L/L 资料库
Mind Complex
  • The mind is a complex which reflects the inpourings of the spirit and the up-pourings of the body complex. – 30.2
  • The heart of the mind complex is that dynamic entity which absorbs, seeks, and attempts to learn. – 79.37
  • Within the mind lies an hierarchical construction likened unto geography and, in some ways, geometry, for the hierarchy is quite regular, bearing inner relationships and ratios. – 5.2
(It will be helpful to pair this entry with the “Tree of Mind” diagram.) Using Ra’s metaphor of the mind as a tree, the more conscious, upper portions of the mind contain feelings, emotions, and intellectual or rational thought-forms. Moving down the tree of mind we see the intuition occupying the trunk as it makes contact with the roots of the self’s total beingness. Moving into the roots of mind we find the progression of consciousness which turns gradually from the individual unconscious, to the racial mind, the planetary mind, the archetypal mind, and then to the cosmic all-mind. From those aforementioned roots the mind becomes a direct contactor of the spirit complex shuttle.
In conjunction with the body complex (particularly the brain and nervous system), the mind complex fulfills the requisite for experience of third density: self-awareness or self-consciousness. In order to fulfill this necessity, the mind/body complex must be capable of abstract thought, which is achieved by the combination of the rational and intuitive minds. (More on that below.)
Of the mind, body, and spirit, the mind is the first that must know itself, the first that must be initiated, and it is that complex which tends to be the most often distorted of the three.
  • Firstly, the mind must be known to itself. This is perhaps the most demanding part of healing work. If the mind knows itself then the most important aspect of healing has occurred, for consciousness is the microcosm of the Law of One. – 4.17
Part of the work of the “mind knowing itself” is a process of discovering the completeness within the mind, for it, as Ra says, “contains all things.”
  • To begin to master the concept of mental discipline it is necessary to examine the self. The polarity of your dimension must be internalized. Where you find patience within your mind you must consciously find the corresponding impatience and vice versa. Each thought that a being has, has, in its turn, an antithesis.
The disciplines of the mind involve, first of all, identifying both those things of which you approve and those things of which you disapprove within yourself, and then balancing each and every positive and negative charge with its equal. The mind contains all things. Therefore, you must discover this completeness within yourself. – 5.2
The Unconscious: Personal to Group to Cosmic
With the advent of the veil, the deeper portion of the mind was shrouded from the upper portion, thus rendering the former unconscious, as we call it, and the latter conscious. Thus the mind became a “mind complex.”
How conscious the entity is of the material and experience of its conscious mind is uncertain. Much can transpire in the domain of the conscious mind—from thoughts to feelings to intuitive impulses—that don’t gain the self’s full attention. I think that anything arising that is potentially noticeable to the waking attention circumscribes the basic scope of the conscious mind; though that which we notice tends to be only the tip of a large, or very large iceberg.
Here Ra seems to indicate that much of the activity in our noggins, presumably mostly within the conscious mind, is a “surface illusion”:
  • Questioner: Is there any loss to the mind […] after this transition which we call death […]?
Ra: I am Ra. In your terms there is a great loss of mind complex due to the fact that much of the activity of a mental nature of which you are aware during the experience of this space/time continuum is as much of a surface illusion as is the chemical body complex.
In other terms, nothing whatever of importance is lost; the character or, shall we say, pure distillation of emotions and biases, or […] wisdoms, if you will, becoming obvious for the first time […]; these pure emotions, wisdoms, and bias-distortions being, for the most part, either ignored or underestimated during physical life experience. – 30.4
Naturally the more present we are, the more we engage in mindfulness, the more aware we are of the content and movements of our ever active, incessantly talkative minds and the nature of this surface illusion. But what about that which, no matter how much mindfulness we practice, remains generally outside of the awareness of the conscious mind? What about the true “character” of the mind? Into what Ra calls a “great sea,” a “storehouse,” and a “vast realm of potential,” one looks: the unconscious mind.
The unconscious may shuttle information or desire upward through the veil to reach the attention of the conscious mind—indeed, most catalyst arises from, or is a communication of, the unconscious mind. Or, conversely, the conscious mind may move downward to penetrate the veil and access a specific coordinate or thread of information in the unconscious mind (such as through regressive hypnosis), but the unconscious mind is, by definition, partitioned from the conscious mind by the veil. It is thus made “relatively more mystery filled,” obscured to the knowledge and the reach of the conscious mind.
To frame this another way, if your mind were, say, a tree, aware mostly of only the part of you that is above ground, the unconscious would be your hidden roots below ground; roots that run so deep that they reach and become part of a collective root system, eventually reaching infinite consciousness.
The unconscious (or subconscious, or maybe you could say, non-conscious mind)[73] includes those layers previously mentioned in this entry. The nearest to the individual’s conscious mind at the trunk, the first root beyond the veil, is the individual’s personal subconscious. This contains all the forgotten, repressed, or unnoticed experience of the conscious mind, along with all the deeper emotions, distilled experience, and biases of the self. The biographical record contained in this layer extends beyond the current lifetime to include the pre-incarnational programming and all the previous incarnations of the individual mind/body/spirit complex as well.
Moving downward and away from individual consciousness, the mind begins to merge with other minds into a shared or group mind. The first of which is the racial mind, containing the memory and experiences of that particular race.
Moving further downward into the roots of the unconscious mind, the container of mind widens even larger to include the planetary mind, that is, the mind of all the third-density entities who call that particular planet home, and in some way overlaps with or contains the mind of Gaia herself. This is also called the “Akashic Records” or “Akashic Mind.” Like the racial mind, it is a shared, collective repository which contains all the experiences, memories, and information of every third-density being on the planet.
A planetary mind and racial mind could potentially be one and the same if all entities of that planet were of one race. Our particular planet, however, includes various races. The sources of the racial minds are ambiguous, but it seems that most of the racial minds on this planet are of populations from different planets who, incarnating here, have retained their own racial mind.[74] Each racial mind, then, contributes to, and is a sub-set of, the larger planetary mind.
What constitutes “race” in terms of populations on Earth as we know them is also not entirely clear. A racial mind can probably constitute any group mind that is smaller than planetary. But how does a group mind form? I would imagine it has to do with shared values and worldview (as the following passage indicates). Those would be most likely to constellate and congeal in shared culture, which has historically been circumscribed by geography in some way. But with colonization and globalization, shared group minds could now be occupying many physically disparate locations. Either way, the racial mind is not necessarily one and the same as pigmentation or other geographically, genetically determined differences in physical features.
  • We suggest that in looking at planetary origins one observes not the pigmentation of the integument [skin color] but the biases concerning interactions with other-selves and definitions regarding the nature of the self. – 91.12
Ra indicates that the great diversity of racial minds on this planet hailing from different locations is both unusual (statistically speaking) and contributes to the difficulty unifying the planetary mind into one orientation.
  • It is somewhat unusual for a planetary mind/body/spirit complex to contain those from many, many various loci, but this explains much, for, you see, you are experiencing the third-dimensional occurrence with a large number of those who must repeat the cycle. The orientation, thus, has been difficult to unify even with the aid of many of your teach/learners. – 10.6
However the racial mind is formed (tribe, nation, ethnicity, locality?), it seems that these groupings are an inevitable part of the third-density experience:
  • Questioner: Then there is an extreme variation in the form of the physical vehicle in third density in the universe. I assume this is also true of fourth density. Is this correct?
Ra: I am Ra. This is so. We remind you that it is a great theoretical distance between demanding that the creatures of an infinite creation be unnoticeably similar to oneself; and observing those signs which may be called human which denote the third-density characteristics of self-consciousness: the grouping into pairs, societal groups, and races; and the further characteristic means of using self-consciousness to refine and search for the meaning of the milieu. – 90.9
Moving deeper into the next strata of the roots of the unconscious mind, we come to the mind of the sub-Logos, the mind of our sun, the archetypal mind. This deeply unconscious portion of the mind complex “is not,” Ra says, “a function of altering memory.” Meaning that it is not modified or added to by the memory of lived experience. By contrast, Ra describes how one particular bias has filtered down into (and “contaminated”) the racial mind, thus potentially affecting or informing all entities who share that mind:
  • [In the racial memory] there is some, shall we say, contamination even of the sexual, this showing mostly in your own culture as the various predispositions to adversary relationships—or, as you call them, marriages—rather than the free giving one to another in the love and the light of the Infinite Creator. – 31.16
Being unaffected by “altering memory,” the archetypal mind is instead the pure, undistorted architecture of the third-density mind—a blueprint that “contains all facets which may affect mind or experience.”
Every entity who moves through third density on any planet within the sphere of a particular sub-Logos shares the same archetypal mind. This means that humans on Earth share the same archetypal mind as those of Ra, as Ra evolved within our own solar system under the same sub-Logos.[75] This archetypal mind is a refinement made by the local sub-Logos of the next and final layer, or container, of the roots of mind.
The cosmic mind or all-mind is what might be termed the mind of the Creator. Ra does not speak definitively to this final, bottom-most layer in the roots of mind. It can be inferred that every being possessed of a mind complex in the entire universe, octave, or creation shares this mind. The cosmic mind would pattern the mind of all third-density beings in its own architecture (subsequently refined into an archetypal mind by each sub-Logos), and it would presumably contain record of every lived memory and experience of all beings.[76]
The Will and Desires of the Unconscious
Through the above description one gets a taste of how the individual crown and trunk of the tree manifesting above ground (in veiled space/time) have roots that connect the individual mind to layers of group minds, then to the blueprint of mind itself, then to the mind of the Creator. However, the various layers of mind are not a static repository containing information the way a library does books.[77] It is, instead, a dynamic system which is at once repository of memory and experience—replete with desires, will, awareness, and programming.
This is evidenced in a variety of passages in The Ra Contact, including Ra’s description of the subconscious’s role in healing:
  • An entity may not consciously seek healing and yet subconsciously be aware of the need to experience the new set of distortions which result from healing [and thus be healed]. Similarly an entity may consciously desire healing greatly but within the being, at some [subconscious] level, find some cause whereby certain configurations which seem quite distorted are, in fact, at that level, considered appropriate. – 66.16
This passage demonstrates that the subconscious may render healing, or draw the self to healing, without the conscious seeking. Conversely, the subconscious may not enable the healing sought by the conscious mind if the distorted configuration (a physical limitation, an illness, a mental distortion, etc.) is desired by the deeper self as a means of facilitating a certain, probably pre-incarnatively chosen, lesson.
In another example, Ra offers one of their strongest cautions in all the material. They highlight the need for great care as the will grows stronger and more power is brought into the system of self.
  • Your faculty of will is that which is powerful within you as co-Creator. You cannot ascribe to this faculty too much importance. Thus it must be carefully used and directed in service to others for those upon the positively oriented path.
There is great danger in the use of the will as the personality becomes stronger, for it may be used even subconsciously in ways reducing the polarity of the entity. – 52.7
I read this to mean that if there is unhealed or unintegrated forces and memory in the subconscious, whether from trauma or other negative bias, the subconscious may grab hold of this power source, the will, and use it in ways that reduce the polarity of the entity, acting not in love but in separation, even to the point of harming self or other, even to the point of insanity.
The subconscious will of the instrument made regular guest appearances in the Ra contact, as it led both to the depletion of her vital energy (due to her strong will to serve) and the preservation of that vital energy (due to making a subconscious commitment to guard that energy). It is a fascinating case study of the impact and role of the subconscious in the life patterns. For examples, see: 70.4, 53.1, 64.4, 65.23, and 69.18.
Here Ra describes how those of Maldek, as Ra identified the planet, were consciously unable to gain the awareness held in their subconscious:
  • This calling was of those of Maldek. These entities were aware of their need for rectifying the consequences of their action and were in some confusion in an incarnate state as to the circumstances of their incarnation: the unconscious being aware, the conscious being quite confused. This created a calling. – 21.16
And then there was one that I particularly appreciated:
  • We scan this instrument and find its distortion towards appreciation of [Don and Jim’s] caring, as you may call it. This atmosphere, shall we say, offers the greatest contrast to the discomfort of such psychic attacks, being the reciprocal, that is, the atmosphere of psychic support.
This each of you do as a subconscious function of true attitudinal, mental, emotional, and spiritual distortions towards this instrument. There is no magic greater than honest distortion toward love. – 55.2
In the depths of Don and Jim’s beings they were biased toward genuinely loving and caring for Carla, in attitude, mind, emotion, and spirit. There is no greater magic.
Catalyst and the Unconscious
In ways that I do not fully grok, catalyst seems to derive from, and be largely constituted of, the subconscious mind. The most obvious metaphor that comes to mind is that of the iceberg and its tip. Most of the iceberg resides out of view below the water line. What is visible is only its uppermost portion, a small sampling relative to the whole.
That is a very limited metaphor, however, because the iceberg is relatively uniform above and below water. In contrast, what is perceived as catalyst by the conscious mind (the tip of the iceberg), is not typically representative of the true nature of catalyst as it is known and experienced by the subconscious mind. This is due to the veil which hides, or obscures, or distorts the catalyst; a situation that is amplified by our various misapprehensions, our often divided attention, and our imperfect memory.
  • All that you perceive seems to be consciously perceived. This is not the correct supposition. All that you perceive is perceived as catalyst unconsciously. By the, shall we say, time that the [conscious] mind begins its appreciation of catalyst, that catalyst has been filtered through the veil, and in some cases much is veiled in the most apparently clear perception. – 93.20
I read this as saying that, by the time we register something as catalyst (an emotion, a sensation, a reaction, a complex of feeling and thought about a person or ourselves, etc.), however clear it seems to our awareness, its actual origin and meaning remain veiled.[78] Here is one very small example:
  • In the questioner we may see the desire not to be carrying the load it carries given as physical manifestation of the soreness of those muscles for carrying used. That which is truly needed to be carried is a pre-incarnative responsibility which seems highly inconvenient. – 61.7
The questioner, Don Elkins, experienced the catalyst of sore muscles. To his conscious perception, this would simply seem to be sore muscles. But in truth this catalyst was of a subconscious origin, a manifestation of his reluctance to be “carrying” or fulfilling his pre-incarnatively chosen responsibility.[79] (This also points to how the body complex is a key ally in understanding and working with the unconscious. Whether it is merely a sensation or a long-term condition, the body, like a dream, reveals the symbolic language of the unconscious mind.)
That “the nature of catalyst is overwhelmingly of an unconsciousness,” brings home how Ra describes our plane as being not one of understanding. We behave or respond in ways we don’t understand. We are drawn to or away from other people without perhaps conscious forethought. We enact dramas with each other that baffle the other person, or ourselves, or all parties. All this because the veil obscures our own subconscious awareness from our conscious understanding. The words that we use on an intellectual level to communicate may be completely belied by what our subconscious is communicating, thus confusing the recipient of our words, or confusing us when they react to our subconscious signal.
Even as we dig down to consciously comprehend the sources and purpose of our catalyst, we still don’t often see the deeper layers of incarnational programming that biased us in the first place to have a certain range of orientation, reaction, or expression in order to solicit certain lessons.
Though the journey of self-realization is a journey of making catalyst increasingly conscious. Indeed, catalyst is not processed into the experience which precipitates growth until appreciated by the conscious mind.
  • All uses of catalyst by the mind are those consciously applied to catalyst. Without conscious intent the use of catalyst is never processed through mentation, ideation, and imagination. – 93.10 (see also 46.14–16)
For further exploration of this rich idea, see the Author’s Note at the end of this entry.
Dreams of the Unconscious
No footwork is needed of me for this section. I’ll just let Ra do the talking.
  • Questioner: […] the subconscious is responsible for what I would call design or scriptwriting for the dream. Is this correct?
Ra: I am Ra. This is correct. – 86.9
  • Dreaming is an activity of communication through the veil of the unconscious mind and the conscious mind. The nature of this activity is wholly dependent upon the situation regarding the energy center blockages, activations, and crystallizations of a given [entity].
In one who is blocked at two of the three lower energy centers, dreaming will be of value in the polarization process in that there will be a repetition of those portions of recent catalyst as well as deeper-held blockages, thereby giving the waking mind clues as to the nature of these blockages, and hints as to possible changes in perception which may lead to the unblocking. […]
Therefore, in all cases it is useful to a mind/body/spirit complex to ponder the content and emotive resonance of dreams. – 86.7
  • The activity of dreaming is an activity in which there is made a finely wrought and excellently fashioned bridge from conscious to unconscious. In this state the various distortions which have occurred in the energy web of the body complex, due to the mis-precision with which energy influxes have been received, are healed. With the proper amount of dreaming comes the healing of these distortions. Continued lack of this possibility can cause seriously distorted mind/body/spirit complexes.
The other function of the dreaming which is of aid is that type of dream which is visionary and which prophets and mystics have experienced from days of old. Their visions come through the roots of mind and speak to a hungry world. Thus the dream is of service without being of a personally polarizing nature. However, in that mystic or prophet [who] desires to serve, such service will increase the entity’s polarity. – 86.12
  • It may be noted that it is only for a trained and disciplined observer to have reasonably good recall of the dreaming. This faculty may be learned by virtue of a discipline of the recording immediately upon awakening of each and every detail which can be recalled. This training sharpens one’s ability to recall the dream. The most common perception of a mind/body/spirit complex of its dreams is muddied, muddled, and quickly lost. – 86.10
There is another fascinating look at the way that the dreams from the unconscious can be messenger-bringers to the waking, conscious mind:
  • The nature of [one particular historical UFO] contact is such that—in order for the deep portion of the trunk of the tree of mind affected to be able to accept the contact—some symbology which may rise to the conscious mind is necessary as a framework for the explanation of the fruits of the contact. In such cases, the entity’s own expectations fashion the tale which shall be most acceptable to that entity; and in the dream state (or a trance state in which visions may be produced), this seeming memory is fed into the higher levels of the so-called subconscious and the lower levels of the conscious. From this point the story may surface as any memory and cause the instrument to function without losing balance or sanity. – 84.8 (See also: 53.8, 53.12–13)
Working with the Unconscious
In one way or another, much of this book is navigating the great dance between the conscious and unconscious minds. To work with the unconscious is to work with the self, from processing catalyst, to using the body as a teaching tool, to practicing meditation, decoding dreams, being sensitive to resonance, and all progressive activities of knowing and accepting the self. For the purpose of the book, we dip our third-density toes just a little further into the water.
First, a reminder that the conscious mind is as the individual tree manifesting upward above the ground. In the upper portion of the tree are the intellectual capacities and the more consciously perceived feelings. I believe that this is generally where our waking awareness lies. Moving downward into the trunk of tree we encounter that faculty known as intuition.
  • Moving further down the tree of mind we see the intuition, which is of the nature of the mind more in contact or in tune with the total beingness complex. – 30.2
The intuition is a bridge between the roots of the mind hidden below ground (behind the veil), and the upper portions of the individualized consciousness. This intuition, or at least the trunk that it occupies, has upward-moving and downward-moving functions, so to speak.
In the upward direction:
  • The function of intuition is to inform intelligence. – 49.4
However much data we gather to process through the software of our intellect, it will be incomplete without the intuition streaming information to inform our intellects of our own deeper reality, of the thoughts or feelings of others, and of the undercurrents of the moment. Sometimes that information emerges spontaneously in the form of inspiration—a breakthrough, a solution, an insight, or a vision of what could be.
  • The mechanism of inspiration involves an extraordinary faculty of desire, or will, to know or to receive in a certain area accompanied by the ability to open to and trust in what you may call intuition. – 38.4
Following is a particularly unique example of the upward direction of intuition. Ra describes how the intuition is supplied or “fed” by the roots of the mind; and in this particular feeding, the third-density entity perceives itself as connected to a cosmic community of other entities aiding their own planets in evolution.
  • When this realization [of our co-Creator relationship with the Logos] occurs, you may then widen the field of eyeshot, if you will, infinitely recognizing parts of the Logos throughout the One Infinite Creation, and feeling—with the roots of mind informing the intuition—the parents aiding their planets in evolution in reaches vast and unknown in the creation, for this process occurs many, many times in the evolution of the creation as an whole. – 65.17
In the downward direction:
In the following example we see how the conscious mind—through ritual and discipline in cooperation with the subconscious—sends communication through the trunk to the subconscious roots so that all levels may act as one. The change or reprogramming sought is then rendered in the depths as well as the surfaces.[80]
  • [Fasting], as all healing techniques, must be used by a conscious being; that is, a being conscious that the ridding of excess and unwanted material from the body complex is the analogy to the ridding of mind or spirit of excess or unwanted material. Thus the one discipline, or denial, of the unwanted portion as an appropriate part of the self is taken through the tree of mind down through the trunk to subconscious levels where the connection is made. And thus the body, mind, and spirit, then, in unison, express denial of the excess or unwanted spiritual or mental material as part of the entity. – 41.21
The conscious mind is a synthesized ratio or unique balance of both the rational and intuitive minds. Thus, whatever energy, information, or experience moves through the intuition, it must be appraised by and in balance with the upper rational mind of the entity.
  • The function of intuition is to inform intelligence. In your illusion the unbridled predominance of intuition will tend to keep an entity from the greater polarizations due to the vagaries of intuitive perception. As you may see, these two types of brain structure need to be balanced in order that the net sum of experiential catalyst will be polarization and illumination, for without the acceptance by the rational mind of the worth of the intuitive faculty, the creative aspects which aid in illumination will be stifled. – 49.4
As a side note, Ra highlights one of the benefits of this rational/intuitive mind. They say that this mind, along with the body complex, makes it so difficult to learn alone that we are predisposed to be in relationship to one another. This is true for both polarities.
  • Consider, if you will, the tree for instance. It is self-sufficient. Consider, if you will, the third-density entity. It is self-sufficient only through difficulty and deprivation. It is difficult to learn alone for there is a built-in handicap—at once the great virtue and the great handicap of third density—that is the rational/intuitive mind. Thus, the weakening of the physical vehicle, as you call it, was designed to distort entities towards a predisposition to deal with each other. Thus, the lessons which approach a knowing of love can be begun. – 19.13
Ra says that so far as the ability to polarize goes, the entity “ruled by intuition and impulse is equal to the entity governed by rational analysis.” Both faculties may be used for service to self or service to others. They add:
  • It may seem that the rational or analytical mind might have more of a possibility of successfully pursuing the negative orientation due to the fact that, in our understanding, too much order is by its essence negative. However, this same ability to structure abstract concepts and to analyze experiential data may be the key to rapid positive polarization. It may be said that those whose analytical capacities are predominant have somewhat more to work with in polarizing .[81] – 49.4
To fully utilize the resources and abilities of the unconscious self is to engage in true, as our world would call it, magic:
  • Magical ability is the ability to consciously use the so-called unconscious. – 79.33
  • The principle behind any ritual of the white magical nature is to so configure the stimuli which reach down into the trunk of mind that this arrangement causes the generation of disciplined and purified emotion, or love, which then may be both protection and the key to the gateway to intelligent infinity. – 64.4
What I only vaguely understand is how the will uses the spirit shuttle to make contact with these deeper layers of the mind, and how the yield of that inquiry is passed upward from the roots through the intuition.
In another example, the student of evolution may evoke the Potentiator of the Mind as a means of understanding its own programming and its pre-incarnationally chosen lessons with greater depth and clarity.
  • To more deeply articulate [the unconscious mind and its incarnational programming], this archetype, the Potentiator of the Mind, may be evoked with profit to the student of its own evolution. – 92.11
  • Questioner: Then are you saying that the source of pre-incarnative programmed catalyst is the Potentiator of Mind?
Ra: I am Ra. No. We are suggesting that the Potentiator of the Mind is an archetype which may aid the adept in grasping the nature of this pre-incarnative and continuingly incarnative series of choices. – 92.12
Though not explored in-depth in this entry, the unconscious mind is a portion of the mind that is, by definition, feminine in nature as that which awaits the reaching. The conscious mind, on the other hand, is masculine in nature as that which reaches.
Thus to close our exploration of the subconscious mind, we focus on two substantially profound passages from Ra. In the first, Ra encapsulates how the manner of the conscious mind’s relationship to its own subconscious (which is to say, how we relate to ourselves) is fundamentally different for each polarity.
  • Many use the trunk and roots of mind as if that portion of mind were a badly used, prostituted entity. Then this entity gains from this great storehouse that which is rough, prostituted, and without great virtue.
Those who turn to the deep mind seeing it in the guise of the maiden go forth to court it. The courtship has nothing of plunder in its semblance and may be protracted, yet the treasure gained by such careful courtship is great. The right-hand and left-hand transformations of the mind may be seen to differ by the attitude of the conscious mind towards its own resources as well as the resources of other-selves. – 99.8
It is a subject worth contemplating to ask oneself what it means to treat the resources of the deeper self with this level of undemanding patient care and respect in the quest for understanding. What is the relationship of this masculine principle to this feminine principle? What does the feminine hold that the masculine seeks? For what does the feminine await in the masculine? Dedicating one’s self to one of two polarized pathways in the exploration of these questions yields transformation of the mind and thus, transformation of the entity. For the positive path, this manifests on an inner and/or outer level as sanctified sexuality.
  • The concept of the pull towards mental polarity may well be examined in the light of what the student has already accreted concerning the nature of the conscious, exemplified by the male, and the unconscious, exemplified by the female. Indeed, both the prostituted and the virginal of deep mind invite and await the reaching.
In this image of Transformation of Mind [in the tarot], then, each of the females points the way it would go but is not able to move; nor are the two female entities striving to do so. They are at rest.
The conscious entity holds both and will turn itself one way or the other, or potentially backwards and forwards, rocking first one way, then the other, and not achieving the Transformation. In order for the transformation of mind to occur, one principle governing the use of the deep mind must be abandoned. – 100.6
And finally, Ra reminds us about the importance of meditation:
  • The prerequisite of mental work is the ability to retain silence of self at a steady state when required by the self. The mind must be opened like a door. The key is silence. – 5.2
  • The means of [polarizing in consciousness without external action] lie within. The key is first, silence, and secondly, singleness of thought. – 50.8
  • Without such a method of reversing the analytical process, one could not integrate into unity the many understandings gained in such seeking. – 15.14
Ra: Your language is not overstrewn with non-emotional terms for the functional qualities of what is now termed the unconscious mind. […]
The nature of the unconscious is of the nature of concept rather than word. Consequently, before the veiling the use of the deeper mind was that of the use of unspoken concept. You may consider the emotive and connotative aspects of a melody. One could call out, in some stylized fashion, the terms for the notes of the melody. One could say, “a quarter note A, a quarter note A, a quarter note A, whole note F.” This bears little resemblance to the beginning of the melody of one of your composers’ most influential melodies, that known to you as a symbol of victory.
This is the nature of the deeper mind. There are only stylized methods with which to discuss its functions. Thusly our descriptions of this portion of the mind, as well as the same portions of body and spirit, were given terms such as “far-seeing,” indicating that the nature of penetration of the veiled portion of the mind may be likened unto the journey too rich and exotic to contemplate adequate describing thereof. – 86.6
Author’s Note: The Source of All Catalyst
Ra describes that even catalyst which seems to come from external sources actually comes through the veil from the unconscious.
  • The nature of catalyst is that of the unconscious; that is, outward catalyst comes through the veil. – 93.20
And in the same vein:
  • The nature of catalyst is such that there is only one source, for the catalyst and experience are further attempts at specificity in dealing with the architecture of the unconscious mind of the self. – 101.4
I'm not sure how to read this one, but I wonder if this is another, more technical way to say that we only ever work on ourselves. This is a theme repeated throughout the Confederation’s philosophy. The self is the domain of our work. We cannot learn the lessons for an other-self, or do the work for another, or change another. Or this variation of the theme:
  • It is impossible to help another being directly. It is only possible to make catalyst available in whatever form, the most important being the radiation of realization of oneness with the Creator from the self, less important being information such as we share with you. – 17.2
If catalyst and our experience are “further attempts at specificity in dealing with the architecture of the unconscious mind of the self,” then our own unconscious, not the activity of an other-self, potentiates our own conscious mind, thus creating our own catalyst. Thus the self catalyzes the spiritual evolution of the self.
Yet, Ra also described how catalyst can be delivered by external sources and events. They say that catalyst is offered by the sub-Logos, that the healer provides catalyst for healing, and that the “the primary mechanism for catalytic experience in third density is other-self.” This is a bit confusing.
Though we seem to be reacting to an external person or event, maybe if our “catalyst and experience are further attempts at specificity in dealing with the architecture of the unconscious mind of the self,” our response to these other-selves is actually just an act of the self facing its self. As Ra says:
  • Those upon the right-hand path have no such protection against other-selves, for upon that path the doughty seeker shall find many mirrors for reflection in each other-self it encounters. – 99.8
  • The quickest way to learn is to deal with other-selves. This is a much greater catalyst than dealing with the self. Dealing with the self without other-selves is akin to living without what you would call mirrors. Thus, the self cannot see the fruits of its beingness. Thus, each may aid each by reflection. – 19.13
Maybe it is that the external entity or event simply triggers a response—aka: catalyst—thus acting as a mirror to show us to ourselves. That is, we are revealed to ourselves by our responses. The response, then, is our catalyst, is our learning, is our impetus toward progressively deeper realization of the self as the Creator.
  • The catalyst of experience works in order for the learn/teachings of this density to occur. However, if there is seen in the being a response, even if it is simply observed, the entity is still using the catalyst for learn/teaching. The end result is that the catalyst is no longer needed. Thus this density is no longer needed.
This is not indifference or objectivity but a finely tuned compassion and love which sees all things as love. This seeing elicits no response due to catalytic reactions. Thus the entity is now able to become co-Creator of experiential occurrences. This is the truer balance. – 42.2
Citations:
For further exploration, see also:
  • 10.14, 18.19, 19.13, 19.22, 20.33, 22.1–2, 22.2, 30.5, 40.14, 41.21, 46.2, 46.9, 46.12, 50.12, 51.5, 52.2, 53.11, 61.13, 64.4, 76.8
  • “Mind, body, and spirit are inextricably intertwined and cannot continue, one without the other. Thus we refer to the mind/body/spirit complex rather than attempting to deal with them separately, for the work, shall we say, that you do during your experiences is done through the interaction of these three components, not through any one.” – 30.2
  • The frontal lobes of the brain are an area involved with “joy or love in its creative sense” and all the same functions enabled by the three spirals of the pyramid. It is the area tapped by the adept that is connected to the contact of intelligent infinity through the gateway. 61.13, 49.2
  • Desire affecting/configuring the unconscious: 27.1, 94.10,
  • Unconscious and dreams: 44.11 | Used to communicate with teachers of the inner planes during pre-veil sleep: 83.3 | All mind/body/spirit complexes share a partial vocabulary of dreams in common: 95.18
  • Unconscious instrument: 22.1, 68.6, 69.7
  • Functions of the body under conscious control pre-veil: 83.20
  • Unconscious ennobled by conscious, and vice versa: 78.36–37
  • In the archetypal mind, the unconscious is represented by the Potentiator, the conscious by the Matrix. To “potentiate” is to “to make effective or active or more effective or more active”. The subconscious potentiates the conscious, producing catalyst that furnishes experience for the entity.
  • In this guide: Archetypal Mind | Veil | Spirit Complex | Body Complex