You Can Buy Extendable Backscratchers on Amazon

Aside from soccer and Ukraine, there seems to be a lot about corruption in the news of late. French rugby boss, South African cash in the sofa, lordly PPE and EU. There are certain types of people who don’t think it wrong to award contracts to their mates even if they are paid for with public money. There are no laws concerning inviting speakers to lecture at your university. This is a favour asked and often results in a favour returned. It is perfectly legal. No itchy backs there. CVs are built up nicely for promotion and assessment exercises.

In some cultures, a bung is considered a part of the deal.

Ron the gangster gave me a job breaking car batteries as a sweetener {said with a London accent} for my dad who bought his lead. I did not get any special favours I sweated just like everyone else. It was a favour, in time Ron might have asked my dad to take his lorries off site… perhaps with some additional silver cached.

This is how corruption begins. It is a thin end of the edge, something innocuous which builds to a multimillion pound deal to be the face of a tournament. FIFA has a long tradition of corruption. Innocuous favours can quickly blur edges into corruption. We don’t know how much David Beckham other nations got to see. I guess his exposure to the UK was carefully reduced.

“I will pay for the wallpaper in your flat old chap.”

This is borderline to illegal, certainly not ethical in public office.

Usually after several sweeteners there is an ask. Then the whole thing starts to escalate.

In Zambia we were close to a number of Indian merchant families, playing badminton with them on a regular basis. I learned about the partition of India from them. When stock arrived in store, we would get a call. If dad had any foreign exchange allowance left, there would be a favourable Kwacha for Sterling exchange. Not illegal but again no itchy backs.

I suspect that the Sussexes are in so deep now, it probably cannot be stopped. To my eyes it will end in tears in due course. There is something iffy going on there.

What I don’t get is that people who already have a lot of money, want more and bend rules so as to get more. Is it the risk taking or simple gluttony?

Toltecs according to Théun consider money to be crystallized power. Here power can mean knowledge, positional power, power by association, personal power as in vitality. There is no denying that money is an enabler. People can “bought”. One can build spaceships or buy blue birds if you have enough dosh.

A long time ago I was able to “materialise” a considerable amount of money. I materialised a job offering shed loads of cash, but then got out of the contract.

Right now, I am powerless in the material plane sense and by pecuniary amount. I have no power over anyone else. I am nobodies’ boss or supervisor. Neither am I an underling.

I can no longer materialise money. I am virtually unemployable. {I have tried.}

Power is the third natural enemy and many yield to the temptation of pecuniary gain, whether legal or not. Some argue the toss that they deserve huge salaries. Premier league football is a ridiculous example. Do they really think they deserve or need a million quid a week?

My theory is that I did not yield to that third natural enemy and passed the test at a relatively young age.

There is another side to money or silver, argent, as they call it here. It is a human invention and pertains to the material plane, to materiality and materialism. Although technically not inherently evil, basically neutral, it has evil undertones and effects. Wherever evil is, so is money. This cannot be said to be the case for good.

Everyone has heard about the famous thirty pieces of silver. 30 is the number of the dark jewel manipulation! Silver is the dreaming symbol for the Tonal or the materialised world.

Worldly goods and money do not loosen the ties to the wheel of rebirth and there are material karmic effects from the greed for and misuse of money. Trump is embroiled it numerous lawsuits, it is his karma.

If you cling to materialism, you will, like Arnie, be back. If you are corrupt there is evil karma to face. Often a fair portion of those engaged in corruption get some kind of comeuppance in the same lifetime.

I am wondering if this corruption discovery theme is going to evolve and increase as this age draws to a close. Things need a cleansing…

You Can Buy Extendable Backscratchers on Amazon, there is a very wide selection…

Toltec Histories

Extracted from “THE NATIVE RACES OF THE PACIFIC STATES.” By Hubert Howe Bancroft

From Project Gutenberg

A very important Nahua record, written in Aztec with Spanish letters by an anonymous native author, and copied by Ixtlilxochitl, which belonged to the famous Boturini collection, is the Codex Chimalpopoca. Unfortunately it has never been published, and its contents are only known by occasional references in the works of Brasseur de Bourbourg, who had a copy of the document. From the passages quoted by the abbé I take the following brief account, which seems of some importance in connection with the preceding:

“This is the beginning of the history of things which came to pass long ago, of the division of the earth, the property of all, its origin and its foundation, as well as the manner in which the sun divided it six times four hundred plus one hundred plus thirteen years ago to-day, the twenty-second of May, 1558.” “Earth and the heavens were formed in the year Ce Tochtli; but man had already been created four times. God formed him of ashes, but Quetzalcoatl had perfected him.” After the flood men were changed into dogs. After a new and successful attempt at creation, all began to serve the gods, called Apantecutli, ‘master of the rivers,’ Huictlollinqui, ‘he who causes the earth to shake,’ Tlallamanac, ‘he who presides on the earth,’ and Tzontemoc, ‘he whose hair descends.’ Quetzalcoatl remained alone. Then they said, “the vassals of the gods are born; they have already begun to serve us,” but they added, “what will you eat, O gods?” and Quetzalcoatl went to search for means of subsistence. At that time Azcatl, the ‘ant,’ going to Tonacatepetl, ‘mount of our subsistence,’ for maize, was met by Quetzalcoatl, who said, “where hast thou been to obtain that thing? Tell me.” At first the Ant would not tell, but the Plumed Serpent insisted, and repeated, “whither shall I go?” Then they went there together, Quetzalcoatl metamorphosing himself into a ‘black ant.’ Tlaltlauhqui Azcatl, the ‘yellow ant,’ accompanied Quetzalcoatl respectfully, as they went to seek maize and brought it to Tamoanchan. Then the gods began to eat, and put some of the maize in our mouths that we might become strong. The same record implies that Quetzalcoatl afterwards became obnoxious to his companions and abandoned them.

In this document we have evidently an account of substantially the same events that are recorded in the Tzendal and Quiché records:—the division of the earth by the Sun in the year 955 B.C., or as Ordoñez interprets the Tzendal tradition, by Votan ‘about 1000 B.C.’; the formation of the earth by the supreme being, and the successive creations of man, or attempts to introduce civilization among savages through the agency of Quetzalcoatl,—acts ascribed by the Quiché tradition to the same person under the name of Gucumatz; the flood and resulting transformation of men into dogs, instead of monkeys as in the Popol Vuh, symbolizing perhaps the relapse into savagism of partially civilized tribes;—the adoption of agriculture represented in both traditions as an expedition by Quetzalcoatl, or Gucumatz, in search of maize. According to the Popol Vuh he sought the maize in Paxil and Cayala, ‘divided and stagnant waters,’ by the aid of Utïu, ‘the coyote;’ while in the Nahua tradition, aided by Azcatl, ‘the ant,’ he finds the desired food in Tonacatepetl, ‘mount of our subsistence.’ Finally, the Codex Chimalpopoca identifies the home of the Nahua nations, whence the search for maize was made, with Tamoanchan, which Sahagun has clearly located in Tabasco.

Before considering the traditions that relate the migration of the Toltecs proper to Tollan in Anáhuac, it will be most convenient to give the little that is known of those nations that are supposed to have preceded the Toltecs in Mexico. The chief of these are the Quinames, Olmecs, Xicalancas, Totonacs, Huastecs, Miztecs, Zapotecs, and Otomís. The Olmecs and Xicalancas, who are sometimes represented as two nations, sometimes as divisions of the same nation, are regarded by all the authorities as Nahuas, speaking the same language as the Toltecs, but settled in Anáhuac long before the establishment of the Toltec Empire at Tollan. As nations they both became extinct before the Spanish Conquest, as did the Toltecs, but there is little doubt that their descendants under new names and in new national combinations still lived in Puebla, southern Vera Cruz, and Tabasco—the region traditionally settled by them—down to the coming of the Spaniards. They are regarded as the first of the Nahua nations in this region and are first noticed by tradition on the south-eastern coasts, whither they had come in ships from the east. Sahagun, as we have seen, identifies them with certain families of the Nahuas who set out from Tamoanchan to settle in the northern coast region. Ixtlilxochitl tells us they occupied the land in the third age of the world, landing on the east coast as  far as the land of Papuha, ‘muddy water,’ or in the region about the Laguna de Terminos. Veytia names Pánuco as their landing-place, and gives the date as a few years after the regulation of the calendar, already noticed in Sahagun’s record. Their national names are derived from that of their first rulers Olmecatl and Xicalancatl. Two ancient cities called Xicalanco are reported on the gulf coast; one of them, which flourished nearly or quite down to the time of the Conquest, and whose ruins are still said to be visible, was just below Vera Cruz; the other, probably the more ancient, stood at the point which still bears the name of Xicalanco at the entrance to the Laguna de Terminos. This whole region is also said to have borne the name of Anáhuac Xicalanco. Mendieta and Torquemada relate that the followers of Xicalancatl peopled the region towards the Goazacoalco, where stood the two cities referred to. The people of that part of the country were generally known at the time of the Conquest as Nonohualcas. The chief development of this people, or of its Olmec branch, was, so far as recorded in tradition, in the state of Puebla further north and inland.

This tradition of the arrival of strangers on the eastern coast, and the growth of the Olmec and Xicalanca powers on and north of the isthmus, in view of the facts that these nations are universally regarded as Nahuas and as the first of the race to settle in Anáhuac, cannot be considered as distinct from that given by Sahagun respecting the Nahua race, especially as the latter author speaks of the departure of certain families from Tamoanchan to settle in the provinces of Olmeca Vixtoti. It is most natural to suppose that the new power extended gradually northward to Puebla as well as inland into Chiapas, where it came more directly in contact with its great rival. This view of the matter is likewise supported by the fact that Quetzalcoatl, the culture-hero, is said to have wrought his great works in the time of the Olmecs and Xicalancas—according to some traditions to have been their leader when they arrived on the coast. Sahagun also applies the name Tlalocan, ‘land of riches,’ or ‘terrestrial paradise,’ to this south-eastern region, implying its identity with Tamoanchan.


I now come to what may be termed the regular annals of that branch of the Nahua nations which finally established a kingdom in Anáhuac with Tollan for a capital, and which acquired the name of Toltec. These annals will be found not more satisfactory or less mythical than the traditions that have been given in the preceding pages, although in their more salient points they seem to agree with those traditions. They were recorded in a most careless and confused manner by the native writer Fernando de Alva Ixtlilxochitl, who derived his information from the documents which survived the destruction by the Spanish priests. The comments of later writers, and their attempts to reconcile this author’s statements one with another and all with scriptural traditions and with the favorite theory of a general migration from the north, have still further confused the subject. I have no hope of being able to reduce Ixtlilxochitl’s statements to perfect order, or to explain the exact historical meaning of each statement; still, by the omission of a large amount of profitless conjecture, scriptural comparison, and hopelessly entangled chronology, the tradition may be somewhat simplified so as to yield, as other traditions have done, some items of general information respecting the primitive Nahua period.

At the end of the first age of the world or the ‘sun of waters,’ as we are told by Ixtlilxochitl, the earth was visited by a flood which covered even the most lofty mountains. After the repeopling of the earth by the descendants of a few families who escaped destruction, the building of a tower as a protection against a possible future catastrophe of similar nature, and the confusion of tongues and consequent scattering of the population—for all these things were found in the native traditions, as we are informed—seven families speaking the same language kept together in their wanderings for many years; and after crossing broad lands and seas, enduring great hardships, they reached the country of Huehue Tlapallan, or ‘Old’ Tlapallan; which they found to be fertile and desirable to dwell in. The second age, the ‘sun of air,’ terminated with a great hurricane which swept away trees, rocks, houses, and people, although many men and women escaped, chiefly such as took refuge in caves which the hurricane could not reach. After several days the survivors came out to find a multitude of apes living in the land; and all this time they were in darkness, seeing neither the sun nor moon. The next event recorded, although Veytia makes it precede the hurricane, is the stopping of the sun for a whole day in his course, as at the command of Joshua as recorded in the Old Testament. “When the mosquito, however, saw the sun thus suspended and pensive, he addressed him saying, ‘Lord of the world, why art thou thus motionless, and doest not thy duty as is commanded thee? Dost thou wish to destroy the world as is thy wont?’ Then seeing that he was yet silent and made no response, the insect went up and stung him in the leg, whereupon he, feeling himself stung, started anew on his accustomed course.”

Next occurred an earthquake which swallowed up and destroyed all the Quinames, or giants—at least all those who lived in the coast regions—together with many of the Toltecs and of their neighbors the Chichimecs. After the destruction of these Philistines, “being at peace with all this new world, all the wise Toltecs, both the astrologers and those of other arts, assembled in Huehue Tlapallan, the chief city of their dominion, where they treated of many things, the calamities they had suffered and the movements of the heavens since the creation of the world, and of many other things, which on account of their histories having been burned, have not been ascertained further than what has been written here, among which they added the bissextile to regulate the solar year with the equinox, and many other curiosities as will be seen in their tables and arrangement of years, months, weeks, days, signs, and planets as they understood them.”

One hundred and sixteen years after this regulation or invention of the Toltec calendar, “the sun and moon were eclipsed, the earth shook, and the rocks were rent asunder, and many other things and signs happened, though there was no loss of life. This was in the year Ce Calli, which, the chronology being reduced to our systems, proves to be the same date when Christ our Lord suffered” (33 A.D.)

Three hundred and five years later, when the empire had been long at peace, Chalcatzin and Tlacamihtzin, chief descendants of the royal house of the Toltecs, raised a revolt for the purpose of deposing the legitimate successor to the throne. The rebellious chiefs were after long wars driven out of their city Tlachicatzin in Huehue Tlapallan, with all their numerous families and allies. They were pursued by their kindred of the city or country of Tlaxicoluican for sixty leagues, to a place discovered by Cecatzin, which they named Tlapallanconco or ‘little’ Tlapallan. The struggle by which the rebels were conquered lasted eight years,—or thirteen, according to Veytia—and they were accompanied on their forced migration by five other chiefs. The departure from Huehue Tlapallan seems to have taken place in the fifth or sixth century.


We have seen the Olmec tribes established for several centuries on the eastern plateaux, or in the territory now constituting the states of Puebla and Tlascala. Cholula was the Olmec capital, a flourishing city celebrated particularly for its lofty pyramid crowned with a magnificent temple built in honor of Quetzalcoatl. Teotihuacan within the valley of Anáhuac had long been as it long continued to be the religious centre of all the Nahua nations. Here kings and priests were elected, ordained, and buried. Hither flocked pilgrims from every direction to consult the oracles, to worship in the temples of the sun and moon, and to place sacrificial offerings on the altars of their deities. The sacred city was ruled by the long-haired priests of the Sun, famous for their austerity and for their wisdom. Through the hands of these priests, as the Spanish writers tell us, yearly offerings were made of the first fruits of all their fields; and each year at harvest-time a solemn festival was celebrated, not unattended by human sacrifice. It is true that the Spanish authorities in their descriptions of Teotihuacan and the ceremonies there performed, refer for the most part to the Toltec rather than the pre-Toltec period; but it has been seen in the preceding chapter that this city rose to its position as the religious centre of the Nahuas in Mexico long before the appearance of the Toltecs, and there is no evidence of any essential change in its priesthood, or the nature of its theocratic rule. No national name is applied in tradition to the people that dwelt in Teotihuacan at this period, although the Totonacs claim to have built the pyramids before they were driven eastward by Chichimec tribes. Tabasco, Vera Cruz, and Tamaulipas were occupied by Xicalancas, Totonacs, and Huastecs, respecting whom little more than their names is known. Southward in Oajaca were already settled the Miztecs and Zapotecs. The Otomís, a very numerous people, whose primitive history is altogether unknown, occupied a large part of the valley of Mexico, and the surrounding mountains, particularly toward the north and north-west. There were doubtless many other tribes in Mexico when the later Nahua nations came, particularly in the north and west, which tribes were driven out, at least from the most desirable locations, subjected, or converted and partially civilized by the new-comers; but such tribes have left no traces in history.


During the first six years of their stay in the valley of the Quetzalatl, the Toltecs gave their attention to the building of the new city, and the careful cultivation of the surrounding lands; at least such is the account given by Ixtlilxochitl and those who have followed him; but, according to Brasseur’s interpretation, they spent the six years in the conquest of the province and siege of the ancient city which they re-named Tollan. Up to this time the exiles from Huehue Tlapallan had lived under the command of the rebel princes Chalcaltzin and Tlacamihtzin with their five companions acting as chiefs of the different families, but all acting under the directions of Hueman the prophet. The great age attributed to both prophet and chiefs, who for over a century at the least had directed the wanderings of their people, does not, of course merit serious discussion, since it cannot be literally accepted. The most natural, yet a purely conjectural, interpretation of the tradition is that a line or family of chieftains is represented by its founder or by its most famous member; and that by Hueman is to be understood the powerful priesthood that ruled the destinies of the Toltecs, from the earliest days to the fall of their empire. The government was a theocratic republic, each chief directing the movements of his band in war and, so far as such direction was needed, in peace, but all yielding, through fear of the gods or veneration for their representatives, implicit obedience to the counsels of their spiritual leader in all matters of national import. But in the seventh year after their arrival in Tollan, when the republic was yet in a state of peace and prosperity, undisturbed by foreign or internal foes, the chiefs convened an assembly of the heads of families and the leading men. The object of the meeting was to effect a change in the form of their government, and to establish a monarchy. The motive of the leaders, as represented by the tradition, was a fear of future disturbances in a commonwealth governed by so many independent chieftains. They recommended the election of an absolute monarch, offering to surrender their own power and submit to the rule of whatever king the people might choose. The members of the convention acquiesced in the views of the chieftains, and approved the proposed change in their form of government. An election being next in order, a majority expressed their preference for one of the seven chiefs to occupy the new throne.

As to the exact order in which occurred the subsequent disasters by which the Toltec empire was overthrown, the authorities differ somewhat, although agreeing tolerably well respecting their nature. Many events ascribed by Brasseur to Huemac’s reign are by Veytia and others described as having happened in that of his successor. There can, however, be but little hesitation in following the chronology of the Nahua documents often referred to, in preference to that of the Spanish writers. The latter is certainly erroneous; the former at the worst is only probably so. With his returning prosperity the king seems to have returned to his evil ways while the partizans of Tezcatlipoca resumed their intrigues against him. The sorcerer assembled a mighty crowd near Tollan, and kept them dancing to the music of his drum until midnight, when by reason of the darkness and their intoxication they crowded each other off a precipice into a deep ravine, where they were turned to stone. A stone bridge was also broken by the necromancer and crowds precipitated into the river. Other wonderful acts of the sorcerer against the well-being of the Toltecs as related by Sahagun have been given in another volume. From one of the neighboring volcanoes a flood of glowing lava poured, and in its lurid light appeared frightful spectres threatening the capital. A sacrifice of captives in honor of Tezcatlipoca, was decided upon to appease the angry gods, a sacrifice which Huemac was forced to sanction. But when a young boy, chosen by lot as the first victim, was placed upon the altar and the obsidian knife plunged into his breast, no heart was found in his body, and his veins were without blood. The fetid odor exhaled from the corpse caused a pestilence involving thousands of deaths. The struggles of the Toltecs to get rid of the body have been elsewhere related. Next the Tlaloc divinities appeared to Huemac as he walked in the forest, and were implored by him not to take from him his wealth and his royal splendor. The gods were wroth at this petition, his apparent selfishness, and want of penitence for past sins, and they departed announcing their purpose to bring plagues and suffering upon the proud Toltecs for six years. The winter of 1018 was so cold that all plants and seeds were killed by frost, and was followed by a hot summer, which parched the whole surface of the country, dried up the streams, and even calcined the solid rocks.

Here seem to belong the series of plagues described by the Spanish writers, although attributed by them to the following reign. The plagues began with heavy storms of rain, destroying the ripening crops, flooding the streets of towns, continuing for a hundred days, and causing great fear of a universal deluge. Heavy gales followed, which leveled the finest buildings to the ground; and toads in immense numbers covered the ground, consuming everything edible and even penetrating the dwellings of the people. The next year unprecedented heat and drought prevailed, rendering useless all agricultural labor, and causing much starvation. Next heavy frosts destroyed what little the heat had spared, not even the hardy maguey surviving; and then came upon the land great swarms of birds and locusts and various insects. Lightning and hail completed the work of devastation, and as a result of all their afflictions Ixtlilxochitl informs us that nine hundred of every thousand Toltecs perished. Huemac and his followers were held responsible for disasters that had come upon the people; a hungry mob of citizens and strangers crowded the street of Tollan and even invaded the palace of the nobles, instigated and headed by the partizans of Tezcatlipoca; and the king was even forced at one time to abandon the city for a time. The Codex Chimalpopoca represented the long rain already referred to as having occurred at the end of six years’ drought and famine, and to have inaugurated a new season of plenty. Ixtlilxochitl refers to bloody wars as among the evils of the time. All we may learn from the confused accounts, is that the Toltec empire at that period was afflicted with war, famine, and pestilence; and that these afflictions were attributed to the sins of Huemac II., by his enemies and such of the people as they could influence….

Nahua and Quetzalcoatl

Extracted from “THE NATIVE RACES OF THE PACIFIC STATES.” By Hubert Howe Bancroft

From Project Gutenberg

During the Olmec period, that is, the earliest period of Nahua power, the great Quetzalcoatl appeared. We have seen that in the Popol Vuh and Codex Chimalpopoca this being is represented as the half-divinity, half-hero, who came at the head of the first Nahuas to America from across the sea. Other authorities imply rather that he came later from the east or north, in the period of the greatest Olmec prosperity, after the rival Quinames had been defeated. To such differences in detail no great importance is to be attached; since all that can be definitely learned from these traditions is the facts that Quetzalcoatl, or Gucumatz, was the most prominent of the Nahua heroes, and that his existence is to be attributed to this earliest period, known in Mexico as Olmec, but without a distinctive name in the south. Quetzalcoatl was a white, bearded man, venerable, just, and holy, who taught by precept and example the paths of virtue in all the Nahua cities, particularly in Cholula. His teachings, according to the traditions, had much in common with those of Christ in the Old World, and most of the Spanish writers firmly believed him to be identical with one of the Christian apostles, probably St Thomas. During his stay in this region his doctrines do not seem to have met with a satisfactory reception, and he left disheartened. He predicted before his departure great calamities, and promised to return in a future year Ce Acatl, at which time his doctrines were to be fully accepted, and his descendants were to possess the land. Montezuma is known to have regarded the coming of Cortés and the Spaniards as a fulfillment of this prediction, and in his speech to the new-comers states further that after his first visit Quetzalcoatl had already once returned,and attempted unsuccessfully to induce his followers to go back with him across the sea. The first part of the prophet’s prediction actually came to pass, as traditions tell us, for only a few days after his departure occurred the earthquake which destroyed the pyramid at Cholula, the American Babel, and ushered in the new or fourth age of fire, according to Ixtlilxochitl. On the ruins of the pyramid was built a temple to Quetzalcoatl, who was afterwards worshiped as a god.

We shall find very similar traditions of another Quetzalcoatl who appeared much later, during the Toltec period, and who also made Cholula a centre of his reform. As we shall see, the evidence is tolerably conclusive that the two are not the same, yet it is more than likely that the traditions respecting them have been considerably mixed both in native and European hands. After the time of Quetzalcoatl we know nothing of Olmec or Xicalanca history down to the establishment of the Toltec empire, when these nations were still in possession of the country of Puebla and Tlascala. Boturini conjectures that, being driven from Mexico, they migrated to the Antilles and to South America. There is not, however, the slightest necessity to suppose that the Olmecs ever left the country at all. Their institutions and language were the same as that of the Toltec peoples that nominally succeeded them, and although like the Toltecs they became extinct as a nation, yet there is no reason to doubt that their descendants lived long in the land, and took part in the new political combinations that make up Nahua history down to the Conquest.


Of the Nahua hieroglyphic system and its capabilities enough has been said elsewhere. By its aid, from the beginning of the Toltec period at least, all historical events were recorded that were deemed worthy of being preserved. The popular knowledge of these events was perpetuated by means of poems, songs, and plays, and this knowledge was naturally faulty in dates. The numerous discrepancies which students of the present day meet at every step in the investigation of aboriginal annals, result chiefly from the almost total destruction of the painted records, the carelessness of those who attempted to interpret the few surviving documents at a time when such a task by native aid ought to have been feasible, the neglect of the Spanish priesthood in allowing the art of interpretation to be well-nigh lost, their necessary reliance for historical information on the popular knowledge above referred to, and to a certain degree doubtless from their failure to properly record information thus obtained.

But few native manuscripts have been preserved to the present time, and only a small part of those few are historical in their nature, two of the most important having been given in my second volume. Most of the events indicated in such picture-writings as have been interpreted are also narrated by the early writers from traditional sources. Thus we see that our knowledge of aboriginal history depends chiefly on the hieroglyphic records destroyed by the Spaniards, rather than on the few fragments that escaped such destruction. To documents that may be found in the future, and to a more careful study of those now existing, we may look perhaps for much corrective information respecting dates and other details, but it is not probable that newly discovered picture-writings or new readings of old ones will extend the aboriginal annals much farther back into the past. These remarks apply of course only to the Aztec documents; the Maya records painted on skin and paper, or inscribed on stone, are yet sealed books, respecting the nature of whose contents conjecture is vain, but from which the future may evolve revelations of the greatest importance.

Take three steps back – Vis Viva Chapter 6

Eric says we should go back to Jason Bourne today and how that willingness to step forward for the programme got him into all sorts of trouble. He says that manipulation is at the root of this and that his willingness to look only on the bright side of life is both a blessing and a curse; that most people take three steps back unless they can see some advantage in things for them. His Nan had a word for it. “Some people are very cute;” she used to say.

Eric reminds me that in my willingness to help other people, I have actually been very dis-empowering to them, and that my take charge mentality, because nothing appears to be happening, has very bad consequences; it establishes a dependency and is not liberating. The weird thing is that people nearly always want to take shortcuts and they always, always want others to take the risk for them. In effect it is manipulation. Eric says that he is now a little sick of this.

He says that people have always apparently recognised in him some sort of a potential, then tried to use him. He is not quite sure what that potential is, but reckons a part of it is remaining calm and objective in moments of crisis, some of which are of his own making. It does take a crisis though for people to actually want to listen to him. He says that the three steps back mentality, is risk averse, often controlling and already looking for a scapegoat even before things begin. On the one hand people so badly want heroes, yet they are often so willing to cast them quickly as the villain of piece.

A long time ago and apparently whilst on the Warrior’s path he was foolish enough to allow himself to be set up as a leader for a group of people. Well somebody had to do it didn’t they? There they built him up as a leader of men, they told him he was the alpha male and set him up for people to compete against and very occasionally with him. They told him all sorts of stuff and let him believe that his fate was to lead this group of people and learn what it meant to learn to lead.

Eric still thinks it funny how that all came about.

In his vanity and naïveté he had let his life get away from him and into this fantasy world. In retrospect how many people could hold together an academic position at a top university, a directorship at an evolving spin out company and an imagined position as leader of a group of people working with the Warrior’s path?

It was imagined then. He was never really the leader.

Afterwards it did all seem rather empty. It was a nice fantasy while it lasted.

If one really, really believes in fate and that in any given lifetime one’s job is to fulfil fate, then, can you imagine the impact of being led to believe that one’s fate was to lead a group of people across three continents on some great quest to unite the heart centres of the planet and then, to have that crushed and taken away over a few short weeks?

What then is one supposed to do with what appear to be the remnants of a life? What then? Eric says he truly believed that he had forfeited his fate. And that sort of thing can make one a little reckless, he comments. If the forfeit is still true then what does that leave? Who knows what lies ahead and what does it matter if the fundamental purpose of one’s existence has been swept aside and demolished?

Eric comments that these events led him to search a great many avenues and paths. He took great care to explore each one of them, as soon as a doorway appeared he would follow the path along the corridor of enquiry for a while, letting his intuition guide him.

He could not however unlearn all that he had learned.

This whole affair left him with a deep longing for a path lost and a fate abandoned. There pendant in the web of life were ghosts and visions still hanging. Eric took his time to re-run and re-perceive his life, and each interaction. How different it all looks now.

He says that because we are re-visiting that space in time we have activated some form of intent and that through the inter-connectedness of the web of life that perception is being shared some thousands of miles away. The dreamers of mankind are group conscious he reminds us. Best not to dwell too long on those thought patterns then.

He is reminded that as he was preparing to leave that group he bought himself a TV. He would need something to do instead of answering all those messages and being at the beck and call of others.

Six years later on it all seems so very, very far away and lost, forgotten in the ephemera of time.

Is that still it then? A fate abandoned and a life of decay. There was some talk back then of Eric making a “bid for power”, the theory says that a bid for power comes only once in a lifetime and that should one fail then one is either destroyed or taken back to a point somewhere in the stream of life before one found the Warrior’s path; there to wonder wistfully about what it might have been like to be a Warrior.

Perhaps this then is it. As we sit here typing away in this lovely cottage, no job, no spin out company, no great spiritual quest; a quiet life of beauty and perhaps mediocrity, with no personal power, one where I gradually fade away. Eric doesn’t believe in fat ladies and he hasn’t heard one sing for quite a while now.

Like Jason Bourne we are looking back for Treadstone. If fate really is fate, then there is nothing that can be done about it, sooner or later one has to go there and live it. There seems to be very few threads left and precious little on that island from before.

Eric says that inherent in the possession of knowledge and in positional power is a danger. It can bring out the very worst in one. He is pretty sure that he doesn’t want power any more; he does still want to learn. It seems though there aren’t that many people around that he can learn from. He says that he still has two very big questions though and that we should devise a strategy to unpick one of them first because that has massive implications for many people and for the second one. We should go one step at a time though, for here is such a tightrope. The answer to this first question has implications that are truly earth shattering in dimension.

Today though he is reading a play called Le Roi Pêcheur by Julien Gracq, one of many books that have “jumped out” at him during his life. This book in a subdued cover caught his eye in a tourist information office in Brittany. The office was closed so he had to hunt it down later. When it arrived the pages were not yet properly cut and he had to separate them with his Sabatier. It took quite a while and there was a great sense of satisfaction when he had done this.

“No more heroes, any more,
No more heroes, any more.
Whatever happened to all those heroes…?”

sang the Stranglers many decades ago now, perhaps as a sign of the times with emerging punk rock and that sense of rebellion then. Only to be followed by “Thatcher, Thatcher, the milk snatcher.”

Now we live in times where the majority of politicians are grey and boring or unable to string together a coherent sentence to drawl. There are few heroes. Eric says that you just have to look at the cars they make these days; by and large they are all pretty much the same despite the ardent claims of the manufacturers.

Who then are the male heroes of today?

He reckons that there has been so much spin that substance is hard to find. Irrespective of the vis viva having imbued the material form with life. There is no substance to the words of these politicians, despite the sound of them issuing out causing the matter of the air to vibrate. The words are not matched by deeds and nor by character.

Eric has been paying a lot of attention to spiders lately. He says that at one level they are quite remarkable creatures, they have evolved this capacity to spin the most delicate of webs and then they just wait. They wait for some food to arrive. They are predators. He reckons that many people are like this. Rather than do the hard work of being creative themselves they wait for other people to come along and then live off them and their successes. They feed. They are vampires. They suck the life force out of others.

A lot of people are like this, they are scared that they themselves cannot be creative so they act as if they are friends and bask in the glory of association. I have done this myself. I am sure you have all met the “name dropper” who has so many rich and famous friends and acquaintances; at first glance one can become captivated by the reflected glory and the glamour. The apparent connectivity and the illusion of creativity can quite quickly become jaded when the true colours begin to show.

Some people live their whole lives like this, running so very, very quickly so as not to be caught up by their own half truths and lies. I agree with him for I have seen people steal others ideas and then become quite famous passing those ideas off as their own. Eric tells me that this is how the world works. He also says that such people live lives of fear. Ultimately though, things do catch up.

He reminds me that a Warrior is always advised to look beyond the face value of a situation and see what lies beyond.

People often present a situation in a way that is perhaps most beneficial to them, whilst keeping their true motives as well hidden as possible. Eric reckons that by looking out for what isn’t said, how that isn’t said and the extent to which it isn’t said one can get a glimpse of the fear which is driving the not saying. This then, acts as a portal towards a truth other than that which is being presented.

He reckons that as we are all a mystery unto our selves we cannot easily see our own behaviours, this is sometimes called a blind spot; the best way to see ourselves is to look at those around us and ask ourselves what is it that they are reflecting for me? If we can see a behaviour in others then it must be within the realms of our own personal experience, either we have {or are} exhibited {-ing} that behaviour or someone has done that to us before. It is really handy, though not always comfortable, to be as honest as possible here.

He says that such mirrors can be past, present or future. I agree with him here. I have found that when someone comes into my life and I get a gut feel about them, whether pleasant or unpleasant, then they are going to show me something about myself and perhaps between the two of us there is some learning to be done.

It is very interesting to hear other people talk about their friends and colleagues and even about one-self. I can remember asking someone to describe how I influence others and what they saw. I know myself pretty damn well. This lady said that she saw me as someone who manipulated power behind the scenes. I listened to the face value of what she had said, balanced it against what I know about myself and made a mental note. She has seen this in me therefore it is within the scope of her experience and because it was the very first thing she recognised, to watch out, she is probably doing this right here and now.

Eric says that people do all sorts of things to hide the truth perhaps the most common of these is smoke screening; that is talking about everything but the matter at hand, he says that there is an interesting change in tone of voice when people do this. The next léger de main , is by way of telling a partial truth to cover for a much bigger mistruth, in a sense offering up something unpleasant as a cover, this appeases the other person’s sense or intuition that all is not well yet doesn’t come clean. I too have noticed this on a number of occasions and then let it run.

The thing is that lies then need supporting lies, and I use the word lie also in the sense of lying by omission. This omission creates a non sequitur in the flow or pattern of a cloth that intuitive people pick up on. They may not act on what they perceive yet that pattern of “something missing” is stored in the pattern recognition centre. From time to time then the weaver has to darn the fabric of a lie, to tend to it so that it does not all unravel.

Sometimes complete silence is the best way to encourage this darning for the weaver is always a little anxious. And a lie told often enough becomes a truth and if told by enough people the truth. These truths then, can act as submarines in the fabric of life, waiting to appear at unexpected moments, like the Lehman brothers.

Eric says that taking those three steps back is very hard for him to do, but it is unconditional. He does this more often now. This brings us both back to fate. Eric says for many years now he has wondered about what fate is and more specifically what the general look and feel of his fate are? What are the themes? Part of it is to do with this potential that others see in him. Somehow they seem to want him to materialise something that they want, a vision or direction that they want him to go in.

It goes back to bullying in a number of ways and he remembers a time where all “advised” him on how they would like him to behave. In a very real sense creating an expectation that he felt he should fulfil and a method that they wanted him to follow. He says that one of the biggest challenges for him is summarised in a single word, no. That is, he has never really said it enough.

Bullying has been a theme all his life; as has being manipulated to do the wants of others. One of his psychiatrists was always teasing him that he was a push-over; together they discussed the irony of this in that he has plenty of personal power but never really chooses to exercise it. He says that somehow he just doesn’t fit in with the world and that he is not worldly wise; he is not cute.

Although people want to take short cuts, the facts are that if you do help them, when they don’t really need it, they start to see you as a “sucker” and in time they loose respect for you, they start to take more advantage of you. They even feel sorry for you. This feeling sorry for someone or pitying them is perhaps the most disempowering thing that anyone can do to another.

It neglects the inclusion of a person’s fate in life and goes quite a long way towards robbing them of the possibility of change. It is kind of ironic to be told on the one hand that you are an alpha male and on the other to have people bullying you and trying to take advantage of you. Somehow and in someway this doesn’t fit. It is a puzzle that Eric and I have lived with for much of our lives.

Now and in retrospect Eric wonders whether this whole business about learning to lead wasn’t a complete red herring. Even so he has made quite a study of leadership and what it feels like. So it all was of some use after all. He never liked the wolf pack as an analogy, there is something in that whole approach which doesn’t suit him and it has a great deal to do with Darwinian thinking, survival of the fittest and all that; the hunter and the hunted. Eric says that perhaps it is his pomposity that finds such things distasteful. Why should he have to compete? His needs are very simple he does not need status, he does not need physical plane wealth, he does not need to shag loads of birds.

Eric says he can appear a little strange to people, in that many of them look to him for some form of direction, he does not know why. He has had it explained to him that people sense this potential in him, that he has power. Then, when he tries to point out a direction or way of being, they appear to fight him tooth and claw. It is a mystery. He wonders what the pay off in all this is. What is the purpose behind it all?

This lack of cuteness has gotten him into all sorts of scrapes; particularly with women. Until quite recently it had never really occurred to him that he was attractive or desirable to the opposite sex and this links across to another project l’homme méhaignié, because one of the challenges in this life for him has been that of masculinity. Being bullied at school for being a homo, did nothing for his self confidence. He even wondered whether they were right and that he was a homo after all. He knows he is not, now. Later to be harassed about what sort of a man he was didn’t really help. It made matters worse. Some of the perhaps best intentioned comments, rather than causing him to have the desire to fight, just made him think the other people were oh so stupid and that perhaps they were right, that he was no man after all.

Eric has a different view of masculinity to most, he says that true masculinity is about not being afraid of emotions and feelings, that vulnerability is a lead that he is happy to provide, whereas bravado, back slapping and jock-strap-ery is not masculine. This behaviour is almost as bad as “boys don’t cry”. From his perspective there is nothing more beautiful than to see a man let out tears of poignancy. This warmth and caring is the essence of true masculinity, and when true masculine warmth is expressed it does something quite magical. A friend of his once did it quite naturally to a young woman on a course; she burst into tears, never having experienced it before.

True masculine warmth is a precious substance and it can make the world go round. Being warm, sensitive and caring are all taboo, in the common view of the world and what better place to suppress them than an English boarding school, where you get teased for being a homo. Eric knows he has it and that sooner or later other men will find it too. He hides it for now though, most of the time. Most men use something like this warmth for seduction and it is easily misread as a come on. Eric laughs at the number of times he has been his charming self only to find a woman to immediately point out her relationship status to him. People’s perceptions are quite the funniest things he says.

Eric says that this warmth is closely related to compassion and arises out of being as thoroughly inclusive as one can. He says that because he is not nor has he ever been, an angel he finds it very hard to be judgemental. He knows that he is far from perfect, whatever that may mean, and that he has done many things he is not proud of. He doesn’t like to throw stones at others and laughs at glasshouses.

He reckons that at least he is honest about his own hypocrisy and that is a good place to start; aspirations, he says, are generally a good thing, though it is easy to kid oneself that aspirations have become practice and fact. Intention to change is all that is required, because sooner or later if that intention is real the actions of a being change and the beginning of transmutation takes place; some times though because of the hubris of man this can feel like Sisyphus getting up each morning for another day at the office; three steps forward and three steps back.

Eric reckons then this is the key to leadership, knowing when to step forward and when to step back, stepping forward is what he calls an intervention. Every intervention and action has impact on the flow of life and by and large it is best to do this only sparingly for by being too eager we rob others of their challenges; in effect tying them up with our own apron strings when they are already ready and able to leave the nest.

Waking up in the Dream

In “The Peaceful Warrior” film Socrates takes Dan up into the rafters of the Gymnastic Club of University of California, Berkeley. He shows Dan the internal dialogue of all his fellow gymnasts. Later in the film he gets Dan to turn off his internal dialogue by throwing him off a bridge into a river. In the absence of internal dialogue Dan has temporary enhanced perception. He has woken up in the dream, the nightmare, which humanity has self-created. He sees more than he had previously imagined possible.

As I walked around the pond this morning, I was trying to remember what it felt like to be plagued by internal dialogue. I was unable to. As a rule of thumb my mind is quiet and if I want to think, I have to initiate thinking. Thinking is a conscious process. I need to boot up the apparatus. I do not have a circle line train going round and round 24/7.

Many imagine that if they stopped the world they “think” they live in their “sanity” might collapse. A long time ago I used exist in a “world” in which student satisfaction surveys, Times Higher Education ranking and Research Excellence Frameworks demarcated the boundaries of reality. They even gave me hundreds of thousands of pounds to play with lasers.

I exist beyond that world now and in so far as I can tell I am quite sane. I live deep in nature and not the inner city. Wildlife comes and we experience the seasons fully.

In “The Matrix”, Neo is unplugged from the electricity grid and he wakes up from the software dream which was used to pacify his mind so that they could use him as a Duracell. Real life was much simpler.

These days many are so plugged in that they do not notice the seasons. We have the phenomenon of ‘phone zombies, walking the streets of our cities. We get to hang out in hospital waiting rooms. The first thing that ~80% of the people do is whip out their ‘phones. People are fearful of silence and having nothing to distract themselves. The other 20% are our age or older.

If you wake up in the dream you see that the “insistence” of the world you self-create is not as real as you insist it to be. The terror, the fear of missing out is an illusion. If you miss “Strictly Come Dancing” on the television you may not be able to talk about it with the other vegetables, but you probably won’t stop breathing.

If King Charles III and I were alone in the jungle at night and along came a hungry leopard. Who is more important and has higher kudos to the leopard? The leopard does not care. It would probably eat Charles first because he is older and possibly slower than me. The importance which humans bestow on rank is something made up in human “mind” and socio-political hierarchies.

A while back I tutored a young man who lived in big house in Hampshire. It was on an estate of similar houses all worth well in excess of a million. One morning I got there and there was evidence of a party from the night before and his mum was looking a tad hungover. She apologised profusely for the mess. I said to her that houses were not for show but for living in and she relaxed. This is the kind of thing societal constraints of ought and should evoke.

Internal dialogue can be very judgemental, both of self and others. Matt, teenage kiss by the bins outside the disco, Hancock has been very heavily tutted at. People want him to suffer in the bushtucker trials. Are not human beings great?

If you want to wake up in the dream, you need to stop the internal dialogue and then stop the world so you can see it for what it is. You will have to confront this fear of missing out…otherwise you will continue to exist in Avīci.

Types of nagal being…

This afternoon whilst walking through the orchard I was contemplating that many people are utterly unaware and ignorant as to the extent of their own ignorance. They are oblivious to it.

It goes along with my pet theory that the world is suffering from a pandemic of self-diagnosed omniscience.

Quite a while back someone told me that he did not think I was a nagal being. I said to him “it depends upon the way you look at it…” He insisted that he was right. I did not argue…


The Mayavirupa is literally the illusory form; it is the body of temporary manifestation which the Adept creates on occasion through the power of the will and in which He functions in order to make certain contacts on the physical plane and to engage in certain work for the [human] race.  CF 761

Mayavi Rupa.  Sanskrit, “Illusive Form.”  It is the body of manifestation created by the adept by an act of will for use in the three worlds.  It has no material connection with the physical body.  It is spiritual and ethereal and passes everywhere without let or hindrance.  It is built by the power of the lower mind, of the highest type of astral matter.  IHS 221

…The stage wherein–after the fourth initiation–there is direct unbroken relation between the Monad, via the Triad, and the form which the Master is using to do His work among men.  This form may be either His temporary personality, arrived at along the normal lines of incarnation, or the specially created form to which Theosophists give the technical but cumbersome word “mayavirupa.”  It is the “true mask, hiding the radiant light and the dynamic energy of a revealed Son of God.”  RI 50-51

He [the initiate] can work through a physical body (with its subtler sheaths) or not, as he sees fit. He realizes that he, as an individual, no longer needs a physical body or an astral consciousness, and that the mind is only a service instrument. The body in which he now functions is a body of light which has its own type of substance. The Master, however, can build a body through which He can approach His incoming disciples and those who have not taken the higher initiations; He will normally build this body in semblance of the human form, doing so instantaneously and by an act of the will, when required. The majority of the Masters who are definitely working with humanity either preserve the old body in which They took the fifth initiation or else They build the “mayavirupa” or body of maya, of physical substance. This body will appear in the original form in which They took initiation. This I personally did in reference to the first case; i.e., preserving the body in which I took initiation.  This the Master K.H. did in creating a body which was made in the form in which He took the fifth initiation.  RI 705

The Master Jesus on the Cross could not respond to any saving process (even had He desired to do so) because the soul body–as is always the case at the fourth initiation–was destroyed; there was nothing to respond to the evocative power of an outside person, interested or loving.  As an adept and as one in whom monadic consciousness was firmly established, the powers then available to Jesus could not be used in the saving of His physical body.  At the same time, it must be remembered that He would have no desire to save it, because He now possessed the power (demonstrated later in the Gospel story) to create a body at will in order to meet His needs.  EH 654

Some of the Masters will create what is called in the language of the East the “mayavirupa”–a vehicle of expression which is built of atomic physical and astral substance and of concrete mental substance. This They can create at will, use at will and cause to vanish at will; Their problem is not, therefore, so acute in the matter of appearing and of reappearing as is that of the initiate who cannot thus create to suit his purpose and his service.  EX 697

Applicants for initiation and initiates up to the third initiation use both the sutratma and the antahkarana, employing them as a unit.  The power of the Triad begins to pour through, thus energizing all human activities upon the physical plane, and vitalizing in ever increasing degree the man’s thought forms.  The key to the formation of the Mayavirupa is found in the right comprehension of the process.  CF 959-960 [See also: ENA 31]

The three aspects of the will, as focused in the Spiritual Triad, are now in full expression; the initiate is animated by Purpose, but faces still greater evolutionary developments; of these I do not need to speak, as they concern divine aspects as yet unknown and unregistered by man.  The reason for this complete ignorance is that the vehicles of any man below the third initiation contain too much “impure matter” to record the impact of these divine qualities.  Only the “created body” (the mayavirupa) of an initiate of the fourth initiation can begin to register these divine impacts; it is therefore a waste of our time to consider even the possibility of their existence.  RI 317

The soul then prepares itself for the coming fourth initiation.  This is basically a monadic experience and results–as you know–in the disappearance or destruction of the soul vehicle or causal body, and the establishment, therefore, of a direct relation between the monad on its own plane and the newly created personality, via the antahkarana.  EH 518

The causal body is itself eventually done away with when the pupil takes the fourth initiation and can freely create his own body of manifestation.  LOM 275

In the mode whereby the liberated disciple can now create a body for physical plane contact and for service in the three worlds–this time not under the Law of Necessity but under the Law of Service, as understood by the initiate.  EH 505

The fourth initiation marks the complete realization of this relation by the initiate.  It enables him to say:  “I and my Father are one.”  It is for this reason that the crucifixion, or the Great Renunciation, takes place.  Forget not that it is the soul that is crucified.  It is Christ Who “dies.”  It is not the man; it is not Jesus.  The causal body disappears.  The man is monadically conscious.  The soul-body no longer serves any useful purpose; it is no more needed.  Nothing is left but the sutratma, qualified by consciousness–a consciousness which still preserves identity whilst merged in the whole.  Another qualification is creativity; thus consciousness can be focussed at will on the physical plane in an outer body or form.  This body is will-created by the Master.  RI 455

When the antahkarana is built, and the mental unit is superseded by the manasic permanent atom, and the causal body disappears, then the adept knows that the lower mind, the mental body, is also an illusion and is, for him, non-existent.  There are then–as far as his individual consciousness is concerned–only three focal points or anchorages (both of these expressions are inadequate to express the full meaning):

1. Humanity, in which he can focus himself at will through the medium of what is called technically the “mayavirupa”–a bodily form which he creates for the fulfillment of monadic purpose.  RI 481

At the fourth initiation, the initiate is brought into the Presence of that aspect of Himself which is called “His Father in Heaven.”  He is brought face to face with his own Monad, that pure spiritual essence on the highest plane but one, which is to his Ego or higher self what that Ego is to the personality or lower self….For the remainder of his appearances in the three worlds he is governed only by will and purpose, self-initiated, and creates his body of manifestation, and thus controls (within karmic limits) his own times and seasons.  The karma here referred to is planetary karma, and not personal.  IHS 117

This marks the fourth Initiation; after that Initiation, the Adept makes for Himself a body of manifestation, a free creation–there is nothing in Him to call into objectivity a body for use in the three worlds and evolved under the Law of Causes.  LOM 11

The intuition (or buddhi) being the unifying principle and thus welding all, at the fourth initiation the lower vehicles go, and the adept stands in his intuitional body, and creates from thence his body of manifestation.  LOM 339

Since buddhi is the unifying principle (or the welder of all), at the fifth initiation the adept lets the lower vehicles go, and stands in his buddhic sheath.  He creates thence his body of manifestation.  IHS 16-17

It must be remembered that a Master has no personality at all.  His divine nature is all that He has.  The form through which He works (if he is working through and living in a physical vehicle) is a created image, the product of a focussed will and the creative imagination; it is not the product of desire, as in the case of a human being.  This is an important distinction and one which warrants careful thinking.  The lesser lives (which are governed by the Moon) have been dispersed.  They no longer respond to the ancient call of the reincarnating soul, which again and again has gathered to itself the lives which it has touched and colored by its quality in the past.  The soul and the causal body no longer exist by the time the fourth initiation is undergone.  What is left is the Monad and the thread, the antahkarana which it has spun out of its own life and consciousness down the ages and which it can focus at will upon the physical plane, where it can create a body of pure substance and radiant light for all that the Master may require.  This will be a perfect body, utterly adapted to the need, the plan and the purpose of the Master.  None of the lesser lives (as we understand the term) form part of it, for they can only be summoned by desire.  In the Master there is no desire left, and this is the thought held before the disciple as he begins to master the significance of the fourth Rule.  RI 101

If the deva, or solar Angel, is no longer attracted by matter, then there is no identification, and objective life is no longer the law of his existence.  He identifies himself then with quality, or energy, and becomes an expression of the divine attributes.  Objectivity may then ensue as a voluntary offering to the good of the group or planetary existence, but identification with the separated form is no longer the case.  The human vehicle then created is as much a thought form in this case as any other particularized idea, and the greatest act of conscious magic is to be seen.  All other magical creations are subsidiary to this.  Through manipulation of negative and positive energy, thus bringing them to the point of equilibrium before informing them, the perfected body of the Adept is formed.  CF 1013-1014

In the case of all avatars it is the will aspect which is brought into play, and which produces appearance–either the will of the perfected adept, such as the Buddha Himself, or (as in the case of the true Avatar, Who is, and Who has not achieved) the will of the planetary Logos or of the solar Logos, taking form for a specific purpose.  It involves a higher display of the creative faculty than that displayed by the Adept in the creation of His body of manifestation, the Mayavirupa.  CF 760-761


Do You Believe in Fate?

Fate as a concept has been around for a long time, way more than two thousand years. In ancient European theology there were even the The fates who spun out the destinies of mankind. People use the notion of fate in physics, in common parlance and in romantic novels. There is this made up concept of soul mate. Souls cannot mate they do not have the necessary equipment. “It was fated that their paths should cross.” Fate is not too far away from karma, dependent origination and cause and effect can be related to fate. If you do that cause you will get that effect, that fate.

We have just seen cause and effect in action. The UK government did a reverse Robin Hood budget, the effects are still rippling out.

I don’t think of fate as a done deal. I think that a fate is a set of lessons which you set up for yourselves by choosing the vehicle you incarnate into. How you handle and learn from those lessons is dependent upon your willingness to cooperate with what you chose for yourself when you felt again that need for meat. One can squander a given life or one can welcome with open hands what life offers.

So, we set up for ourselves a palette of possibility with which we paint our current life. It might be Rembrandt, Monet, Picasso or Warhol. It could be tags on the wall in an underpass. Or a life lived entirely in silicio in the god-dammed metaverse. We might open for ourselves an “only fans” page.

Trying to find out why we incarnated and to cooperate with the purpose of that incarnation is not easy. To do so we must begin to have Soular contact. If we start to sense the emanations of our Soul, we can cooperate and learn that which we need and want to learn.

If we have been an arrogant dickhead in a previous life, we might need to learn intelligent humility in the next. If we have been a doormat, we may need to learn to assert.

Dreaming, can help us to understand our fate. But we need to interpret dreams with an open mind and not with confirmation bias.

This morning I had an extensive dream pertaining to people who imagine that they are right. They think that they are expounding the true spirit of the Toltec teachings. They are so convinced that they know best. I beg to differ.

From my view they have gotten entirely the wrong end of the stick apropos of me. They have screwed up one possibility on the palette of possibility in this life.

Over the years I have offered many of these a feather of “hello” when my dreamer has suggested. In nearly all cases no reply. I am taboo.

I will restate. This is my current best attempt.

I think that a fate is a set of lessons which you set up for yourselves by choosing the vehicle you incarnate into and its circumstances. How you handle and learn from those lessons is dependent upon your willingness to cooperate with what you chose for yourself when you felt again that pressing need for meat. One can squander a given life or one can welcome with open hands what life offers.