
Questioner: Would you please do that?
Ra: I am Ra. There are two concepts with which you deal.
The first is the great way of the development of the light in the microcosmic mind/body/spirit.
It is assumed that an adept will have its energy centers functioning smoothly and in a balanced manner to its best effort before a magical working.
All magical workings are based upon evocation and/or invocation.
The first invocation of any magical working is that invocation of the magical personality as you are familiar with this term.
In the working of which you speak the first station is the beginning of the invocation of this magical personality which is invoked by the motion of putting on something.
Since you do not have an item of apparel or talisman the gesture which you have made is appropriate.
The second station is the evocation of the great cross of life.
This is an extension of the magical personality to become the Creator.
Again, all invocations and evocations are drawn through the violet energy center.
This may then be continued towards whatever energy centers are desired to be used.
Questioner: Then will you speak of the difference between the spiraling light that enters through the feet and the light invoked through the crown chakra?
Ra: I am Ra. The action of the upward spiraling light drawn by the will to meet the inner light of the one infinite Creator may be likened to the beating of the heart and the movement of the muscles surrounding the lungs and all the other functions of the parasympathetic nervous system.
The calling of the adept may be likened to those nerve and muscle actions over which the mind/body/spirit complex has conscious control.
Questioner: Previously you stated that where the two directions meet you have a measure of the development of the particular mind/body/spirit complex. Am I correct?
Ra: I am Ra. This is correct.
Questioner: It would seem to me that the visualization of the invocation would be dependent upon what the use was to be of the light.
The use could be for healing, communication, or for the general awareness of the creation and the Creator.
Would you please speak on this process and my correctness in making this assumption?
Ra: I am Ra. We shall offer some thoughts though it is doubtful that we may exhaust this subject.
Each visualization, regardless of the point of the working, begins with some work within the indigo-ray.
As you may be aware, the ritual which you have begun is completely working within the indigo-ray.
This is well for it is the gateway.
From this beginning light may be invoked for communication or for healing.
You may note that in the ritual which we offered you to properly begin the Ra workings the first focus is upon the Creator.
We would further note a point which is both subtile and of some interest.
The upward spiraling light developed in its path by the will, and ultimately reaching an high place of mating with the inward fire of the one Creator, still is only preparation for the work upon the mind/body/spirit which may be done by the adept.
There is some crystallization of the energy centers used during each working so that the magician becomes more and more that which it seeks.
More importantly, the time/space mind/body/spirit analog, which is evoked as the magical personality, has its only opportunity to gain rapidly from the experience of the catalytic action available to the third-density space/time mind/body/spirit.
Thus the adept is aiding the Creator greatly by offering great catalyst to a greater portion of the creation which is identified as the mind/body/spirit totality of an entity.
Questioner: Desire and will are the factors in this process. Is this correct?
Ra: I am Ra. We would add one quality.
In the magical personality desire, will, and polarity are the keys.
Questioner: Many so-called evangelists which we have in our society at present have great desire and very great will, and possibly great polarity, but it seems to me that in many cases that there is a lack of awareness that creates a less than effective working in the magical sense.
Am I correct in this analysis?
Ra: I am Ra. You are partially correct.
In examining the polarity of a service-to-others working the free will must be seen as paramount.
Those entities of which you speak are attempting to generate positive changes in consciousness while abridging free will.
This causes the blockage of the magical nature of the working except in those cases wherein an entity freely desires to accept the working of the evangelist, as you have called it.
Questioner: In the exercise of the fire I assume the healer would be working with the same energy that we spoke of as entering through the crown chakra. Is this correct?
Ra: I am Ra. This is correct with some additional notation necessary for your thought in continuing this line of study.
When the magical personality has been seated in the green-ray energy center for healing work the energy then may be seen to be the crystalline center through which body energy is channeled.
Thus this particular form of healing uses both the energy of the adept and the energy of the upward spiraling light.
As the green-ray center becomes more brilliant, and we would note this brilliance does not imply over-activation but rather crystallization,
the energy of the green-ray center of the body complex spirals twice;
firstly, clockwise from
the green-ray energy center to
the right shoulder,
through the head,
the right elbow,
down through the solar plexus,
and to the left hand.
This sweeps all the body complex energy into a channel
which then rotates the great circle clockwise again from right—we correct this instrument—from the left
to the feet,
to the right hand,
to the crown,
to the left hand,
and so forth.
Thus the in-coming body energy,
crystallized, regularized, and channeled by the adept’s personality reaching to the green-ray energy center, may then pour out the combined energies of the adept which is incarnate thus offering the service of healing to an entity requesting that service.
This basic situation is accomplished as well when there is an entity which is working through a channel to heal.
Questioner: Can you tell me how this transfer of light, I believe it would be, would affect the patient to be healed?
Ra: I am Ra. The effect is that of polarization.
The entity may or may not accept any percentage of this polarized life-energy which is being offered.
In the occasion of the laying on of hands this energy is more specifically channeled and the opportunity for acceptance of this energy similarly more specific.
It may be seen that the King’s Chamber effect is not attempted in this form of working but rather the addition to one, whose energies are low, of the opportunity for the building up of those energies.
Many of your distortions called illnesses may be aided by such means.
Questioner: As a general statement which you can correct, the overall picture, as I see it, of the healer and patient is that
the one to be healed
has, because of a blockage in one of the energy centers or more—we will just consider one particular problem—
because of this energy center blockage the upward spiraling light which creates one of the seven bodies has been blocked from the maintenance of that body, and
this has resulted in the distortion from the perfection of that body which we call disease or a bodily anomaly which is other than perfect.
having suitably configured its energy centers, is able to channel light, the downward pouring light, through its properly configured energy centers to the one to be healed.
If the one to be healed
has the mental configuration of acceptance of this light, the light then enters the physical complex and re-configures the distortion that is created by the original blockage.
I am sure that I have made some mistakes in all this.
Would you please correct them?
Ra: I am Ra. Your mistakes were small.
We would not, at this time, attempt a great deal of refinement of that statement as there is preliminary material which will undoubtedly come forward.
We may say that there are various forms of healing.
In many, only the energy of the adept is used.
In the exercise of fire
some physical complex energy is also channeled.
We might note further that when the one wishing to be healed, though sincere, remains unhealed, as you call this distortion, you may consider preincarnative choices and your more helpful aid to such an entity may be the suggestion that it meditate upon the affirmative uses of whatever limitations it might experience.
We would also note that in these cases the indigo-ray workings are often of aid.
Other than these notes, we do not wish to further comment upon your statement at this working.
Questioner: It seems to me that the primary thing of importance for those on the service-to-others path is the development of an attitude which I can only describe as a vibration.
This attitude would be developed through meditation, ritual, and the developing appreciation for the creation or Creator which results in a state of mind that can only be expressed by me as an increase in vibration or oneness with all.
Could you expand and correct that statement?
Ra: I am Ra. We shall not correct this statement but shall expand upon it by suggesting that to those qualities you may add the living day by day and moment by moment, for the true adept lives more and more as it is.
The Law of One, Book III, Session 74
Questioner: You stated that a working of service to others has the potential of alerting a great mass of light strength.
Could you describe just exactly how this works and what the uses of this would be?
Ra: I am Ra. There are sound vibratory complexes which act much like the dialing of your telephone.
When they are appropriately vibrated with accompanying will and concentration it is as though many upon your metaphysical or inner planes received a telephone call.
This call they answer by their attention to your working.
Questioner: There are many of these.
The ones most obvious in our society are those used in the church rather than those used by the magical adept.
What is the difference in the effect in those used in our various churches and those specifically magical incantations used by the adept?
Ra: I am Ra.
If all in your churches were adepts consciously full
of conscious knowledge of the calling,
there would be no difference.
The efficacy of the calling is a function of the magical qualities of those who call; that is, their desire to seek the altered state of consciousness desired.
Questioner: In selecting the protective ritual we finally agreed upon the Banishing Ritual of the Lesser Pentagram.
I assume that these sound vibratory complexes are of the type of which you speak for the alerting of those on the inner planes. Is this correct?
Ra: I am Ra. This is correct.
Questioner: If we had constructed a ritual of our own with words used for the first time in this sequence of protection what would have been the relative merit of this with respect to the ritual that we chose?
Ra: I am Ra. It would be less.
In constructing ritual it is well to study the body of written work which is available for names of positive or service to others power are available.
Questioner: I will make an analogy to the loudness of the ringing of the telephone in using the ritual as the efficiency of the practitioners using the ritual.
I see several things affecting the efficiency of the ritual:
first, the desire of the practitioners to serve,
their ability to invoke the magical personality,
their ability to visualize while performing the ritual,
and let me ask you as to the relative importance of those items and how each may be intensified?
Ra: I am Ra. This query borders upon over-specificity.
It is most important for the adept to feel its own growth as teach/learner.
We may only say that you correctly surmise the paramount import of the magical personality.
This is a study in itself.
With the appropriate emotional will, polarity, and purity, work may be done with or without proper sound vibration complexes.
However, there is no need for the blunt instrument when the scalpel is available.
Questioner: I assume that the reason that the rituals that have been used previously are of effect is that these words have built a bias in consciousness of those who have worked in these areas so that those who are of a distortion of mind that we seek will respond to imprint in consciousness of this series of words. Is this correct?
Ra: I am Ra. This is, to a great extent, correct.
The exception is the sounding of some of what you call your Hebrew and some of what you call you Sanskrit vowels.
These sound vibration complexes have power before time and space and represent configurations of light which built all that there is.
The Law of One, Book III, Session 75
Questioner: You mentioned in an earlier session that the hair was an antennae.
Could you expand on that statement as to how that works?
Ra: I am Ra. It is difficult to so do due to the metaphysical nature of this antennae-effect.
Your physics are concerned with measurements in your physical complex of experience.
The metaphysical nature of the contact of those in time/space
is such that the hair, as it has significant length, becomes as a type of electrical battery which stays charged and tuned and is then able to aid contact even when there are small anomalies in the contact.
Questioner: Is there an optimum length of hair for this aid?
Ra: I am Ra. There is no outer limit on length but the, shall we say, inner limit is approximately four to four and one-half inches depending upon the strength of the contact and the nature of the instrument.
Questioner: May anyone in third density accomplish some degree of healing if they have the proper will, desire, and polarity, or is there a minimal balance of the energy centers of the healer that is also necessary?
Ra: I am Ra. Any entity may at any time instantaneously clear and balance its energy centers.
Thus in many cases those normally quite blocked, weakened, and distorted may, through love and strength of will, become healers momentarily.
To be a healer by nature one must indeed train its self in the disciplines of the personality.
Questioner: How does the use of the magical ritual invoking the magical personality aid the mind/body/spirit complex totality?
Could you expand on the answer that you gave in the last session with respect to that?
Ra: I am Ra. When the magical personality is properly and efficaciously invoked the self has invoked its higher self.
Thus a bridge betwixt space/time and time/space is made and the sixth-density magical personality experiences directly the third-density catalyst for the duration of the working.
It is most central to deliberately take off the magical personality after the working in order that the higher self resume its appropriate configuration as analog to the space/time mind/body/spirit.
Questioner: Then you are saying that the act, signal, or key for the invoking of the magical personality which is the putting of something on or a gesture should also be as carefully taken off to reverse the gesture perhaps at the end of the invocation.
Is this correct?
Ra: I am Ra. This is correct.
It should be fastidiously accomplished either in mind or by gesture as well if this is of significant aid.
Questioner: Now in the invocation of the magical personality it is not necessarily effective for the neophyte.
Is there a point at which there is a definite quantum change and that then the magical personality does reside in the neophyte, or can it be done in small degrees or percentages of magical personality as the neophyte becomes more adept?
Ra: I am Ra. The latter is correct.
Questioner: The three aspects of the magical personality are stated to be power, love, and wisdom.
Is this correct and are these the only primary aspects of the magical personality?
Ra: I am Ra. The three aspects of the magical personality, power, love, and wisdom, are so called in order that attention be paid to each aspect in developing the basic tool of the adept; that is, its self.
It is by no means a personality of three aspects.
It is a being of unity, a being of sixth density, and equivalent to what you call your higher self and at the same time is a personality enormously rich in variety of experience and subtlety of emotion.
The three aspects are given that the neophyte not abuse the tools of its trade but rather approach those tools balanced in the center of love and wisdom and thus seeking power in order to serve.
Questioner: Then is it correct that a good sequence for the developing of the magical personality would be alternate
meditations first on power, and then
a meditation on love, and then
a meditation on wisdom and then to continue cycling that way?
Ra: I am Ra. This is indeed an appropriate technique.
In this particular group there is an additional aid in that each entity manifests one of these qualities in a manner which approaches the archetype.
Thusly visualization may be personalized and much love and support within the group generated.
The Law of One, Book IV, Session 79
Questioner: We have been ending our banishing ritual prior to the session by a gesture that relieves us of the magical personality.
I was just wondering if we should maintain this personality and omit that gesture while we are walking the Circle of One and then relinquish the magical personality only after the circle is formed or after the session? Which would be more appropriate?
Ra: I am Ra. The practice of magical workings demands the most rigorous honesty.
If your estimate of your ability is that you can sustain the magical personality throughout this working, it is well.
As long as you have some doubt it is inadvisable.
In any case it is appropriate for this instrument to return its magical personality rather than carry this persona into the trance state, for it does not have the requisite magical skill to function in this circumstance and would be far more vulnerable than if the waking personality is offered as channel.
This working is indeed magical in nature in the basic sense.
However, it is inappropriate to move more quickly than one’s feet may walk.
Questioner: I’m sorry that I have so much difficulty in asking these questions, but this is material that I find somewhat difficult.
I find it interesting that the very first experiment of veiling the Matrix of the Mind from the Potentiator of the Mind and visa-versa created service-to-self polarity.
This seems to be a very important philosophical point in the development of the creation and possibly the beginning of a system of what we would call magic not envisioned previously.
Let me ask this question.
Prior to the extension of the first distortion was the magical potential of the higher densities as great as it is now when the greatest potential was achieved in consciousness for each density?
This is difficult to ask.
What I am asking is that at the end of fourth density, prior to the extension of free will, was what we call magical potential as great as it is now at the end of fourth density?
Ra: I am Ra. As you understand, if we may use this misnomer, magic, the magical potential in third and fourth density was then far greater than after the change.
However, there was far, far less desire or will to use this potential.
Questioner: Now, to be sure that I understand you:
prior to the change and the extension of free will, let’s take specifically the end of fourth density, magical potential for the condition when there was only service-to-others polarization was much greater at the end of fourth density than at the end of fourth density immediately after the split of polarization and the extension of free will.
Is that correct?
Ra: I am Ra. Magical ability is the ability to consciously use the so-called unconscious.
Therefore, there was maximal ability prior to the innovation of sub-Logoi’s free will.
The Law of One, Book IV, Session 85
Questioner: I am totally aware of the lack of necessity or rational need for naming of entities or things, but I was wondering if this particular entity had a name just so that we could increase our efficiency of communicating with respect to him.
Does he have a name?
Ra: I am Ra. Yes.
Questioner: Would it be magically bad for us to know that name, or would it make no difference?
Ra: I am Ra. It would make a difference.
Questioner: What would the difference be?
Ra: I am Ra. If one wishes to have power over an entity it is an aid to know that entity’s name.
If one wishes no power over an entity but wishes to collect that entity into the very heart of one’s own being it is well to forget the naming.
Both processes are magically viable.
Each is polarized in a specific way.
It is your choice.
The Law of One, Book IV, Session 89
Questioner: You stated that Ra used the tarot to develop the magical personality.
Was this done to mentally become the essence of each archetype and in this way develop the magical personality?
Ra: I am Ra. This is incorrect.
The clothing one’s self within the archetype is an advanced practice of the adept which has long studied this archetypical system.
The concept complexes which together are intended to represent the architecture of a significant and rich portion of the mind are intended to be studied as individual concept complexes as Matrix, Potentiator, etc., in viewing mind/body/spirit connections and in pairs with some concentration upon the polarity of the male and the female.
If these are studied
there comes the moment when the deep threnodies and joyful ditties of the deep mind can successfully be brought forward to intensify, articulate, and heighten some aspect of the magical personality.
The Law of One, Book IV, Session 91
Questioner: Are these all of the components, then, of this first archetype?
Ra: I am Ra. These are all you, the student, see.
Thusly the complement is complete for you.
Each student may see some other nuance.
We, as we have said, did not offer these images with boundaries but only as guidelines intending to aid the adept and to establish the architecture of the deep, or archetypical, portion of the deep mind.
Questioner: How is the 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 unimaginable 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: Then you are saying, if I am correct in understanding what you have just said, that the conscious mind may be filled with an almost infinite number of concepts but there is a set of basic concepts which are what I would call important simply because they are the foundations for the evolution of consciousness, and will, if carefully applied, accelerate the evolution of consciousness, whereas the vast array of concepts, ideas, and experiences that we meet in our daily lives may have little or no bearing upon the evolution of consciousness except in a very indirect way.
In other words, what we are attempting to do here is find the motivators of evolution and utilize them to move through our evolutionary track.
Is this correct?
Ra: I am Ra. Not entirely.
The archetypes are not the foundation for spiritual evolution but rather are the tool for grasping in an undistorted manner the nature of this evolution.
Questioner: So for an individual who wished to consciously augment his own evolution, an ability to recognize and utilize the archetypes would be beneficial in sorting out that which he wishes to seek from that which would be not as efficient a seeking tool.
Would this be a good statement?
Ra: I am Ra. This is a fairly adequate statement.
The term “efficient” might also fruitfully be replaced by the term “undistorted.”
The archetypical mind, when penetrated lucidly, is a blueprint of the builded structure of all energy expenditures and all seeking without distortion.
This, as a resource within the deep mind, is of great potential aid to the adept.
We would ask for one more query at this space/time as this instrument is experiencing continuous surges of the distortion you call pain and we wish to take our leave of the working while the instrument still possesses a sufficient amount of transferred energy to ease the transition to the waking state, if you would call it that.
The Law of One, Book V, Fragment 55
Session 105, October 19, 1983
Questioner: Could you please tell me what caused Jim’s kidney problem to return, and what can be done to heal it?
Ra: I am Ra. The entity, Jim, determined that it would cleanse itself and thus would spend time/space and space/time in pursuit and contemplation of perfection.
The dedication to this working was intensified until the mind/body/spirit complex rang in harmony with this intention.
The entity did not grasp the literal way in which metaphysical intentions are translated by the body complex of one working in utter unity of purpose.
The entity began the period of prayer, fasting, penitence, and rejoicing.
The body complex, which was not yet fully recovered from the nephrotic syndrome, began to systematically cleanse each organ, sending all the detritus that was not perfect through kidneys which were not given enough liquid to dilute the toxins being released.
The toxins stayed with the body complex and reactivated a purely physical illness.
There is no metaphysical portion in this relapse.
The healing is taking place in manifestation of an affirmation of body complex health which, barring untoward circumstance, shall be completely efficacious.