Re: Questions, questions, questions

["peter_reist" <peter_reist@...>]

Dear Rawn,

You're response is quite surprising, and quite synchronous to say the 
very least. You see, for the past month or so, divine providence has 
been all but kicking me in the arse with a steel toed shoe to start 
working on a higher level than I am currently to help those members 
of my friends and family that need help and healing on a number of 
levels.

So there have been these omens popping up left, right and center in 
all shapes and forms that told me to get on with this more advanced 
work. Eventually cumulating in the form of your response. Apparently 
divine providence seems to have gotten tired of trying to tell me 
these things in a roundabout, subtle way and has resorted to more 
direct methods.

When these omens started appearing I felt that there where three 
possible reactions that I could take to them: First, I could view it 
as a temptation, something to try and draw me away from the slow and 
steady path with promises of fast progress; Secondly, I could 
interpret it as a trial, to see if I can deal with these situations 
upon the level that I am currently working at; or, lastly, I could 
interpret it as a raising the bar, a challenge to see if I could 
actually do this work and apply it practically to help those that 
need to be helped within my family and friends.

I have been acting in accord primarily with the second and third 
options by working fairly diligently upon the current steps within 
IIH that I have been working on, and conversing with you on all sorts 
of matters which eventually lead me to the conclusion that I should 
go ahead with beginning work of KTQ after I had a little bit of an 
epiphany concerning Bardon's statement about learning the letters 
like a child. Which is an extremely true statement, but also one with 
considerable depth that goes beyond what Bardon talks about within 
KTQ, I believe. I'm sure you already know something along these 
lines, but I'm sure some others would benefit seeing how all of the 
labours of IIH seem to fit into the greater picture of the work of 
Kaballah.

Whomever picks up the KTQ and starts work upon it, be they an 
absolute beginner or a scholar that has gone through the steps of IIH 
up to step eight, will have to learn the letters like a child: 
learning each letters colour, tone, feeling and legality one by one 
and step by step. In much the same way that a child would learn the 
alphabet by being able to print out the letters, pronounce them, form 
words with them, speak these words and eventually make the leap from 
printing to writing as well as the further refinement of their 
eloquence.

While the beginner and the magician both have to learn the letters 
like a child, the magician has the advantage in the fact that he 
knows, understands and can speak a number of different languages. The 
first language that the scholar learns within his training within IIH 
would be the language with only one or two letters, that is the 
language of vital energy. Now, of course, being a student of Qigong I 
realize that this one letter language is something that can be 
infinitely expanded upon with the addition of the meridians through 
which vital energy flows, the dantian's in which vital energy is 
stored, and the various degrees of quality and accumulation of vital 
energy. In addition to eventually learning that the vital energy is 
made up of relatively equal amounts of magnetic and electric fluid, a 
point that is also well known within the orient under the guise of 
the three forms of vital energy: shen, qi and jing. A triad that very 
much resembles that of Shin Aleph Mem.

Secondly one learns a language that has more letters in it, namely 
the letters of the four elements that make up the whole of reality 
and can express all sorts of different quantities and qualities. 
Eventually mastering this language via the various finger rituals. 
Yet, this too can be broken down into a binary system of the electric 
and magnetic fluids.

Thirdly, the scholar learns the language of the electric and the 
magnetic fluids. Which is not really something that I can comment 
overly much about, though it does make me wonder why Bardon placed 
the work with the fluids so late within IIH when he has the scholar 
working with combined forms of these qualities for some time.

Fourthly, the scholar understands and has a certain degree of mastery 
over the language of the senses: smell, taste, touch, sound, sight, 
emotional significance and mental chatter, via his work with the 
beginning few steps of IIH.

Lastly, and perhaps more importantly, there is the language of 
essential meaning. A language that Bardon seems to think that the 
scholar should have definitely developed fully by the completion of 
step eight, even thought it is something that is trained in a 
roundabout way in the exercises of every step that I have practiced. 
With the work of the soul mirrors, the introspection into the 
scholars character is an attempt at trying to see essential meaning 
of the scholars self at that moment and time, albeit in a fashion 
that is heavily filtered. With the meditative exercises of thought 
control one is working on quieting the rational mind enough so that 
it can perceive essential meaning, and in fact, true vacancy of mind 
can produce a perception of essential meaning. Though this perception 
of essential meaning is again one that is generally filtered for some 
reason that I do not quite understand. With the sensory concentration 
exercises, the scholar is trying to find the essential meaning of 
sensory perceptions. The conscious reception of food, the mystery of 
breathing, the magic of water, the secret of the subconscious, as 
well as the creation of elementals, are all forms of placing the an 
essential meaning of a desire into the Akasha. The primary difference 
between these exercises being the how well the essential meaning of 
the desire is crafted. Yet it doesn't seem to be until the work of 
the transference of consciousness into another being, and then into 
the Akasha, that a more direct perception of essential meaning is 
trained.

All of these five different languages of vital energy, the elements, 
the fluids, and essential meaning are the building blocks upon which 
the Universal Language of Kaballah is formed.

Now, getting off my soapbox and back to the title of this thread: 
questions, questions questions:

In KTQ Bardon calls for an accumulation of light within both the 
heart and the brain, yet in IIH Bardon repeatedly warns that an 
accumulation of the elements within those two regions is something 
that shouldn't be attempted except by the scholar that has attained 
the faculty of clairvoyance, through which they would be able to see 
the functioning of the internal organs. While the faculty of 
clairvoyance is something that is highly dependent upon the ability 
of direct perception I'm not quite sure that I'm at that level to be 
able to perceive such potential subtle imbalances. Despite the fact 
that years ago I prepared the fire fluid condenser and used it as a 
poultice for some time along with trying to impregnate my eyes with 
the faculty of clairvoyance to not avail. Or is creating an 
accumulation of light different from an accumulation of the elements? 
When working with the first stage of the fire pole working with the 
letters definitely did produce an accumulation within the body, yet 
it is an accumulation that seemed softer and gentler than an 
accumulation of the elements, even though it was just as dynamic. 
Then again, that might also be due to the fact that I was working 
with the A which has a feeling of ease attached to it.

Physiologically speaking, the eyes are an extension of a brain. So is 
it okay for a person who is just starting to accumulate the elements 
within specific parts of the body within the eyes?

More questions to come when I have the time to type them all out. :)

Love and Live well,
Peter Reist