Alternate Perceptions Magazine, February 2023
The Third Kind, Part One
by: James Edward Carlos
INDEX to The Third Kind:
Page: Division Title:
3 A Concept of Spatiality
10 Momentary Disheartenments
(and ending of the first of two divisions)
20 Rapprochements – Close Encounter’s Feasibility
26 Obsessive Embracing - Latitudes and Lassitude
31 Trauma (and ending the second section of three divisions)
33 Corrigibility and Humility
41 The Irrefutable
43 An Essential Presence of Continual Mediation
The Third Kind
A Concept of Spatiality Associative with Close Encounters. “In the perception of another, I find myself in relation with another “myself,” who is, in principle open to the same truths as I am, in relation to the same being that I am. And this perception is realized. From the depths of my subjectivity I see another subjectivity invested with equal rights appear, because the behavior of the other takes place within my perceptual field. I understand this behavior, the words of another; I espouse his thought because this other, born in the midst of my phenomena, appropriates them and treats them in accord with typical behaviors which I myself have experienced. Just as my body, as the system of all my holds on the world, founds the unity of the objects which I perceive, in the same way the body of the other—as the bearer of symbolic behaviors and of the behavior of true reality—tears itself away from being one of my phenomena, offers me the task of a true communication, and confers on my objects the new dimension of intersubjective being or, in other words, of objectivity. Such are, in a quick resume, the elements of a description of the perceived world.”
(p. 53. “Primacy of Perception: Philosophical Consequences,” The Essential Writings of Merleau-Ponty. Edited by Alden L. Fisher).
On the concept of space in this essay I explore what is a close encountering inference to a site-specific spatial, structural, reasoning by way of the hayyot (holy living beings) thereby a tale that filters into and is of the angelic realm depicted in The Old Testament. With an apprehensive grasp of mystical knowledge thereof acknowledging a relationship between Earth and the supernal world (or Heaven), a kinship is comparably inferred in the twelve volumes of the book of radiance, The Zohar-Pritzker Edition. These volumes are descriptive of Ezekiel‘s spiritual transformation in what is an intimacy between species as suggested through the merkavah (chariot) tradition. (Volumes 1 through Volume 8 translated by Daniel C. Matt as The Zohar (Book of Radiance)- Pritzker Edition; Volumes 10, 11, 12 translated by Nathan Wolski and Joel Hecker) - (and also situated c. 1000 years before Ezekiel within Enoch’s similar conferring with supernal beings in a defining of space initially as in a “scientific” determination of our earthly habitat: The Book of Enoch). (Enoch's existence is from 3384 BC to 3019 BC. – Antediluvian period. : Wikipedia). Both Ezekiel and Enoch have given me many thoughts about my own close encounters.
In terms of the simultaneous conceptual and phenomenological/corporal events taking place as to close encounters–the contact with supernal beings is, thereby, a tale ultimately of magnitude filtering into the Judaic language. A sense of vocabulary becomes inferential to other languages as in the English translation of my own estimates on transcribing thoughts for interpretation. Such verbal phrasing, implying the “space” thereof is the space of a thought, the space entwined thereof as a word, verbal oral and written. Through mirroring of imagery in encounters we learn of oneself as a self to the angelic principles. In indoctrinating the self as enumerated in memories perceived of the self as other as inferred in Merleau-Ponty’s quote above. Frequently that other with inclusive close encountering reference therein is as in another extensive and amazing lifetime. This all surmises what will be addressed to the human entity as a soul receiving lessons about former lives lived, patterns succeeding thereof ultimately about infinity experienced during those encounters. Thereby as one such human entity, from my translating and transcribing pictorial visionary imagery into verbal orientation the verbal configuration becomes symbolic. The symbols attempt communication through a flexible dimensionality. A soulful need to impart what is mentally imported, is to share - “Telling” (Aggadah). We each have a penchant for relaying and sharing truths. I am continually in awe of the depths reached despite my apprehensions. As to significance of classifications involved at various levels, this essay’s title: The Third Kind refers to the U.S. Air Force’s Project Sign, Project Grudge, and Project Blue Book – and thereof J. Allen Hynek’s three forms of spatial connections are: 1. sightings; 2. nearness to and contact with regarding aircraft vessels, and 3. close encountering with the actual inhabitants, or encounter-beings, whom I usually refer to as hayyot (holy living beings, or angels). I refer thereof to the Judaic usage of the multileveled nature of an ultimate encounter as a reference to what possibly stirs as space in the space between the hayyot and us humans, inferred to be between earth and heaven. My erstwhile guides include The Zohar - Pritzker Edition, Jacob’s Ladder referred to as the Sefirot, and the much earlier, nature essential, The Book of Enoch (perhaps the first truly descriptive manifestation of modern science).
Division markers (such as “Viability” below) infer mannerisms that are spaces inimical to postulations fundamental to primal points of demarcations, encounter principles potentially as discernments rising from close encounters. Viability.
Therein we grasp that the actual essentially telepathic exchanges given to us stem from those encounter-beings as another species apart. In physical comparison to us the so-named “Greys” have only a small slit for a mouth, seemingly without lips and questionably without a tongue different at least to our own to express the vocal range we human use to express our thoughts. When apart a distance and with their species’ peers, hayyot conversing among themselves resemble aspects of the language of early South African dialect which does imply use of a tongue).* Beyond these implications, these hayyot-beings have large, dark, eyes (therefore a visual symbolic representation as in most of my encounters makes sense in their various teaching methods). Yet, their large dark eyes in mask with dark protective external lenses may complicate the appearance we humans view and remember. Additionally, a hole in the sides of their heads exists apparently for hearing without the amplifying projective flesh surround of our human ears). The hayyot body appears to be without genitals and not muscular as of our human embodiment. This species involves small beings (functionaries, cherubs perhaps) and the larger who “converse” with us through imagery and are seemingly in charge in terms of lessons responsive to the human soul’s needs. These beings have thin bodies and long limbs that seem totally flexible as if no implications via conditions of bone joints for knees and elbows. All though are capable of changing body images, but the larger ones seem more involved with personal exchanges with us on an intellectual level. They, perhaps seraphims, are more apt to assume identifies in transfers with humans as apprehensive of the human soul’s needs.
In their stance basically I read them in the angelic sense to be androgynous (despite biblical annotations inferring “the sons of God impregnating daughters of the earth). However, these cross-species factorings are speculations on my part that may belie Genesis 6 in The Old Testament statements about the sons of God taking of wives, women of the earth, a phrase having many interpretations.**
• (On Line Wikipedia:” The language is Xhosa which utilizes the tongue clicking for consonants C, X, and Q followed by a vowel sound, associated with dental, lateral and alveolar as three of various tribal culture’s differing sounds). (Human tongues support these oral communications).
** (Gen. 6:4 The Nephilim were on the earth in those days, and also afterward, when the sons of God came in to the daughters of men, and they bore children to them. Those were the mighty men who were of old, men of renown. – Verse by Verse Ministry International, on line).
The features described above enable us to grasp the connection to why the hayyot speak through telepathy that has an extensive pictorial sense in communicating with us, as in my case being an artist of drawings, paintings, and sculptural forms. The hayyot actualize a psychic space through image diversity, often demonstrated as to when and where they appear that seems to go beyond the range humans project as to the place of their appearance as of a sudden. Nothing can be taken for granted including the primal objectivity that shifts from one countenance to another, displaying a passage much more extensive in relationship to the electromagnetic invisible positing to space implying location diversity. Ultimately, I refer to the sequential events as narrative in style and act as a substantial objectivity to offset the need for us, humans, to interpret the symbolic manner of this means of communicating. And, in this approach we are to verify our memory, also dimensional, of what occurred during the encountering between species, and in the time following and before regarding reincarnations equally experiential. Thus, I speculate in my interpretations, made as to and in my current longevity.
As to the spatial electromagnetic ranges, I consider the visible and invisible countenances as sudden appearances in adaptability to what to us seem as distances divergent as a kind of intimacy. In the space that is therein implied as to objectivity is referential to actual embodiment, sometimes appearing human in guise/disguise. Along with this kind of verbal-visual “merging” as to human objectivity, I must include the hayyot’s capability to enter another form, such as an experiential identification with other humans or other species other than their own. Thereby, in such instances, symbols affirm attributes. When assuming a human dimension for whatever length of time that is involved, the practice of such dimensional and/or inter-dimensional forms acquired is an incarnation-imitating consciousness understood thereby as being far greater than our subtle intuitional sense or any command we possess to telepath to and with others especially their loved ones - family, pets and friends. But even at an angelic level, various species and or various types of extraterrestrial beings exist amplifying further distinctions beyond those involving us in their teaching process inclusive of hints as to the Akashic Records).***
*** Wikipedia information: “(Akasha - aktic is the Sanskrit word for “aether,” “sky,” or “atmosphere”). In the religion of theosophy and the philosophical school called anthroposophy, the Akashic records are a compendium of universal events, thoughts, words, emotions and intent ever to have occurred in the past, present, or future in terms of all entities and life forms, not just human. They are believed by some theosophists to be encoded in a non-physical plane of existence known as the mental plane.”
The hayyot recognize and accept our considerable species’ communication differences hence their usage of telepathy and their capacity to assume an embodiment other than their own. Both capabilities are for teaching purposes that are phenomenological and psychological direct consequentially. The spaces within which the hayyot appear carry resonances and capabilities of entering into our electromagnetic space however defined (often referred to scientifically as a field; from encountering I feel the term ocean is more accurate in the sensing of the ongoing cosmic inferences of forever) as to the presence by which we encounter various sensibilities, all realized as spatial coordinates.
The encounter-images provided in the hayyot’s teaching process are as to become experiential with me as an artist; therein such images are visually pictorial and symbolic as to the essence of demarcation, regardless of the forms the hayyot may assume or how we interpret our reactions and interaction.
Therein one such mannerism involves maneuvering of plasma in our experiencing. The effects of plasma are resonances abstract as to vocabulary, as to spatial dimensionality, but act as applicable to and within ranges of consciousness and however applied. In encounters these qualifications are inveighed to encontrants through an often cloud-like plasma substance that confers inferences to a human’s multiple lifetimes, noting reincarnation as a significant factor akin to the idea of resurrection. Often location-sites stir such experiences. Besides actual embodiments of a past history, plasma also defines the pattern of a tunnel for instantaneous travel to various sites inherent to time as an essential actuality of reference and image perception.
Earth herself carries memories of past associations, shared as sustaining processes and substances therein, acting as if for verification of humans’ relationships of which the pronounced location provokes a pattern thereof. The pulsing of her compartment, is, a continuing. Sustainability.
Therein is our understanding of the encountering needs for our human interpretation that imposes upon us the transposition of these visible and invisible images into a form of three-dimensional symbolic narration whether visible or invisible or not, addressing such accounting perhaps unto our own verbal imagery as for our understanding. The most mysterious of these spatial orientations concern whether the devise is in an immediately acknowledged form or goes in an out of another human or another species’ countenance. To relate to a human being, for example, having been assumed by the angelic dimension momentarily is fraught with the absence of what intermingling conditions might occur to any human’s emotional range and pursuit of adaptability. That our personal histories and the vast arrangement of human emotions are made difficult by the changes in embodiment is a sustainable factoring in all embodiment/s. The emotions are widespread as to embracing, such as falling in love, deep or shallow friendship sustainability being scaled simultaneously to the range of give and take. The Maurice Merleau-Ponty frontispiece quote seems as if a grasping after the mirroring and personal self-identification taking place in the arbitrations of encountering regardless of the form taken or assumed, especially for humans involved. Such interactions occur adapting emotional variations to the range of our susceptibility. Meanwhile this essay addresses concepts that somehow these concept-divisions address principles as to transcendence (light unto light).
Of the essential three encounter rituals of reincarnation, baptism, the image and the word for the ritual of fire act separately as a subsidiary functional component of our humanity being conferred as relevant to us each as an encounter entity. Conceived thereof as an objective spatial activity for regeneration, born of the great range of spaces weaving, the flames moving, envisioning both as visible and invisible, act toward a defining of objectivity in process of interweaving interior Creation forms. In encounter terms this includes the abrupt changes of countenances suddenly disappearing or in shifting to another format as with shamanic dispositions in our natural history. The hayyot awareness of us is undeniably complex and acknowledges multiple levels of information in the exchange with humans when they and we join in the ritual of fire; we all are regenerated, just as with the ritual of baptismal water, and the massive implications when ritualized of reincarnations. We note Jacob’s Sefirot ladder stages, as exemplary to the multiple phases of ascending and descent presumed as relating to our accounting at each juncture as an intermingling of human and hayyot varying alternations of the Creation/Creator (however nominally addressed). Theirs is a hold on intra-dimensionality and the pluralistic kind of ingenuity of that, by which, hayyot are seemingly aware. I see this factoring as experiential regardless of how this complexity is conferred with the messages displayed as a dream narrative, equally symbolic and dynamic. Vicariously the narrative is visionary thereby spiritual as in a covenant. Our covenant acknowledges Creation as the immanent dynamic of the Creator, but a warning exists of vanity (taking the name in vain), the name being corruptible to human attempts at self-identification through deity-anthropomorphism as if to verify our personal relationship as authentic. I mention that earthly fire and supernal fire look alike but are different in terms of what is generated as in the nature of spiritual being.
As to my readings, Merleau-Ponty and Foucault contribute to this essay via the quotes I will insert, I assert that had Michel Foucault been free of his own distorted investigatory reference of details as academically imposed elements of his theories in the phenomenology range, and as if in a hindsight regarding close encounters, he would surely process his thoughts free of academic, systemic, philosophical pro and con structuring seemingly written though such restrictive application. Thereof then in a presentation of a system of possible determination is composed through substituting pronouns for metaphors as a form of editorializing, that act as embroidery on the strong impetus toward objectivity, but the pronouns blend into the modeling of language through metaphoric usage that may deface the strength of what is verbally expressed, especially in what and how they modify passages. Such ordering is woven into the necessity as becomes inordinate. (The pronoun “it,” for example, is stated 15 times in one half-page paragraph in The Order of Things). **** **** (see page 381. The Order of Things. An Archaeology of the Human Sciences.“V. Psychoanalysis and Ethnology. Michel Foucault. (The publisher has listed no translator in this edition of Vintage Books, 1994 - reprint of copyright 1966 Editions Gallimard and Tavistock Publications Limited). ...
I note that with Foucault’s writing in his book indicates his assertions regarding aphasia are triggered by preliminary negative assertions with use of “not” and associated phrasing such as “no” and “never,” plus “the question of” along with negative assertions prior to his brief conclusion as if an attempt at a more positive vein. I find with assurance that his assertions on aphasia are short of what his brilliance could have been (minus those negative inference already referred). This kind of shifting of contentions of pros and cons seems to be a standard in philosophic analysis employed over and over in the history of philosophical verse. Therein I note Foucault’s extensive (“it”) pronoun usage repetition, along with Husserl’s and Merleau-Ponty’s (et al) act as suppositions further noted as contrary to my suggestion that close encounters are positive assurances of the realities implied in the communication with hayyot angelic species. Despite similarities aroused by encounters to Foucault’s allegations about human embodiments I find no real intimation of close encounters in his personal history, nor herein any of those in my quoting. Foucault’s writing in general delivers a negative assumption about variances from standard language inferences, apparently written before close encounters occurred in modernity akin to the “flying saucer” episode as an accounting of unidentified aircraft in 1947 via pilot Kenneth Arnold. (But the negative connotations Foucault uses frequently are devoid of the similarities of my own more positive encountering discoveries). All things, however, are each consequential.
However, and regardless, phenomenologist and existentialist, Michel Foucault in The Order of Things has nonetheless (being buried within his verse) provided a name for a structure of simultaneity of events, similarly pluralistic in nature like close encountering provocations as to space. Foucault’s impulse led to his inventing a term that implies a spatiality behind synchronicity - heterotopia - by which he felt certain combinations of his philosophical theorizing, a merging that portends risky companionships involved with experiences and efforts at definitions for the concepts thereof. ***** Consider, for instance, his relaying to others (or to an elsewhere) in terms of naming other subjects derogatorily as mentally deficient, so to speak (by which I stress), he is ultimately missing a procedure for advancing thought as a given in the encounter methodology, natural to the intellectual processing, more natural than he considered, obviously. But in so doing he threw aspersions onto his own discovery (which I note as a means of advancing thought in that the suppositions within this next passage does not become positive and firm in terms of his discrediting aphasia in all regards). His incorporation of negative implications is indeed curious. This is especially discernible in the following passage (For your information, I underline the negative espousal):
“Within the simple space in which things are normally arranged and given names, the aphasiac will create a multiplicity of tiny, fragmented regions in which nameless resemblance agglutinate things into unconnected islets....” This much to me as essayist is an encounter significance. Foucault adds then, “No sooner have they been adumbrated than all these groupings dissolve again, for the field of identity that sustains them” ((my intrusion hereof what I think is inherency, prior to then grasping an insufficient closing remark))..”and so the sick mind continues to infinity, creating groups then dispersing them again, heaping up diverse similarities, destroying those that seem clearest, splitting up things that are identical, superimposing different criteria, frenziedly beginning all over again, become more and more disturbed, and teetering finally on the brink of anxiety.” Reading without the continual manipulation of the thoughts about aphasia, he might have observed the process as to what is left in his own splitting of the concepts stated. Foucault seems not to consider that his utterance minus the caustic semblances by which he corrals them adjoining the terms “aphasic” or “brain damaged” and “a sick mind,” plus his inclusion of “shudder at frenziedly, more disturbed,” and “anxiety,” ultimately questions a human’s ability to understand any topic’s succession of advancements. Curiously, he envisioned a name and plays critic dismissing any value to the process that he describes. Yet, I find utterances throughout his book herein as noted that could pertain to a regular functioning of language as moving on to the next thinking (especially evident of progress within close encounters from my perspective). Foucault does not note within his premise that the wording offers a premature assertion of what might follow in ascribing new information coming forth. With his penchant for science and objective terminology he did not realize the extended information in continuing that eventually he was also dismissing: the incredible potential for inter-species communication. His theoretical premise and dismissal of individuals with aphasia misses that that mannerism is conditional, too, to the then pre-scientific excursion of thought. We must therein acknowledge that Close Encounters were not academically acknowledged as a reality.
To give something of my personal reading in the philosophic and theoretical mannerisms and in interpreting the filmic or dreamlike narrative mannerisms in encountering activity, please read what is hitherto a descriptive accounting, regarding being as an act of encounter affirming: “Within the simple space in which things are normally arranged and given names, the individual ((without the negative term as applied by him: aphasiac)) will create a multiplicity of tiny fragmented regions in which nameless resemblance agglutinate things into unconnected islets,” so I again alter the overall resonance with the change of one word, eliminating the negative connotations. I once more delve further into the probable values in the process, sans his original negative critique: ***** “No sooner have they been adumbrated than all these groupings dissolve again, for the field of identity that sustains them” ...”and so the mind continues to infinity, creating groups then dispersing them again, heaping up diverse similarities, destroying those that seem clearest, splitting up things that are identical, superimposing different criteria, beginning all over again, become more and more incomplete, but teetering finally on resolution.” Note that the final inference is here building other elements to a “resolution.” This last verse is what happens during encounters, imagery being succinct to the creating and dispersing, making way for the advancement of narrative completion rotating with incompletion when recognized; the next momentum rotates unto another momentary resolution that, too, appears for the moment. Then another encounter renders the encounter image and voicing.
I suggest a similar process occurs with incarnation from reincarnation, the spiraling momentum reaching into the forever and through a new space therein the in-between. Here above as example, the negative connotations inferred by Foucault are removed, which for me apologetically confers an “academic innocence” as to guessing beyond the attitude of denial implicit in Foucault’s rendering. Otherwise this passage indicates the sense of discovery that affirms positive emphases on the affects of close encounters, continually, a positive grasp of the multi-leveled complex of encountering born by the coupling of different species as to communicating. I did not eliminate the words “destroying” nor “incomplete” in the initial theorizing above because in the encounter enlargement of thought, the prior construction is obliterated to build the new incantations being offered as advancement when further processing. The entire processing is appropriate to ongoing encountering especially during and continuing advancement in this procedure in the aftermath. What is hereof (while being hidden in his own accounting) is a pre-processing as preparation (for the rest of one’s life definitely and that in building on to structure as in every encountering a momentary completeness occurs naturally within each such endeavor, comported with placing the new additional impresses to the mix).
In the instances of encounters, the effect of Foucault’s rendering therein is a presumed distortion underlying two species’ attempts at communication as if abnormal or impossible. Whereas having had many encounters in my lifetime, that shifting and changing in the processing of the widening mentality to me is standard from within the perspective of such spiritual discernments as “normal” to the growth within one’s intellectual furthering augmenting the discovery of ongoing vitality. A certain wisdom is to keep in mind this other species as inferred is angelic.
This statement as to the initial quote as expressed even illustrates the apprehension felt in close encountering because such intermixture of beginnings over and over are spatially (and temporally) rhythmic, even conjecturally wild (untamed in a final grasp of reality) in gestural significance when searching for a truth seemingly. Something remains invisible as to Foucault’s sensibility yet provoking thereof a widening of information.
New beginnings additionally given act as a preliminary reference to one’s own future discerning. Such necessary interpretation of encountering is given to continuing, but frequently such orientation is not as immediate to the gestural interior of encountering as to the symbolic-styled teaching of the hayyot who brings this experience, objective, concrete, and of value to the human. By thrusting us humans who experience encounters into any assumed formation within our grammatical syntax of the interpretation, structure is immediately, when expressed, seemingly noted thereby as dissolving what had seemed engendering in the very moment of expression. The paradoxical complication thereof dissolution is rather a significant advancement in thought, ultimately teleological in effect.
A dismissing attitude is precisely “attitude.”
A remodeling of the ideational penchant is automatic in any assessment of what is intended in the thinking process as moving in a continuum forward as advancing. These terms to follow are freer to connote a more positive set of issuances for advancement of thought: “Within the simple space in which things are normally arranged and given names, the individual will create a multiplicity of tiny fragmented regions in which nameless resemblance agglutinate things into unconnected islets.” The implication that the stages of development are separate intimations, initially seemingly unconnected but these inner regions at the atomic level interact similarly, while remaining or reenacting the continuing holistic structure and process building that structure. A similar presence occurs in the symbolic steps or stages in Jacob’s dream of the ladder, each seemingly unconnected but time proves other. Basically I find that the concept of heterotopia is remarkably close to my own developing thoughts on close encounters, perhaps in lieu of the larger structuring to which I find encounters lead us. I feel at this point from Foucault’s important introductory remarks in The Order of Things we are ultimately dealing with the simultaneity of events that I extend to the greater cosmos of creativity and in Creation. In my personal theorizing about the multiple layers of consciousness that are wrought by the encounter mechanisms for expansion of meaning, thereby deepening all implications relevant in any manner and the usage throughout the symbolic manifestations of metaphors. Metaphors thus enlarge the order becoming with similar repetition a language of encounters, each element becoming interwoven into a necessity for reversing some notions thereby remodeling the language and the imagery of the past reconciled into the present, the visionary elements strengthen with each close encounter.
The psychic state of the dissolving of a comprehension (as to ongoing encountering experiences) suggests such a premise would appear to be abnormal but simultaneously other than normal to Foucault’s stereotypical indication of an aphasiac mind, normal only to the idiom of how standard encounters function. However, despite the negative thrusting Foucault makes as to ignominy, nonetheless the encounter assumes a state (a space) of honorable holiness - the forbearing inclusive of multiple levels interacting. Such interacting is continually changing. Forbearance, thereof a geographic connection is replete to each encounter, therein ripened for remembrance.
The site of such variation is at one level a geographic space and therein holds numerous histories by nature of the consequence of multiple lives lived over time. This description was personified for me as on the isle of Iona where I experienced three encounters within a two-day weekend (one of early Saturday morning and two on Easter Sunday afternoon and evening). For me disclosing therein these three visitations constituted a major early site of this significant series of encounters on the Easter weekend 1990, exemplifying a depiction of Iona Isle‘s own landscape-memory of consequence in our living earth. I see this memory disclosure of the land (i.e., this particular island) as akin to a stream of consciousness within, in the site bearing historical and geographic meanings simultaneously (variably) as unitive. One of the truly, deeply significant, and spiritually breathtaking lessons imparted to me on that early Saturday morning concerned reincarnation and the constant implication of light, as bearing illumination. On that weekend despite having been given issuance as to other incarnation memories earlier in my life, this particular Easter Sunday provided a different historical premise by the entirely experiential nature of what was occurring, plus for me personally, a totally different manner by which this lesson was imparted.
The information was physically experiential in nature and not just mentally, pictorial, as might be in a dream, as of a verbal disclosure as a telling (aggadah) mainly. I.e., the past was anew, being existentially as now for the human to experience to be within the actuality of the experience. I add briefly that the Easter Sunday encounters’ rituals include a semblance of what we call baptism (mixture of oil and water immersion in a twelve feet high tank within the mother-craft) plus an equally severe regeneration ritual of supernal fire. This is an affect extremely inordinate involving crystals on a center altar, “crystals” indicated rather frequently in the Old Testament as I see the connections thus. These two rituals each are engendering and will lead to further re-engendering, and in this the realization of the measuring for the soul through reincarnations, a positive truth in and as the light.
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