Lyricus Discourse 1-6

LYRICUS DISCOURSE Experiencing the Wholeness Navigator

James, the creator of the WingMakers’ Materials, has translated these discourses. They are a significant element of the instructional methods used by teachers from the Lyricus Teaching Order, of which James is a member. They are being made available for the first time. These discourses are dialogues between a teacher and their student, and are recorded for their teaching value so others can utilize the same instruction.

S t u d e n t : W h a t p r e v e n t s m e f r o m e x p e r ie n c in g m y in n e r m o s t self? T e a c h e r : N o t h in g . Student: Then why don’t I experience it? Teacher: Fear. Student: So, then fear prevents me? Teacher: Nothing prevents you. S t u d e n t : B u t d id n ’ t y o u j u s t s a y t h a t f e a r is t h e r e a s o n I c a n ’ t e x p e r i e n c e t h i s s t a te o f c o n s c i o u s n e s s ? Teacher: Yes, but it does not prevent you.

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Student: Then what does? T e a c h e r : N o t h in g . S t u d e n t : T h e n w h a t r o le d o e s f e a r p la y ? T e a c h e r : I f y o u a r e in p r is o n , w h a t d o y o u f e a r m o s t w h e n you dream of being liberated? S t u d e n t : R e t u r n in g t o p r is o n … S o , y ou ’ r e s a y in g t h a t I f e a r ex perien cin g my in most self becau s e I w ill ret u rn t o my ig n o r a n c e . T e a c h e r : N o . I a m s a y in g t h a t y o u r f e a r o f ig n o r a n c e h o ld s y o u in ig n o r a n c e . S t u d e n t : I ’ m c o n f u s e d . I t h o u g h t y o u w e r e s a y in g t h a t I f e a r e d t h e e x p e r i e n c e o f m y h ig h e s t s e lf , b u t n o w it s o u n d s lik e y ou ’ re say in g t h at I f ear my h u man self . Wh ich is it ? T e a c h e r : Y o u f e a r t h e r e t u r n t o y o u r h u m a n s e lf a f t e r e x p e r i e n c i n g t h e G o d - f ra g m e n t w it h in y o u . Student: Why? T e a c h e r : If y ou are t h irst in g in t h e desert , w h at is it t h at y ou desire above all else? Student: Water? T e a c h e r : S o if I g a v e y o u a g la s s o f w a t e r , y o u ’ d b e s a t i s f i e d ? Student: Yes. T e a c h e r : F o r h o w lon g ?

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Student: Okay. I see your point. What I would desire above all else is t o be n ear w a t er s o I c o u l d d r i n k w h e n e v e r I w a n t e d , o r b e t t e r y e t , I w o u ld w a n t t o lea v e t h e d e s e r t entirely. T e a c h e r : A n d i f y o u l o v e d t h e d e s er t , w o u ld n ’ t y o u f e a r t o leav e it ? S t u d e n t : Y o u ’ r e s a y in g t h a t I f e a r t h e e x p e r ie n c e o f m y in m o s t s e lf b e c a u s e I w o u ld w a n t t o lea v e t h is w o r ld b e h in d , b u t h o w c a n I f e a r t h is w h e n I h a v e n o e x p e r ie n c e o f it whatsoever? T e a c h e r : T h is is n o t t h e f e a r t h a t f lo o d s y o u r b o d y w h e n someon e is abou t t o k ill y ou . It is t h e f ear of a sh adow so m y s t e r i o u s , a n c i e n t , a n d p ri m o r d i a l t h a t y o u k n o w immediat ely t h at it t r an scen d s t h is lif e an d t h is w orld, an d it s k n ow in g w ill ch an ge y ou irrev ocably . S t u d e n t : S o it ’ s r e a lly t h is c h a n g e t h a t I f e a r ? T e a c h e r : It ’ s t h e irrev ocabilit y of t h e ch an ge t h at y ou f ear. S t u d e n t : B u t h o w d o y o u k n o w ? H o w d o y o u k n o w I f e a r t h is so much that I cannot experience my inmost self? T e a c h e r : I n o r d e r t o k e e p t h e h u m a n in s t r u m e n t in s t a b le in t eract ion w it h it s w orld, t h e d e s i g n e r s o f t h e h u m a n i n s t r u m e n t c r e a t e d c e r t a i n s e n so r y c o n s t r a i n t s . B e c a u s e t h e s e w ere n ot absolu t ely ef f ect iv e, t h e r e w a s a l s o d e s i g n e d i n t o t h e G e n e t i c M i n d o f t h e h u m a n s pecies an in st in ct u a l f ear of b e i n g d i s p l a c e d f r o m i t s d o m in a n t r e a lit y . F o r t h e s e t w o reasons, I know.

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S t u d e n t : B u t t h is is n ’ t f a ir . Y o u ’ r e s a y in g m y c a p a c it y t o experience my inmost self has been diminished by the very b e i n g s t h a t d e s i g n e d i t . W h y ? Wh y sh ou ld I be con t in u a lly f r u s t r a t e d t o k n o w I h a v e a G od - f r a g m e n t i n s i d e m e , b u t n o t be allow ed t o in t eract w it h it ? T e a c h e r : D o y o u lov e t h is w o r ld ? Student: Yes. T e a c h e r : Y o u a r e h e r e a s a h u m a n i ns t r u m e n t t o in t e r a c t w it h t h is w o r ld a n d a t t u n e t o it s d om i n a n t r e a l i t y , a n d b r i n g y o u r u n d erst an din g of y ou r in most self t o t h is w orld ev en if t h is u n d e r s t a n d in g is n o t p u r e , s t r o n g , o r c le a r . S t u d e n t : Bu t if I h a d t h is ex perien ce of my in most self , c o u l d n ’ t I b r i n g m o r e o f t h i s u n d e r s t a n d in g in t o t h is w o r ld ? T e a c h e r : T h is is t h e f a llac y t h a t f r u s t r a t e s y o u . D o y o u t h in k t h e ex perien ce of t h is su blime en ergy an d in t elligen ce can be reduced to human translation? Student: Yes. Teacher: Then how? S t u d e n t : I c a n t e a c h o t h e r s h o w it f e e ls t o b e in r a p p o r t w it h t h eir sou ls. I can brin g more ligh t t o t h is w orld an d in spire o t h e r s t o s e e k t h is o u t w it h in t h e m s e lv e s . I s n ’ t t h is w h a t y o u do? T e a c h e r : H a v e I t a u g h t y o u h o w t o a c h ie v e t h is s t a t e ? S t u d e n t : N o . B u t y o u h a v e in s p ir e d m e .

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T e a c h e r : A r e y o u s u r e ? H a v e n ’ t I j u s t t o ld y o u t h a t y o u c a n ’ t e x p e r i e n c e t h i s s t a t e i n t he h u m a n in s t r u m e n t ? I s t h a t in spirat ion by y ou r def in it ion ? S t u d e n t : I didn ’ t mean in t h is specif ic case, bu t y ou in spire m e t o t h in k d e e p e r in t o t h e is s u e s o r p r o b lem s t h a t c o n f r o n t me. T e a c h e r : If y ou w a n t t o brin g more ligh t in t o t h is w orld, w h y w ill in t eract ion w it h y ou r in most self en able y ou t o do so? S t u d e n t : T h at ’ s ju st it . I don ’ t k n ow if it w ill. It ju st seems logical t h at it w ou ld. D on ’ t all good t each ers h a v e t h is in s ig h t ? D o n ’ t y o u ? T e a c h e r : I t ’ s t r u e t h a t t h e r e a r e t e a c h e r s w h o c a n s w it c h t h e ir domin a n t realit ies, an d h a v e learn ed t o in t egrat e t h is in t h eir lif e w it h ou t losin g balan c e or ef f ect iv en ess in t h is w orld, bu t they are extremely rare. S t u d e n t : I k n ow t h is. Bu t t h is is w h at I aspire t o learn . It is lea r n e d is n ’ t it ? C a n ’ t y o u t e a c h m e ? T e a c h e r : N o, it is n ot learn ed. It is n ot t each a ble. It is n ot acqu ired t h rou g h in st ru ct ion , esot eric t ech n iqu e, or rev elat ory process. S t u d e n t : T h en h ow do t h ose t each ers w h o h a v e t h is abilit y acqu ire it ? T e a c h e r : N o on e acqu ires t h is abilit y . T h at ’ s my poin t . N o t e a c h e r w it h in a h u m a n in s t r u m e n t o n E a r t h a t t h is t im e , o r an y prev iou s , h a s t h e abilit y t o liv e as a h u man an d simu lt an eou s ly liv e as a God- f ra g m e n t . N o r d o e s a n y t e a c h e r j u g g l e b e t w e e n t h e s e r e a l i t i e s w it h c e r t a i n t y a n d c o n t r o l .

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S t u d e n t : I ’ m s u r p r is e d t o h e a r t h is . W h y is t h is s o ? T e a c h e r : F o r t h e s a m e r e a s o n s I t o l d y o u e a r lier . D o y o u n o t t h in k t h is applies t o all h u man s? Student: Even Jesus? Teacher: Even Jesus. S t u d e n t : T h e n w h y d o I h a v e t h is d e s ir e ? W h o p u t t h is n o t io n in t o m y h e a d t h a t I s h o u ld b e a b le t o e x p e r ie n c e t h is in m o s t s e lf o r G o d - f r a g m e n t ? Teacher: If one experiences the wind, do they not understand something of a hurricane? Student: I suppose. T e a c h e r : A n d i f t h e y e x p e r i e n c e t h e r a in , d o n ’ t t h e y u n d e r s t a n d e v e n m o r e a b o u t h u r r ic a n e s ? Student: Yes. T e a c h e r : I f y o u n e v e r e x p e r ie n c e d a h u r r ic a n e , b u t y o u e x p e r i e n c e d w i n d a n d r a i n , m i g ht y ou be able t o imagin e a h u r r ic a n e b e t t e r t h a n if y o u n ev e r e x p e r i e n c e d w i n d a n d r a i n ? S t u d e n t : I sh ou ld t h in k so. T e a c h e r : S u c h is t h e c a s e o f t h e G o d - f r a g m e n t w it h in t h e h u m a n in s t r u m e n t . Y o u c a n e x p e r ie n c e u n c o n d it io n a l lov e , s u p e r n a l b e a u t y , h a r m o n y , r e v er e n c e , a n d w h o l e n e s s , a n d i n so doin g, y ou can imagin e t h e f eat u r es an d capabilit ies of t h e G o d - f r a g m e n t w it h in y o u . S o m e t e a c h e r s h a v e s im p ly t o u c h e d

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more of the edges of the God-fragment than others, but I assu re y ou , n on e h a v e en t ered in t o it s dept h s w h ile liv in g in t h e h u m a n in s t r u m e n t . S t u d e n t : B u t d o n ’ t s o m e t e a c h e r s t r a v e l o u t s id e t h e ir b o d y ? T e a c h e r : Y es, bu t t h ey are st ill liv in g in a h u man in st ru men t w h ilst t h ey t r av el. E v ery t h in g I said st ill applies. S t u d e n t : S o w h a t d o I d o ? G iv e u p t h e d e s ir e t o h a v e t h is experience? Teacher: There is a fish that can leave its underwater world u p on t h e equ iv a len t of w in g s. Wh ile it is on ly f or a sh ort t ime, i t e x p e r i e n c e s t h e r e a l m o f t he a i r - b r e a t h e r s . D o y o u t h i n k t h is f ly in g f is h e v e r d e s ir e s t o t o u c h a c lo u d , c limb a t r e e , o r v e n t u r e in t o a f o r e s t ? Student: I don’t know… I doubt it. Teacher: Then why does it fly above the water? S t u d e n t : I s u p p o s e i t ’ s a n i n s ti n c t , s o m e t h i n g o f a n e v o lu t ion a r y imp e r a t iv e — T e a c h e r : E x a c t ly . S t u d e n t : S o y o u ’ r e s a y in g t h is is t r u e o f h u m a n s a s w e ll. W e s t r i v e t o e x p e r i e n c e o u r G o d - f ra g m e n t o u t o f a n e v o l u t i o n a r y imperative or compulsion? Teacher: Yes, and like the flying fish, when we break from our w o r ld it is o n ly f o r a s h o r t t im e a n d w e f a ll b e n e a t h t h e surface once again. But while we are above the surface of our w o r ld , w e m o m e n t a r ily f o r g e t w e a r e j u s t a h u m a n w it h a

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b e g i n n i n g a n d a n e n d . Y e t , w he n w e d o t h is , w e d o n o t ima g in e t h a t w e c a n t o u c h t h e f a c e o f G o d w it h in o u r s e lv e s . Student: But I do. I feel that I can, and even should, touch t h is G o d - f r a g m e n t . T e a c h e r : Y o u t h in k t h is w a y b e c au s e y o u h a v e t h e h o p e f u l e x u b e r a n c e a n d n a ï v e t é o f a p e r s o n u n a c q u a in t e d w it h t h e experience of First Source. S t u d e n t : S o y o u d o n ’ t f e e l t h is w a y ? T e a c h e r : A n y o n e a t t u n e d t o t h e h ig h e s t v ib r a t ion s o f t h e ir in n ermost self w ill f eel t h is an d be gu ided by it . T h e on ly dif f eren c e is t h at I am con t en t in k n ow in g t h at I w ill n ot ex perien ce it w h ile I am embodied in a h u man in st ru men t . Student: And what does this contentment provide you that I don’t have? T e a c h e r : T h e abilit y t o ch an n el my en ergy in t o t h is w orld r a t h e r t h a n t o a p p ly it in t h e p u r s u it o f a n o t h e r . S t u d e n t : Bu t I t h ou gh t y ou said it is an ev olu t ion a ry imperative? How do I control this desire or ambition? T e a c h e r : L iv e in t h is w orld w it h all y ou r passion an d st ren g t h . See t h e God- f r agmen t in t h is w orld, ev en if it is on ly a d im in is h e d b e a c o n o r t ir e d lig h t . S e e it ! N u r t u r e it ! D o n o t b e s o q u ic k t o lo o k f o r it in t h e d e p t h s o f y o u r h e a r t o r m in d where you believe it might be. Student: It’s hard not to be disheartened at the sound of t h ese w ords. It is lik e someon e t ellin g me t h at t h e v ision I h a d w a s merely a mirage, or a t r ick of t h e ligh t .

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Teacher: This is a world of shadows and echoes. You can ch ase t h e sou r ce of t h ese if y ou desire, bu t y ou w ill lik ely do so at t h e loss of liv in g in t h is w orld. Y ou w ill dimin ish y ou r experience of the shadows and echoes, and this is the very r e a s o n y o u i n c a r n a t e d u p o n t hi s p l a n e t a t t h i s t i m e . Student: But it sounds so passive, as if I should settle for

experiencing t h is w o r ld , a n d n o t t r y t o change it . I f eel lik e I ’ m h e r e w it h a m is s io n t o imp r o v e it , t o c h a n g e it f o r t h e bet t er, an d I’ m missin g some ex perien ce, some capabilit y t o do t h is. Wh at is it I f eel an d w h y ? T e a c h e r : W h e n y o u e x p e r i e n c e t h e w ar m t h o f t h e s u n , d o y o u change the sun? Student: No. T e a c h e r : A n d if y o u h o ld a p ie c e o f ic e in y o u r h a n d s , d o y o u change it? S t u d e n t : Y e s . I t b e g in s t o m e lt . Teacher: So there are some things you can only experience, and there are some things you can change. S t u d e n t : A n d I s h o u ld k n o w t h e d if f e r e n c e . T e a c h e r : I t h e lp s . Student: I know this. It’s elementary. I’m not sure it helps me feel less disheartened. T e a c h e r : Y o u k n o w t h is , I a g r e e , b ut y o u h a v e n o t n e c e s s a r ily practiced it. It is a principle of life to practice discretion and

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discern men t , an d w h ile people w ill t h in k t h is con c ept elemen t a ry , it is a crit ical dif f eren c e in liv in g lif e in a st at e of f u lf illmen t or, as y ou pu t it , f r u s t r at ion . Student: So I can’t change the fact that the God-fragment w it h in m e is u n k n o w a b le t o m y h u m a n m in d , a n d I n e e d t o a c c e p t t h a t . I s t h a t t h e les s o n t o b e lea r n e d h e r e ? Teacher: No. S t u d e n t : T h e n w h a t is ? Teacher: The concept of the God-fragment within you has p o w e r . I t c a n b e c o n t e m p l a t e d, b u t i t c a n n o t b e e x p e r i e n c e d a s a d o m in a n t r e a lit y in a h u m a n in s t r u m e n t . T h r o u g h t h is c o n t e m p la t iv e a p p r o a c h y o u c a n lea r n d is c e r n m e n t , a n d t h rou g h t h is discern men t y ou w ill learn h ow t o n a v igat e in t h e world of shadows and echoes in such a way that you bring c h a n g e s t h a t a r e i n a c c o r d w i t h t h e o b j e c t iv e s o f F ir s t S o u r c e . Y ou ex t ern aliz e t h e w ill of t h e God- f r agmen t , rat h er t h an seek it s ex perien ce. In so doin g, y ou elimin at e t h e f ear an d f r u s t r a t ion e n e r g ie s t h a t f lo w t h r o u g h y o u r m in d . S t u d e n t : T h a n k y o u . Y o u r t e a c h in g j u s t s t r u c k t h e c h o r d I have been seeking since I found this path, and I feel its resonance. T e a c h e r : In reson a n c e y ou w ill be gu ided.

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LYRICUS DISCOURSE Calling Forth the Wholeness Navigator

James, the creator of the WingMakers’ Materials, has translated these discourses. They are a significant element of the instructional methods used by teachers from the Lyricus Teaching Order, of which James is a member. They are being made available for the first time. These discourses are dialogues between a teacher and their student, and are recorded for their teaching value so others can utilize the same instruction.

Student: Is God a physical being? Teacher: Are you? Student: Of course. Teacher: Then doesn’t it stand to reason that God is as well? Student: I don’t know… Teacher: Can a dead man govern a city? Student: No. Teacher: Then how does First Source govern the Grand Universe that is — at its most coarse expression — a physical m a n if e s t a t ion ?

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S t u d e n t : F ir s t S o u r c e in h a b it s a b o d y l i k e y o u a n d m e ? T e a c h e r : C a n a n y p e r s o n u p o n E a r th c r e a t e s o m e t h i n g m o r e m a g n if ic e n t t h a n t h e ir h u m a n in s t r u m e n t ? Student: I can’t think of an instance. T e a c h e r : So, w it h in t h is w orld, t h e h u man in st ru men t is t h e highest expression of materiality? Student: I think so. Teacher: And whatever a human creates, its creation is less magn if icen t t h an it is. S t u d e n t : Un less it is a ch ild. T e a c h e r : A n d w h o i s t h e c h i l d o f F ir s t S o u r c e ? Student: We are. T e a c h e r : N o . H u m a n s a r e t h o u s a n d s o f g e n e r a t io n s r e m o v e d f r o m F i r s t S o u r c e . W h o w a s t h e o rigin al ch ild or f irst creat ion of God? S t u d e n t : I don ’ t k n ow . Sou r ce In t elligen ce or Spirit ? T e a c h e r : Sou r ce In t elligen ce isn ’ t a creat ion of God; it is t h e mobilit y an d presen ce of God. Student: Then I’m afraid I don’t know. Teacher: When a cloud emerges from a blue sky, there are specif ic con d it ion s t h at creat e t h e c l o u d . I t a p p e a r s f r o m t h e s k y , b u t d o e s n o t r e s e m b le t h e sk y in color, scale, t ex t u r e, or

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s c o p e . A n d y e t , i s i t n o t a c c u r at e t o s a y t h a t t h e c lo u d w a s a ch ild of t h e sk y ? S t u d e n t : I s u p p o s e , b u t w h a t d o e s t h is h a v e t o d o w it h t h e physical body of God? T e a c h e r : T h in k o f F ir s t S o u r c e a s t h e s k y , a n d t h e p h y s ic a l body of First Source as the cloud. Student: So, the first child of God was the physical body of God? Teacher: Yes. Student: First Source created the conditions whereby its p h y s ic a l c o u n t e r p a r t c o u ld m a n if e s t t o g o v e r n t h e p h y s ic a l u n iv e r s e . T h e n w h ic h c a m e f ir s t , t h e p h y s i c a l u n i v e r s e o r t h e physical expression of God? T e a c h e r : D o y o u e le c t a p r e s id e n t b e f o r e y o u h a v e a n a t io n ? S t u d e n t : O k a y , I s e e y o u r p o in t . I s it t r u e t h a t w e w e r e created in the image of God? T e a c h e r : T h e r e a r e g e n e t i c a r c h e t y p e s t h a t r e s id e w it h in t h e p h y s i c a l m a n i f e s t a t i o n o f G od , a n d t h e s e a r c h e t y p e s a r e seven-fold. S t u d e n t : S o t h e r e a r e seven m a n if e s t a t ion s o f G o d ? A r e t h e y all ph y s ical? T e a c h e r : T h ey can be su mmon ed ph y s ically at w ill, bu t God appears t o each of h is sev en of f s prin g in t h e f orm t h ey w ill recognize as their father.

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S t u d e n t : A r e y o u r e f e r r i n g t o t h e s ev e n r o o t r a c e s o f E a r t h ? T e a c h e r : N o . T h e s e v e n r a c e s o f h u m a n k in d a r e p a r t o f t h e m o s t a n c ie n t g e n e t ic lin e o f t h e u n iv e r s e in w h ic h E a r t h is a n i n f i n i t e s i m a l c o m p o n e n t . I ’ m r ef e r r in g t o t h e s e v e n g e n e t ic a r c h e t y p e s t h a t r e s id e w it h in t h e S e v e n T r ib e s o f L ig h t t h a t a r e k n o w n a s t h e C en t r a l R a c e . T h e y a r e s o m e t i m e s r e f e r r e d t o a s t h e E lo h im, S h in in g O n e s , o r W in g M a k e r s . S t u d e n t : A n d y o u ’ r e s a y in g t h a t t h e s e b e i n g s a r e s e p a r a t e d into seven, genetic groups? Teacher: The Grand Universe consists of seven universes, and e a c h o f t h e s e c o n v e r g e s i n t he c e n t r a l - m o s t r e g i o n o f t h e Gran d Un iv erse. It is w it h in t h is region t h at t h e sev en , p h y s ic a l m a n if e s t a t ion s o f F ir s t S o u r c e liv e , e a c h a n a r c h e t y p e o f t h e h u m a n i n s t r u m en t d e s i g n e d f o r t h e u n i v e r s e of its destiny. Student: Are you saying there are seven versions of God? Teacher: There is only one God, but there are seven human in st ru men t s — each w it h dif f eren t at t r ibu t es an d capabilit ies — that the one God inhabits. Our universe is associated with t h e S e v e n t h A r c h e t y p e , a n d i t is t h is ex pression of F irst Source that interacts with, and governs, our universe. S t u d e n t : A r e a ll s e v e n u n iv e r s e s lik e o u r o w n ? T e a c h e r : T h e ph y s ical w orlds are similar in all mat erial r e s p e c t s , b u t t h e lif e f o r m s t h a t p o p u lat e t h e m p o s s e s s d i f f er e n t g e n et ic c a p a b i l i t i e s , f or m s , a n d e x p r e s s i o n s , e a c h based on the archetype of First Source.

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S t u d e n t : A h u m a n in s t r u m e n t f r o m u n iv e r s e o n e w o u ld n o t b e s im ila r t o a h u m a n in s t r u m e n t f r o m a n y o f t h e o t h e r s ix u n iv e r s e s ? Teacher: Correct. S t u d e n t : B u t is n ’ t t h is t r u e e v e n w it h in o u r o w n u n iv e r s e ? N o t all h u man oid lif e f orms look t h e same? Teacher: This is not a matter of appearance. You are 99% iden t ical t o a ch impan z ee — gen e t i c a l l y s p e a k i n g — a n d y e t y o u u n d o u b t e d ly c o n s id e r y o u r s e lf q u it e d if f e r e n t in appearance. S t u d e n t : Wh at y ou ’ re say in g is t h at all h u man oid lif e f orms, r e g a r d l e s s o f w h e r e t h e y a r e l oc a t e d w it h in o u r u n iv e r s e , a r e gen et ically lin k ed t o t h e Sev en t h A r c h e t y p e o f F i r s t S o u r c e ? T e a c h e r : C o r r e c t , b u t y o u c a n e x t e n d t h is t o in c lu d e a b r o a d s p e c t r u m o f o t h e r lif e f o r m s a s w ell. In ot h er w ords, it ’ s n ot j u s t t h e h u m a n in s t r u m e n t . S t u d e n t : T h e n in t h e o t h e r s ix u n iv e r s e s , e a c h h a s it s o w n archetype that is embodied by God, and the life forms of these universes conform to this archetype — at least from a genetic perspective, if not in appearance. Is this accurate? Teacher: Yes. Student: Then the obvious question is why? Why does First Sou r ce div ide it self in t o s e v e n , g e n e t ic u n iv e r s e s ? Teacher: When you approach a vast mystery, a mystery as infinite as the Grand Universe, what do you, as the creator, desire abov e all ot h er t h in gs?

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S t u d e n t : A s s u r a n c e t h a t t h e u n iv ers e s w i l l n ot b e d e s t ro y ed . T e a c h e r : A s s u m e t h a t y o u h a v e n o d o u b t o f t h is — s o p e r f e c t is y ou r plan . S t u d e n t : T h e n I w o u l d p r o b a b l y w a n t t o in h a b it w h a t I c r e a t e d and explore it. T e a c h e r : A n d h o w w o u ld y o u d o t h is ? Student: I would need to travel somehow. Teacher: Assume that you are the Seventh Archetype of First S o u r c e . Y o u a r e a lo n e in y o u r u n iv e r s e , a n d t h e u n iv e r s e is popu lat ed on ly w it h celest ial bodies. T h ere are n o sen t ien t lif e f o r m s a n d n o m e t h o d o f t r a v e l. S t u d e n t : Bu t isn ’ t t h at w h at Sou r ce In t elligen ce is f or? D oesn ’ t F irst Sou r ce u t iliz e Sou r ce In t elligen ce f or it s t r av el or omnipresence? T e a c h e r : L e t m e r e m i n d y o u t ha t w e a r e d i s c u s s i n g a physical expression of God. The Seventh Archetype of First Source is n o t a b le t o t r a v e l a b o u t t h e u n iv e r s e in d e p e n d e n t o f t h e la w s of the universe. You may think of these seven Archetypes as t h e H u m a n I n s t r u m e n t s o f F ir s t S o u r c e , a n d a t t r ib u t e s im ilar characteristics and limitations to them, as we ourselves must bear. S t u d e n t : S o , t h e p h y s i c a l a r c h e t y p e s o f F ir s t S o u r c e d o n o t s h a r e t h e o m n i p r e s e n c e a n d o mn i s c i e n c e o f t h e i r F a t h e r ? Teacher: They do not.

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Student: Do they operate as a team, or are they independent? T e a c h e r : T h e y o p e r a t e i n c o o p e r a ti o n a n d c o l l a b o r a t i o n , b u t t h ey ex ercise t h eir sov ereign w ills as it pert ain s t o t h e u n iv e r s e u n d e r t h e ir c h a r g e . S t u d e n t : W e r e t h e a r c h e t y p e s o f F ir s t S o u r c e c r e a t e d r ig h t a f t e r t h e c r e a t io n o f t h e G r a n d U n i v e r s e ? Teacher: They were created in succession the same way a f a mily is creat ed. Student: Why? T e a c h e r : T h e r e is m u c h t o lea r n f r o m t h e c r e a t i o n o f o n e t h a t can be passed on to the next. Student: I want to see if I understand this correctly. At some p o in t in t im e t h e r e w a s a G r a nd U n i v e r s e c r e a t e d b y F i r s t S o u r c e , c o n s is t in g o f s e v e n u n iv e r s e s , e a c h g o v e r n e d b y a p h y s i c a l e x p r e s s i o n o f F i r st S o u r c e . T h e u n iv e r s e s w e r e dev oid of lif e ot h er t h an celest ial bodies lik e st ars an d planets. Is this correct so far? Teacher: Yes. S t u d e n t : A n d t h e n t h e c r e a t i o n of lif e occu rred. How ? Teacher: First Archetype of First Source created life forms, w h at w e sh all call, t h e C en t ral Race of F irst Un iv erse. T h ese b e i n g s w e r e v e r y p o w e r f u l a nd n o t u n l i k e t h e i r c r e a t o r i n f u n c t io n a n d f o r m . T h e y , in t u r n , c r e a t e d t h e g e n e t ic s t r u c t u r e s t h a t b e c a m e t h e f i r st , p u r e p h y s i c a l s o u l c a r r i e r s t h a t h o u s e d t h e i n d i v i d u a t e d s pi r i t e n e r g i e s o f F i r s t S o u r c e .

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S t u d e n t : An d t h is repeat ed it self six more t imes? T e a c h e r : E a c h u n i v e r s e w a s p o p u l a t ed w i t h g e n e t i c s t r u c t u r e s t h a t w e r e b a s e d o n t h e A r c h e t y p e o f F ir s t S o u r c e f o r t h a t p a r t ic u la r u n iv e r s e . E a c h g e n e t ic s t r u c t u r e h a d u n iq u e capabilit ies t h at w ere su it ed f or t h e ex plorat ion an d c o lon iz a t io n o f t h e ir p a r t ic u la r u n iv e r s e . S t u d e n t : S o , t h e r e a r e s e v e n , d i f f e r en t , g e n e t i c s t r u c t u r e s o f s o u l c a r r i e r s e x p l o r i n g t h e G r a nd U n i v e r s e . F o r w h a t r e a s o n ? W h y d o e s F i r s t S o u r c e d e s ig n t h e u n i v e r s e t h i s w a y ? T e a c h e r : T h e Gran d Un iv erse is a v a st n et w ork of lif e- bearin g p l a n e t s t h a t e n a b l e t h e i n d i v id u a t e d s p i r i t c o n s c i o u s n e s s , h o u s e d w it h in a s o u l c a r r ie r o r h u m a n in s t r u m e n t , t o in t e r a c t w it h t h e limit at ion s t h at ph y s ical w orlds — by t h eir v ery st ru ct u r e — impose. By in t eract in g w it h t h ese limit at ion s , t h e g e n e t ic s t r u c t u r e s e v o lv e , a n d in t h is e v o lu t ion , t h e y b e c o m e u n if ie d . S t u d e n t : A r e y o u s a y in g t h a t e v o lu t ion ’ s f in a l f o r m is u n it y ? T e a c h e r : N ot in all species, bu t in t h e most adv a n c ed f ormat s of ph y s ical ex ist en c e, u n it y is t h e o u t c o m e o f e v o l u t i o n . Student: Why? T e a c h e r : Wh en y ou creat e somet h in g t h at is in y ou r image, w h a t d o y o u t h in k is t h e m o s t d if f ic u lt t h in g t o d o ? S t u d e n t : L e t it g o ? T e a c h e r : C o r r e c t . Y o u w a n t y o u r c r e a t io n t o e x p lo r e a n d c o lon iz e t h e u n iv e r s e , b u t y o u a ls o w a n t y o u r c r e a t io n t o ret u rn . T h u s , y ou in st ill a f u n d amen t a l in st in ct w it h in y ou r

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c r e a t io n t o d e s ir e t o r e t u r n t o t h e ir p la c e o f o r ig in . T h is is t h e u n if icat ion in st in ct an d it is on e o f t h e m o s t p o w e r f u l i n s t i n c t s d e s i g n e d i n t o t h e s o u l c ar r ie r s , o f w h ic h t h e h u m a n in st ru men t is on e. S t u d e n t : T h e n h u m a n - lik e , s o u l c a r r ie r s e x is t t h r o u g h o u t t h e Grand Universe, and all of them are designed to explore the e x p a n d in g u n iv e r s e , b u t a ls o t o r e t u r n t o t h e c e n t r a l- m o s t r e g io n a f t e r t h e y ’ r e d o n e . T h is d o e s n ’ t m a k e a lot o f s e n s e . Teacher: It is not the soul carriers that return. These are ph y s ical- b ased v eh icles t h at , lik e all ph y s ical mat t er, decay a n d t r a n s f o r m . O n l y t h e W h o l e ne s s N a v ig a t o r w it h in t h e s o u l c a r r i e r n e i t h e r d e c a y s n o r t r a n s forms. It remain s ev erlast in g, an d w it h in t h is specif ic elemen t of h u man it y it is design ed t o ret u rn t o it s origin s. Student: Where does one draw the line between First Source and other life forms? T e a c h e r : H o w d o y o u m e a n t h is ? Student: Are the Archetypes of First Source separate from F ir s t S o u r c e . I n o t h e r w o r d s , d o t h e y h a v e t h e ir o w n id e n t it y , o r d o t h e y t h in k o f t h e m s e lv e s a s F ir s t S o u r c e ? I n t h e s a m e way, what about the Central Race? Teacher: There are five rings of life that comprise First S o u r c e . A t t h e c e n t e r i s t h e c on s c i o u s n e s s o f F i r s t S o u r c e . A t t h e w h ole is Sou r ce In t elligen ce. In bet w een are t h ree rin g s o f l i f e : t h e s e v e n A r c h e t y p e s o f F ir s t S o u r c e , t h e C e n t r a l R a c e , a n d t h e i n d i v i d u a t e d s pi r i t - e s s e n c e , o r W h o l e n e s s N a v ig a t o r .

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Student: And each of these rings of life draws their identity f r o m F ir s t S o u r c e ? Teacher: Yes. S t u d e n t : Wh at y ou ’ re really say in g is t h at all of t h ese lif e forms are threaded together as one consciousness? Teacher: No more than a family is one consciousness. Student: They are separate? Teacher: They are both separate and unified. Student: How? T e a c h e r : T h e f iv e r in g s o f lif e a r e d is t in c t f o r m s o f consciousness. In the formless state, each ring of life is a w a r e o f it s u n it y , p u r p o s e , a n d in h e r e n t k in s h ip w it h t h e o t h e r s . I n t h e p h y s i c a l r e a lm s , w h e r e c o n s c i o u s n e s s i s e x p r e s s e d t h r o u g h a d im e n s ion a lly f o c u s e d s o u l - c a r r i e r , t h e y h a v e a d im in is h e d a w a r e n e s s o f t h is c o n n e c t ion . T h u s , t h e y a r e b o t h s e p a r a t e a n d u n i f i e d , d ep e n d in g u p o n w h ic h s t r a t a o f consciousness the entity is focused. Student: Then you’re saying that even the Archetypes of First S o u r c e , s in c e t h e y h a v e a p h y s ica l b o d y , o p e r a t e i n t h e t h r e e d im e n s ion a l w o r ld w it h o u t a s t r o n g s e n s e o f c o n n e c t ion t o First Source? It hardly seems possible. T e a c h e r : N o o n e w it h in t h e C e n t r a l R a c e p r e t e n d s t o k n o w t h e degree in which the Archetypes of First Source have a d i m i n i s h e d c a p a c i t y t o r e c a l l t he ir S o u r c e v ib r a t ion . H o w e v e r , t h o s e w it h in t h e C e n t r a l R a c e a r e w e l l a w a r e o f h o w t h e s o u l c a r r i e r s o f t h r e e - d i m e n s i o n a l s ub s t a n c e , c r e a t e t h e c o n d it ion

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of separation in which divine recall is reduced to such a d e g r e e t h a t t h e e n t it y r e g a r d s its e lf a s s e p a r a t e f r o m F ir s t Sou r ce, an d t h eref ore it s capabilit ies. S t u d e n t : Separat e f r om t h e capabilit ies of F irst Sou r ce? T e a c h e r : I f y o u b e liev e y o u a r e a n a n t , h o w d o y o u b e h a v e d if f e r e n t ly t h a n a n e a g le ? S t u d e n t : B u t a n a n t is n o t a n e a g le . T e a c h e r : B u t t h e W h o l e n e s s N a v i g a t o r is F ir s t S o u r c e . I f t h e a n t w e r e a n e a g l e , i n e v e ry r e s p e c t e x c e p t f o r m , b u t associat ed it s capabilit ies w it h t h at of an an t , t h e eagle w ou ld slow ly loose it s abilit y t o f ly , it ’ s en t ire ph y s ical body , min d , and emotional make-up would change. Its soul carrier would lit erally dev olv e. Student: Our bodies cause our souls to devolve? Teacher: No. Our sense of separation from our Source v ib r a t ion c a u s e s o u r h u m a n in s t r u m e n t t o remain d e v o l v e d . T h e d e v o l u t i o n h a s a l r e a d y o c c u r r e d ; it is merely perpet u a t ed. S t u d e n t : T h e n t h e g o a l i s t o a w a k e n t h i s S o u r c e v ib r a t i o n a n d b e g i n t o r e - a s s o c i a t e w it h it s d iv in it y – t h is is w h a t c a u s e s t h e h u m a n in s t r u m e n t t o e v o lv e in t h e d ir e c t ion o f t h e Wholeness Navigator? Teacher: If you are going to start a fire, what do you need? S t u d e n t : D r y w o o d , k in d lin g a n d a lot o f w o r k g e n e r a t in g s u f f ic ie n t h e a t t o c o m b u s t t h e k in d lin g . T e a c h e r : An d w h at is t h e most crit ical of t h ese?

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Student: I suppose the kindling. T e a c h e r : C a n y o u s t a r t a f ir e w it h o u t a n y o f t h e e le m e n t s ? Student: No. Teacher: Are you sure? S t u d e n t : W e ll, I c o u ld s t a r t a f ir e w it h t h e k in d lin g , b u t w it h o u t t h e d r y w o o d , it w o n ’ t las t v e r y lon g . T e a c h e r : Aren ’ t t h ey all crit ical t h en ? Student: Yes. T e a c h e r : An d if I h a d all t h e crit ical compon en t s t o st art a f i r e , b u t I h a d n o e x p e r i e n c e , w ou l d I b e a b l e t o p r o d u c e f i r e ? S t u d e n t : P r o b a b ly n o t . T e a c h e r : I m ig h t n o t e v e n k n o w , if s o m e o n e w e r e t o g i v e m e all of these items, that their purpose was to create a fire. Correct? Student: Correct. T e a c h e r : S o w e c a n a d d e x p e r i e n t i a l k n ow ledge as a crit ical component. Student: Yes. T e a c h e r : A n d w h a t if I d id n ’ t s e e t h e n e e d f o r a f ir e ? Student: Okay, so you also need a reason or desire.

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Teacher: Yes. Desire and purpose is critical. Student: Okay, I agree we can add that to our expanding list. T e a c h e r : An d if w e w ere ou t s ide an d it w a s rain in g an d ou r kindling became wet— S t u d e n t : I u n d e r s t a n d , c o n d it ion s m u s t b e r ig h t . T e a c h e r : So con d it ion s are import an t also? Student: Yes, but where are you going with this? I don’t u n d e r s t a n d h o w t h is a p p lies t o m y q u e s t io n a b o u t w h a t c a u s e s the Wholeness Navigator to evolve? Teacher: You simplified your question to the extreme. The e q u a t i o n s o f e v o l u t i o n a r e s o c om p l e x t h a t t h e y a r e i n v i s i b l e t o t h e m in d o f t h e h u m a n in s t r u m e n t . I t is n o t m e r e ly t h e r e a s s o c i a t i o n w i t h t h e S o u r c e v ib r a t i o n o r G o d - F r a g m e n t t h a t d r a w s t h e W h o le n e s s N a v ig a t o r t o i t d i v i n i t y a n d r e - a s s e r t s i t s capabilit ies as a replica of F irst Sou r ce. T h is equ a t ion carries t h o u s a n d s u p o n t h o u s a n d s o f c rit ical elemen t s bu n d led in a c o h e r e n t , c a r e f u l l y o r c h e s t r a te d p a t h . I w a n t e d y o u t o remember this. S t u d e n t : Bu t isn ’ t it n ecessary t o simplif y in order t o approach the subject? How can anyone give all of these f a ct ors equ a l w eigh t an d st ill h a v e an in t elligen t discu ssion ? T e a c h e r : T h a t ’ s m y p o in t . Y o u c a n n o t . Student: So we can’t even discuss it?

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T e a c h e r : N o , n o t w it h a n y d e g r e e o f a c c u r a c y . E v o lu t ion a r y circuits are dependent on complex systems, and these s y s t e m s a r e s o v a s t a n d m u l ti f a c e t e d t h a t w o r d s – w h e n applied to depict them – only serve to bring focus on one e l e m e n t a n d t h i s e l e m e n t i s n ev er – in it self – pow erf u l en ou gh t o cat a ly z e or mobiliz e t h e ev olu t ion a ry pat h . Student: So what does? T e a c h e r : If y ou h a d a magical f r ien d t h at w a s in f a llible in h er j u d g m e n t . P e r f e c t i n h e r d e c i s io n s b e c a u s e s h e s a w c l e a r t o t h e dest in at ion of F irst Sou r ce a n d t h e r e f o r e k n e w h o w t o t r a v e l t h e la n d s c a p e t o a c h ie ve h e r r e u n io n w it h G o d . W h a t w o u ld y o u d o w it h t h is f r ien d ? S t u d e n t : I ’ d lis t e n t o t h e m . I ’ d a s k t h e m f o r d ir e c t ion s a n d gu idan ce. I’ d f ollow as closely b e h in d t h e m a s I c o u ld . T e a c h e r : E v e n if t h e y led y o u t o a c lif f a n d j u m p e d o f f . S t u d e n t : Well, if I really believ ed t h ey h a d t h is in f a llible j u d g m e n t a s y o u p u t i t , y e s , e v e n if t h e y j u m p e d o f f a c lif f . S o m e h o w I ’ d t r u s t t h a t I w o u ld b e o k a y if I f o llow e d t h e m over. T e a c h e r : W h at if t h ey d id n ’ t k n ow y o u w e r e f o llow in g a n d t h e y h a d capabilit ies t h at y ou did n ot ? In t h is ex ample, t h ey cou ld f ly , b u t y o u c o u ld n o t . S t u d e n t : I g u e s s I w o u l d h a v e m ad e a t e rri b l e m i s t a ke i n following them, and I’d die as a result. T e a c h e r : S o y o u r f r ien d ’ s j u d g m e n t , e v e n t h o u g h it w a s in f a llible f or h erself , led t o y ou r ow n dest ru ct ion .

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Student: Yes. Teacher: So who then do you offer your trust to? S t u d e n t : M y s e lf . Teacher: And why? S t u d e n t : Becau se I k n ow my ow n limit at ion s . T e a c h e r : So w h at do y ou t h in k is t h e mobiliz in g f a ct or f or o n e ’ s e v o l u t i o n a r y p a t h t o W h o le n e s s a n d u n it y ? S t u d e n t : Y o u m e a n if I c o u ld s u m it u p in a s in g le c o n c e p t – d e s p i t e t h e f a c t y o u s h o w e d m e earlier t h at it cou ldn ’ t be done? T e a c h e r : Y o u ’ r e lea r n in g v e r y w e ll. S t u d e n t : I t w o u ld b e t o t r u s t m y s e lf . T e a c h e r : W h a t p a r t o f y o u r s e lf ? S t u d e n t : T h e s o u l. T e a c h e r : A n d n o t t h e c a r r ie r ? S t u d e n t : O k a y , I w o u ld n e e d t o t r u s t t h e w h o le o f m e . T e a c h e r : T r u s t t h e p a r t s a n d t h e w h o le . T r u s t t h e c o n n e c t ion o f t h e s e t o F ir s t S o u r c e . T r u s t t h e G o d - F r a g m e n t t h a t orch est r at es all of t h is complex it y in t o coh eren t ex perien ce a n d k n o w l e d g e t h a t a s s u r e s t h e r e c o llec t ion o f y o u r d iv in it y . T r u s t t h e e v o lu t ion a r y p r o c e s s d e f i n e d b y F i r st S o u r c e . T r u s t each of these above the external voices that meet you, no

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mat t er h ow in f a llible t h ey may appear t o be. T r u s t y ou r self k n ow in g an d it s abilit y t o gu ide y ou in t h e ascen d in g spiral of your journey. Student: Even though I am but a student? T e a c h e r : A r e w e n o t a ll s t u d e n t s ? Student: But there are those who know more than me. I don’t f e e l lik e I k n o w t h a t m u c h t o t r u s t m y s e lf . H o w c a n I overcome this self-doubt? T e a c h e r : I t is n o t s o m e t h in g t o o v e r c o m e . I f it w e r e , w o u ld y o u t h e n r e q u ir e t r u s t ? Student: I suppose not. Teacher: When you grapple with the finer distinctions of a con c ept , y ou in v a riably come t o a w a ll t h at def in es t h e limit s o f y o u r m e m o r y o r e x p e r i e n c e . W h e n y o u f in d t h is w a ll, t h e r e is n ot h in g w r on g w it h seek in g h elp f r om ot h ers, bu t remember t h a t y o u a r e t h e e n t it y t h a t is m o s t a w a r e o f y o u r o w n n e e d s . The wall that you find may be precisely what you need at that t im e . Student: Then it seems that I need to become more aware of my self-interests and needs. T e a c h e r : T h e n e e d s t h a t y o u h a v e w h ic h f u e l y o u r e v o lu t ion a s a S o v e r e i g n I n t e g r a l . I f y ou a r e h u n g r y , y o u r s t o m a c h w i l l remin d y ou . If y ou are t ired, y ou w ill y a w n an d y ou r ey elids w ill become u n b earably h eav y . Wh at is t h e equ iv a len t f or y ou r e v o lu t ion a s a S o v e r e ig n I n t e g r a l? Student: It’s an interesting question. I don’t know.

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T e a c h e r : W h a t c a u s e s y o u t o s e a rc h f o r y o u r h ig h e r s e lf ? Student: I guess unanswered questions. Not knowing who I am, where I am going, or why I am here. Teacher: Really? Unanswered questions awaken you to your highest self-interests? S t u d e n t : I c a n t e ll b y y o u r q u e s t io n t h a t I a n s w e r e d w r o n g . Wh at is it t h en ? T e a c h e r : I t i s inspiration! In spirat ion f r om t h e spirit u a l m a s t e r s w h o c a m e b e f o r e y o u . In spirat ion f r om N a t u re. In spirat ion f r om art . Bu t most import an t ly , it is t h e in spirat ion t h at en t ers f r om t h e r e a l m o f t h e W h o l e n e s s N a v ig a t o r w it h in y o u , in t o y ou r h u m a n in s t r u m e n t a n d t h e n t ir e les s ly k in d les y o u r d e s i r e t o r e c o l l e c t t h e r e a l i t y o f t h e God-Fragment stored inside you. S t u d e n t : How do I recogn iz e t h is in spirat ion ? T e a c h e r : It is n ot import an t t o recogn iz e it . It on ly mat t ers t h at y ou f eel it an d w elcome its p r e s e n c e b e c a u s e t h i s i s h o w y o u d e v e lop s e lf - t r u s t a n d s e lf - k n o w in g . Student: Are there techniques to accomplish this? Teacher: Of course. Student: What are they? T e a c h e r : Y o u h a v e n ’ t in v e n t e d t h e m y e t ?

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S t u d e n t : I t h o u g h t y o u m ig h t k n o w s o m e t h a t y o u c o u ld share. Teacher: I know my own. I do not know yours. Student: They’re different for everyone? Teacher: I don’t know. S t u d e n t : H o w d id y o u c r e a t e y o u r o w n t e c h n iq u e s ? T e a c h e r : I f y o u w a n t t o e s t a b lis h a r e lat io n s h ip w it h s o m e o n e t h a t y o u w a n t t o k n o w , w h a t a r e s o m e o f t h e t h in g s y o u d o ? S t u d e n t : I m ig h t in v it e t h e m f o r a c o n v e r s a t io n o v e r t e a , o r possibly w r it e t h em an in t r odu c t ory let t er describin g my w ish to meet them. Teacher: And if they don’t respond. S t u d e n t : I w ill probably assu me t h at t h ey are t oo bu sy , or more lik ely , n ot in t erest ed in meet in g me. T e a c h e r : T h en t h is is t h e problem. Student: What? T e a c h e r : T h e h u man in st ru men t giv es u p t oo easy , if it in v it es t h e Wh olen ess N av igat or in t o it s realm at all. Student: I think we’re all sensitive to rejection. T e a c h e r : D o y o u t h i n k i t ’ s p o s s i b le t o b e r e j e c t e d b y t h e d iv in e in s t r u m e n t s o f F ir s t S o u r c e ?

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S t u d e n t : I n e v e r t h o u g h t a b o u t it b e f o r e . M a y b e ? T e a c h e r : I t is n o t . T h e d iv in e in s t r u m e n t s o f F ir s t S o u r c e a r e e v e r v i g i l a n t f o r s i n c e r e p r a y e rs , a n d n e v e r r e j e c t t h e o f f e r t o e x t e n d t h e i r p r e s e n c e w i t h i n t h e h u m a n in s t r u m e n t o f a n e n t it y t h a t d e s ir e s t o a s c e n d i n c o n s c i o u s n e s s . T h i s i s a n immutable law of the universe. S t u d e n t : I s t h e r e a b e t t e r w a y t o e x t e n d t h is in v it a t io n t h a n simply ask in g in pray er? T e a c h e r : It is n ot y ou r w ords t h at w ill be h eard. It is y ou r f e e l i n g s a n d t h e p u r i t y o f t h e ir m o t iv a t io n . Y o u c o u ld b e d r u n k f r o m w in e a n d s w e a r in g in y o u r lou d est v oice, bu t if y ou r i n n e r m o s t f e e l i n g s w e r e p u r e , s i n c e r e , h u m b l e , a n d m o t iv a t e d b y lov e , y o u r in v it a t io n w o u ld b e a n s w e r e d . I n c o n t r a s t , y o u c o u l d b e m e d i t a t i n g f o r d a y s , s t r iv in g t o b e o f p e r f e c t c h a r a c t e r , a n d a s k i n g i n t h e q uiet est w h isper of a clear min d , b u t if y o u w e r e t a in t e d w it h t h e m o t iv a t io n s o f h o n o r a n d pride, y ou r in v it a t ion w ou ld most lik ely be declin ed. S t u d e n t : W h y w o u ld t h e W h o le n e s s N a v ig a t o r , o r a n y d iv in e instrument of First Source, care? T e a c h e r : W h y d o y o u c a r e if t h e f o o d y o u e a t is s e r v e d o n a clean plate or a dirty floor? S t u d e n t : I d o n ’ t u n d e r s t a n d t h e c o m p a r is o n . T e a c h e r : T h e h u m a n in s t r u m e n t is a v e s s e l o r s o u l c a r r i e r . U p o n y o u r p la n e t , it h o u s e s t he p u r e a n d p e r f e c t i n s t r u m e n t o f F ir s t S o u r c e : t h e W h o le n e s s N a v ig a t o r . I f t h e h u m a n in s t r u m e n t is imp u r e w it h t h o u g h t s o f m a t e r ia lit y , m o t iv a t io n s o f s e l f - a g g r a n d i z e m e n t , o r a c t io n s o f h a t r e d , i t m a k e s t h e s o u l c a r r i e r l e s s r e c e p t i v e t o t he v i b r a t i o n s o f t h e W h o l e n e s s

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N a v i g a t o r . I n s o m e c a s e s , t he W h o l e n e s s N a v i g a t o r , i f i t en t ers in t o su ch a v essel an d of f ers it s capabilit ies, t h ese v ery capabilit ies are corru pt ed f or self ish pu rposes. S t u d e n t : S o t h e W h o l e n e s s N a v i g at o r d o e s n o t w a n t it s capabilit ies t o become con t amin at ed by an impu re sou l carrier? T e a c h e r : T h is is part ially t r u e, bu t it is more t h at t h e GodF r a g m e n t w it h in y o u c h o o s e s t o e x p o s e i t s e n e r g i e s t o a h u m a n in s t r u m e n t t h a t h a s in v it ed i t t o s h a r e i t s v i s i o n a n d u n d erst an din g . On ce it is in v it ed, it w ill mon it or t h e respon se o f t h e h u m a n in s t r u m e n t t o it s p r e s e n c e . I f t h e in v it a t io n s a r e repeat edly ex t en d ed, t h e God- F r agmen t w ill con t in u e t o mat erializ e as an in f u sed, spirit - l e d c o n s c i o u s n e s s t h a t d i r e c t s t h e h u m a n in s t r u m e n t in it s e a r t h ly m is s io n . Student: It sounds like the God-Fragment takes over. Is that h ow it is? Teacher: The God-Fragment injects divine perspective to the h u m a n in s t r u m e n t . I t e n a b les t he s o u l c a r r i e r t o b e c o m e t h e s o u l ’ s v i s i o n i n s e r v i c e t o F ir s t S o u r c e . I n d o in g t h is , t h e h u m a n in s t r u m e n t is t r a n s f o r m e d . S t u d e n t : I u n d e r s t a n d . I t h in k I n e e d s o m e t im e t o s o r t a ll o f t h is ou t . T h an k y ou f or sh arin g y ou r perspect iv e an d h elpin g m e w it h m y u n d e r s t a n d in g . Teacher: You are very welcome.

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LYRICUS DISCOURSE The Nature of Knowledge

James, the creator of the WingMakers’ Materials, has translated these discourses. They are a significant element of the instructional methods used by teachers from the Lyricus Teaching Order, of which James is a member. They are being made available for the first time. These discourses are dialogues between a teacher and their student, and are recorded for their teaching value so others can utilize the same instruction.

Studen t: Is there a technique to gain know ledge of God? T e a ch e r: What God do you speak of? Studen t: Th e on e an d on ly sou rce of all. T e a ch e r: N o. Studen t: Wh y t h en a r e t he re s o m e w ho s e em b l e s s ed w it h t he kn ow ledge of God, and some that seem complet ely ign orant of h is p r es en c e and valu e? Su rely th os e wh o a r e en lig ht en ed d i s c ov e r ed a t e chn iq u e t o s ec u r e t h e i r k n ow l ed ge . T e a ch e r: Th er e ar e n o t ech n iq u es. Th is is th e grea t fa lla cy th at h as sw ept ac ros s th e un iv erse of sent ient b ein g s. We persist in ou r belief that t here is a formu la or ritu al or t each er th at can brin g u s en light en ment – or the k now ledge of God.

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Studen t: I f th e re is n o t ech n iq u e or t ea ch e r, th en w hy does all of t h is ex ist? Why do you, my t each er, sit bef ore me? Or why are th ere books and learn ed masters h ere, in th is in st ru ct ion al set t ing? Are y ou t ellin g me th ey’ re all w orth less? T e a ch e r: When ther e are question s there are answ ers wait in g t o be h eard. All of th is ex ists f o r t he q uest i o ns of p e op l e suc h as y ou. If th es e ques t ion s d id n ot ex ist , this wou ld n o t exis t . Studen t: But wh at’s th e p oint if th e ans wer s a r e n ot b r ingin g me closer to th e know ledge of God? T e a ch e r: Why doesn ’t t h e know ledge of dest ruction lay in th e h an ds of th e m any in st e ad o f th e h and s of th e few ? Studen t: What do you mean? T e a ch e r: Why is the k now ledge of h ow to dest roy hu man kin d – on a m as s l e v e l – s o c a r ef u l l y s af egua r d e d? Studen t: Y ou ’re t alk ing ab out w eap ons of mass d est ru ct ion ? T e a ch e r: Y e s. Studen t: N at urally th e t echnology is so dest ru ctiv e it n eeds to be managed and controlled by resp on sible govern ments. T e a ch e r: Why is it con t rolled? Studen t: I f i t w e r e i n t h e p ow e r of any o n e p e rs on t o d es t roy the lives of many, he or sh e might do so if they became sick of mind.

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T e a ch e r: Is th e know ledge of mass dest ru ct ion th e opposit e of th e kn ow ledge of mass en light en men t? Studen t: I don’t know. T e a ch e r: What if you w ere giv en th e pow er t o en light en th e m a s se s of h um an ity o r d est r oy hu man ity ? Wou ld y ou not be t h e m o st p ow e rfu l p e r s on on e a rth ? Studen t: I can ’t ima g in e h ow I c ou ld be m o r e p ow e rfu l. T e a ch e r: H o w w ou ld y ou ch oos e t o w i eld y ou r p ow e r? Studen t: I sup p os e I’ d h av e t o hav e many a dv isor s h e lp ing m e t o m ak e th e r ight d e c is ion s in o r d er t o bu ild a gr e at societ y t hat w a s rich in cu lture and learn ed cit izen s. T e a ch e r: What if the cit iz en s th at y ou ru led rebelled? Wh at if t h ey c h ose t o b e i n d ep ende nt o f your p owe r? Wh at woul d yo u d o t h en ? Studen t: B u t if I h a d t h e p ow e r t o e n lig h t en t h em, w h y w o u l d they rebel? They would be en lig h t en e d a n d , as a r e su l t , t h e y w ou ld ch oose t o live h a rmon iously. T e a ch e r: But some might not want to be en lighten ed. Perhaps they feel that they kn ow what is best for th eir dev elopment a nd w ou ld r es is t an o ut s id e s ou rc e , n o m a tt e r h ow b en ev o lent a n d w i s e. Studen t: Th en I w ou ld let them h av e th eir ow n w ay. T e a ch e r: Ev en if they k illed th emselv es and behav ed in d e c ad en ce ?

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Studen t: I w ou ld try t o t each th em h ow to beh av e properly so th ey w ou ld learn t o liv e harmon iou s ly . T e a ch e r: D o y ou thin k t he y w ou ld lis ten ? Studen t: If th ey d id n’t , I’ d plac e th e good an d res p ec tfu l p e o p l e s ep a r at e f r om t h o s e t h at w e r e w a rr i n g an d c ru e l . T e a ch e r: I s ee . So y ou w o u ld d iv id e y ou r c it iz ens in to tw o g r ou ps ? Studen t: It w ou ld be th e on ly w ay t o brin g h a rmony t o some, if it cou ldn ’t be brou ght t o all. T e a ch e r: A nd if th e w a r r in g an d c ru e l cit iz en s u ltim a t e ly ha d ch ildren th at desired t o liv e in harmony , wh at wou ld h a ppen th en? Studen t: T h e y w ou ld on ly n ee d t o a s k a n d t h ey c ou l d r e j oi n t h e s oc i e t y . T e a ch e r: S o t h e c i t i ze ns o f yo ur s o c i ety wo uld ac c ep t t hem w ith out any problem and conf er upon th em th e same social ben ef its th at th ey th emselv es en joy ? Studen t: Y e s. T e a ch e r: A nd if th ey d idn ’t? Studen t: I would have to order it – mak e it a law – I suppose. But again, if I had th e pow er to en light en my citiz ens, th ey surely would forgive those that were led astray by their p a r en t s, an d l e t t h em r e- en t er t h e b r o ad e r s oc i e t y .

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T e a ch e r: A nd what w ou ld b e th e resu lt if on e of th es e n ew citizens mu rdered someon e within y ou r en lig ht ened s oc iety? Studen t: Th e y w ou ld b e e x p el l e d an d pun i sh e d. T e a ch e r: N ot en light en ed? Studen t: I w ou ld as su m e t h ey w er e not a b le t o b e e n l i g h t ene d . T e a ch e r: S o y ou r pow er t o en lig ht en w as n ot per f ec t. Studen t: I gues s not. T e a ch e r: And what if the deca dent society decided that the en light ened society sh ou ld be conqu ered? Studen t: Why w ou ld th ey attack if th ey kn ew I h ad th e pow er t o ann ih ila t e th em? T e a ch e r: P erh ap s t h ey b e l i e ve d you d id n’ t a ct ual l y p os s ess th e p ow e r, o r if you d id, tha t y ou wou ld n e v er use it. Studen t: W e w ou ld th en h ave to d ef end our s e lves a nd c ap tu r e th e decadent society ’s leaders and lock th em up un t il th ey c h a n g ed t h e i r w a y s of t h i n k in g and a ct i n g . T e a ch e r: Th e n y ou r p ow er t o d e st r oy w a s n o t p erf e ct e i t h er . Studen t: N ot in th e same way I th ou ght it w as. T e a ch e r: You have answered these h ypoth et ic a l q u est ions w i s e l y . D o y ou s e e h ow p ow e r c o m p l ic a t es ? Studen t: Y e s.

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T e a ch e r: D o y ou und e r st and th a t h av ing th e p ower t o e n l i g h t en o r d e st r oy is a t y pe of p ow er t h a t mos t p eo p l e consign to God? Studen t: Y e s. T e a ch e r: So I w as ask in g y ou t o play God, hy poth et ically . Studen t: I understand, but how does that answer my qu es tion abou t gain ing th e kn ow ledge of God? T e a ch e r: It may not . I simply wan t ed y ou t o h av e a glimpse of the perspectiv e of the human-imagin ed God. Studen t: Why? T e a ch e r: If you w ant th e know ledge of God, you mu st hav e s o m e p e rsp e ct i v e on t h e pos it i o n of a G o d . Studen t: B u t I d i d n ’ t m ea n t hat I w ant e d t o have t he kn ow ledge of th e God th at hu mans hav e creat ed. T e a ch e r: I t ’s th e on ly k now led g e y ou c an h av e. Studen t: Why can’t I obt a in th e kn ow ledge of th e true God, F ir st S ou rc e ? Why is n’t th e r e a t echn iqu e th at I c an us e to f ind an d ac qu ir e th is kn ow ledge? T e a ch e r: Let’ s return to our hy poth et ical scen a rio. Su ppose th at y ou r pow er t o dest roy was simply a th ou ght aw ay. If y ou b ec ame an gry, your pow er to d est roy w ou ld b e un leash ed an d the recipient of your anger would be ob literated.

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Studen t: Wou ld it w ork th e same w ay for en light enmen t? In oth er w ord s, wou ld I b e ab le to en light en w it h a simple th ou ght ? T e a ch e r: Y e s. Studen t: O k ay. T e a ch e r: H o w m any t im es a da y d o y ou h av e a n a ng ry th ou ght and a thou ght to en lighten someon e? Studen t: I don’t know. On a good day , I don’t hav e any an gry th ou ght s. T e a ch e r: O n a b ad d a y? Studen t: M ay b e th re e o r f ou r. T e a ch e r: E ach t ime you h av e th es e th ou ght s, if y ou w er e a n g ry w i t h a p e rs on, y ou r an g er w o u ld h ar m t h e o b j ect of y ou r r ag e. Studen t: What ab out the other side of th e coin. Wh at if I w ere lov in g and k ind, w o u ld my th ought s en light en th em as well? T e a ch e r: P r ecisely. Studen t: So, w ith noth ing but my th oughts, I can harm or h e lp a p ers on . T e a ch e r: Y e s. Studen t: Th e n w ou ld n’t it m ak e s en s e th a t if I had th e kn ow ledge of God, I w ou ld also hav e th e disciplin e to con trol my th ought s an d emot ion s?

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T e a ch e r: N o. Studen t: Why? T e a ch e r: Bec au s e you r d omina nt r ea lity is th at of a h uman being w ith all of its w eakn esses an d foibles. Y ou are design ed t o hav e spon t an eou s th ou ght s and emot ions. Y ou hav e in st incts th at respon d t o st imu li, an d you cannot c on t r o l y o u r n atu ral thoughts or emot ion s. Y ou can suppress th em. Y ou can ignore th em. You can even ext in gu ish th em, bu t on ly for a period of time. Studen t: And th is is why I can’ t h av e th e kn ow ledge of God? T e a ch e r: C o rr ect . Studen t: T h e n ev e r y h u man is s ealed in side a world of limit at ion becau s e th ey h av e th is in abilit y t o cont rol th eir impu lses – be th ey th ou ght s or emot ion s? It seems unf air. T e a ch e r: P erh aps, but th is same limitat ion is liberat ing. Studen t: In wh at way? T e a ch e r: D o y ou know t h e w ill of F irst Source? Studen t: N o, bu t I th ink I h av e an idea of w hat is align ed w ith th e w ill of God and wh at is not. T e a ch e r: If you t ru ly kn ow wh at is align ed and wh at it not, th en y ou w ou ld n eed t o k now th e w ill of F irst Sou rce, w ould y ou not?

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Studen t: I mean that I kn ow th e gen eral direct ion or int ent ion of God’s w ill. T e a ch e r: But n ot the det a ils? Studen t: C orrect . I kn ow th at wh at is of lov e and ligh t is align ed w ith th e w ill of God, an d wh at is of ev il an d darkn ess i s n ot . But I m i gh t n ot b e a b le t o d i st i n g u i sh b e t w e en t h e more su btle sh ad es of lig ht an d d a rkn es s or good and ev il. T e a ch e r: I s ee . And h ow d id y ou a r r ive at th is c on c lu s ion ? Studen t: It is wh at I h a ve been taugh t. T e a ch e r: And who taught y ou th is? Studen t: My t each ers, th e book s I’v e read. Ev ery on e believ es th is don’ t th ey ? T e a ch e r: And becau s e y ou hav e been t au ght that th e w ill of God is know able, you believe y ou c an mak e th e ju dg men t tha t a lov in g act is aligned, but an ev il act is n ot . Studen t: Basically, yes. T e a ch e r: What if I suggest ed to y ou that u nderst an d in g th e w ill of God is on e an d th e same as possessing the k now ledge of God? Studen t: I ’ m n o t su r e t ha t I u nd e rs tan d wh at you m e an. T e a ch e r: What do you th ink I mean? Mak e an effort to express y ou r th oughts, n o matt er h ow mu rk y th ey may be. Sometimes th e f og lift s on ly wh en y ou st ru ggle t o see th rough it.

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Studen t: I h av e the sense th at y ou’ re suggest in g th at if I un d erst and wh at the creator d es ires f rom h is creat ion , I w ou ld also un d erstand a k ey c omp on ent of t he kn ow led ge of G o d . In oth e r w o rd s, in o rd e r t o h a v e t h e k n ow l ed g e of G od , I must kn ow wh at God wants f r om me, wh at h e desired me to b e c o me. T e a ch e r: A nd w ha t d o y ou t h ink God w a nt s y ou to b ec o m e? Studen t: L ib e r at e d. T e a ch e r: F r om limitat ion ? Studen t: Y es. E xact ly. T e a ch e r: F irst Sou rce desires that y ou liv e w ith out limit at ion, b u t c rea t es a s ou l ca r ri e r a nd a s et t i ng f o r t hat soul c a rr i e r t o liv e w ith in th at is root ed in limit at ion. Why do thin k it is th e w ill of God th at y ou sh rug off y ou r limit at ion s? Studen t: Becau se if I h a ve n o limit at ion s, I am liberat ed of th e th ings that reduce my spir it ual aw aren ess. T e a ch e r: And what w ill y ou do t hen – wh en y ou are f r ee of all limit at ion? Studen t: I’ m n ot ex act ly su re, but it w ill be blissfu l and lik en ed t o wh at Buddha called N irv an a – f r eedom from desire. T e a ch e r: W hy w ou ld y ou r C re a t o r c r e at e y ou, s et y ou in a sou l carrier th at was boun d t o a reality of limitat ion , c on st ru ct a n e la b ora t e u n iv e rs e s ch oo l t o e duc a te y ou , and c ommiss ion a vast array of in st ru ct ors, on ly t o en able y ou t o p ass int o N ir v ana or a b liss ful st a t e?

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Studen t: I don’t kno w. Th at’s in p a rt wh at I ’ m t ry ing t o un derst and. T e a ch e r: A r e y ou s u r e? Studen t: Well it ’s cert ain ly on e of th e th in gs I’ m try in g t o un derst and. T e a ch e r: If you’re try ing t o un derst an d th is, th en an sw er my question. Studen t: B ut I d on ’t kn ow t he an sw er . T e a ch e r: T ry t o a rt ic u lat e it as b e st you c an. Studen t: I agree it doesn’t mak e sense that God w ou ld h ave me ed uc at ed in th e w ay s of th e u n iv ers e a nd then lea v e me t o simply enjoy it, bu t I don’ t kn ow wh at else I w ou ld do. No on e paint s th is pict ure v ery clearly . T e a ch e r: Th e pict ure, as y ou put it, is foun d in the serv ice t o a plan. The plan is th e collectiv e unf oldin g of souls t o realiz e th e s ingu la r n atu r e o f u n iv e r se h o od a s a n un d iv id e d p ro c es s. W e m o ve f r o m n e igh bo rh o o ds t o c it ie s, t o s t at es , t o na t io ns , t o c ont in ent s, t o h em is ph e r es, t o p la n et s, t o s o lar sys t ems, t o galax ies, t o local un iv erses, t o su perun iv ers es , t o th e Gr an d Mu lt iv erse – t he all- encompassin g st ru ctu r e of ou r collect iv e un ity . And ever y step we emerge the vic t or of t h e l e s se r s t at e of being in th at ou r liv es increasin g ly ex emplif y th e presen ce of ou r collect iv e percept ion of wh at is best f or th e ev olut ionary c ou r s e s et f or t h by F i rs t Sou r c e f or t h e G r and M u l t i v er s e.

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Studen t: Ok ay, s o th is is th e r eas on ? T o s imp ly b e ab le to h old t h e per s p ec t iv e of wh at is b est for th e Gra nd Mu lt iv ers e? How can I ev er kn ow suc h a th in g? T e a ch e r: Y ou cann ot . Studen t: S o a g a in , I ’ m f ru s t ra t e d in ign o ra n c e. T h i s s e e ms t o be th e theme of spirit u a l mat t ers. T e a ch e r: It i s on ly b ec aus e yo u t a ke t he und i vid e d p ro c es s and leap to its end, w ish ing to bring it closer into y ou r realit y o f n ow . You r p a t ienc e is ex c ee d e d by you r v is io n of wh at is t o be. Studen t: I kn ow . But wh at ca n I d o ab ou t it? T e a ch e r: D ef in e the k no w ledg e th at you need to accomplish each st ep of y ou r proc ess. Don’ t p r of es s to n eed th e know ledge of God before you have the knowledge of your earth w orld or th e kn ow ledge of your hu man instru ment. F r a m e y ou r k n ow l e d g e i n t h e c on t ex t of y ou r d e sig n . Studen t: How do you mean th at ? T e a ch e r: Y ou are a physical body w ith complex , emot ion a l impulses and in st incts; you ar e also a system of nerv es an d data collector s that feed you r c on s c i ous n es s and b ra i n . Moreover, you ar e a collect ive of consciousnes ses that sp an y ou r en t ire sp e c ies a nd t im e. Thes e elements comprise your hu man inst ru ment. L ik e m os t s e ek e rs, y ou t ry to u nd e rs tan d th e m ys t e r ious s u b st an c e of y ou r in m os t s p ir i t – t h e W h o l e n ess N av i g at o r – bef ore y ou understand y ou r hu man inst ru ment. And ev en more t o th e poin t, y ou seek t o underst an d th e C r eat or an d

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s ust ain er of th e W holen ess Nav ig at o r bef o r e y ou u n d er st an d y ou r in most spirit. Y ou h a v e i n t u i t ed t h e u n d i v id e d p ro c es s b ec au se i t i s st or e d w ith in y ou, bu t if you st ret ch th e reach of y ou r un derst an din g it is becau s e y ou seek t o know t h e stars bef ore you kn ow th e p la n et u po n wh ich y ou st an d. An d I ask y ou, w ha t g oo d is th e kn ow ledge of th e st ars wh en your home is misunderst ood? Studen t: Y ou ’re say ing th at I n eed t o study my body an d min d b ef ore I stu dy th e sou l? T e a ch e r: No, I’m saying the know ledge of God that you seek is cont ained in ev ery st ep of the undiv ided process. It is not realiz ed in some sudden, elusiv e rev elat ory ex perien ce at th e e n d of y ou r j ou rn ey . It is found in every st ep alon g t h e w ay. Studen t: Y e s, I u nder s tan d th is in conc e pt . I’v e h e a rd th is many t imes bef ore, but I sense th at y ou ’re mak in g a diff erent dist in ct ion here. T e a ch e r: P erh aps. I’ m on ly recommendin g th at you u n d er s t an d t h e s ou l c ar r i e r b e f o r e y ou s e e k t o k n ow t h e s o u l , a nd th at y ou und e rs t and th e s ou l b ef ore y ou s e ek t o un derst and it s creat or. Oth erw ise, if you f irst ch ann el y ou r en ergy in to un derstanding the C r eat or, you w ill see it margin ally , and th is part ial kn ow ledge w ill def orm y ou r un derst andin g of t he sou l carrier an d th e sou l w ith in it. Studen t: But h ow w ill I kn ow th at my u nderstan d in g of th e s ou l ca r r ie r i s ad e qu at e s o t h a t I c an emb a rk on t h e un derst andin g of my sou l? T e a ch e r: Th e hu man inst rument is an amaz in g composit e of miracu lous conn ect ions bet ween th e mat erial and n on -ph ysical

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w orlds. Wh en y ou un derst an d th ese conn ect ion s, th ey w ill g u ide y ou to y ou r un d er st an din g of th e s ou l w ithin y ou. Studen t: S o th en I s ho u ld rea lly b e ask ing y ou a b ou t h ow I can gain th e kn ow ledge of th ese conn ect ions. Is th at correct ? T e a ch e r: Y e s. Studen t: S o h ow do I? Is it th e ch ak ra s th at a re k e y? T e a ch e r: Mu ch h as been said an d w r it ten about th e en ergy centers that are revealed within th e human in st ru ment , but th es e en er g y c en t er s a r e n ot th e c on nec t ion s b etw een th e physical an d n on- phy s ical realms. What weaves together the physic al body with the non-ph ysical b od i es i s w h at w e ref e r t o a s t he p hant o m core . Studen t: What is th is composed of ? T e a ch e r: Th e ph an tom c o r e is n ot c omp o s ed o f a ny th in g material. It is like a shadow of s ou l c on sc i ou sn es s t h a t can mov e betw een th e realms of th e hu man inst rument . Studen t: S o it c an op er at e eq ua lly w ell w it h in the mind and b o dy ? T e a ch e r: Th e ph an tom core is the consciousn ess that moves b e t w e en t h e b ody , e m o t i on s, m i n d, and g en e t i c m i n d at s p e ed s gre a t e r t han lig ht. Yet it is a p o int o f aw a r en es s th a t d i s t r ib u t es t h e e x per i e n c es of th e hu man instrument t o th e s ou l . Studen t: D oes it embellish th e experien ces or simply report them like a recorder ?

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T e a ch e r: It reports ev erything in extraordinary terms. Studen t: How do you mean? T e a ch e r: Ev en in the qu iet moments of your lif e wh en y ou are star ing through a window or reading a book , ther e is a great universe of experien ce that is p e rc e i v ed b y t h i s p h a n t om c o r e, and ev ery min iatu re det a il is faithf u lly recorded and t r an smitted t o t h e s ou l. Th e ph an t om c or e i s the su per c onsc i o usn es s of t he human in st ru ment . It is separat e from the soul, and is considered the sou l’ s emissary t o th e n a tural w orld in wh ich th e h uman in st ru ment mu st interact . It is th rough th is aw ar en es s th a t s ou l ex p er iences th e na tu r a l w orld of limit at ion an d separat ion, drawin g in t he ex periences th at h elp it t o bu ild appreciation f or the Grand Mu lt iv erse th at is t h e garment of First Sou r ce. Studen t: W hy h av e I n e v er hea r d of this b ef or e ? T e a ch e r: Who sh ould t ell y ou? Studen t: Y ou, f o r on e. T e a ch e r: I ju st did, w ere you n ot list enin g ? Studen t: Y e s, but I’ v e b e en y ou r stu de nt f o r two y e a rs an d th is is th e f irst I’v e h eard of th is ph antom core. Why? T e a ch e r: W e t e ach t h r ou gh as s oc iat ion an d met aphor. Y ou h av e b e en tau ght ab ou t t he p ha nt om c o r e, y ou j u st h av en ’t h e a rd it s n a m e b e for e n ow. A nd now th at y ou ha v e its n am e ,

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it cryst alliz es in y our min d a clearer pictu r e of its design an d purpos e. Studen t: But tw o years it tak es f or me to kn ow its n ame? T e a ch e r: F o r s om e it is t wo hou rs f or som e it a lif e t im e. I t d e p en ds on t h e p er so n an d h ow t hey arrive at their an swer s. Y ou sought th e u nkn ow able bef ore y ou sou ght what is t o be kn own in y ou r p r esent lif e – wh er e y ou r cons c iou sn es s r es id es n ow. Studen t: Ok ay, w e’v e est a b lis h ed th at I ’ m a d r ea mer – T e a ch e r: There’s nothing wrong with seek in g th e u nkn ow able. I a m n ot s ug g est ing th at y ou hav e w as t ed y ou r t im e in the p u r su i t of a d r ea m. Studen t: B ut it s e ems th at I n e e d t o p la c e m o r e t im e in u n d er st an d i n g t h i s p h a n t om c o r e. Wh at d o y ou rec o m m en d I learn in th is regard? T e a ch e r: Learn all th at y ou can abou t th e hu man body, emot ion s, an d min d. Mak e it th e f ocu s of your stu dy f or a p e r i o d of t i m e – p er h ap s a y e a r or t w o , d ep en di n g on t h e av ailability of y ou r t ime. As you do th is, take n ot es abou t t he featu r es of th e hu man in st ru ment th at either seem connected or anomalous. For example, the brain is dominated by the data received from the eyes. Why do the eyes not d om i n at e c on sc i ou sn es s ? As you produ c e y our n ot es, organ iz ed arou nd conn ect ion s an d a n oma lo us ph en o me n on, b e gin t o d ef in e th e st ru ctu r e of th e hu man inst ru ment as on e w ou ld if th ey w ere mak ing a map of th e in teract ion betw een th e b o dy, emo t ions, m in d, an d

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g e n et ic min d. R e m em b e r tha t the p hant om cor e is th e sh ad ow of the soul and operates seamlessly betw een th e f olds of th e hu man inst ru ment. It is th e f irst perceiv er and t r an smitter of th e experien ce th at con su mes th e hu man inst rument of a specif ic indiv idu ality . It is the cont inu it y of th e un div ided process wit h in th e mat erial realms, while th e sou l is th e con t inu ity of th e u ndiv ided process w ith in th e n on- phy s ical realms. Studen t: And what abou t th e Wh olen ess N av igator? T e a ch e r: It is th e bridge of cont inu ity betw een th ese tw o w or lds. Th e Wh olen ess Na v ig a tor is th e int erlock betw een th e w or lds of t ime and th e w or lds of n on -time. I t is th e fu s ion of th e sou l an d th e phant om core, int egrat ing th is v a st experiential storeh ou se of data, an d making it coherent as a forc e of transformation. Studen t: It w ill t ake me a lon g t ime to creat e th is pictu re an d un derst and th e conn ect ion s. T e a ch e r: It w ill t ake y ou a lifet ime, if y ou are fortun at e. How ev er, if y ou set f orth upon th e path of First Source w ith out f irst un derst an d in g th e fundament a l structu r es w ith in wh ich y our sou l operat es, y ou w ill pu rsu e a mirage. God will appear and disappear, and doubt w ill shak e y ou ev ery t ime a n ew occu rrence crosses y ou r path. It will seem th at all is impermanent, ev en the face of God. Studen t: You said a moment ago that the Wholen ess N av ig at or u s es th e ex p er iences of the soul carrier and soul as a forc e of tran sformation . Transformation of whom and for wh at pu rpose?

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T e a ch e r: Th e t r ansfo r m at io n is of t he in d iv idu a l p e r s ona lit y – th e God-fragment th at sojou rn s in both th e w orlds of t ime and n on- t im e, an d is d ev ot e d t o th e On e P la n t ha t emb r ac e s all f orms, person alit ies, and opin ion s th erein . T h is p er s ona lit y is th e id ent it y th at end ur es t h e s ha p e sh ift ing of f orms an d the c e a s e les s c hu rn in g o f t im e t o b ec o m e a c on s c i ous ext en s i on of th e On e Plan . Th e pu r pos e of th is t r an sf or ma t ion is t o ex p lor e th e Gr and Mu lt iv erse as emissaries of F irst Sou rce, creat in g n ew opportunit ies for the ex pansion an d ongoing ev olution of the One Plan. Studen t: I sus p ect y ou pu rp os ely g av e me an abs t ra ct an sw er as a way of remindin g me of the task ah ead. T e a ch e r: I ga v e y ou w h a t i s a v a i l a b l e t o b e g iv en . W o rd s th ems elv es ar e an ab st r ac t ion, a r e th ey n ot? Studen t: If you don ’t min d, I w ant t o retu rn t o my task : study in g th e h uman instrument . Is th ere a model I can use so I can c omp ar e my ap p r oa ch wit h oth er s? T e a ch e r: Th e r e m ay b e s om e w h o w o u ld g l a d l y sh a r e t h e i r r e s e a rch a n d f in d ing s. I w o u ld enc ou r ag e y ou t o c o l l a b o r at e w ith y ou r f ellow students. It is a v ery us efu l p r act ic e. Studen t: Y ou spoke of conn ect ion s in th e h uman instrument and anomalous phen omen on. Can you please elab orat e on th ese? T e a ch e r: Th e c onn ec t ion s of th e h uman ins tr ument a r e th e th reads th at mak e u p th e f abric of the ph ant om core. Th ese th reads weav e togeth er th e pathw ay s betw een the phy s ical b ody, emot ions, min d, an d gen et ic min d. W it h in each of th es e

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are su b- lay ers, ju st as th e skin of t h e hu man body is dif f erent th an th e n erv ou s sy st em, wh ich is diff erent th an th e sk elet al s t ruc t u re . The body is ther efor e made up of many lay ers and su bcomponent s t hat comprise t he total st ru ctu r e. Th is is equally t ru e f or th e e m ot ion s, m in d, a nd g en e tic m in d. Th e conn ect ion s betw een th ese lay ers or st rat a of th e hu man in st ru ment , wh ich nu mber 24 primary sy st ems, each originat e f r o m t h e W h o l e n ess N av i g at o r . In other word s, these threads h av e a c om m on g r oun d and sp ir a l out touc h in g ea ch o f th e 24 primary sy st ems, bin d ing th em t ogeth er in a h olist ic syst em. Studen t: What are the 24 systems? Do I know them? T e a ch e r: It is n ot import ant t o recogn iz e each of th em in div idu ally . Some h av e not been discovered in the world of t ime and space. I on ly ment io n th e number so th at y ou can kn ow th e depth of th e h uman instrument and it s impeccable and miracu lou s st ruc tu r e. Studen t: Why is th is so import ant ? T e a ch e r: Th e hu man inst rument is regarded by most cu ltu r es as a body that is vulner able and f ragile. It is con s idered flaw ed and imperf ec t because it degenerates over time an d is s u s c ept i b l e t o d i s e as e . In s om e areas, it is considered n oth ing mor e th an an an imat e ob jec t f or t h e s en s in g of plea s u re or pain. It is h eld in low regard, an d ev en th ose who f eel a spiritu a l imperat iv e, regard it as th e lesser or low er self. Studen t: But it is th e low er self isn ’t it ?

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T e a ch e r: It is th e vessel of th e tran scen d ent sou l. Wh en y ou see a vessel of beauty, do you w on d er wh at is ins id e it ? Studen t: I gu es s wh en I s ee a beau t iful v es s el – lik e a wor k of art – I assu me the v essel is f or appreciat ion , n ot ut ilit y. T e a ch e r: It doesn ’t requ ire a u t ilit arian funct ion becau s e it s beau ty is suff icient a purpose. Correct? Studen t: Ex act ly. T e a ch e r: Th e hu man inst rument is th e same way . It is a beau t ifu lly conceived creat ion; so mu ch so th at most believ e it is empty . Its pu rpose is in itself. They do n ot see th e 24 st rata, they perceiv e on ly the f iv e domin an t strat a: sk in, m u s c l e , bon es , e mo t i o n s, and m in d. Studen t: Why? Wh y do w e only see th ese f iv e and n ot th e wh ole 24? T e a ch e r: Y ou are taught t h ese percept ions by you r educat ional indoct rin at ion and societ y as a wh ole, an d con v ersely , y ou are n ot t au ght t o appreciat e and un derstand th e oth er 19 st rat a. In most cas es, th ese st rat a req u ire more vigilance and pers istence to un d erst and and apprec iat e. Studen t: So h ow do I learn abou t th e ot her dimensions of th e hu man inst ru ment? T e a ch e r: Y ou stu dy th e hu man inst rument . Y ou stu dy th e b o dy, emo t ions, m in d, an d gen et ic m in d. Y ou lea r n t o un derst and th is sacred v essel for w hat it t ru ly is: th e ex plorat ory, albeit t emporary, v eh icle of your inmost , immort al c on sc iousn ess in t he w or lds of t ime and s p ac e.

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Studen t: B ut if y ou g av e m e in f or m at ion a bo ut th e 2 4 s tra t a, w ou ldn’ t it h elp me in my studies? T e a ch e r: P erh aps, but it is not necessary t o underst and all of th ese levels w ith th e h uman mind. And h ere again , y ou seek t o kn ow th e st a ir cas e b ef o r e y ou und e rs t and th e f ir st f ew s t ep s. It is th e funct ion of t ime t o mak e th e st air c a s e c o m pr eh en s ib le in s t ep s, n o t s in gu la r r e v e lat io ns . Studen t: I un derstand. T e a ch e r: I h av e h igh lig ht ed th e u n iv e rs a l p a th; n ow t e ll m e w h at y ou h av e lea rn e d. Studen t: Okay, I’ ll do my best . Th e phantom core connec ts th e 24 levels of th e hu man inst ru ment, an d is t he observ in g consciousn ess of the worlds of time and spac e for the human sou l. Th e phant om core h a s mu lt iple th reads, f or lack of a bett er descript ion, th at weave th ese 24 lev els t ogeth er, and it u s es th ese c onn ec t iv e th r ea ds lik e pa thw ay s t o mov e – as a con sciousn ess – f r om on e level t o th e n ex t at qu antu m s p eed s. I t th en pass es th is ex p er ient ia l inf or mation t o th e s ou l , w h ich t h en pro c e ss e s t h i s i n c o m in g d at a in o rd e r t o ev olv e its u nderstan d in g of how t o align w ith th e On e P lan and in creasingly brin g light to t he dark er ou tposts of th e Grand Mult iverse. T e a ch e r: T ak e a deep breath. Y ou h ave list en ed w ell. Studen t: D id I g et it righ t? T e a ch e r: A r e y ou conc ern ed ab ou t b ein g right or are y ou in t erest ed in learn in g? Studen t: Are th ey so diff erent ?

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T e a ch e r: Th e y c an b e p o l a r op p os i t es . Studen t: I’ m int erest ed in learn in g and being right. T e a ch e r: You asked me at the beginnin g of this dialogue, as t o w h eth er t her e is a t echn iqu e to g a in th e kn owled g e of God . D o y ou r em e m b e r? Studen t: Y e s. T e a ch e r: A nd ha v e y ou d isc ov e r ed y our answ e r ? Studen t: N o. I don ’t th ink t here is an answ er. T e a ch e r: P erh ap s th ere’ s an answ er, but it is d iff erent f or ev ery human. A ll bein gs approach their creator in a unique p a th th a t h as n ev e r b e en n avig a t ed b efor e . If y ou st itc h ed together the vast reservoir of your experience in the worlds of t ime and space, do you th ink it has ever been replicated ? Studen t: I don’t know. I’v e nev er th ought abou t it bef ore. P e rh ap s at a b as i c lev e l i t h as . T e a ch e r: On ly if y ou grossly simplif ied it w ou ld y ou see any similarit y in th e path s of th e ascending sou ls t o th eir C r eat or’s realm. Trut hfu lly, w e are each as un iq u e as the planet s that number the Grand Un iv erse, an d it is precisely th is un iquen ess that p r ev en ts a u n iv ersa l t echn iqu e fr om ev er becomin g th e magical pill of en light en ment . Studen t: I un derstand th is. Was th is don e as part of th e d e s i gn ? T e a ch e r: Y e s.

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Studen t: I gu ess the real qu est ion is wh at kn ow ledge is requ ired in order t o constru ct my ow n tec hn iqu es for g a in in g th e aw aren ess of my ow n, mu lt i- lay ered self? T e a ch e r: Y ou are on y our way if it is you r pract ice t o make th is in qu iry ev ery morn in g that you arise, and you f eel y ou r self a magn et at tract ing th is v ery kn ow ledge in t o y ou r lif e th r ou gh ev ery f ac et of y ou r ex p er ien ce. Studen t: D oes it h elp if I believ e th at th e ph ant om core is p r es ent wit h in me an d ab sor bin g th is kn ow ledge ev en if my c on sc i ou s m i n d i s n ot ? T e a ch e r: I t d o es and it i s. Studen t: I a m g r ate f u l . T e a ch e r: Y ou a r e mos t w e lc ome .

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LYRICUS DISCOURSE Universe Relationship

James, the creator of the WingMakers’ Materials, has translated these discourses. They are a significant element of the instructional methods used by teachers from the Lyricus Teaching Order, of which James is a member. They are being made available for the first time. These discourses are dialogues between a teacher and their student, and are recorded for their teaching value so others can utilize the same instruction.

Teacher: And so you desire to experience the Wholeness Navigator. Have you decided how? Student: This is why I wanted to meet with you. I thought you could instruct me on a method or technique to achieve this. Teacher: If I could do this, wouldn’t all that exists here (the ashram) be obsolete? Wouldn’t all of your education fall to yourself? Wouldn’t all of your connection to people erode into an existential journey of self-knowledge? Student: I don’t understand. Teacher: You have assembled the inner and outer knowledge like a bridge without a middle, and the missing middle section is your experience of that which confirms that the two ends do indeed join; that there is cohesion between these worlds; that the bridge has function. Yes? Student: Yes. Teacher: If you found this middle section within your experience, your bridge would be built and you could pass between the inner and outer worlds

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unencumbered and independent. You would desire to then teach others how to build their own bridges. Yes? Student: Exactly. Teacher: Do you think any of the teachers that have lived on earth have built this bridge and not shared it with others? Student: No. Teacher: Then where is this technique you speak of? Is it hidden so well that none of the world’s finest teachers can articulate it into a sensible methodology? Student: Are you saying that none have built this bridge? Teacher: No. I’m saying that none have wanted to build this bridge. Student: Then why does it consume me so? Teacher: Because you believe it can be built by answers, by experience, and by initiative. Student: And it can’t? Teacher: It cannot be built anymore than you can build something that is already built. Student: What do you mean? Teacher: Can you build this rock? (I was holding a rock I had gathered from the ground.) Student: Do you mean can I build an exact duplicate? Teacher: No, I mean this rock? Student: No. It’s already built. Teacher: So is your bridge. Student: Okay… I understand this in concept, but if you’ve never experienced it, what good is it if it’s built? Teacher: That depends on you.

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Student: In what way exactly? Teacher: Do you see what’s present more than you see what’s missing? Student: I don’t know… I’m not sure what you mean. Teacher: You have knowledge and discipline. You have intuition and insight. You have initiative and cunning. You have power of will and persistence. Are these more important to you than the missing conscious experience of the Wholeness Navigator? Student: I believe that when I have the experience of the Wholeness Navigator, it will supercede these other things, or it will put them in some kind of collective order and I will be a better person and therefore a better teacher because of it. Teacher: But if you cannot build something, how do you teach its construction? Student: But then you’re saying that I already have this experience and so does everyone else; it’s just that we don’t know it. And again, I realize this in concept, but it seems like some do have this experience. Teacher: Even at this moment you are having this experience, as am I. Student: Yes, but you’re probably conscious of it, I’m not. Teacher: No, I’m conscious of us. I’m conscious of wherever and whatever I turn my attention to. I cannot turn my attention to the Wholeness Navigator because it is of an energetic frequency that is out of the range of the senses of this body and mind. Student: So you’re saying that the Wholeness Navigator or human soul is invisible to our human senses no matter what we do? There isn’t any technique that will allow us to attune to it, or it to us? Teacher: Correct. Student: So my desire is unfounded? Teacher: Your desire is natural and well founded; it is just that it will not culminate in the experience you hope for. Student: Then why do I feel like something vital is missing? Why do I have this nagging belief that my unanswered questions hold me back from my rightful path?

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Teacher: As I said before, your attention shifts to what is missing because you have invited the impossible into your world and idealized what others before you achieved in the sharing of their knowledge. You believe that great knowledge can only come from the experience of the unknown, hidden worlds in which the human soul lives, and without this experience you are unable to fulfill your promise. Student: But many of the greatest teachers shared their vision of these inner worlds and dimensions of which the Wholeness Navigator is a part. If I cannot explore these worlds as they, how can I hope to expand the consciousness of my time? Teacher: I will share a secret with you. It is not something I do with satisfaction but rather a sense of duty. The accounts of the other worlds are clothed in the very same fabric as dreams. The mystics, saints, and even some of the greatest teachers of the human species lived in bodies with the same limited range of perception as you and I. Their sometimes-spectacular accounts of other dimensions and planes of existence were subjective, non-replicable lucid dreams that were retold as objective worlds of splendor. Student: Are you saying that the accounts of mysticism are fabrications? Teacher: Some are. Some are misinterpretations of lucid dreams. Some are encounters with the meta-dimensional worlds of the future multiverse. Some are encounters with off-planetary beings. Some are planned deceptions. The point I’m making is that those who speak loudest of their experiences of the human soul and the worlds in which it resides are often seeking to describe their own glory more than an objective reality. Student: This will take me a moment to absorb. You seem to be impugning my own teachers, with whom I hold the greatest of respect. Teacher: I told you that I take no satisfaction in this. Nor am I trying to discredit any teacher. Let me describe it this way. If I discovered a place upon earth that no one else had ever come upon, and I made a map with coordinates of this discovery, I would be able to explain to anyone who can read a map how to find this same place. I could also lead people to it based on my experience. Why then are there no maps of the inner worlds? And before you answer, remember that while there are maps, they are not consistent in scale or measure, and thus, they do not describe the same inner geography. Student: I agree there is incongruity about the structure of the multiverse, but this doesn’t necessarily mean that it doesn’t exist.

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Teacher: I’m not suggesting that it doesn’t exist. There is no map! There are no cartographers of these worlds because these worlds are infinite in scope. How do you map the infinities of First Source? With paper and pen? How do you reduce the extraordinary vision of our collective Creator to words and methodologies? Student: Are you saying it’s all impossible – this desire to experience the inner dimensions of my being? Teacher: The best teachers allow for the possibility, and at the same time never consider it missing in their lives. The fascination of phenomenon is replaced with the consent of the real qualities of the human spirit to shine through their countenance, words, and deeds, and to do so with their unique personality intact. Student: How then can the consciousness evolve if every generation teaches nothing new about the inner worlds? Or worse yet, only adds to the confusion of how these worlds operate within our consciousness? Teacher: As I said before, the bridge, or consciousness, in this case, is built. It cannot be evolved, improved, or enhanced. It is a multi-faceted consciousness that is as far beyond the human mind as the boundaries of the universe are beyond earth. The appreciation of this consciousness is what requires evolution; and its application as a source of guidance and inspiration is what requires instruction. Student: Exactly what I wanted to get to. This is precisely what I want to teach, but if I myself have no experience of this super-consciousness, how can I help others to evolve their appreciation? Teacher: You have been asking for help to experience something that cannot be experienced, instead of choosing to tell the universe what you want to appreciate. Student: I don’t understand. Teacher: The universe responds to your directives, not your questions, hopes, and prayers. If you choose to define your future by telling the universe what you desire to experience and appreciate, and you hold these thoughts in your mind with fierce persistence, the universe – by its own design – will respond accordingly. If, on the other hand, you ask questions and pray for answers, the universe will respond with a deafening silence because you have not given it direction. Student: This is the co-creative process you speak of, and I understand the principles of this, but how does it relate to my desire to expand my understanding of consciousness and teach this understanding to others?

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Teacher: Desire is not a directive. Simply desiring to achieve something does not engage the universe; it engages your personal power and applies your will to achieve a goal. Praying, as it was originally intended, held two complementary purposes: To demonstrate to the universe that an individual made choices regarding their destiny, and expressing gratitude to the universe for its unfailing support. Student: Given what you’ve said, I assume it doesn’t make sense to make a directive to the universe that I want it to bring me the personal experience of the Wholeness Navigator? Teacher: You can make any directive you select. The universe is not obligated to respond, it simply does. By your selection the universe knows you. You are revealed in this simple act, and through this intimacy, the universe will respond in kind and reveal itself. If you direct the universe to bring you the experience of the Wholeness Navigator, it will bring you this experience, but you will not have consciousness recollection because, as I’ve said before, the signature vibration of the Wholeness Navigator is not perceptible to the human senses or mind. There is no method to capture the experience – the mind is like a camera, but the senses – the film – are not present. Student: So the universe responds according to the directive, but I may think it wasn’t listening because I don’t recall the experience? Teacher: Yes. It is a frequent occurrence with higher dimensional directives, something akin to a perceptual omission. The condition can create resentment and an uneasy sense that the universe is indifferent or even malfunctioning, despite the fact that most individuals consider the breakdown to be their own fault – at least consciously. However, in most students, lurking below the guilt of the conscious mind is the sense that the universe is indifferent, or even worse, purposely non-responsive. Student: How do I direct the universe? Is it a forceful command? Teacher: Each individual is a creator of his or her wisdom path. As such, they must create the priority and structure of their path on their own. They may tap resources like teachers or books, but the creation of the path is their own, regardless of the external circumstances such as religious conformity. Once this is understood and internalized, it becomes the foundation from which you operate. This is one’s spiritual duty, and it is the first step on the path of co-creation with the universe.

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The second step upon this path is the informed assignment of priority. There is a sequence to all directions – an order in which they build to an end goal or achievement. Student: Please explain how this applies to spiritual revelation? Teacher: When you have a goal to comprehend your identity – not only as a human being but also as a spirit-fragment of First Source, you must break your goal into component building blocks, and see the order within the process. Underlying this order is the fluidity that provides for rapid transformation and adaptation. Once this is defined you direct the universe to respond to this plan by the simple and persistent act of defining and, most importantly, re-defining it. The thought uppermost in your mind is that the universe is “eavesdropping” on your plans, and shifting or re-arranging your material, emotional, mental, and spiritual environments in direct response to its observations. It does this without regard to what you would call your worthiness. It does this because it is its nature. Student: What if my plans are just plain wrong or ill conceived? Teacher: You will most likely be frustrated or unsatisfied by the events that unfold. Student: Can you give me an example? Teacher: If someone plans to begin their teaching profession before they have adequately trained as a student, and the universe responds in kind by providing them students, they may perpetuate their own misunderstandings upon those they teach. This is a common example for would-be teachers of the spiritual arts. Student: But what you said earlier, about defining your plan and its order, if you truly did this properly would you not avoid the ill-conceived plan? Teacher: The universe watches faithfully your every movement and emotional connection to your goal. The ability to avoid the ill-conceived plan rests mostly in the discovery of your original voice – sorted out from the thousands of voices that have influenced you – and to allow this voice to define and direct your approach to your divinity. It is this voice and the judgment and insight behind it that places you and retains you in the security of the universe. Student: But there are so many more insightful than I. Why would I listen to my own voice amidst those of my teachers? Teacher: Do you listen to your teachers, or do you compare their words with what resonates with what you sense is true?

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Student: To be candid, I compare their words with my own sense of truth. Teacher: So you already listen to your own voice? Student: In a way, I suppose. But I use my voice as a ruler, measuring the words of my teachers with my intuition or… or some related faculty. I don’t originate the thought or idea – I simply evaluate it. Teacher: And why do you do this? Why do you assign yourself the diminished role of measuring and analyzing instead of creating and invention? Student: Because I am inexperienced and lack knowledge. Teacher: But you just agreed that you have experience in evaluating the substance of your instruction – that you can perceive the truth and value of an instruction, principle, or suggestion. Student: Yes, but it is one thing to have the knowledge and skill of evaluation, and quite another to be able to invent or perceive the knowledge of truth within oneself. Teacher: Why? Student: I’m not sure that I know how to explain this. Teacher: The knowledge that will transform you derives from your personal experience of two fundamental phenomena: the Light and Sound vibrations of First Source. Student: Exactly, and how to achieve this experiential knowledge of the Light and Sound requires expert instruction – the kind that only the highest spiritual teacher can supply. Teacher: Do you appreciate the transformation of consciousness? Is it something you have directed the Universe to supply, or are you waiting for a teacher to take you by the hand and lead you to the Light and Sound? In other words, are you waiting to evaluate the instruction of a human being, or are you directing the Universe to supply this experience? Student: I came here, to this ashram, to learn how to experience the Light and Sound of First Source so I can bring this knowledge to others. Teacher: So you are waiting for a human being.

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Student: Perhaps this is the way the Universe would respond to my directive, to bring me a teacher who can show me the way. Teacher: The Universe and you are the teacher. Together you are the active, unswerving, tireless, ceaseless, on-demand pathway that can provide the direct experience. Or, you can wait for the Universe to send you messengers clothed in human form who are less active, direct, energized, responsive and enduring – if that is your choice… your directive. Student: So you’re telling me to become more of an active partner with the Universe. Teacher: Add responsibility and acceptance of your capacity to partner with the Universe, and you have properly evaluated my instruction. Student: But I feel as if you’re suggesting that teachers do not serve a role in this process. Is this true? Teacher: Everyone upon your life-path will serve a role in this – teachers included. The Universe will arrange the right words, the rights sounds, the right light, the right meaning to enter your life-path, and these will come through nature, humans, animals, technology, and combinations thereof. The process, the Universe, and you are inseparable when properly directed. Student: So the real knowledge is knowing how to direct the Universe? Teacher: It is the one relationship you will have that is responsive to the impressions of your thoughts and the expressions of your heart. You can direct it and it will respond. Student: What is the key to directing the Universe? Teacher: To feel in union and harmony with the Universe. To truly feel that the Universe flows through you and in doing so creates the life-path upon which you walk. To trust this life-path, knowing it is a co-creation between you and the Universe, and to demonstrate this trust in matters small and large. Assuming all of these foundations are in place, then it is merely articulating the highest possible expression of your deepest heart. Student: How do I come to know this? Teacher: You listen to your original voice. You allow it to be expansive, mysterious, paradoxical, boundless, and joyful. When you give this part of you an opportunity to express itself, it will articulate the innermost yearning of your heart

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and soul, and it is to these yearnings that the Universe is most attuned to hear and respond to. Student: But doesn’t the Universe also respond to our thoughts and prayers? Teacher: There are those who will tell you that you can ask the Universe for abundance, health, good relations, new job and anything else your mind desires, and it will respond to your wishes. The Universe is neutral to your material status within the worlds of form. How successful you are as a human being – measured by the system of men – is not the concern of the Universe, it is the concern of the socially trained mind and ego. Student: But there are practical implications of this partnership with the Universe isn’t there? Teacher: If your highest aspirations from the deepest part of you are being supported by the Universe, you are more likely to succeed in your material quest for prosperity and right relations – for the two are related, are they not? Student: Yes. Teacher: However, those of power devise the system within the worlds of form, and it is this power that dictates the definition of prosperity. The Universe is not involved in these matters, it is humans in power who define such things, and the Universe is not aligned to these definitions. Student: So the two paths are not compatible? Teacher: What two paths are you referring to? Student: The petitions of human prosperity and practical survival, and the aspirations of my highest self. Teacher: There is no inherent incompatibility. It is simply a matter of where you place your focus and how you define prosperity, right relations, success, and so forth. If you try to direct the Universe towards the field of human prosperity and material concerns, do so with the understanding that the Universe is indifferent about these concerns, and you are really petitioning the Genetic Mind, not the Universe. You may receive some support from the Genetic Mind and psychic influences therein, but generally it does not supplant the time-honored system of practice, persistence, creation, evolution, and patience. Student: I think I understand your counsel. Thank you for your advice. Teacher: You are most welcome.

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LYRICUS DISCOURSE The Interface Zone

James, the creator of the WingMakers’ Materials, has translated these discourses. They are a significant element of the instructional methods used by teachers from the Lyricus Teaching Order, of which James is a member. They are being made available for the first time. These discourses are dialogues between a teacher and their student, and are recorded for their teaching value so others can utilize the same instruction.

Studen t: I w as m ed it at ing th is m o rn in g and f oun d my s e lf d is t ract ed by th e s oun ds of my f ellow stu d ent s. Is th er e a t echn iqu e to block th ese distra ct ions so I can c on c ent r at e better on my meditation ? T e a ch e r: What do you h ope to accomplish w ith th is improv ed c on c ent r at i o n ? Studen t: I’ ll perf orm my medit at ions w ith greater clarity , an d th is in tu rn w ill resu lt in deeper in sight s. T e a ch e r: I see. D oes any of th is deeper insight include the percept ion th at th e ou ter world is n ot a dist ract ion to th e in n er w or ld , but r ath e r a ca taly s t f o r lea r n in g? Studen t: S o y ou’ r e s a y in g tha t I sh ou ld n’t w or ry a bou t d i s t ra ct i on s w h en I p er f or m m y m e d it a t i on s ?

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T e a ch e r: I sn ’t wor ry th e s ourc e of y ou r d ist r act ion ? Studen t: I suppose it is. But if th ese dist ract ion s— T e a ch e r: Th ey a r e n ot d i s t ra c t i ons. They are phenomen on of th e out er w orld—v ibrat ion s t rav eling in th e eth ers f r om sou r ces you h av e no cont rol ov er. Th at an d n oth ing more. Studen t: But these vibrations in fluence my mind and my abilit y t o con c ent r at e. Isn ’t concent rat ion a v it a l component of suc c ess fu l med itat ion ? T e a ch e r: A g a in , wha t inf lu enc e s y ou r m in d is not e xt e rna l v ib r at ion s, bu t y ou r r e ac t ion t o th e m. Studen t: S o h ow do I ch ange my react ion s o I can b e more s u c c es sf u l i n my m ed i t at i o n s ? T e a ch e r: Is th is issu e on ly relev a nt t o y ou r medit at ions? Studen t: It ’s du ring my mediat ions that I not ice it th e most. T e a ch e r: D o y ou n ot ic e th e fea r or st res s tha t th e e xt e rna l w orld brings you as w ell? Studen t: Y e s. T e a ch e r: Isn ’t th is f ear ak in t o a dist ract ion ? Studen t: I sup p os e. T e a ch e r: Y et w ithout it , w ouldn’ t y ou h av e th e ten d ency to lapse int o complacen cy? Studen t: I d o n ’ t t h ink s o.

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T e a ch e r: F ear, an d all th e so- c alled n egat iv e emot ions, can represent dist ract ion s, but they are cataly st s and inst igators of act ion ju st as w ell. Ar e th ey n ot? Studen t: I s ee y ou r p o int , b u t t h e se d is t ract ions an d f ears are leadin g me aw ay from my spirit u a l studies an d cause me to behav e in a mann er n ot con s is t ent w ith a spiritual person. T e a ch e r: A n d h ow d o e s a sp ir i t u a l p ers on b eh av e ? Studen t: Th ey are poised and ben evolent . Th ey are t r anqu il in th e f ace of dist ract ions and fears. Th ey exude peace an d exemplify compassion. They ex press div in e love t o all. T e a ch e r: Y ou hav e adequ at ely describ ed a myth ological saint , b ut you ha v e n o t des c r ib ed a spiritu a l person. Ev en in t otal darkn ess, a spiritual p e rs on c an d i s cov e r light. They are truth seeker s and they we ar th e coun t enance of a th ousan d diff eren t personalit ies. Th ey are n ot trut h t ellers. T hey are n ot t ruth e x p re ss e rs. They are not saint s. Th ey ar e t ru th seeker s. Studen t: My def in ition is a litt le idealist ic, I’ ll admit t o that , but wh y is th is import ant t o th e discussion aroun d f ear an d d i s t ra ct i on s? T e a ch e r: Isn ’t y our concern relat ed t o y ou r v iew of wh at c on st i t u t es a s p i r i t u a l p e rs on ’ s b eh av i o r and y ou r per c e iv ed s h o r t c o m in g s r e l a t iv e t o t h at i m a g e? Studen t: Y ou ’re suggest in g th at all of th is can be traced to th is fun dament a l mispercept ion ?

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T e a ch e r: Y e s. It is a s ig n if i c ant p a rt of w h a t en er g i z es y ou r reaction to fear and distractions. It is a form of self - ju dgment t h a t d e f in e s y ou r r es p ons e t o t h e ex t e rn a l w o r l d. As y ou c li n g t o th e ima g e an d beh av io r of w h a t y ou b e liev e def in es a spiritu a l person, so do y ou adju dicat e you r comparat iv e perf ormance, and in th is regard, y ou w ill depen dably f a ll s h or t . Studen t: B ut if I ’ m fru st r at ed as a resu lt of my idealist ic ima g e o f h ow I th ink I sh ou ld b eh av e, a r e y ou su gg e st in g I on ly n eed to t emper my expect at ion s an d my f rust rat ion will end? T e a ch e r: Why sh ou ld y ou r f rust rat ion s come to an en d? For w h at pu rpo s e d o y ou ch o os e t o e x p e r i en c e c on t ent m en t and calm? D id you in carn at e int o th is world for th e pu rp os e of c omposu re an d regal repos e? Studen t: I’ m on ly say ing th at I desire to demon st r at e spiritu a l v alu es— of wh ich p eac e an d cont en tment — T e a ch e r: Spiritu a l v alu es are as much abou t t urmoil and s t r es s as t h e y a re ab ou t pea ce an d cont en t ment. Spiritu a l v a lu es a re n ot monot on ic n o r a r e th e y b e n ig n. Studen t: But y ou speak lik e spiritu a l valu es are un def in ed an d e n com pa ss … anyth in g. T e a ch e r: Y ou st art ed th is dialogu e w it h th e opin ion that you w er e f ru str at ed w it h ex t erna l n ois e t ha t p rev ent ed y ou r s uc c es sfu l p ra ct ic e o f m e d it at io n. I p o int e d out to y ou th at th e issu e w as n ot noise or dist ract ion, but y ou r n a rrow p er c ep t ion of wh at b eha v ior c on st i t u t es s p i r i t u a l c on du ct a n d wh at does n ot.

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Studen t: Y es, an d I agree, but st ill spir it ual behav ior is not ab ou t anger, h atred, an d greed . Y ou agree w ith th is much d on ’ t y ou ? T e a ch e r: If you defin e t oo n arrow ly w hat act ion s an d act iv it ies con st itut e spiritu a l behav ior, y ou w ill become n ot on ly a ju dge of y ou rself but all oth ers as w ell. Y ou unw it t ingly c los e d own y our in ter f ac e zon e. Studen t: What is th e int erf ace z on e? T e a ch e r: Th e in t er fa c e z on e is th e a spec t of your c on sc iousn ess th at in t eract s w ith th e sp ec ies w ith w h ic h you share a common biology. It is ph ysically con tained in y ou r DN A, wh ich acts as a n ode w ith in a vast n etw ork that is u lt im at e ly c onn ec t ed t o F irs t S o ur c e. Studen t: And what is t h is v ast n etw ork? T e a ch e r: DN A is both a n etwork w ith in th e in div idual body as w ell as a n ode w it hin th e specie s’ collect ive “body” or genet ic m in d. Th e h um an sp e c ies is c on n ect e d th rou gh th is n e tw or k, wh ich is made possible th rou gh th e DN A. Studen t: So y ou’re say in g that w hat happens inside me is t r an smitted t o a ll oth e r human s? T e a ch e r: Th e Int erface Zon e is lik e a compu t er on a netw or k. Y ou are not aw are of th e n etw ork un less you are int erf acin g w ith y ou r comput er. To access th e n etw ork an d ret r ieve an d share information, you mu st be pres ent at your computer. Similarly , th e Int erf ace Zone requ ires th at y ou bring y our att ent ion t o it in order t o access th is netw ork that span s th e entire spec ies.

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Studen t: Y ou ’r e s ay ing th at I can c o mmun ic at e w ith ev e ry on e wh o is human? T e a ch e r: Th e Int e rfa c e Z on e is t h e origin at or of langu age – all la n gu ag e s. L ang ua ge is en c oded in to this aspect of th e DNA and it bu bb les t o the su rf ac e o f h um an e x p re ss io n. Th is means that the human DNA brings language t o th e species a n d receives lan gua g e f ro m th e s p ec ies. It is a doorw ay th at open s in both direct ions. Studen t: Are y ou say ing th at I can commun icate w ith my f ellow species—at th e lev e l of DN A—through w ords? T e a ch e r: Y e s. Studen t: Th is is a lit t le h ard t o believ e. T e a ch e r: Isn ’t th is wh at mant ras and af f irmat ions do w ith in y ou r b ody? D on’ t the s e w or ds an d f r equ en c ies a lt e r you, ev en physiologically ? Studen t: Y es, I b eliev e th at bas ed on my exp erien c e, but y ou ’re s ay ing th at th es e same w ord s commu n icat e b ey on d my body int o th e species at large. Th is is a h a rd concept t o un derst and let alone believ e. T e a ch e r: I t d o es not au t om a tic a lly commun ic at e t o th e DNA n etw ork any more than y ou r th ou ght s are aut omat ically communicated to the computer network. On the computer n etw o rk you mu st conv e rt y ou r tho ught s t o wor ds and en ter th e m v ia a k e yb o ard in to y our comput er , an d th en s elect th e path t o sen d y ou r th ou ght s to t he n etw ork. Studen t: I un derstand h ow th is applies t o th e compu t er n etw ork , but h ow does th is work on the D NA n etw ork ?

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T e a ch e r: Th e Int erfac e Zon e is t h e equiv a lent of a computer n od e and it requ ires s of tware an d act iv at ion in ord er t o access the network. Studen t: A nd wha t is t h e s of tw a r e and h ow d o I a c t iv at e it? T e a ch e r: Y ou desire to kn ow th is before y ou desire t o un derst and why y ou w ou ld w ant t o h ave access to t he DNA n etw o rk ? Studen t: My cu riosit y leapt ah ead of my logic. Can y ou t ell me why I w ould w ant t o est ablish an In t erface Zon e? T e a ch e r: Th e Int erface Zon e is the meeting place of the physical an d en erget ic lev els. It is th e t r an sport of langu age betw een th e tw o v ibrat ory worlds. It is th e gat ew ay from th e in div idu al to th e species. It is h igh ly relev an t in most biological spec ies, but humans h av e sealed th is gat eway th rou gh th e expression of their indiv idu ality an d th e pursu its of t h ei r eg o. Studen t: Y ou ’r e s pe a k i n g of g r ou p c on s c i ou sn ess … l i k e ant s and bees? T e a ch e r: Y es, but th ere are count les s sp ec ies t hat hav e th is c a p ac i t y an d ex e rc i se i t . Studen t: If h uman s h av e sealed th is gat ew ay , there must be a r e a s on. T e a ch e r: It is th e act of pollut ing th e gen et ic min d th at has k ept th is gat eway sealed. Studen t: P o llut ing th e g en e t ic m in d?

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T e a ch e r: Th ou ght s are th e on ly real form of pollu t ion t o th e hu man species. Beyond pu rely in st in ctu a l expression , th ou ght s assemble lan gu age and language assembles b e h a v i o r. Th i s b eh av i o r c an be d est ru cti v e t o t h e g en et i c m i n d of th e s p ec ies an d can p lac e sev ere limit at ions on its capacit y to discern the soul from the soul carrier. Studen t: So hu mans learn t o iden t if y w ith th e sou l carrier and n ot th e s ou l? T e a ch e r: Y e s. Studen t: A nd who seals th e gat ew ay ? T e a ch e r: Hu mans… subconsciously th ey kn ow it is in th eir b e st int e res t t o c los e th is d oo r way in o r d e r t o pr e v ent irrev ersible damage to th e gen et ic mind. Intu it ively th ey kn ow th at a t ime w ill come wh en it w ill be reopen ed an d th e Int erf ace Zon e w ill once again be accessible t o hu man ity. Studen t: And how w ill it be un sealed? T e a ch e r: Th ere are select indiv idu als wh o w ill open th is gat eway for th e pu rpose of transforming th e genet ic mind of the spec ies. These individuals embody what is to come r e la t iv e to t he hu ma n sp e c ies . In a s en s e, t h ey a r e t im e t r av e le r s wh o b r in g th e fu tu re of hu man c ap ac it ie s t o t h e present- day. Th ey transmit th e futu re v ision f irst , and th en th e t o o ls t o a ct iva te oth e r s. Studen t: I st ill don’ t f eel I un derst an d th e purpose of all th is. T e a ch e r: It is largely th rou gh th e act iv at ion of th e DN A n etw ork th at hu mank ind w ill discov er th e Gran d P ort al

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b e c au s e ac c es s t o t h e g en et i c m in d i s e s s en t i a l t o t h i s discovery, as is the extra- sensory commun icat ion betw een th os e d est in ed t o as s emb le th e d isc overy’ s c omp on ent part s a n d p i e c e t o g et h e r t h e s ev en - f o l d puz z l e . Studen t: How does one ga in access to the Interface Zone? T e a ch e r: D o y ou wa nt t o kno w h ow t o a cc es s it b e f or e y ou un derst and th e eff ect t h is access w ill h av e on you ? Studen t: A g a in m y i m p a t i en ce g et s t h e b es t of me. I a m in t erest ed in un derst an d in g wh at th is access w ill mean t o me. P le a s e exp la in. T e a ch e r: Th e Int e rfa c e Z on e is t h e ac ces s p o int t o a ct ivat in g t h e g r oup c on s c i ous n es s of h u m an ity. I f h um an it y c an o pe r a t e as a collect ive con sciousn ess, wh ile it s members remain anchored in th e fu lln ess of their indiv idu ality , human it y w ill b e ab le t o r eb alance th e ear th an d op er a t e as c o- c r ea tor s of a n ew e a rth w ith inf luen c e th at w ou ld ex ten d t o g a lac t ic lev e ls . Studen t: How? How does th is all h appen ? T e a ch e r: Th e Int erfac e Zon e is an import ant compon en t of th e Grand P ort al discovery an d it w ill become kn own as th e c on n ect ing element of th e h uma n s p ec ies th at unif ies it s gen et ic min d, an d in th is un if icat ion, un leash es it s pow er and capabilit y to creat e solut ions to th e n atu ral ch allen g es of plan et ary lif e. Studen t: How does th is relate to an indiv idu al lik e me? T e a ch e r: I n ch oos in g t o c on s c i ou s l y ac c es s t h e I n t e rf a ce Zon e, you tap int o th e gen et ic min d w ith great er clarit y. Th is r e su l t s in m o r e v i v id t h ou ght p ro c es s es and en h a n c e d

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in tu it ion. It also improv es ext r a- sensory percept ions th at en able remot e h ealin g an d remot e commun icat ion. Studen t: What about th e commun ication int o th e gen et ic min d? Y ou men t ioned th at the doorw ay opens in both direct ions. T e a ch e r: Th is is a far more sen s it iv e disclosu r e and on e th at I w ill not mak e u nt il y ou hav e advan c ed fu rth er in your t r a in i n g . I t h in k w e c an b e g in w i t h t h e r e c e pt i v e m o d e b ef o r e w e inv est ig a t e th e tr a ns mit mod e. Studen t: How do I mov e int o th e rec ept iv e mod e? T e a ch e r: It is th rough n atu ral language. As I said, t he Interface Zone op erates within th e const ructs of langu age sin ce it cont ains all language arch etypes. Studen t: Th en wh at words do I speak? T e a ch e r: F ir st , lan gu ag e is not nec es sa r ily c on st ru ct e d of w ords. It can be v isu al an d it can be mu sical as w ell, c on s ist ing of t e mp o, f r equ en cy , modu lat io n, e tc et e r a. Studen t: Wh ic h is more eff ect ive? T e a ch e r: The most effective is to begin with a clear con c eptu al pict ure of th e Interf ace Zon e an d h ow it can be a c t iv at e d t o b e m ore r ec e pt ive as a c a rr ier w av e o f th e g e n et ic min d. Studen t: How do I do this? T e a ch e r: R e m e mb er h ow I s aid t h e DNA c ou ld sp on t an eou s ly con f igu re w ormhole- lik e st ru ctu r es?

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Studen t: Y e s. T e a ch e r: Th es e st ru ctu r es a re ex t ra -s en sor y, and d o n ot con f orm to t hree-dimensional constru cts of sp ac et ime. Th ey rise and fall in th eir con f igu rat ion s in spont an eou s react ion t o a v a riety of st imu li. Studen t: L ik e af f irma t ion s an d ma nt ras ? T e a ch e r: Y es. Th ey ar e lik e pr og r ammin g p ods , in on e s ens e, because the individu al can reprogram their cellula r DNA in such a way th at it enh an c es th eir int u ition or access to th e g e n et ic min d. Studen t: H o w i s t h is d on e p re c i s e l y ? T e a ch e r: The imagery of the wor mh o le st ruc tu re , it s impermanen ce and spont an eit y, th e mann er in wh ich th is oc cu rs out s id e of th r ee- d imen s ion a l spa c et ime st ru ctu r es , th e w ay in whic h th e ener g y ex cha ng e is rec ip r oca l, th e ima g e of DN A as an int er- species n etw ork— a ll of th es e elemen ts e nh an c e you r p ic tu re of th e pr o c e ss. Studen t: I h av e a conceptu al pictu r e of th is, but it’ s by n o means clea r. T e a ch e r: Y ou cann ot hav e a clear mental pictu r e of someth ing that op erates outsid e of spacetime st ru ctu r es . How ev er, if y ou c ompar e th e p ictu r e you h av e n ow w ith th e on e you h a d t en minu t es ago, it is inf in it ely more precise, w ou ldn ’t y ou agree? Studen t: I sup p os e, s i n c e I did n ’ t h av e any p i ct u r e b e f or e . T e a ch e r: Ex act ly.

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Studen t: Th is c on cep tu al p ictu r e—v agu e as it is— is suf f icien t f o r m e t o b e g in ? T e a ch e r: No. Y ou need t o pictu r e it in y ou r mind’s ey e and c on t emp lat e th e w on dr ou s mec han ic s o f th is p ro c e ss . H ow th e DN A is lik e tendrils of an enormously complex organ ism that en erget ically liv es out s ide of th e hu man body, but also has th r e e- d imen s ion a l count e r pa rt s t hat c ommun icate, st ore, and process inf ormat ion that reside most ly in t he in tu it iv e s t ruc tu re of th e body -h eart- min d sy st em. Studen t: But is ther e some specific word or sound I need to m a k e in or d e r to a ct iv at e o r e nh an c e m y r e ception o f th e g e n et ic min d ? T e a ch e r: If you h ave a comput er th at is n ot conn ect ed t o th e n etw o rk , wh at is r eq u ir ed ? Studen t: A p o rt o r c on n ect ion. T e a ch e r: And software? Studen t: Y e s, an int e rf a c e of s om e k ind . T e a ch e r: And y ou need a password. Studen t: S o m et i m e s . T e a ch e r: A nd why is a p a ssword requ i re d in s o me i n s t an c es ? Studen t: Becau se th e inf ormat ion is conf iden t ial or on ly meant to be accessible to cert ain in dividuals.

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T e a ch e r: So y ou can hav e a comput er, a conn ect ion, an d a softw are int erf ace, and if y ou w an t t o get th e informat ion y ou might need a password. What about th e informat ion th at is available t o ev ery on e w ith out a passw ord. Is it usefu l? Studen t: It c ou ld be. T e a ch e r: If ev eryon e can get th is inf ormat ion is it v it a l, pot ent, an d cat alytic? Studen t: I sup p os e n o t . T e a ch e r: Why? Studen t: Because it ’s not protected. T e a ch e r: I see. So th e most v it a l an d pot ent informat ion wou l d b e w i t h h el d f r om a l l p eo p l e b e c aus e i t c oul d not b e p r ot e ct e d f r o m t h e u n sc ru pu lou s in d iv i d u a l s w h o w ou l d pervert and use this in formation improperly? Studen t: Y e s. T e a ch e r: I m a g in e t h a t e v er y o n e w ith in th e hu man species, i n d ep e n d ent of ag e o r s o c i a l s t atu s, h ad a c o mpu t e r. E ach p e r s on c ou l d a cc ess t h e i r c om pu t er , but on ly s om e h ad a con n ect ion t o th e netw ork . Of th ese, some h ad a softw a re interf ac e. Of this gr oup, a small percentage had developed con t ent t o place on th is n etwork, an d of th ese, a v ery small f r ac t i on h a d c r e at ed c on t e n t t h a t c ou l d b e d e f in ed as inspiring t o th os e wh o v entu r ed ont o th e n etwor k.

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N ow, a h igh er authorit y—let’s call it God—in serts in formation ont o th is n etw ork , but prot ects it w it h a password. Wh o do y ou th in k God w ill prov ide th e password to? Studen t: Th e g r oup that d ev elop ed th e in s p irin g c on t ent an d h av e access to th e n etw ork . T e a ch e r: Th ere is truth t o t his an alogy an d th ere is a gent le decept ion as w ell. God is n ot int erest ed in prot ect in g t h e t ru th ab out th e D NA n etw o rk. H um an s d o th is the m s e lv es . All people h av e th e “ passw ord” as surely as t hey each can breath e, but most believ e they are in th e group wh o lacks a comput er con n ect ion t o th e netw ork , so t hey don ’t ev en try to access the network. Th e small frac tion that know s of this n et w o rk , b e l i e v e s i t t o be p as sw o rd p ro t e ct ed . Studen t: B u t if w e h av e t h e p a ssw o rd , w e d on ’ t u s e i t ? T e a ch e r: W e d on ’t kn ow h ow. Studen t: W h y ? T e a ch e r: As I said bef ore, hu man ity has f orgotten th is capabilit y becau s e it is more in t erest ed in t he explorat ion of th e in div idual ego th an th e format ion and ev olut ion of the g r ou p c on s c i ou sn ess . Studen t: C an y ou tell me what th is passw ord is? T e a ch e r: Y ou mu st h av e th e con c eptu al pict ure and y ou must h old t h e follow in g af f irmat ion clearly in your mind and heart:

I am forever connected to my brothers and sisters of all time and space. What is known by them I can know. What is found by them I can find. What is to come from them I can be. In all

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that I do may the mind of many hold sway over the mind of one. Studen t: Th is is the password? T e a ch e r: I t is an en cod ed a ff ir m at ion. It a ct iv ates th e Int erf ace Zon e w ithin y ou. It st imu lat es th e conn ect ion betw een you an d the gen et ic min d of hu man ity. Studen t: B u t t h e pa s sw or d i s s o m et h i n g e l s e? T e a ch e r: Y ou are look ing for th e k ey t o tu rn th e lock wh en y ou hav en’ t y et f oun d th e door. Be patien t. All matt ers of th e spirit are a proces s of interchange between the world of the body-hea rt -mind system and the inner dimensions of the soul. Th e Int e rfa c e Z on e is t h e c onne ct ing bri d g e b et we e n yo u an d the spec ies. What you desire is to connect, not isolate. To s t ep f orward int o th e g roup c on sc iousn ess, n ot ju dg e it s imperf ect ion. T o offer y ou r talen ts t o th is consolidat ed bein g, n ot th e God of y our imag e. Th e passw ord is on ly a metaph o r f o r a c c ep t in g t h i s b as i c att itu de an d allow ing it auth orit y in y ou r h eart of h eart s an d m in d of min d s. T h is at t it ud e m us t h o ld p r ima cy in y our b e in g. Studen t: But doesn’ t it already? T e a ch e r: By th e v ery n a ture of your f irst st at ement s in this dialogue, it does not. Studen t: W hy? Wh at d id I s ay th at mak es th is so ev id en t? T e a ch e r: Y ou look ed upon y ou r f ellow s tud ents as d ist ract ions t o y our stu dy. Do you n ot remember?

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Studen t: I s ee y ou r p o int . T e a ch e r: Th e p as sw o rd i s n o t a m ag i c w or d o r m a n t r a or a ff ir m at ion. I t is the c onst ruc t ion, ov er t im e , of a n at t itu de that becomes intrinsic to your charac ter. Wh en you ca n cite th e aff irmat ion I gav e y ou and kn ow in your h eart an d min d th a t y ou h av e t ru ly liv e d t h is for a p e r io d o f month s, p e rha p s y ears, y ou w ill h ave th e t r ansparent access to th e gen et ic mind that you seek. Studen t: Th an k y ou for y ou r ins igh t. I u nd e rs tan d wh at I came to learn th is day. I h ave on ly one remain in g quest ion. T e a ch e r: What is you r qu est ion ? Studen t: The affirmation says that what ev er I do may the m in d of ma ny hold s wa y ov e r th e m in d of o ne . Is n’t th e min d of on e a met aph or f or First Sou rce? And if th is is th e case, why sh ou ld I p la c e m y tr ust u po n th e g e n et ic min d ins t ead of th e u lt imat e C r e at o r of a ll lif e? T e a ch e r: Th e m in d o f on e is y ou . F ir st S ou rc e is n e ith e r th e min d of on e n or the mind of ma ny. I t is th e M ind of A ll… t o th e degree that First Source can be referred to as a mind. Studen t: So the mind of many is a metaphor for the genetic mind of humanity? T e a ch e r: Y e s. It is a n an c ient t e rm th at is enc o ded . Y ou r DN A ac tually “h ears” th is aff ir mation , and th e “ wor mh oles” of con n ect ion spon taneously form as a resu lt . F ir st S ou rc e a nd tho s e c onc er n ed a b out th e e vo lut ion ar y path o f h um an it y ar e encod ing a n a s p ec t of th e g en e t ic m in d t o b e

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a tool useful in the discovery of the Gran d Port al. This p a rt icu la r af f irma t ion is u s efu l in accessing this sp ecif ic pa rt of th e genet ic mind. It is n ot reson ant w ith all aspects of th e g e n et ic min d. Studen t: I un derstand. Th ank y ou. T e a ch e r: Y ou a r e mos t w e lc ome .

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LYRICUS DISCOURSE 6 Techniques of the Intuitive Intelligence

James, the creator of the WingMakers’ Materials, has translated these discourses. They are a significant element of the instructional methods used by teachers from the Lyricus Teaching Order, of which James is a member. They are being made available for the first time. These discourses are dialogues between a teacher and their student, and are recorded for their teaching value so others can utilize the same instruction.

Studen t: How does on e d isc er n th eir inn er v oic e f r om th e v oice that h as been learn ed from th is w orld? T e a ch e r: Th e v oic e of th is w or ld c an b e tr a c ed t o th e eg opersonalit y , wh ile you r origin al v oic e wh is pers an d nu dg es f r o m th e d e pth s of y ou r h e a rt . Studen t: But th e voice of my h eart is n ot n ecessarily f ormed of w ords, but rath er feelin gs. A nd th es e feelin gs are su bt le a n d c on st a n t l y ch an g ing. H op e c an t urn t o d e spa i r, o r l o ve t o h at e in a m e r e f la sh of t im e. T e a ch e r: L ik e th e un iv erse, th e h eart is mu lt i- lev eled. The h eart of wh ich I speak is adept at ex pressing intuit iv e in t elligence in th e spirit of compassion an d un derstan d ing. Wh en y ou h ear a v oice w ith in that st rikes th is balan c e, you h av e found y ou r inner v oice.

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Studen t: D oes ev ery on e hav e th is in ner v oice and th e abilit y t o e xp r ess it ? T e a ch e r: N o. Studen t: Why is th is limit at ion bestowed on hu man n at ure? T e a ch e r: I t is s imp ly an outgr owth of th e imp erfec t ion s of th e hu man inst ru ment collidin g w ith th e imperf ect ions of t he th r ee- d imen s ion a l env ir onment . Studen t: A nd th es e imp erf ec tion s sub du e th e h ea r t’ s ex pression an d dimin ish its voice? T e a ch e r: No more th an th e clouds control th e sun an d lessen it s warmth. Studen t: S o th e inn er v oic e c on t inu es to exp r ess it s elf even th ou gh the imperf ect ion s mak e it s v o ic e in au d ible ? T e a ch e r: Y e s. Studen t: Using y our an alogy, h ow d oes on e elimin at e th e c l o u d s? T e a ch e r: Y ou can’ t elimin at e imperf ect ions, but you can achieve supremacy ov er them for periods of t ime. Imagine if t h e sk y w e r e a lw ay s sh r ou d ed in c l ou ds . T h e t e les c op e w ou l d n ot e x ist, w ou ld it ? Studen t: I sup p os e n o t . T e a ch e r: S u p p os e t h at t h e c lo u d s w ou l d d i s ap p ea r , but f or on ly on e day each y ear, an d it w as on ly on th is day th at you

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c ou l d s e e t h e v as t n e s s of t h e u n iv e rs e . D o y ou su pp os e t h e t elescope w ou ld be in v ent ed? Studen t: P e rh ap s… T e a ch e r: The answer is, yes . Th e moment th e hu man spirit un derst ands th e depths and h eight s of its un iv erse, th e will t o a p p r eh end it —t o stu dy i t — i s e n gag ed . Studen t: B ut h ow doe s th is relat e t o th e h e a rt ’s inn e r v o ic e ? T e a ch e r: Th e imperf ect ion s of th e hu man instrument an d th e th ree- dimen s ion al w orld are lik e clou ds that obscure the d e pth s of th e h e ar t. If y ou can see beyond th ese clou ds, if on ly f or a sh ort t ime, y ou w ill t ry to access and un derst and y ou r inn er v oice and ex press it fu lly in your lif e despit e the imperf ect ions. Studen t: A g a in , u s in g y ou r an a lo gy, wh at is th e “ t e le sc ope” as it relates to the heart’s deepest expression ? T e a ch e r: Th ey are th e t echn iqu es of the intu it iv e int elligence. Studen t: C an y ou ex p la in th em t o m e ? T e a ch e r: Th ere is a compon ent of t he hu man inst ru ment kn own poet ically as th e Hear t’ s Scribe. Y ou r emotion a l h ist ory — ev ery nu anc e— is recorded and inscrib ed within the c ir cu it s of your h ear t. Th is, in la r g e mea su r e, is th e s ou r ce of th e “clouds” w e spok e of earlier. Studen t: A nd th ey n eed t o be c leared. How d o I d o th at ? T e a ch e r: F irst and f oremost , it is v it a l to underst an d th e h eart. The h eart is so much more th an a phy s ical muscle

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pumpin g blood. Th is is on ly th e su rf ace man ifest at ion of n oth ing less than the source of your intu it iv e intelligen ce. Th e en erget ic h eart is th e sou rce t emplat e of th e phy s ical h eart. Studen t: Th e sou rce template? T e a ch e r: As th e phy s ical h eart dist ribut es lif e- giv ing oxygen t o t h e bod y , s o d oe s t h e ene r g e t ic h ea r t d i st r i but e in t u it i v e in t elligence t o t h e min d. Th e en erget ic h eart is th e sou rce t e m p lat e f o r t h e f or m a t ion of th e phy sic a l h e a rt , an d mor e th an th is, it is th e point of conn ect ion to th e h igh est f orm of c on sc iousn ess from wh ich y ou r inn er voice arises. Studen t: My ph ysical heart is based on an en erget ic h eart, and this en ergetic heart is what I w an t t o h a v e ac c es s t o ? T e a ch e r: Th ink of it th is w ay. Th e h eart is dimen s ion a l and mu lt i- facet ed. It expresses emot ion a l curren ts; regu lat es physiological fun ct ions; act ivat es cert ain brain ch emist ry ; c o m mun ica t e s th r ou gh out the b ody and m in d; rec e iv e s p r e c ogn it iv e imp r ess io ns f rom y ou r futu r e e nv iron m ent s; a nd c on n ect s y ou t o a ll o th e r st ate s of being . Th e h eart is also t he gat ew ay to th e compassion f r equ ency of love—the purest force of the multiv erse. Studen t: I ’ ve n ev e r h e a rd o f th is b ef o re. Wh at do y ou m ea n by the compassion freq uency of love? T e a ch e r: L ove, lik e all t h in gs dimen s ion a l, can be separated in t o a s p ec t ru m of fr e qu en c ies — e ach fre q u ency a p ar t of th e wh olen ess, bu t each possessin g a diff erent int elligence. Studen t: Int elligence?

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T e a ch e r: Are all forms of love th e same? Studen t: O f c ou rs e n o t . T e a ch e r: L ove imbued w it h compassion an d un derstan d ing is diff eren t from lov e th at is stu bborn and self ish, is it n ot ? Studen t: Y e s… b ut I don’t th ink of it as a d if f er en c e in in t elligence in th e lov e it self, but rat her t he person expressing it . T e a ch e r: Th at is becau s e y ou don’t understan d th at emot ions h av e an embedded in t elligence based on th eir frequ en cy and h ow th e fr e qu en cy r e s on at e s w ith th e h igh e r c irc u it s of the m u l t iv e r s e . Studen t: I don’t underst and. T e a ch e r: Th ink of th e mu lt iverse as elev en h olograph ic s ph e r es of c on s c i ous n es s, e ac h in t er p en et r at i n g t h e o n e t h at is m o re inw a rd. On ly th e ou ter s ph e r e c on t a in s all s ph e r es, and th is is th e consciousn ess of First Sou rce, while th e in n ermos t sph ere is th e c on sciou sn es s of in an imat e ob jects lik e a st on e or seash ell. L ove is separat ed in to f r equ encies th at reson at e in h armony w ith each of th ese “ sph eres” or d om a in s of c on s c i ous n es s. S im i l ar ly , th e h eart it s elf c on sis t s o f d if f er ent lay e rs o f c ons c iou sn es s, an d e ach “ la y e r” h a s a n in t elligence of percept ion and ex pression. Th is int elligen ce is lin k e d t o th e b r a in a nd h igh er m in d, s o tha t t he hu m an in st ru ment is c apable of ex pres s in g f r om any d omin an t f r equ ency or sph ere of th e mu lt iv erse. Studen t: Includin g th e lev el of F irst Sou rce? T e a ch e r: Y e s.

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Studen t: So th e h eart is th e mu lt iv erse inside each of u s? T e a ch e r: It is th e gat ew ay t o th e mu lt iv erse because of its abilit y t o decode emot ion a l frequ en c ies f r om the h igh est lev els of th e mu lt iverse an d ex press th em int o th reedimensional en v ironment s th ro ugh a human in st ru ment . Studen t: I t hou ght th e brain w as th e su preme organ of th e hu man inst ru ment. Th e crown ch ak ra, th e th ird ey e… aren’t th es e as soc iat ed w ith th e b rain and th e h igh er min d? A r en’t th ese more closely con n ect ed w ith th e First Sou rce v ibrat ion th an th e h eart ? T e a ch e r: Th e h ear t op er at es a t the highest frequency within th e hu man inst rument . E motion s are ev en f ast er than th e speed of th ou ght. Th ey operat e ou ts id e of t ime/ sp a c e wh en they are in resonance with the h igh er circu its of th e multiv erse. Studen t: I f th e h ear t op er a tes at t h e hig h es t f r eq u enc y then emotions are more certain to be th e cat a lysts that aw ak en u s t o ou r t rue s e lv e s? T e a ch e r: Y es, th is is why th e most prof oun d spirit u a l experiences are woven from the textures of the heart’s emot ion s rath er th an th e t hou ght s of th e mind. Studen t: Ok ay, so h ow does th is all relat e t o clearin g th e e m o t i on a l d eb r i s t h a t ’ s b e en i n s cr i b e d u po n my h e a rt ? T e a ch e r: It is n ot th e h eart it self th at it h as been inscribed u pon. T h e emot ion al debris is passed f rom th e h eart t o th e b r a in and th e n eu ra l n e tw or k th a t su r r oun ds it . Thu s th e c l e a r i n g t a k es t h e s a m e r ou t e an d i s a p ro c es s, n ot an eve n t .

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I t b eg i n s w i t h t h e com p as s i on frequ ency of th e emot ion called f org iv en es s. Th is f req u ency ca n b e ev ok ed w ith in y our h ea r t th rou gh th is command:

As the light of my heart brightens, so does my capacity to forgive. As forgiveness flows into my heart it moves upwards, filling my entire head with the most delicate and refined light imaginable, and from this light, a compassion for my past settles in, and all that has occurred is rewritten in this light. Wh ile th is inv ocat ion is being said , y ou can listen carefu lly t o th e w ords an d allow th em t o form v isu al pict ures in y ou r h e a rt. Studen t: Th at’ s in terest in g. I’ ve alw ays been t au ght t o f orm p ic tu r es in my m ind , but n ev e r in my h e a rt. T e a ch e r: Visualiz ation is n ot con f in ed to a specific posit ion in t h e b od y o r h e ad. It c an b e pla c e d an y w h e r e by p r o j e ct i on. Simply project th e pictu r es to t he ar ea in th e cent er of you r c h est . The on e w ho v iews th e p roject ion c an be out s id e of y ou r b ody w at ch ing fr o m a d is t anc e of a f ew m e ter s . Studen t: W ho is w at ch in g ou ts id e m y bod y? T e a ch e r: Y ou a r e. Studen t: Is th is one of th e techn iqu es you ref erred t o as t echn iqu es of t he int u it iv e int elligen ce? T e a ch e r: Y es, but th is t echn iqu e h as addit ion al facets to it. W h en y ou h av e c omp let ed th is f ir st st ep , t hr ee rema in. Studen t: What are they?

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T e a ch e r: Th e second st ep is to allow this light to sett le in. It r e qu ir e s th at y ou per c e iv e t he lig ht as a v e ry , v er y r ef in ed mist of y ellow - gold, suspended, y et mov ing at a lev el ben eath percept ion. It is import an t t o sense that th is mov ement of th e ligh t inside y ou r h ead possesses int elligence—capable of rew iring, rew r it ing, adapt ing y ou r emotion a l h istory. Studen t: A n d by p er f o rm i n g t h i s t echn i q u e I c an b e g in t o clear th e “ c lou ds” of my emotion a l h istory? T e a ch e r: Y es, but visu a liz at ion an d imagin at ion are v it a l elements of this process . Again , I w ant t o st ress th at th is is a p r o c es s t h at r e qu i re s a c on s is t en t p r act i c e f or a p e r i o d of t ime—ty p ic ally th irty day s or more. Studen t: Why are visu a liz at ion an d imagin at ion so important t o th is pro c e ss ? T e a ch e r: Th ey en gage th e heart’ s core int elligence and the brain’ s recept iv ity is th e result . Studen t: Y ou ’re say ing th at th e brain in t erpret s th e h eart’ s s i g n a l s b as e d on their… clarity ? T e a ch e r: Th e h igh er brain is d es ign ed t o “read” th e h eart’s signals based on how well defined they are in terms of their v isu a l en er g y and emot ion a l a uth en t ic it y. Studen t: Visual energy? T e a ch e r: Whatev er images are projected upon the heart region, they are energized. To the degree you can visualize the image clearly, project it to y ou r h ea r t a r ea an d imbu e it w ith y ou r h eart’ s core emot ion s, y ou will sen d a more pot ent

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signal t o y ou r h igher brain. It is th is pot ency th at th e h igh er brain responds to. Studen t: In wh at way? T e a ch e r: In th e cont ext of th is dialogu e, it f acilit at es th e c ou r s e of a c t ion to r e w r it e y ou r e m ot ion a l h ist o ry in th e f r equ ency of compassion an d un derst andin g. Studen t: S o th e h ea r t an d b ra in a r e p ar tn e rs , but u lt im a t ely t h e b r a in d ec i d es w h et he r t o a c t on t he s i gn a l… or t he d ir e ct iv e s fr o m t h e h e a rt ? T e a ch e r: Just as the physical heart has an en ergetic or quantu m cou nt erpart, so does th e b ra in. Th es e tw o org an s and their peripheral systems—at both th e ph ysical an d quantu m lev els—are completely in t eg r at ed, in a ma nn er wh ich s c i en c e i s on l y n ow b eg i n n ing t o u n d er s t a n d. It is n ot th at th e heart t r an smit s an order t o th e brain, and t h e b r a in , d et ec t in g t h e p o t en cy of t h e d i r ec t iv e e l e c t s t o a c t on it or not. The heart an d brain are a unified system that cycles and recy cles en ergy, inf ormat ion, and intelligen ce within the human instru ment. Th is system op erates with g r eat er eff ect iv en ess , in t er ms of ex p r es s ing it s inn at e in t elligence in th ree- dimen s ion a l en v iron ment s, wh en it is e nt r a in e d t o th e core h e a rt en e rg y of com p as s ion an d un derst andin g. Studen t: Y ou speak abou t compassion and underst anding, but isn’ t un con d it ional lov e th e cor e h ear t f r eq u ency? T e a ch e r: I ch oos e t o r ef e r t o t h es e c ore f r e qu en c i e s in t erms th at are not so misun d erst ood, as is the term unconditional

love .

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Studen t: Y ou also ment ioned emot ional au th enticit y w as a k ey element in how the brain respon ds t o th is t echn iq u e. C an y ou expand on this? T e a ch e r: Wh en y ou s e e a p i e c e of c l oth f ro m a d i s t a nc e of tw en ty met ers, what dist ingu ish es it? Studen t: Its color. T e a ch e r: And wh en you are able t o hold th is same cloth and examin e it closely, what then? Studen t: I sup p os e t ex t u r e bec o m es mor e i mp o rt an t … h ow i t feels. T e a ch e r: A nd th e su bt ly of th e d es ign? Studen t: Y es, I supp os e at tw ent y met er s on e w ou ld n ot b e able t o see any su bt le designs th at had been w oven int o the f a br ic. T e a ch e r: E mot ion s are imbu ed w ith t extu r e an d su bt lety. Th e h igh er brain sy st em is d es ign ed t o scan t h e emot ional d at a in comin g f r om th e h eart sy stem and det ermin e if th e textu r es a nd su bt let ie s of th e d at a ar e d e r iv ed fr o m t h e c o r e h e a rt f r equ encies, or are deriv at ives of th e th ree dimen s ion a l environment and/or emot ional histor y. Studen t: Th e h igh er brain mak es th is det ermin at ion? How does it know? T e a ch e r: H a v e y ou n ot ic e d my us e of th e w ord “D esig ned”?

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Studen t: Y es, but I’ m not sure I int erpret ed it th e w ay y ou meant it. T e a ch e r: Th e h eart an d b r ain sy st ems w ere designed to enable those who were able to apply th eir imagin at ion s f r om th e core heart f r equen c ies t o a c c es s t he hi gh er frequency, h igh er intelligen ce of th e genet ic mind. Th is access made th em th e proph et s and ph ilosoph ers of hu man ity—th e w isdom bearers that elevated all of humanity. Studen t: So only those who had this k now ledg e w ou ld b e ab le t o acc ess th is h igh er st at e? T e a ch e r: N o. Ev eryon e is able to. Studen t: Everyon e? T e a ch e r: S h ou ld any on e b e ex c lu d ed ? Studen t: What about th ose wh o kn owin gly pract ice ev il? T e a ch e r: A lif et ime of 4 00 0 w eek s t o ex p lor e an d un d er st an d th e inf in ite cosmos is t h e ex plan at ion of ev il. Studen t: I don’t underst and? T e a ch e r: We are good, spiritu a l beings, not by th e expression o f ou r b eh av i o r s , b u t b y ou r i n t r in s i c n a t u r e— ou r o r i g in. W e are ea ch allowed access to this h igh er kn ow ledge n ot by how w e a ct , but b y s i mp l y b e in g w h at w e ar e . Studen t: Ok ay, I thin k I un derstand, an d on some lev el, I’ m reliev ed to h ear th is. How ev er, all my lif e I’v e liv ed w ith th e con v ict ion that div in ity is someth ing earn ed. Those wh o w ere w eak an d easily led ast ray by th e dark f orces w ere n ot

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allow ed access to th e t echn iqu es th at w ou ld empow er th eir greed, h at e, or ev il t enden cies. What y ou ’re n ow t elling me is th at th e techn iqu es of th e intu it iv e in t elligen ce are av ailable t o an y and all. T e a ch e r: They are. This conviction y ou s p eak of is an ar t ifa c t of the mystery schools and the esot eric practices that use t echn iqu es of liberat ion as rew a rds of loy a lty. Studen t: But w on’t s ome p eop le abu s e th es e t echn iqu es, u s in g th em f or s elfis h or ev en ev il pu rp os es ? T e a ch e r: I ju st explained that the heart an d brain are an in t eg r at ed s yst em d es ign ed t o act ivate, acc ess, an d ex pres s the high er frequencies of compassion and understanding, and th at th e br ain s erv es th e r ole of a ss essin g th e emot ion a l auth en t icit y of th e h eart. Th is sk ill, intelligen ce, insigh t wh at ever y ou ch oose to call it , is absolut e and inborn w ith in all h igh er lif e forms. N o on e can u t iliz e th e t echn iqu es of the in tu it iv e int elligen ce if t h eir h eart is passin g dat a t o th eir brain th at is deriv ativ e of emot ional dist ort ion s common to th r ee- d imen s ion a l env ir onment s. Studen t: I st ill don’ t un derstand h ow th e brain knows h ow to do th is, but let ’s mov e on . C an w e r ev ie w th e tec hn iqu e y ou st a rt ed t o ex p lain ? T e a ch e r: Th ere are fou r st eps t o th is part icu lar techn iqu e. It s p ur p os e is t o h e lp th e p r ac t it io n er t o r e c as t t heir e m ot iona l h ist ory int o th e comp ass ion f r eq u ency, an d by so doing , gain a de e p e r a c c es s and mor e f lu en t , on- d e m an d ex p r es s i on of th eir in ner v oice or intu it iv e in t elligence. Studen t: D o es th is t e chn iqu e h av e a na m e ?

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T e a ch e r: On ly if y ou giv e it on e. Studen t: And y ou’ve disclosed on ly two of th e fou r st eps th us f a r? T e a ch e r: Y es, th e first two we h av e cov ered: t he inv ocat ion and imagin at ion st eps. Th e third st ep is to release . Studen t: How is th is ac comp lis h ed ? T e a ch e r: Wh en y ou f in e- tun e your imagin at ion an d y ou see th e r e f in ed ligh t f r eq u enc y w ith in you r h e ad a r e a an d y ou allow th is—in a sense—t o take u p residen cy, y ou mu st adopt the inner attitude of surrender and release. Studen t: T o w h a t? T e a ch e r: T o th e resu lts of the techn iqu e. T o t he fact th at th e e m o t ion a l h is to r y th at y ou ha v e st o r ed in y ou r n eu r a l and quantu m n etw ork called th e hu man inst ru ment, may u ndergo c h a n g e or m od i f i c at i on. Studen t: B ut if I ’ m p ra ct ic ing th e t echn iqu e h a ven ’t I a lr ea d y s u r r en d e re d t o t h e r e su l t s? I m e a n , w h y w o u ld I b e p r ac t icin g it if I w eren ’t sin c ere? T e a ch e r: Y ou r desire f or th e en d ben efit , in t h is case, a more prof oun d con n ect ion t o y ou r in tu it iv e int elligen ce, can ov ersh adow your w illin gn ess t o see t he w isdom in th e process and delay grat if ication f or the th in g y ou desire. Studen t: Y ou m ean t h a t I m ay b ec o m e i m p a t i en t ?

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T e a ch e r: It is more lik ely that y ou w ill be less inclin ed t o allow th e f irst tw o st eps in this proces s to unfold organically— in th e ir own t im e—f o r t h e pur p o s e of recast ing you r emot ion a l h ist ory . Th is is w hy th is th ird st ep is design ed int o th e p r o c es s. Studen t: How do I perform this release as y ou call it ? Is th ere a specif ic t echn iqu e? T e a ch e r: It is simple, an d yet difficult at the same time. To release is to t rust. T o t rust is t o believ e in th e in t elligence of both y ou r inn ermost self, as w ell as the origin f rom wh ich it arises. This is th e simple par t . Th e d if f ic u lt p a rt i s t o un derst and th at th e ju dgmen t of th e ego- person alit y is impaired, and in some measure ant ith et ical t o t he intu it iv e in t elligence. Th is st ag e of th e t ec hn iqu e is to r elea se ju dg ment of y ou r progress w ith in th e bounds of th e process. Studen t: How do you mean th is? I’ m not su re I un derst and. T e a ch e r: I f by c le ar in g t he clo u ds o f you r e m ot ion a l h is t or y y ou improv e access to y ou r int u it iv e int elligen ce or inn er v oice, th e ego w ill search f or ev iden ce of your progress in order t o sat isf y its inn at e hunger f or ach iev ement . Th e eg o i s n ot s omet h i ng t o b e b ani she d , i gno red or f aul t e d f o r t h is att itu d e, but r at h er it is t o b e ref in ed. Studen t: Is th is part of th e release t echn iqu e? T e a ch e r: Y e s. Studen t: How?

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T e a ch e r: Release is a psych ological imperat ive wh en an i n d i v i du a l a sp i r es t o ac c es s a nd exp res s t he i r i nt ui t i ve in t elligence. Y ou r ego is adept at operat ing w ithin th e lower, outer forces, in much the same w ay as y ou r h ea r t is a d ep t at operat ing w ith in th e h i gher, inner forces. As you seek t o align t o th ese inn er f orces, y ou r ego w ill per c eiv e t h e ef f or t a n d t he process therein as a triv ial distra ct ion to the real world problems that press upon you. Th e in st inctu al response of the ego-person alit y, in th is case, is t o p e rce iv e th e focu s on you r c o r e h e a rt f r e qu en c ies as misdirected. Studen t: Why? T e a ch e r: Becau se th e ego resides w ithin th e lower min d an d it s att achment t o th e phy s ical body is main ly through th e ey eb r a i n ’ s p er c e pt i on of it s domin ant realit y—th e threedimensional w orld. To th e pure ego, the h eart is simply a bothersome appendage of the physical body that disp lays w eakn ess. Studen t: Ok ay, I thin k un derst and th e reason that release is th e th ird st ep, bu t h ow do I spec if ically perf orm th is st ep in t h e p r oc es s ? T e a ch e r: Breath in g th rou gh y ou r h eart region is th e meth od t o int ermix th e desires of th e ego w ith th e capacit ies of the h eart, and th is is th e met hod of release. Studen t: How do I do this? T e a ch e r: Aft er y ou h av e complet ed th e f irst tw o st eps, cent er y ou r at t ent ion on you r breath ing. Imagin e that y ou r in- breath

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b r i n g s t h e d es i r e s of y ou r eg o int o an int erior chamber of y ou r qu antu m h eart. Th en, imagin e this desire for achievement—in the form of an in- br ea th — is sus p en d ed w ith in th is int erior ch amber by h oldin g your breath. As y ou do so, y ou r breath is in t ermix ing w ith th e inf low of compassion th at arises from your quantum or ene rg e t ic h e a rt . N ow , exp e l t h i s n ew l y en er g i z ed b r ea t h b ac k t h r ou g h y ou r h e a rt ar e a , and e a ch t im e, a s y ou exh a le, r epea t th e ph r as e: “ Leave it in the

mystery to shine of its own light .” D o th is s ix t o e ig ht t im es . Studen t: That’s all? T e a ch e r: Y e s. Studen t: I w as expec t in g t he r elea s e pa r t t o b e mor e complicated and diff icu lt. T e a ch e r: Th e diff icu lt part is wh en y ou lack th e t echn iqu e for release, or y ou pract ice th e techn iqu e w ith out emot ion a l a uth en t ic it y and v isu a l e n er gy . Studen t: What is th e fourth and f in a l st ep of this process? T e a ch e r: It is sometimes referred to as light distribution , th ou gh I pref er t o th ink of it as light connection . Studen t: How does it work? T e a ch e r: Just as the physical heart distributes ox ygen via the blood to the periphery of the physical body, the quantum h eart distribut es light v ia v isu al en ergy an d emot ional auth en t ic it y t o th e b or d er s of th e hu man ins t rument . Th e lig ht dist ribut ion techn iqu e is t o imagin e light circu lat ing— u n i m p ed ed —t h r ou gh ou t t h e e x p an s i v e y o u .

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Studen t: I’ m n ot su re wh at th at means. T e a ch e r: Th e hu man inst rument con s ist s of th e physical body, emot ion al sy st em, and th e facets of the mind. Th e grid that in t erc onnec ts th es e elemen ts and causes them to op erate eff icient ly as a system is similar to th e v eins an d art eries of th e ph ysical body. Th is grid conv ey s light th at in tu rn un if ies a qua n t u m f i e l d and a l l ow s it t o op e r at e in d ep en d ent l y of t h e multiv erse. We sometimes refer to this in dividuated grid as th e expansive you . Studen t: S o I am th is loos e c on f ederat ion of light part icles that somehow manages to coalesce into a body and mind, an d t o th is I need t o v isu aliz e light being dist ribut ed w ith out blockages or int erru pt ion s. Is th is th e idea? T e a ch e r: Y ou simply n eed to place your att ent ion on th e realit y of wh at y ou are. It on ly t ak es a f ew moment s, but it is crit ical that you pract ice th is t e chn iqu e fr e qu ent ly an d in a specif ic mann er. Studen t: How f r equent ly ? T e a ch e r: Th at is u p to y ou, but y ou cann ot do it too mu ch. Studen t: W h y do I ev en ne ed t o b e c ons c i ou s of t hi s ? It seems th at th e light f lows just f in e w ith out my direct ion . T e a ch e r: I t d o es, but y ou a re n ot d ir ec t in g it, you a r e a c c es s in g it, t ouch in g in t o this h o log rap h ic g r idw o rk of lig ht th at is the f undament a l structu r e of you r ex ist en c e in th e th r ee- d imen s ion a l env ir onment . Studen t: M ay b e y ou sh ou ld ju st ex p la in th e t echn iqu e, a nd I’ ll s t op ask ing qu est ion s.

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T e a ch e r: If you could concent r at e th is grid of light —mak e it brigh t er, more int en s e; wh at do y ou th ink th e resu lt wou ld be? Studen t: M o r e en e rg y? T e a ch e r: N o. It can actu ally h av e th e opposit e eff ect in th e s ens e that th e b ody is f at igued and w eak en ed. Studen t: So dist ribut in g light is n ot abou t con cent r at ing it ? T e a ch e r: N o. It’ s balan c in g th e light qu ot ient w ith in th e hu man inst ru ment and ensu rin g it is coh erent, rhy th mic, and f r e e f lo w in g. Studen t: It sounds lik e you’ re describin g th e phy s ical h eart again. T e a ch e r: Th is is the n at ur a l s t at e of th e h ea rt a nd th e ent ir e hu man inst ru ment, but in the day-t o-day in t eract ion s w ith th e th ree- dimen s ion al env ironment , th e human in st ru ment can lose th is balance an d slip in to an incoh erent , arrhy thmic, an d entangled state of existence. Th e h eart perceiv es th is stat e an d, w ithout kn ow ledge of the p r op er t ec hn iqu es , r es p ond s in k ind , fu elin g th e ment a l dysfunct ion an d phy s iological in ef f icien cy w ith it s en ergy. Studen t: M o r e “ c lou d” cov er? T e a ch e r: P r ecisely. Th is is why th is step in th e p r oc es s is imp o r ta nt b ec au s e it h e lps the h e a rt t o syn ch ro niz e its ene r g y w ith th e deeper, sub-qu an tum st ructures upon wh ich y ou d e p en d.

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Studen t: What do I do? T e a ch e r: C an y ou visu a liz e you r h eart beat in g in your ch est d i s t r ib u t in g oxy g en t o y ou r b ody an d b r ain s ystem? Studen t: Y e s. T e a ch e r: I ma g in e th is s ame fu nct ion is oc cur r ing in y ou r quantum or en ergetic heart, and that instead of veins an d ar t er ies , th er e ar e fila men ts of light that diverge from y our q u a n t u m h e a rt an d c on n ec t y ou t o a br o a d e r g r i d . T h is g ri d i s the source of your existence as a physic al being. N ow, y ou can th ink of th ese f ilament s as bot h root s and w ings. Root s in th e sense that th ey an ch or and grou nd you r ex ist ence; an d w ings in t he sens e that th ey p r ov id e up lift an d ex pansion to y ou r lif e. Th r ou gh out th e d ay , s imp ly f eel th e en erg y s t ru ctu r e t ha t surroun ds you. Wh en y ou do th is, imagin e th at you r h eart is “ p lu gging in ” or conn ect in g to th is st ructu r e, ev en if you can not v isu aliz e it, f eel its presence like a primordial soil of lif e- giv in g en ergy. Feel th is conn ect ion as a rhyth mic pu lsin g of light, f low in g f r om th e grid in to y our h eart syst em and th en f lo w in g out f r om you r h e a rt t o th e r est o f y ou r b o dy. Studen t: I f elt th is ju st list enin g to y ou. T e a ch e r: Th at is the techn iqu e for th e fou r th and f inal st ep. Studen t: Sh ou ld th is f ou rth st ep be perf ormed in concert w ith th e oth er th ree t echn iqu es?

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T e a ch e r: It is n ot necessary to perform th is wh en y ou act u po n th e o th e r th ree st ep s. Th is fou r th t echn ique can b e perf ormed th rou gh out th e day an d on ly t ak es a matt er of seconds. It can be perf ormed twenty times each day for the rest of y ou r lif e. It is a techniqu e to rebalance an d replen is h y ou r c or e h e a rt f r e qu en c ies an d t o en su r e t h ey a r e b e ing dist ribut ed th roughout th e hu man instru ment. It act iv at es th e inner currents. Studen t: What ar e those? T e a ch e r: W h en a r iv e r l o s es i t s c u r r en t w h at h ap p en s ? Studen t: I t s l ow s dow n an d bec o m es s t a gn an t . T e a ch e r: C larity and t empo are relat ed, are th ey n ot? Studen t: I t h ink th is is t ru e as it rela t es t o r iv ers , but I assu me you’ re talk in g about th e hu man sy st em as w ell. T e a ch e r: C o rr ect . Studen t: So th e t echn iqu es of th e intu it iv e int elligence are really mu lt i-f acet ed in wh at th ey brin g t o th e indiv idual? T e a ch e r: If you can access you r intu it iv e int elligen ce, in a s e n s e, in cr e a s e t h e b an dw i dth of y ou r conn ect ion to th e light energy grid that supports you, a single word can catapu lt you in t o un derstanding, wh en before a hundred books lef t y ou in ign orance. Intu it iv e int elligen ce is th e pot en cy of th e qu an tu m h eart t r ick lin g int o th e three dimension a l w orld. It is th e k ey t o th e kn ow ledge that mat t ers. F or th is kn ow ledge ch anges ev ery th ing in th e dimen s ion s of th e p as t, p r es ent an d futur e.

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Studen t: I w ill f aithf u lly pract ice it. Th ank y ou f or sh aring th is w ith m e. T e a ch e r: It is my hon or.

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