The Law of One, Book IV, Session 93
Questioner: With the third tarot card we come to the first addition of archetypes after the veiling process, as I understand it.
I am assuming that this third archetype is, shall I say, loaded in a way so as to create the possible polarization since that seems to be one of the primary objectives of this particular Logos in the evolutionary process.
Am I in any way correct on that?
Ra: I am Ra. Before we reply to your query we ask your patience as we must needs examine the mind complex of this instrument in order that we might attempt to move the left manual appendage of the instrument.
If we are not able to affect some relief from pain we shall take our leave.
Please have patience while we do that which is appropriate.
(Thirty second pause.)
I am Ra. There will continue to be pain flares.
However, the critical portion of the intense pain has been alleviated by repositioning.
Your supposition is correct.
Questioner: There seems to be no large hint of polarity in this drawing except for the possible coloration of the many cups in the wheel.
Part of them are colored black and part are colored white.
Would this indicate that each experience has within it the possible negative or positive use of that experience that is randomly generated by this seeming wheel of fortune?
Ra: I am Ra. Your supposition is thoughtful.
However, it is based upon an addition to the concept complex which is astrological in origin.
Therefore, we request that you retain the concept of polarity but release the cups from their strictured form.
The element you deal with is not in motion in its original form but is indeed the abiding sun which, from the spirit, shines in protection over all catalyst available from the beginning of complexity to the discerning mind/body/spirit complex.
Indeed you may, rather, find polarity expressed,
by the many opportunities offered in the material illusion which is imaged by the not-white and not-dark square upon which the entity of the image is seated,
upon the position of that seated entity.
It does not meet opportunity straight on but glances off to one side or another.
In the image you will note a suggestion that the offering of the illusion will often seem to suggest the opportunities lying upon the left-hand path or, as you might refer to it more simply, the service-to-self path.
This is a portion of the nature of the Catalyst of the Mind.
Questioner: The feet of the entity seem to be on an unstable platform that is dark to the rear and light to the front.
I am guessing that possibly this indicates that the entity standing on this could sway in either direction, to the left or to the right-hand path.
Is this correct?
Ra: I am Ra. This is most perceptive.
Questioner: The bird, I am guessing, might be a messenger of 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 winged creature is significant.
The more correct perception of this entity and its significance is the realization that the mind/body/spirit complex is, having made contact with its potentiated self, now beginning its flight towards that great Logos which is that which is sought by the adept.
Further, the nature of the winged creature is echoed both by the female holding it and the symbol of the female upon which the figure’s feet rest; that is, the nature of catalyst is overwhelmingly of an unconsciousness, coming from that which is not of the mind and which has no connection with the intellect, as you call it, which precedes or is concomitant with catalytic action.
All uses of catalyst by the mind are those consciously applied to catalyst.
Without conscious intent the use of catalyst is never processed through mediation, ideation, and imagination.
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 bodies sense all of the inputs to them, but could Ra then describe catalyst of the spirit, and are we at this time receiving that catalyst 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 mediation or through any other more highly developed source, in its unique way to form an experience unique to it, with its biases.
Questioner: Would I be correct in saying that the archetype for the Catalyst of the Mind is the Logos’s model for its most efficient plan for the activity or use of the catalyst of the mind?
Ra: I am Ra. Yes.
Questioner: Then the adept, in becoming familiar with the Logos’s archetype in each case, would be able to most efficiently use the Logos’s plan for evolution. Is this correct?
Ra: I am Ra. In the archetypical mind one has the resource of not specifically a plan for evolution but rather a blueprint or architecture of the nature of evolution.
This may seem to be a small distinction, but it has significance in perceiving more clearly the use of this resource of the deep mind.
Questioner: Then Ra presented the images which we know now as the tarot so that the Egyptian adepts of the time could accelerate their personal evolution.
Is this correct, and was there any other reason for the presentation of these images by Ra?
Ra: I am Ra. You are correct.
Questioner: Are there any other uses at all of tarot cards other than the one I just named?
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: The third card also shows the wand, I am assuming it is, in the right hand.
The ball atop the wand is the round magical shape.
Am I in any way correct in guessing that the Catalyst of the Mind suggests the possible eventual use of the magic depicted by this wand?
Ra: I am Ra. The wand is astrological in its origin and as an image may be released from its stricture.
The sphere of spiritual power
is an indication indeed that each opportunity is pregnant with the most extravagant magical possibilities for the far-seeing adept.
Questioner: The fact that the clothing of the entity is transparent indicates the semi-permeability of the veil for the catalytic process. Is this correct?
Ra: I am Ra. We again must pause.
(Fifteen second pause.)
I am Ra. We continue under somewhat less than optimal conditions.
However, due to the nature of this instrument’s opening to us our pathway is quite clear and we shall continue.
Because of pain flares we must ask you to repeat your last query.
Questioner: I was just wondering if the transparency of the garments on the third card indicates the semi-permeable nature of the veil between the conscious and unconscious mind?
Ra: I am Ra. This is a thoughtful perception and cannot be said to be incorrect.
However, the intended suggestion, in general, is an echo of our earlier suggestion that the nature of catalyst is that of the unconscious; that is, outward catalyst comes through the veil.
All that you perceive seems to be consciously perceived.
This is not the correct supposition.
All that you perceive is perceived as catalyst unconsciously.
By the, shall we say, time that the mind begins its appreciation of catalyst, that catalyst has been filtered through the veil and in some cases much is veiled in the most apparently clear perception.
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 stand for?
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.
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 is symbol of that which some call the kundalini and which we have discussed in previous material.
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: I am assuming that you mean one full question.
I’ll make that question in this form.
I’d like to know the significance of the shape of the crux ansata, and if that’s too much of an answer I’ll just ask if there is anything that we can do to make the instrument more comfortable or to improve the contact?
Ra: I am Ra. There are mathematical ratios within this image which may yield informative insights to one fond of riddles.
We shall not untangle the riddle.
We may indicate that the crux ansata is a part of the concept complexes of the archetypical mind,
indicating the magic of the spirit,
indicating that nature of manifestation which may only be valued by the losing.
the crux ansata
is intended to be seen as an image of the eternal in and through manifestation and beyond manifestation through the sacrifice and the transformation of that which is manifest.
The support group functions well.
The swirling waters experienced by the instrument since our previous working have substantially aided the instrument in its lessening of the distortion of pain.
All is well.
The alignments are well guarded.
We leave you, my friends, in the love and the light of the Infinite One.
Go forth, therefore, rejoicing in the power and in the peace of the One Infinite and Glorious Creator.
The Law of One, Book IV, Session 94
Questioner: I have drawn a small diagram in which I simply show an arrow which represents catalyst penetrating a line at right angles to the arrow, which is the veil, depositing in one of two repositories which I would call the right-hand path and the left-hand path, and I have labeled these two repositories the Experience.
Would this be a very rough analogy of the way the catalyst is filtered through the veil to become experience?
Ra: I am Ra. Again, you are partially correct.
The deeper biases of a mind/body/spirit complex pilot the catalyst around the many isles of positivity and negativity as expressed in the archipelago of the deeper mind.
However, the analogy is incorrect in that it does not take into account the further polarization which most certainly is available to the conscious mind after it has perceived the partially polarized catalyst from the deeper mind.
Questioner: It seems to me that the Experience of the Mind would act in such a way as to change the nature of the veil so that catalyst would be filtered so as to be acceptable in the bias that is increasingly chosen by the entity.
For instance, if he had chosen the right-hand path the Experience of the Mind would change the permeability of the veil to accept more and more positive catalyst.
Also the other would be true for accepting more negative catalyst if the left-hand path were the one that was chosen. Is this correct?
Ra: I am Ra. This is not only correct but there is a further ramification.
As the entity increases in experience it shall, more and more, choose positive interpretations of catalyst if it is upon the service-to-others path and negative interpretations of catalyst if its experience has been of the service-to-self path.
Questioner: Then the mechanism designed by the Logos of the action of catalyst resulting in experience was planned to be self-accelerating in that it would create this process of variable permeability.
Is this an adequate statement?
Ra: I am Ra. There is no variable permeability involved in the concepts we have just discussed.
Except for this, you are quite correct.
Questioner: Now I can understand, to use a poor term again, the necessity for the archetype of Catalyst of the Mind but what is the reason for having a blueprint or model for the Experience of the Mind other than this simple model of dual repositories for negative and positive catalyst?
It seems to me that the first distortion of free will would be better served if no model for experience was made.
Could you clear that up for me?
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: The bird in Card Number Three now seems to be internalized in the center of the entity in Card Number Four in that it has changed from its flight in Card Number Three.
The flight has achieved its objective and has become a part, a central part, of the experience.
Could Ra comment on that?
Ra: I am Ra. This perception is correct, O student, but what shall the student find the bird to signify?
Questioner: I would guess that the bird signifies that a communication that comes as catalyst signified in Card Number Three is accepted by the female and, used, becomes a portion of the experience.
I’m not sure of that at all.
Am I in any way correct?
Ra: I am Ra. That bears little of sense.
Questioner: I’ll have to work on that.
Session 97, September 15, 1982
Questioner: I’ve been doing some consideration of the appearance of the hawk and have made this analysis of the bird in Card Number Three.
The bird is a message from the higher self, and the position of the wings on Card Three, one pointing toward the female, indicates that it is a message to the female acting as catalyst for the mind.
The position of the downward wing indicates that the message is of a negative nature or of a nature indicating the inappropriateness of certain mental activity or plans.
Would Ra comment on that?
Ra: I am Ra. No.
Questioner: Is the reason for this lack of comment the first distortion?
Ra: I am Ra. This is correct.
The Law of One, Book IV, Session 96
Questioner: I have planned to re-draw the tarot cards omitting the extraneous additions by those who came after Ra and I would like quickly to go through those things that I intend to eliminate from each card and ask Ra if there is anything else that should be eliminated to make the cards as they were before the astrological and other appendages were added.
I would eliminate all of the letters from the edge of the card with the possible exception of the number of the card.
That would be the case for all of the cards.
In Card Number Three
we will remove all the letters and the stars and I assume that the little cups around the outside of the rays representing the sun should be removed? Is that correct?
Ra: I am Ra. Yes