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Phillip K DickWhen my friend loaned me his copy of The Exegesis of Philip K. Dick (2011), he hoped I would recognize a kindred spirit in the novelist. We do share similar interests. Phillip K. Dick was interested in Jungian psychology, Gnostic religious thought, and synchronicity. He recorded his dreams and attempted to understand them, how they related to his waking experiences. All these things were hopeful signs. The book is a collection of Dick’s written attempts to find the meaning of some visionary experiences which he had in February and March of 1974. Dick refers to this time as 2-3-74, as a kind of code for the phenomena.

The first thing that struck me in wading into the text was the presence of what Carl Jung called the Collective Unconscious. This spiritually interactive phenomenon is comprised of psychic matrices. Jung called these the archetypes, after Plato’s use of the term for the ancient patterns. These matrices appear to have both consciousness and purpose. They have been interacting with human consciousness for millions of years. No one knows whether these archetypes are inter-gallactic in nature. Certainly they could be, since they are considered to be Divine. They interact using the ancient picture language of symbols, the universal language of the human psyche. This is one of the reasons a good dream interpreter must be aware of the mythological and religious symbolism of the human race. The Divine communicates using these symbols through giving us dreams, visions, and synchronous experiences. The world’s religions are filled with accounts of these phenomena.

John A. Sanford caught America’s attention in 1968 with his book Dreams: God’s Forgotten Language. Written from the perspective of a parish priest, Sanford was able to connect the world of his congregation with the religious meaning of symbols. The Bible is filled with references to dreams, visions, and other messages from the Divine, so it provides a great text with which to introduce Jung’s insights. The most important thing to remember is that symbols speak metaphorically, not literally. This basic foundational understanding of Carl Jung’s work is difficult to remember when we are caught by the magic of the unconscious. And Philip K. Dick was no exception to the general tendency of science and its methodology to look for literal explanations of psychic phenomena. Dick was after all a science fiction writer, someone who created possible futures in his novels.

When Dick has a series of dreams in which a large blue book is presented to him to read, he focuses on the details of the dreams and begins searching his library for the book. He says of this quest, in a letter to Claudia Bush, July 5, 1974, “I had the keen intuition that when I at last found it I would have in my hands a mystic or occult or religious book of wisdom which would be a doorway to the absolute reality behind the whole universe (p. 15).” This is a common feeling one has when possessed by the magic of the unconscious. I certainly can relate to Dick’s attitude. I felt the same way during a similar quest in 1976, but I had a Jungian mentor at the time who could remind me about the nature of the psyche. Malcolm Dana would redirect me toward a metaphoric interpretation by asking me questions like “What does this say about your inner process? How do the images speak to you as if they were a magic mirror? What are the symbols recommending to you? What are they talking about?” If we apply such questions to Dick’s visions, we see that the Divine Dream Maker is presenting him with a book of wisdom which he should be reading, one “singed by fire on all sides”. After three months of searching he finds a very boring literal book The Shadow of Blooming Grove and concludes “it goes to show you that you should never take your dreams too seriously. Or else it shows that the unconscious or the universe or God or whatever can put you on. (pp. 15-16)” But he doesn’t stop there, he returns to the magic and pursues it again.

A week later he writes to his friend about several dream symbols in addition to the big blue book. Sibyl“The sibyl. Who knows and sees everything. . .The deeds of men, especially. The cyclops (in the same dream as above). Contributing the seeing Eye. A friend called “Paul” holding up galley proofs for me to read, which I am told consist of a “book of prophecies”, and in which I find a passage about myself. The word “sintonic”, which I am told to be. (p. 16)” He wakes up and starts searching for the word, which turns out to be Greek “meaning self-harmony, etc. In harmony with, etc. A key term in Pythagorean thought, also Roman.” The Greek word is syntonic and Philip gets its meaning. He is to be this way, he is to find a way to be in harmony with himself. This shouldn’t surprise a Jungian scholar. The main function of dreams is to compensate for the dreamer’s conscious attitude. Dick is too focused on the analytic and scientific, so the dreams are mythological and symbolic. The sibyl is a form of prophesy, an oracle. She knows the future, what Philip should be doing in order to attain “self-harmony”. He gets a lot of the meaning in his dreams. cyclopsThe cyclops however is unable to have binocular vision. He has no depth perception. Humans have two eyes, each connected to different hemispheres of the brain, which makes balancing the two images necessary. This seems to me to be the meaning of the cyclops, that the dreamer’s vision is not human. He doesn’t see the depth in the symbolism, much as a giant cyclops would have difficulty with the bicameral mind.

Dick pursues his quest by taking the Greek and Roman leads as directions. This is a great idea as it is often how the Divine communicates with us. The Dream Maker knows the dreamer’s tendencies from the inside out and sure enough, Philip goes to the Roman poet Virgil’s work Aeneid. There he finds rich material about the cyclops and the Sibyl, who takes Aeneas through “Blissful Groves”. Here is a further amplification. The big, blue book is not a literal one. The unconscious often uses things which sound alike in order to communicate. “Blooming Grove” sounds like “Blissful Groves” and Philip is impressed by the association. He doesn’t seem to remember that his name is that of one of Jesus’ disciples and that the great interpreter of the visionary experience in earliest Christian times was the Apostle Paul. Paul is holding up pages of prophesy about the author. And what is prophesy? Possible futures. The dreams are trying to show the dreamer how intimately connected the Divine Dream Maker is to the dreamer. Destiny is written on the galley pages, if only Philip will look at them symbolically. But he doesn’t.

Philip K. Dick was fascinated by the synchronicity of the dreams and the way they seemed to be trying to show him something. He is discovering what Jung and every dream interpreter has discovered throughout the millenia. God communicates in a forgotten language, the language of symbols. Just how forgotten it is can be seen in the way Dick rummaged through all the trails and clues left by the Divine. He concluded that his dreams meant “This is prophetic knowledge. Which is to say, I can take what comes and has already come as accurate prophecy. (p.17)” He is now becoming inflated. His inner feminine (the Sibyl) is taken to provide knowledge about literal events, the burglaries of his home had to do with his claim to have knowledge about James Pike, his friend, the Episcopal Bishop of San Francisco, to died in the Middle Eastern desert. In the dream world he becomes Jim Pike.Bishop Pike and MLK

This is a very interesting motif, the way the repressed parts of the psyche come to the forefront of consciousness. Jung called this the Shadow. Philip’s Shadow is projected onto Bishop Pike, the Latin scholar and religious leader, who insisted on a stain glass window in his Cathedral of Albert Einstein. This is a perfect part of the science fiction novelist’s repressed side. All of the things Philip is not, James is. This manifests in several fascinating ways. First is the interest in the polar opposites, which Dick finds in Zoroaster’s teachings, “The God of Light versus the Master of the Lie”. Here is the religious aspect of Philip K. Dick coming out. He says, “The greatest thing in the Persian system of course was its affirmation of life, the value of life, the joy of life, the justice possible in this world and not in the next, the value of trying. It put down passivity, resignation, despair, and I’m glad to say once released from the power of the Lie I saw passivity, resignation and despair as intended by-products of the Lie (p. 18).” ZoroasterThese are the things Dick suffered, depression and despair. The polar opposites are what must be harmonized. This is the teaching of Pythagoras about syntonic resonance. The opposites must be held in a paradoxical balancing act. That is the essence of what Jung called Individuation. But that is not what happens when one is caught up in an inflation. The dreams are showing the dreamer that he is out of balance and getting very dangerously close to identifying with the Deity instead of having the proper humility.

Then the Shadow took control. The personality of Philip K. Dick is possessed by the spirit of Bishop James Pike. Philip’s behavior changes abruptly. He drinks beer instead of his favorite, red wine. He becomes shrewd and fires his agent, thus making lots more money. His musical taste shifts back to Bach and the classics. He turns off his television when his favorite show comes on. He would rather listen to Bach. He says of this change, “To explain the totally different tone and attitude of my letters I told my agent I had my father-in-law, a CPA, working with me. At the time this was to my mind a lie, but looking back I can see a thread of truth in it. Someone was and is working with me on all business matters, making my attitude tough and shrewd and suspicious. I am hard boiled and I never regret my decisive actions. I can say No whenever I want to. Jim was that way—no sentimentality. He was the shrewdest Bishop I ever knew (pp. 24-25).”

Instead of seeing himself as evolving, as integrating his repressed Shadow qualities into his personality, Philip talks as if there were some fragment or spirit which is dominating him. This is a very difficult situation, to give up the old ways of being, to “slay the ego” as it is referred to in the Eastern traditions. The ego is a conglomerate of memories and attitudes, always able to dissolve and reconfigure itself, if allowed to do so naturally. But when we become too identified with a certain way of being, we get stuck there and natural change/growth is felt to be threatening. Letting go of old patterns and ways of defining ourselves is necessary if we are to integrate the Shadow, to grow into who we are to become. The dreams show us what needs to happen, where we are out of balance, and how to achieve integration. But in order to understand our dreams we must remember that they are symbolic in character, not literal. The Exegesis is an excellent example of what can go wrong when we don’t have a mentor with whom to consult, we get trapped in the labyrinth of analysis, focused on our own shit and unable to grow. That’s the beginning of the end. Phillip K. Dick died of a stroke eight years later at age 56.

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Lake and Desiree

When my friend gave me his favorite spiritual book called The Oversoul Seven Trilogy by Jane Roberts (1995), I had no idea what a wonderful ride I was in for. The book is delightfully written. The stories of several characters are interwoven in novel form. They live in the past, present, and the future, yet all of their lives and reincarnations are interrelated. Their free will and their choices are encouraged and helped by the invisible force of a soul at the seventh spiritual level, hence the descriptive name “Seven”. He is being educated by a higher soul, a mentor, called Cyprus. All of these characters are delightfully illustrated and a rather surprising claim is made. They are all aspects of Seven’s personality. That’s why they are called his “personalities”, because he, like all of us souls, has multidimensional aspects. Although we tend to show up in recurrent incarnations as our preferred gender, we often switch sexes to learn more about being human.

I was introduced to this idea by reading Michael Newton’s Journey of Souls (2002). Newton’s work as a hypnotherapist led him to discover a “place” where the soul returns between incarnations to review it’s past lives with the help of spirit guides and individual “viewings” of events in those lives. This in-between-state is a learning environment where the next incarnation is chosen with the help of guides. Dolores Cannon, also a hypnotist, explored similar issues in 2001 in her book The Convoluted Universe which I was reading when given the trilogy. Jane Roberts was writing about these concepts in 1973 when she published the first book in the trilogy, The Education of Oversoul Seven. The way dreams are presented in Roberts’ work is very helpful in understanding their function from the Oversoul’s perspective. They can be instructive situations which help the individual grow spiritually. That is the same basic claim in my lineage of Jungian dream interpreters. We, as dreamers, might be shown several different aspects of our personality in dreams, how we show up as feminine as well as masculine, old and young, wise and foolish, good and bad, black and white. The soul is multifaceted. Jung discovered this in the early twentieth century. He used different “scientific” terms for these age old insights, but was in alignment with the esoteric teachings of the ancients. He established a meaningful thread running through modern psychology, alchemy, the Kabbalah, Gnosticism, and ancient Chinese Taoist philosophy. There have always been people who shared Jane Roberts’ views.

If we are multifaceted souls, then we comprise all the diversity imaginable. We transcend racial, age and cultural barriers by embracing all peoples and all experiences. We are all of these when seen from the multiple incarnation viewpoint. Humans are beautiful regardless of the form they happen to be in during the stages of their lives. The old age home/hospital figures prominently in the life of one of Roberts’ female characters, Lydia, who is leaving one incarnation for a different one. She is overcoming her skeptical belief system, a form of atheism, and embracing the magic of Seven’s perspective. She visits the old age home of the gods during her in-between-stage. Unlike the previous incarnation, she discovers, with the help of the Greek goddess Hera (and Christ), that she can change the way she sees herself at will. She can be young or old and allow her inner beauty to be expressed, as she truly is.

Gerontophila arretOddly enough this shift in one’s belief system is also illustrated in Bruce LaBruce’s 2014 film Gerontophilia. Set in Canada, the main character is a young French Canadian male living in the bi-cultural overlap of the English speaking dominant society. Lake is a young artist, just out of high school, who loves to draw old people. His ambiguous heterosexual relationship and friendship with Desiree illustrates the basic human predicament. We have overwhelming desires which pull us in surprising directions. The girl is a feminist revolutionary writer, who discovers her lesbian inclinations. She also discovers her boyfriend’s sketchbook is filled with drawings of the old people who dwell where Lake works, the old folks home. Lake, like his name, is a very fluid character, who flows into his feminine side and falls in love with an older black patient. Melvyn is gay, an accomplished “show biz” character, and eighty some years young. Gerontophila winterThe film focuses on the need to escape the rigid norms of society (depicted by the ways people are treated in the home) and allow love to guide the soul into new adventures and relationships. This is basically the same idea Roberts was trying to illustrate fifty years ago.

The soul is multidimensional, bi-sexual, and eternal. Everything is possible and must be experienced in order to learn. Death is a transition for everyone, but it isn’t the end of anything for the soul, which continues to grow. Eventually form can be transcended, as Seven has learned. We are energy which can become matter, a very paradoxical situation indeed. And one which is difficult to describe, but Jane Roberts did an admirable job in a fascinating way. Or perhaps she was just channeling a higher intelligence. Either way her books make for delightful holiday reading.

Heidi

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Originally posted on Ancient Whiteagle Wisdom:

Our  elders said we learn through living, through experience of the truths of life. We also learn through listening to stories. The imaginal world and the “real” world provide experiences from which we learn. The truth of our discoveries is either confirmed in our interactions with others or not. If the story resonates with our inner being, we adopt it as our own. Each tradition explains phenomena in ways consistent with the people’s environment, with their experience on the planet.

Like many Americans my genetic inheritance is multi-cultural and hence multi-faceted. We were more like gypsies abandoned by our tribe, living in Idaho’s Magic Valley, where irrigation made the desert bloom. Growing up without a close connection to my indigenous roots was hard. It made me feel disconnected, like I was alien, a wanderer in a strange land. Even my nuclear family felt a little foreign.  I knew I must…

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After the most destructive war in their history, people struggle to re-establish the life-style they remember.  That is the setting for the movie Hugo.  A wounded veteran of the First World War is the police authority in the Parisian train station.  His world is the shops, vendors, the travelers, and the trains.

He lives in the station as does Hugo, an orphaned boy, who lives within the walls of the train station.  The boy has been keeping the clocks running on time in his uncle’s absence.  Befriended by a shopkeeper’s Godchild, Hugo is trying to find meaning in a “steam punk” cultural setting.  His only link to his deceased father is an Automaton, which the boy is trying to fix.  He feels that people, like broken machines, “just want to work” [with purpose].  And the key is (literally) heart-shaped.  Once the key is found, and inserted within the back of the Automaton, all the pieces of the story come together in harmony.  Family is not blood, it is the love of the people for one another.  The  Automaton’s function is to represent the mechanical way the boy feels, given expression in a dream, and to tie all of the characters (synchronistically) together in the story.

In the same time period of the movie, and perhaps in response to the same questions of meaning in the face of war’s devastation, a Native American Avatar’s teachings were channeled through Grace Cooke in England.  “White Eagle” was the name which the Ascended Master used.  Most of his teachings in the early 20th century have been validated during the late 20th and early 21st centuries under the name of Near Death Experience Research.  He taught most of the truths found in the esoteric teachings of the world’s religions, expecially that the afterlife is not to be feared, that we will be greeted by people we recognize, and we will be able to review our life’s experiences in a non-judgmental environment.

Reminiscent of the teachings of the Theosophical Society, White Eagle talked about the evolution of the soul through many incarnations.  And, like the ancient Gnostics, White Eagle said that Heaven is within each and every human, that our life experiences awaken the Divine Spirit which is already within us.  The Soul’s Journey is to learn compassion and love, unconditioned and open to all.  Speaking to Western Europeans, White Eagle used terms to which his audience could relate.  He talked about the Christ consciousness needing to be awakened within us all, that we are essentially Light Beings in material bodies, and that we return to Source with what we have learned.  But his Native American orientation shows up in his emphasis on living in the present moment, aware we are connected to all of our relations, the human ones in this world and in the world of spirit, as well as all the animals and plants living upon the body of our Mother, the Earth.  He recommends we live with awareness that our actions will make an impact on the present and the future, our next incarnations, and the generations to come.

None of what White Eagle teaches is new.  Those of us on the Red Road of indigenous cultures understand these teachings.  Our elders have been saying these things for centuries.  What is interesting is that White Eagle chose to communicate with the people inhabiting Hugo’s world.  The ageless teachings of the Avatars from Turtle Island are just as relevant now as they were 100 years ago.

Native American Circle quatered by the Cross, with Solomon's Seal and the White Rose superimposed. White Eagle's Teachings in Symbolic Form

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Arriving in the late afternoon, I did some pruning and transplanted some iris.  Then I let the water trickle onto the flower bed while I had dinner.  Returning after dark I noticed there was a small lake forming, about two or three inches deep in the bed.  I turned off the water and heard a rustling in the palm tree over head, right where it touched the edge of the Church.  I looked up at the spot light and suddenly a flicker landed on the wall.  It seemed to be watching me.  When I moved to enter the Church the bird flew away, up over my head, but then returned and landed at my feet, directly in front of where I stood and in the small lake I had created.  I stood quietly admiring the woodpecker on the ground, noticed its dark tail and the light orange tips of its feathers.  Then it flew up to the light and perched on a palm frond.  And today is Ash Wednesday.

Sunday after Church I was having coffee with the Priest’s wife when we heard a knocking, drumming on the social hall.  “What’s that?” she asked.  “I think it’s a kind of woodpecker, a flicker.  They drum on buildings, trees, poles, even windows to mark their territory at this time of year.”  She wanted to know what they look like, so I went out to my car and brought back my cedar box.  My spirit son had given me a flicker tail fan for my sixty-ninth birthday.  Flicker feathers are doctoring feathers.  They are family birds, so a lot of their magic has to do with relationship.  It turned out that there were several people with birthdays there.  My friend told me it was her grandson’s second birthday and the day before was his daddy’s.  The family had come down for the weekend.  And the other Priest’s daughter had the same birthday as him.  So I got out my flicker feather fan, cleaned the past off of her and then blessed her with my eagle feather.  I did the same to the father and his son.  My intention was to free them up to follow their destiny with joy and hope, to believe in themselves fully, the way the flickers do about their children.  The young woman remarked, “I feel really light.  I had no idea how much I was carrying until you removed it.  Thank you.”

And before driving back to the Church, I had finished Peter Kingsley’s book entitled Reality (2003).  He took me back to ancient Greece, to the time of Parmenides, Zeno, and Empedocles, through the eyes and understanding of the shamans they were.  Kingsley said, “Everything is inside you now, rooted deep into your being.  And with the entire universe inside of you, where in reality it always has been, you can sense for the first time how much power you hold in the palm of your hand.  For the whole world–whatever you experience or perceive–is just buds on the tree that you are (p. 556).”  Those mystical words preluded the appearance of the flicker on the wall, the first one I have seen since Easter morning of 2003, when it was drumming on the window beside my kitchen table.  That time it too fluttered to the ground.  And when I went to look more closely, flew to safety.  Not only am I the tree, but the bird as well.  Synchronous magic indeed.  Thank you Empedocles, for your 2500 year old teaching, and Peter for your fascinating scholarship and interpretation of the ancient poetry.

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The prophetic aspects of Carl Jung’s Red Book, published in 2009, was the topic of Stephan A. Hoeller’s lectures at the Theosophical Society’s Krotona Institute in Ojai.  Hoeller, an ordained priest in the Liberal Catholic Church and now Bishop of the Gnostic Catholic Church in America “Ecclesia Gnostica”, spoke of Jung’s vision of the coming new religion.  In Jung’s visionary experience in 1913, the time frame was one Platonic month or 800 years.  Jung referred to the God Within, which resides in each and everyone of us humans.  He called it the Self The Work of humanity is to become Individuated, to become whole through our encounter with the Unconscious Divine dimensions of the human psyche.  Through a process of confronting the Shadow and other archetypes it is possible to reach a state of integration of the opposites within us.  When the ego learns to serve the Self, the God Within, in fact this has always been the relationship, so it is more when the ego, the “I” of consciousness, becomes aware that the Self has always been guiding and creating our experiences, the ego changes its perspective.  The attitude is one of reverent awe in the face of the overwhelming synchronicity.

According to Jung the Self will finally become enthroned in  human consciousness during the Zodiacal Age of Aquarius.  Jung told Max Zeller in 1949, in response to Zeller’s sharing of a dream,  that the Temple of the new religion would be 600 years in the building and that people of all cultures are working on its structure.  This process is an experiential one.  One can only become aware of the archetypes through encountering them personally.  We can read about other people’s experiences, but ultimately we have to attain knowledge through our own experience.  That is the definition of gnosis in Greek philosophy, so it is no wonder that a Gnostic Bishop would find support in Jung’s prophetic visions.

Most of Jung’s early insights came through visions recorded in his Red Book and were expressed in his privately published Seven Sermons to the Dead attributed to the pre-Nicene Gnostic Bishop of Alexandria, Basilides.  Hoeller’s insight on this matter is correct.  I too noticed this in 1977 when I was studying with Russell Lockhart and Malcolm Dana at the Jung Institute in Los Angeles.  In fact I had a dream at the time in which Basilides and his wife Sophia told me “what you do is Hermeneutics”.  That is precisely what the early Christian gnostics were doing, Hermetic philosophy.  They were studying the Emerald Tablet of Hermes Trismegistes.  An interesting personal interchange with Bishop Hoeller came just as we were returning from lunch.

Stephan spied the Santo Daime sparkling rhinestone cross on my coat.  “Oh, le croix de Lorainne,” he said.  “Yes, but also Santo Daime,” I responded.  The Bishop lifted his right hand, on which his Bishop’s ring shone forth, and said, “I probably shouldn’t say this, but that [the Santo Daime tradition] is where the promise lies.”  As a teacher of world religions he would know that the Santo Daime Brazilian Christian tradition is based on personal visions of the founder Mestre Ireneu, Padrinho Sebastiao, and all of us who drink the ayuaska, which is called Daime.  Through the Holy Sacrament we have an individual and personal relationship with the Divine.  This is much the same as the Gnostic tradition.  The Bishop has the ancient manuscripts discovered in 1949 at Nag Hammadi, Egypt, the ancient gnostic library.  The Santo Daime tradition has been evolving through visionary experiences since its beginning in 1930.  Whether or not Jung’s visions of 1913 foretold of the discovery of the Dead Sea Scrolls and the Nag Hammadi library 35 years later, he did predict the coming of three phases: war, magic, and religion.

As Hoeller noted in his lecture, we all have experienced war.  The present technological age and the amazing things our cell phones can do would be described as “magic” in earlier times.  The coming of the new world religion is based upon our personal encounters with the Divine which occur every night in our dreams.  It is building the Temple of the New Religion.  Some of us build with medicines like peyote and ayuaska.  Others with yoga and meditation practices.  As the Theosophists have been saying for years, all religions lead to the same place, the Source, the Creator.  Some are arriving sooner than others, but we all get to the goal eventually.

Jung's Shadow in the Red Book

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As we drove up the winding mountain road to dance with our Santo Daime Tradition family, I told my nephew the morning dream.   I was meditating, laying down, covered with blankets, when I decided to get up to use the bathroom.  I thought I was in my waking life bedroom.  But then I noticed two other elders laying there beside me.  This was confusing.  Two interpenetrating dimensions were merged. Throwing off the bed covers and swinging my legs over the side of the bed, I noticed there were several people sitting, meditating around the base of the raised bed.  The dreamspace was not my bedroom.  Rather it was a very large open room, where about 40 people, all blond (they looked like David Wilcock, although I had never seen a photo of him at the time) were sitting.  They were wrapped in one seamless piece of emerald-green fabric, which smoothly stretched around each person, covering everything except their heads.  I couldn’t see their eyes.  When my nephew asked me to describe the people, all blond, he felt he understood the images. “They are meditating to help you wake up, to remember who you are.  They are the Sons of Ra.  You are one of them Uncle.  Like them, Uncle, you are one of the sons of Ra.” That got me telling him about remembering my soul’s journey through several different incarnations, Buddhist, Greek, Native American, French Canadian, to mention a few, so I found his suggestion inviting and decided to explore David Wilcock’s blog.

When we got home from the Santo Daime Work, I consulted our modern Oracle, the Internet, and found Wilcock’s Divine Cosmos site.  There I discovered a younger version of myself (I used to wear that same East Indian style jacket when I was his age).  In David’s Occupy your Self video is an excellent summary of David’s research over the past 20 years.  It also reflects my research over the past 50 years, including the importance and meaning of Dreams. His blog on Human ETs in the 1950s has a pdf transcript of telepathic communication and evidence which has a strikingly familiar ring for anyone who is familiar with Theosophical literature. The ETs of the mid-20th century have the same message and magic technology as C.W. Leadbeater reports his experience of the Masters/Adepts of the late 19th century. The similarities are astounding. Could Leadbeater’s Master Kuthumi be a human ET? Wilcock’s video reports Voltaire’s letter to Count Germain.  Evidently Germain had  similar technology in the 18th century and demonstrated it to Voltaire in many of the ways the Italian Friendship Group experienced their technology in the mid 1950s.  The teachings of Blavatsky, Leadbeater, and Besant are seamless antecedents to Wilcock’s discoveries.

Evidently we have been tapping into the Divine Source.  Carl Jung called it the Collective Unconscious, because It is independent of human consciousness, something we can experience, however we cannot “know” It as an object of science.  He later wanted to focus on the objectiveness of the Collective Unconscious and started talking about the Objective Psyche.  In his final years he referred to it as the Psychoid (Reality).  Wilcock reflects Jung’s emphasis when he calls it the Source Field.  All of these people appear to be talking about the same phenomena.  Jung stressed working on our personal spiritual evolution in the process he called Individuation.  If we all do the Work of Individuation, the Collective Spirit evolves.  The Theosophists teach Service to Others, Meditation, Spiritual Evolution and talk of 7 interpenetrating dimensions.  Wilcock adds Love of oneself and Love of others, a reflective mirror of the God Within.  His Source Field has 12 interpenetrating dimensions. That’s similar to the message of Gnostic Christianity, Alchemy, and the Liberal Catholic Church, which the Theosophists’ created in 1916.  Each path leads to the same place.  Amazing!

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