toroidal ekstasis

“The torus is a multidimensional geometric figure that lies at the heart of all space-time. The torus demonstrates the universal laws of energy dynamics based on torque and spiralling forces. At one end of the torus is the black hole, representing the yin pole that sucks, contracts and enfolds all energy and matter into itself. At the other end of the torus is the white hole, representing the yang pole that releases, creates and expands all energy and matter outwards to create space-time itself. The torus is a magnificent figure that unites centrifugal and centripetal forces, bringing implosive and explosive dynamics into the same system. Within human DNA, the torus at the heart of all being is directly experienced through the state of enlightenment, which unites stillness (the black hole) with bliss (the white hole).”
                      – Richard Rudd

Noetic: 1) relating to mental activity or the intellect: the noetic quality of a mystical experience refers to the sense of revelation.
Noetic quality: intuitive knowledge of ultimate reality

At the point of transcendence, when the final veil is truly lifted/parted/pierced, the waking, conscious self has been effectively shut down or has been rendered incapable of identifying with anything, since it was the veils themselves that formed much of the conscious self-identifier. The veils were the actual material/layers of the ego. They represent the content of anything perceptible, even if it’s unconscious. Beyond the final veil, the perceiver is no longer apart from anything that can be perceived.

Apparently this territory can be mapped, either by hypothetical description or direct acquaintance. However, the direct encounter with what-is-beyond can not be described purely, since the act of describing must be done by the conscious self. In other words, it is purely indescribable, or ineffable. The description/transmission of the experience, then, is filtered by the veils, and therefore possesses an intrinsic opaqueness, colourful and vibrant as “effing the ineffable” can nevertheless be.

Mapping the territory of what-is-beyond––the Source-scape––results in a cartography of the psyche (with all its transpersonal dimensions) and/or a study of the phenomenology of consciousness itself. That territory can only be charted experientially. However, pure consciousness is itself the entirety of experience. Again, at transcendence, the experiencer and the experienced meld into all experience; the drop becomes the ocean but the whole ocean was already in the drop. This makes the experience definitively without description. So even though it defies description, with the cognitive faculties of interpretation, we can acknowledge the encounter, we can understand it as knowledge by description. This makes narrating that which is exclusively experiential inherently and irrevocably referential. The best descriptors possess and evoke a noetic quality. Metaphors become important.

In other words, we can’t put an effing word to the ineffable, but we can effing well try!

 

“I had a whiteout and I don’t remember anything”

White-out: 3) a loss of colour vision due to rapid acceleration, often prior to a loss of consciousness

Blackout: 1) a temporary loss of consciousness: she was suffering from blackouts

With a 5 experience, there are less reliable descriptors of the ‘what-is-beyond’ than what precedes it. If what-is-beyond is transcendence, this suggests that there are many qualities in the actual process of transcending. With the perspective of the torus, there are two poles from and into which the experiencer merges into or emerges from the centre: the white-out or the void. Again, anything that can be described is typically the experience that comes before or directly after a loss of consciousness, pre- and post- event horizon.

The qualities associated with either of these are varied. My practice in experientially and anecdotally documenting this experience reveals that 1) the void is often associated with stillness, nothingness, inertia, remoteness, emptiness, absentia, and silence; 2) the white-out can be associated with everything-ness, a sense of all-at-once, fullness, plenitude, super-completion, totality, or bliss/rapture/ecstasy. Between the poles and the centre is an entire spectrum of experience. The entirety make up the penumbral phenomena of the absolute.

 

Taking things personally

ecstasy: 2) an emotional or religious frenzy or trance-like state, originally one involving an experience of mystic self-transcendence.
via late Latin from Greek ekstasis ‘standing outside oneself’

ekstasis: (mysticism, philosophy) The state of being beside oneself or rapt out of oneself.

The conditional experiences that can be had and can be described precedes that of the absolute, or the full release. It is a personal experience. The Absolute, in contrast, is impersonal. It’s ekstasis. Personal experience (that of the conditioned self) has judgement and discernment replete with sensate phenomena (affective and somatic). The direct experience of the centre of the torus is not bounded, conditional, calculable, or ceasing.

So, the experience of the white-out may be ascendant and blissful, associated with feelings we may deem positive and desired, even coveted. Whereas the void may be dark and abysmal, associated with feelings we deem negative and abhorrent. Either way, the full release is an ‘-out’ that is preceded by white or black. Thus, the Source of all polarity is fully revealed and the skin-encapsulated ego has a transient cessation of perceived dualism.

 

.. “falling into the Pit of the Void.” It entails an authentic and irreversible insight into Emptiness and No Self. What makes it problematic is that the person interprets it as a bad trip. Instead of being empowering and fulfilling, the way Buddhist literature claims it will be, it turns into the opposite. In a sense, it’s Enlightenment’s Evil Twin.”
– Shinzen Young

It’s naturally difficult to encounter equanimity between poles. Yet that is what is at the centre of the torus. The pathway to the centre of the torus has a multitude of entry-points. These entry points are multidimensional portals that enter into (or reveal) Source in conditioned ways. These conditions are what determine the quality of our experience into the source of all experience, the ever-presence. This in part explains the wide variety of described experience.

The “white-out” may be an entry point through which a “skin-encapsulated ego” transcends the last veils (the ‘skin’ of self). Equally, the ego’s portal may be through the void. Both poles are precursors to the centre of all flow. As such, all experiences leading up to that direct exposure to the centre are personal and therefore relative. The direct exposure of Source is innately impersonal and therefore absolute.

 

“The two types of peak experiences are relative and absolute…. Absolute peak experiences are characteristic of mystical experiences, and are comparable to experiences of great mystics in history. They are timeless, spaceless, and characterized by unity, in which the subject and the object become one.”
– Abraham Maslow

There is even the application of the Mystical Experience Questionnaire fashioned by clinical/academic researchers, attempting to quantify the degree of mystical experience so as to determine the most significant use of psychedelics. And yet, the relative/absolute or subjective/objective binaries are the same. The relative is fully released when the absolute is actually revealed.

Now, how can a release be full? A release of what?

That is the subject of my next post….

 

 

 

 

 

 

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Life As Ceremony

Life As Ceremony

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Life As Ceremony

“Pain comes with life, closely accompanied by our “solutions” to it, most of which are all about getting away from it, whether through alcoholic, narcotic, erotic, intellectual, material, egoistical, or spiritual means. The fact that these “solutions,” despite their analgesic/anesthetic capacity, only end up catalyzing more pain usually does little to stop us from pursuing them…. Not all spiritual bypassing so blatantly avoids pain; the dance of avoidance can be done with great subtlety.”

– Robert Masters

A common question for participants and practitioners alike is: how often should I be taking this? At what point does use turn into abuse?

Of course, this question is not unique to this substance.

However, with psychoactive substances in particular, one first might look at why one is taking it in the first place. Then, one looks at what is being gleaned from the experience. Finally, one may look at how that is being absorbed and then applied and practised.

I like to think that the what is a sort of guidance or lesson. When I imagine receiving a lesson, I think of a simple scenario like the conventional classroom. In the classroom there is material I am being shown or given—a lesson. In other words, there is information that I am ‘downloading’ via a transmission or demonstration. I then take that transmission out of the classroom. I can begin to contemplate what has been offered. I can then begin to apply the material in my life outside of the classroom. True, it may be helpful to have a tutor or to enrol in some sort of study group, which would offer me concentrated ways to practise that which has been learned.

“Alone, one can go fast. Together, we can go far.”

In another scenario, I could also leave that particular classroom and go immediately to the next one. In the subsequent ‘lesson’, the guiding force—the teacher—might be counting on me to have integrated or at least practised the material from the last class, and reasonably begins the class building on the material already transmitted. Chances are, one lesson builds on the last. Thus, if I went straight into the next class without having practised what I received in the previous one—having done my ‘homework’—there may be a gap or soft foundation onto which the new material tries to rest.

I ask those who come to this question of “how often?”: have you done your homework? Are you content that you have absorbed what was offered from the last lesson? Has the material that was consumed been fully digested? Or is it half-chewed, needing time to settle, or maybe even needing some helpful enzymes?

If you’re not satisfied that the class material has been integrated, what’s the rush to go to the next lesson? Or, if you’re not sure, could there be another set of eyes that could reflect back to you what they do (or do not) see? If not, what expectations might you be harbouring for the next class? If I were to go so far as to label this information as ‘life lessons’, is it not life that occupies much of the time between classes? Sure, life itself is a classroom, as the adage goes. The lessons are all around us at all times and there are countless opportunities to practise. The life-as-ceremony becomes a maxim in ‘spiritual’ circles. And we use this substance in a ceremony. Putting this altogether, I am reminded of something a wise woman told me once (in one of my own classes): the ceremony begins when the ceremony ends.

 

 

 

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intention vs. attention

To have the intention to improve the quality of our life experience or to explore consciousness is a gift and is noble. With 5, one cannot programme the experience entirely. One can, however, allow the experience to be what it is, and learn from it by noticing how we respond to it. A conscientious practitioner can greatly assist with that.

 

intention: 1) a thing intended; an aim or plan; the action or fact of intending; a person’s plans; 2) [medicine] the healing process of a wound

attention: 1) notice taken of someone or something

Attending to what is present is different than intending something to happen.

The first time I inhaled a pipe filled with a likely huge amount of bufo alvarius secretion, I had no intention. I actually had no reason to take that inhale. I didn’t even know what it was. It was offered to me haphazardly and without even asking myself why I would do this, I said yes. I trusted something. I still don’t know what it was that I trusted.

For some reason there was very little resistance in my system and my experience—a full release as I came to understand it— was everything that one would prefer it to be. With my friend who was present and with the provider, I laughed and danced and revelled in the glory of all that we are.

It doesn’t happen like that all the time.

Many are not so fortunate. In this psychedelic renaissance, many use ‘consciousness medicines’—as Françoise Bourzat would call them—without even knowing what they’re using. Weekly, I hear from people who have had difficult experiences with 5/bufo, typically because they had no idea what they were getting themselves into (and/or the practitioner did not create a safe, secure, solid, sacred container). Even so, does one have to have a reason to use them?

conscious: 1) aware of and responding to one’s surroundings; 2) having knowledge of something; 3) [of an action or feeling] deliberate and intentional;
—from Latin conscius ‘knowing with others or in oneself’

Half a year or so after my first experience, the idea came to me to have another session. This time I asked myself why. I had no ‘why’ the first time. I couldn’t imagine how there may be more of singularity to explore. I did wonder, however, how I may get more out of the personal development work that would follow.

Because from that first time, I began to love myself. I immediately accepted myself more than I ever had. More than an act, I was in acceptance, in the love. I was more aware that I had not been accepting myself—and of how that affected my relations with others. I appreciated this (and the grief it brought) and thought that there may be more aspects of myself that I could draw my attention to.

An intention to simply pay attention.

consciousness: a person’s awareness or perception of something ; the fact of awareness by the mind of itself and the world

aware: having knowledge or perception of a situation or fact; concerned and well informed about a particular situation or development

When consciousness expands, what one is aware of encompasses ‘more’. The content of that ‘more’ is often not programmable or foreseeable. Stan Grof has called the expanded consciousness one experiences with breathwork a non-specific state. Given the vast array of experiences that can be had with 5/bufo, it would be safe to say that 5/bufo is also a non-specific medicine. I do believe that it has a specific function: to reveal that very impersonal realm of oneness. To arrive at that state, the personal must be relinquished.

As individual consciousness expands to the point/diffusion of a non-dual state, any specific desire the person has had is incorporated in the All. If an intention were to be still identified, that would mean that there’s still an identifier.

Who creates intention?
The self-identifier.
The mind.
The self.
The I.

How do you make God laugh? Tell them your plans.

resist: (verb) withstand the action or effect of; try to prevent by action or argument

resist: (noun) a resistant substance applied as a coating to protect a surface during a process

The very thing that formulates intention is the very thing that, in the 5 experience, is being asked to dissolve: the mind. Attachment to the mind’s intention—its aim, its plan—is yet another thread that needs to be let go of in order for the mind to surrender to what is being asked of it (to let go). When the attachment to what mind wants is being held on to, the energy of that hold can be experienced as resistance. So, we must let go of the reason ‘why’ we are even there, at that moment, bringing this substance into our body. As Rak Razam might put it, we must allow for the “heavenly permissions and protocols” to prevail. Perhaps even despite our intentions.

The peak experience (or, full release) is when attention is diffused to the extent that no specific point of focus is discernable or possible. Once the peak experience has passed, though, what one can do is direct attention to what is happening n the moment. Somatically, affectively, and cognitively there are signs, hints, and a trail of fresh tracks that would lead us back to the oceanic fullness of that One.

Pay attention (noticing), be with (presencing), and then respond (as opposed to reacting).

The grace in me after my first experience was that I had, thanks to my background in conscious connected breathwork, the wherewithal to attend to my experience by noticing what was going on for me. I looked to the ‘what’ as opposed to the ‘why’.

To have the intention to improve the quality of our life experience or to explore consciousness is a gift and is noble. One cannot programme the 5/bufo experience entirely. One can, however, allow the experience to be what it is, and learn from it by noticing how we respond to it. A conscientious practitioner can greatly assist with that.

Then, what is their intention?

 

 

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essentially in good spirits

“[Source] is not an object; it is radical, ever-present Subject, and thus it is not something that is going to jump out in front of you like a rock, an image, an idea, a light, a feeling, an insight, a luminous cloud, an intense vision, or a sensation of great bliss. Those are all nice, but they are all objects, which is what [Source] is not.”

Ken Wilber

Essence: 1: a volatile substance or constituent,  2: a constituent or derivative possessing the special qualities (as of a plant or drug) in concentrated form; also, a preparation of such an essence or a synthetic substitute.

Spirit 1
: an animating or vital principle held to give life to physical organisms, 2
: a supernatural being or essence: such as
 holy spirit or soul

A brief and incomplete timeline of contemporary use

Bufo: taken from bufo alvarius (the taxonomical name for the Sonoran Desert toad); often the word used for the secretion of this animal. Sometimes referred to as sapo or toad (not to be confused with rana or frog).

5: taken from the name of the molecular compound, 5-MeO-DMT. Sometimes referred to as the god molecule, 5-MeO, jaguar, and other various monikers. This is predominantly synthesised, however extraction from plants is also possible.

Contemporary use (by smoking the vapour) of bufo began, as far as anyone knows, in the early 1980s. Contemporary use (by insufflation and vapourisation) of 5 began in the 1960s (though it was first synthesised in 1937). Please click here for a better timeline).Generally, the usage was not broadcast very loudly. It was rare to learn about either bufo or 5, though some notable figures knew of one or the other: Terrence McKenna spoke of bufo; Ralph Metzner was a professor at the CIIS and detailed his use of Bufo and 5 throughout the 70s, 80s, and 90s in The Toad and the Jaguar, 2013); Sasha Shulgin included his experiments with 5 in his book, TIHKAL (1997); in 2005, the first account of an extraordinarily difficult integration of 5, Darkness Shining Wild, was written by Robert Augustus Masters; in 2006, Stan Grof briefly articulated his first experience with 5 (decades earlier) in When the Impossible Happens; James Oroc’s Tryptamine Palace was published in 2009…. Despite these mentions from some, the use of 5 (and especially bufo) was more or less absent from the discourse on psychedelics.

That changed around the beginning of the 2010s, when two people began to use the internet to share that they were offering bufo to whoever would like to have it. These two individuals are from Mexico and I call that marker in time the Mexican Wave.

This Wave was an unprecedented phenomenon that has contributed to a wider awareness of bufo and, consequently, 5. Remarkably, before the Mexican Wave, the waters were still: not only was it rare to hear about the general usage of either bufo or 5, but learning about dubious practices with them were basically unheard of. The Wave has had a wake behind it. Without digressing, however, I will get into the substance of my writing here.

 

Spirit vs. Essence

What does bufo have that 5 doesn’t?
If 5 were extracted from bufo, what would it be considered?

The secretion of the toad naturally has many components, not just 5-MeO-DMT. These components and their composition can only be found in this one species of toad, the alvarius (sidenote: the term bufo is a misnomer, since bufo is the genus of all creatures we call toads, and alvarius is the name of the specific species of toad we are taking about). Apparently, 5 is not a component in any of the hundreds of other species of toads, but only in the alvarius. So, the practical difference between 5 and bufo is that the latter has an assemblage of other ingredients.

Put simply, the composition of the various components of bufo are unique: arguably, no other creature possesses such a concoction. Therefore, I recognise that there is a spirit of the toad.

And, if 5 were not one of the components of bufo, no one would be smoking it. Its ‘spirit’, like the spirit of the hundreds of other species of toads, would not be appreciated by anyone in this same way. I have yet to hear anyone use the word ‘medicine’ for the secretion of any other toad.

5, then, is the essential component to this concoction we call bufo. The concoction—a natural blessing, to be sure—hosts the essence.

But why am I not considering that bufo (here I mean the secretion) is the essence of the animal? Because the same ‘effect’ is happening when using 5.

Is that true, one asks? What about that entourage or bouquet effect that occurs due to all those other components…. While the answer to that will most likely always be subjective, I will rely heavily on this one likelihood: no one would smoke bufo if it didn’t have 5 in it.

 

5 is essential. 5 is the essence.

Quintessence: 1: the essence of a thing in its purest and most concentrated form, 2: the fifth and highest element in ancient and medieval philosophy that permeates all nature and is the substance composing the celestial bodies

Let’s take, for example, coffee. Coffee is generally consumed because it has caffeine in it. The caffeine isn’t the only component to what we call coffee. It is, however, why we use it. Smoking bufo without its essence may be analogous to drinking de-caffeinated coffee. In the case of bufo, then, ‘de-fived bufo’. Or, a coffee substitute, like chicory for example, may be like smoking the secretion of another species of toad. It’ll have spirit, like the chicory surely has, but not the essential thing we’re looking for. Caffeine, following this train of thought, is the essence of coffee.

Different people report different things in their findings with both bufo and 5. I suggest that it is impossible to objectively know if the entourage of components that make up the spirit offer anything to the essential experience that characterises 5. The word ‘different’ seems to be the common denominator. Your subjective experience is your individual truth. My guess is that individual truth evolves in many ways throughout a lifetime. Is it possible, then, that there is an evolution in moving towards what is essential?

Whether with bufo or 5, essentially, it is. All. (t)here.

 

What characterises this essence?

Essence: from Middle English essencia, from Latin essentia, from esse to be — more at IS

The unique function of 5-MeO-DMT is its efficacy in revealing the source of All. All what? Well, everything. Even nothing.

Often, the potential peak experience (what I often call a ‘full release’) with 5-MeO-DMT is related to the non-dual teachings of the most robust bodies of wisdom, ie. Taoism, Vedic texts, etc., as well as many modern ones (i.e., Mooji, Rupert Spira, et al). Without getting into what the words non-duality, or, singularity, attempt to describe, I often use the word ‘Source’ to underline the idea that all binaries, polarities, dualities have a source. That source can only be One. The word ‘Spirit’ (with a capital S) is sometimes used in the place of Source, for instance by modern non-dual thinker/philosopher Ken Wilber (quoted above). Indeed, the ineffable—paradoxically yet understandably—has many names and words; humans have always tried to ‘eff’ it.

My purpose for cursorily delving into such an immense tangent here is that there is a characteristic of 5-MeO-DMT that is seemingly unlike any other substance: that it reveals this One—this source of All—so effectively that it would seem to be its very function.

If the source of All is indeed revealed by both 5 and bufo alike, then one could say that spirit is not necessary for the revelation to occur. Spirit—in this case the entourage of components that make up bufo—is non-essential. But what is essential? Is the potential peak experience the modus operandi of 5-MeO-DMT?

That question, I suggest, is certainly of the essence.

To be continued….

 

 

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a storey beyond story

“Enlightenment itself evolves. Even though the state remains absolute, the means by which humanity awakens as a totality has its own storyline within the maya […] Every individual moves through progressive revelations before arriving at the ultimate Revelation.

[…] The consciousness within form always has a storyline to follow. The trick is to fall in love with your own story and follow it without holding anything back. Two things are then assured — firstly, you will arrive at the story’s end, and secondly, your own story will be utterly unique and unlike anyone else’s.

[…] The truth is that nothing you do or don’t do changes when and how you reach the ultimate. You simply have to have faith in your own storyline. This is also why it is so rare for humans to attain these states — there is no one to follow, the path is virgin and wild and when your revelation finally dawns, it does so without your even being there!”

– Richard Rudd

The MO of 5-MeO-DMT

modus operandi: (1) a particular way or method of doing something ; (2) the way in which something operates or works 

James Oroc describes 5 functioning at the 7th energy centre/chakra. This is not within the physical body but within the energetic body, of which the perimeter is outside the physical body’s limits. Biologically speaking, Thomas Ray has identified that the depth and breadth of the molecule’s interaction with neuroreceptors is greater than any other (only N,N, DMT has a similar depth and breadth). Identifying the depth and breadth at which substances interact with how our system receives transmissions (as the molecular compound is a transmitter of neurons) is a way that we can recognise their function.

Why is it important to understand how 5 functions?

Because to hold it in a way that does not recognise how it functions would be a misunderstanding. A miss. The mark is missed. This is the etymology of sin. And for an experience so sacred, so precious, so divine, to approach it with sin would be, well, a sacrilege.

A religion may be a structural paradigm that holds or contains Spirit.
A structural paradigm that holds the most efficacious path to direct experience of Spirit with miss-understanding, may be sacrilegious.

Beyond stor(e)y

Imagine an elevator. The building it’s in—let’s call it the Shushumna Tower—is so high that one cannot see the top of it. In the elevator there are buttons, much like the glass elevator in Charlie and the Chocolate Factory. Each button has a specific label and will take you to that ‘floor’, ‘level’ or storey.

There are buttons that invoke technologies that offer specific and non-specific states of consciousness: Peyote (mescaline), iboga (ibogaine), different breathing control techniques, meditation, frenetic movement, prolonged activity (such as long-distance running), LSD, psychoactive mushrooms (psylocibin, amanita), …..
Some buttons simply have life experiences marked on them: becoming a parent, falling from great heights, losing a close loved one, having your heart broken, purchasing a home, ecstatically professing your love for someone, a concussion, a powerful orgasm, and so on.

These levels to which the elevator takes us offer us different vantage points. I imagine myself navigating the ‘floor’ from where the elevator door is to the windows looking out. Once I get through all the material that that experiential level beholds, I get to see what the world looks like from that stor(e)y, from that vantage point. Chances are, I can see further out than when I had been on a different stor(e)y, often one that was below or closer to where I began entering the building.

The building, of course, is life itself. And 5 reliably takes us to the penthouse—and beyond. Perhaps just like Oroc describes as the 7th chakra. All levels before the Penthouse are the stories.

And that’s what 5 does, doesn’t it? It takes one ‘beyond’. Beyond what? Beyond the seeing. Beyond the navigating of the content of another story. It’s trans-human, trans-story—transitory but yet eternal. The place where there is no content, just a sensation of the ride that cuts through all the Tower’s stories—and so effectively.

At the Penthouse, one is still on the ‘edge’ of being in the building and being beyond it. It’s the final veil, the margin between the physical body (the tower, and the top levels of the 6th chakra) and the energetic body just beyond (the sky or the ‘heavens’, the 7th chakra). At the Crown of the Tower, from which no horizon can even be seen, all is there. But if we’re looking for a horizon at the farthest reaches of the infinite landscape, then there’s more!

That elevator is actually designed to take us to not just the top floor, but it blasts right through the roof, disintegrating as it loses touch with its multidimensional host, the Tower. The tower now has no connection. The tower is gone. The elevator is gone. The content in the elevator is gone with it. Gone where? EVERYwhere! Horizon?
Infinite?
It?
I?
This is object becoming subject. Or subject unbecoming object. Or some other seemingly witty way to describe the ineffable in its own beautifully unique effing ways–what countless others have already described over millennia.

It’s this. This becoming. This beyond. This actual elimination of polarised perceptivity. Because with any other medicine, you’re always on a stor(e)y in ShuShumna Tower. Maybe it’s tranquil, maybe it’s geometric, maybe it’s personified, demonified, angelic, In any case, there’s a dimensionality as long as there is a ‘you’ experiencing it, as long as you perceive a story.

How do we ensure we get to the Penthouse and beyond?
Maybe if there was enough fuel in the elevator’s rockets, such as in the submission approach. Or maybe if the elevator’s load was lightened (such as with the surrender approach), it’d get through past the penthouse, beyond any story that the Tower housed.

And if we pressed 5 but pretended we were on the Nth floor, like a 128th story walk-up, wake-up, we’d miss the point. Like we pushed the penthouse button but tried to get out on the way up….

Misaligned

In other words, why use 5 like you would use any other medicine? This is not operating at the level of other medicines. So, just like a tool has a specific function, it may not need to be applied to a task that it is not designed for. A soup is not met well with a fork; a spoon is the greater tool. The fork does the spoon no harm; the spoon applies better.

If a practitioner doesn’t recognise what 5 does, they risk missing the opportunity to assist people who have dissolved into the All while they were assisting on another storey with a particular story.

Imagine thinking we need to do something for the person going in the elevator, missing the point that they’re not IN the elevator, they’re not the elevator, they’re not even just the building, they’re the entirety of what the concept and structure of a building could even be–and more.

The elevator shaft can be very precise, a tight container and passageway to—if the 5 button were pressed—the Source. A practitioner’s alignment with the vertical perfection of the shaft is elemental so that their own story is not keeping the elevator at a level other than the button that was pressed.

If a practitioner’s particular way or method is not in sync with the way in which 5 operates, their MO is misaligned. The practitioner is dimensioneer-ing at the Source of all dimensions.

 

~There is no need for two at the One~

 

 

 

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