06-26-2014, 03:34 PM
the following Q'uo passage expands upon what Ra referred to as the 'putting on' and the 'taking off' of the magical personality for dedicated spiritual work.
when one invokes the magical personality, it feels like one is beyond the world, and above it, and indeed, that Higher Self perspective indeed is all encompassing. The Higher Self is 'us', and yet we are also part of an incarnational nexus, and so that state cannot be maintained; It is the paradox of existing simultaneously, the Higher Self complete and in no need of learning; the incarnated personality having chose a complete set of distortions through which to experience and to gain biases and develop.
The two positions co-exist, and can co-overlap for a period, but the respective qualities of each position much indeed be respected, and the appropriate use made of each (of the incarnated self, and the completed Higher Self).
http://www.llresearch.org/transcripts/is..._1025.aspx
Quote:75.36 Questioner: How does the use of the magical ritual of invoking the magical personality aid the mind/body/spirit complex totality? Could you expand on the answer you gave in the last session with respect to that?
Ra: I am Ra. When the magical personality is properly and efficaciously invoked the self has invoked its Higher Self. Thus a bridge betwixt space/time and time/space is made and the sixth-density magical personality experiences directly the third-density catalyst for the duration of the working. It is most central to deliberately take off the magical personality after the working in order that the Higher Self resume its appropriate configuration as analog to the space/time mind/body/spirit.
when one invokes the magical personality, it feels like one is beyond the world, and above it, and indeed, that Higher Self perspective indeed is all encompassing. The Higher Self is 'us', and yet we are also part of an incarnational nexus, and so that state cannot be maintained; It is the paradox of existing simultaneously, the Higher Self complete and in no need of learning; the incarnated personality having chose a complete set of distortions through which to experience and to gain biases and develop.
The two positions co-exist, and can co-overlap for a period, but the respective qualities of each position much indeed be respected, and the appropriate use made of each (of the incarnated self, and the completed Higher Self).
http://www.llresearch.org/transcripts/is..._1025.aspx
Q'uo Wrote:Q'uo: The initiatory experience of which those of Ra spoke was part of the long period of training in which initiates learned how to be those who could heal or, rather, could open themselves up as instruments for healing. Taken out of context, it would seem that there is the goal of remaining in the Queen’s-Chamber-position attitude at all times.
However, the Queen’s Chamber was used in the culminating ritual which the student experienced as he took on what could be called the robes of priesthood. This level of vibration which the Queen’s Chamber position requires was considered to be the desirable default setting for a priest as he began to perform his priestly duties, whether those duties were teaching, healing or invocation and evocation for the benefit of all of humankind.
It was hoped that whenever the initiated priest or priestess set out to do healing, offer a ritual or teach, that the priest would be able to revisit and re-identify with that level of vibration which was first experienced as the intensely dedicated new priest offered himself and his life to the one infinite Creator as an instrument of the highest and best good.
Because of the fact that the one known as Don did not further investigate the initiatory process, the Ra group did not discuss the fact that this level of vibration was intended to be put on like a robe and then taken off like a robe, just as one would don a physical robe and then hang it away when it was no longer needed.
Indeed, in any situation where the seeker wishes to function as a healer, a teacher, a channel such as this one, or any of the other ways in which the gateway to intelligent infinity might be accessed, there is the time-limited nature of that donning of the robe of the magical personality. Indeed, it is important to create a time-bound persona when magical work is being contemplated.
When one moves into the tuning up in order to achieve that abandonment of the everyday and the total focus upon the divine, it is understood from the beginning that when the purpose of donning this magical personality has been achieved, then the magician or priest shall, consciously and carefully, by visualization or physical action, end the time of dedication and remove, whether in the imagination or physically, the robe of the magical personality, and set it carefully away in the innermost heart where it can be called forth again, hopefully with less and less difficulty as repetition begins to create good habits of auto-suggestion, so that eventually slipping into the magical personality can be done fairly quickly, just as slipping out of it can be done quickly.
You might think of this as the same kind of situation as is addressed by a judge or a priest in one of your churches. The judge dons his heavy black robe and by doing so signifies to himself, to the Creator, and to those who must sit before him and plead their cases, that he has accepted the burden of office for which he has been trained and to which he has been appointed. He no longer has private interests or personal biases. He has only the scales of justice before his eyes and he is dedicated to creating a fair and just movement of events so that the entity who is accused may have his day in court and feel that he has received a fair trial.
In just such a way, too, the priest dons his alb and his rope belt and all of the garments of his office and as he does so, even kissing the cross [embroidered on the stole] before he puts the stole across his shoulders, he is tuning himself up to be more than he is in his everyday persona. He is dropping away and abandoning that earthly portion of self in order that he may be transparent to the divine.
His are the words that shall evoke all of the qualities of Jesus the Christ, and it is his invoking of that Presence that creates of humble wafers and wine poured from an everyday bottle, the body and blood of Jesus the Christ, those substances transformed from the mundane into the entirely spiritual.
It is the people’s belief in the integrity of the judge that creates the atmosphere for a fair trial. It is the congregation’s faith in the integrity of the priest that allows them to enter into the magical ritual of the Holy Eucharist so that they may walk away from the altar knowing that they carry the very essence of the love and light of Jesus the Christ. This they may take, then, into their Mondays and Tuesday, their Wednesdays, Thursdays, Fridays and Saturdays. They do not have to leave the presence of the Creator at church. By this means they are enabled to become part of that essence and to know that this energy is literally moving through their bodies and touching every cell with sanctity.
A great deal of preparation goes into the training of an initiate such as a priest or a judge. And a great deal of training goes into the individual seeker’s walk as he moves through that great distance that lies between the first experience of dedication to that which is larger than himself and the final moment of initiation when all that has transpired since the first dedication of self occurred comes to its final culmination.
The one known as G was quite accurate in noting that there is this beginning [initiation] below the pyramid, where there is the shaman’s death experience that creates of the rest of the life a living and beautiful gift. The culmination indeed does echo that first dedication of the self. The difference between them is the difference between the beginner who is on fire to move closer to the infinite One and the initiated priest who remains on fire but who has learned to stoke the fire, control the fire, focus that fire, and then open the self in the most skillful way he has been able to discover through that long period of inner training.
Both the priest and the judge have many large books which they must study on the way to receiving their robes of office. The seeker has none. He is the book he must read. And it is the work of many years to begin to be able to read the book of self.
Where does the [visualized] priestly robe go when the initiate has finished his teaching, healing, channeling or other work of the gateway? It goes absolutely nowhere. It is simply tucked away into the heart of hearts, that most sacred place within each of you where the Creator Itself rests in undiluted presence, a well of absolute consciousness, a sea of love.
We ask you to try to imagine what it would be like to maintain that focused self, that magical personality, in a steady state. Perhaps with great practice and repetition of intent an initiate could learn to hold that persona in absolute faith for a day. However, attempting to hold that high pitch of intensity, that abandonment of all but the deepest will and desire on a steady-state basis, would, as the one known as G noted, obviate the whole flow of the life lived, the experiences registered, the catalyst engaged and used to create experience, memory, deeper emotions and all of the many side effects, shall we say, of having come through many waters and experienced many things. It is not only impossible but it is also undesirable to attempt to remain in that Queen’s Chamber for the duration. It is that which needs to be consciously put on and consciously removed when the working is done.
Within the daily practice of the day, the Queen’s Chamber position is appropriate only when there is a desire within the self to enter into the magical personality. This is especially appropriate if the daily chapel time, as this instrument calls it, includes the dedication of self to the one infinite Creator. The desire to sink the self completely into devotion is a magical ritual of a kind, using the gateway. Or if the entity is preparing to serve in some way,[he may do as this instrument did when she] tuned and brought herself to the Queen’s Chamber position insofar as she humanly could, using her will, her faith and her set intention, before this channeling session.
You might even consider taking on this magical personality or this Queen’s Chamber position during a time of contemplation in nature or when inspired by that which has been read in a book or heard in a lecture. However, it is well always to be mindful of what the self is doing so that you show the ultimate respect that the state deserves by going into it consciously and moving away from it just as consciously.
This instrument is aware of a group of people that called themselves Cathars. It was their belief that they could indeed move into the initiatory position of the Queen’s Chamber and stay there. This placed them in a false position in terms of living a daily life. And, indeed, so skewed was their belief system away from the normal that they hoped truly for death because they would then be able to enjoy the consolation of this position without having to deal with the needs of an earthly body.
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