The Weapons of Humanity (pt. 4: The Coin)

The coin is what has been perverted the most, hacked to make our understanding obfuscated and our power unseen. We have been duped with respect to the coin.

The coin of the tarot is the wealth of the world. It is the hidden gem, the hidden secret that awakens the power of the heart. It is the transformed soul, and its radiance the richness of the world.

We have been lied to, however. We have been told that the true coin is this thing that passes for money. Money, paper money, electronic money–it’s a false thing that is used instead of real wealth. The belief that we have put on it makes us believe that the true wealth is there, and that currency is the real coin. That is not the real coin. It’s a fake program. It’s a program that has been introduced into our consciousness through the artifice of civilization.

The whole civilization has been an expansion pack in the evolutionary program we are playing in this virtual reality world called Earth. And the coin was introduced as a form of exchange and of creation. Basically, it has become the code for the ability to upgrade your experience. We can use the currency to put walls around us and to make our house bigger or prettier; to change the quality of the food you eat; to change this table for another one. That’s the magic that is channeled through the coin–and currency is a visible, exchangeable token of the power of the true coin.

Now, the coin is something that is free to everyone. It is inherent in being human. Ah! But this idea is anathema to everyone in modernity. “That won’t work,” they say. “You have to have a limit; and you have to accumulate it and work for it, fight for it, kill for it, destroy populations for it, and to hoard it.”

But what if the true coin is the transformed heart resplandecent with the light of creation? And what if we all have access to it and not just humans but all my relations–that is to say, All Beings Everywhere? All beings everywhere have the supreme consciousness of the universe shining its golden light from within, and all have the right to exist and the right to use the resources of the planet. In fact, we all have the right to exist and use the resources not just in this planet, but anywhere in the cosmos. To see this and know this comes with knowing the coin within, and to hold this true coin is the future of humanity.

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This Room Called Reality

I felt as if I had just woken up from a long, long dream in which I had been many, many beings: man, woman, criminal, judge. Where I had been a saint and a sinner. A fish. I had seen myself as daughter and mother. Lover. I was the betraying one and the one who cried in desperation after being betrayed.

I had had many dreams and I had seen myself lost in all those dreams, in all those worlds. I remember myself collecting pieces of me, calling them my companions. Members of a group that searched for an idea, an illusion that we called reality. Futile enterprise. For nothing in that dream could be called reality.

There is only this room. Only this chair. Only me and no other. I am where I have always been and there is no one else. I have always remained in the here and now, even throughout all those changes of form and vision, immersing myself into the hellish vistas of pain and unending suffering with the hope of forgetting the real world, searching for heavenly spheres of life and peace and happiness–eternal happiness–only to be able to forget the stark reality of the here and now. That here I was again, all alone. Nowhere to go in this room called Reality.

I Am a Figment of Your Imagination

The one who speaks and the one listens, that is the “I” and the “you” implied in a sentence, are theoretical entities. That is, they may be actual beings as, for example, the person who wrote this and the person who is reading it, but the sentence itself exists even when no one is reading it and when no one is saying it any more.

This writing stays there somewhere without any real being saying it and no one reading it. It reads as if there is an author and an audience, even if no one witnesses it, but the author and the audience become actual only when someone reads it. It is the reader, then, that gives life to the writing, making the author and the reader actual, real.

And even then, the one who writes when this paragraph is being read is not the person who wrote it, but the theoretical entity implied in the mind of the person who reads it. I, the writer, am only an entity implied by these words you read. I am a figment of your imagination, only part of you created by you through the mechanism of this language, by the magick of these words you read. “I” am only implied by these words.

Your mind creates me in your mind, yet I could not exist in your mind as the author of these words without the existence of these words, these words that never really existed until someone read them, these words that were not real until now, when you are.

My Sacred Prayer

One day this bubble of existence will burst into a million pieces, sending fire and light, and spread it all through creation.

Or maybe it will dissolve into the liquid nothingness of the solar waters that flow from that sunset that’s been waiting to come for all eternity.

It will then be so that every experience I ever had, every word I ever said, every pain I ever caused, and every hope I ever gave will turn to be just the vibrant resonance, just the booming ocean, just the happy dance, and dissolve in that ocean of experience and move amongst your shadows as meaningless signs and sights.

May I never live through that!
May the memory of me fade away in time.
May my soul not be important.
May my life not be object of remembrance below or above.
May I not be significant.

May my shadows be forgot and go their way, where the shadows go and the light of Her eyes shine brightly.

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In this Center of Life

In the solitude of the night I stay, and know that all the words and all the stories are lumps of life and meaning; and in the center I find myself trapped in an island, surrounded by life, all rushing at me at the same time.

In this center of life, I can’t distinguish anything at all. There is no name. There is no God. There is no hell. There is no movement of time and space; just the glorious silence; just the breath rushing in and going out; just her touch; the soft fingers of life holding, moving around, dancing around me.

In pain and joy, her hands play with the silent center. It moves. Sometimes I play with her by moving, talking. The light pulls my arm. The wind moves. The face looks and smiles when she looks back, and in the center of this magnificent womb, what can there be if not the warm embrace, the kiss of her ecstasy? How can there be anything but the loving kiss of the angel of death?

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You Are a Manifestation of the Egregore of Humanity

We are constantly negotiating with one another the limits of reality and you’re constantly negotiating who you are. But, that’s not the real you. That is only the avatar that you are picking up for interacting in this simulation, in this game.

You’re really not this particular instantiation of the self. The human mind exists way beyond the limit of your awareness, and even beyond the limits of your lifetime. It is shared with all humanity. You are truly the manifestation of human history.

Like every living creature, the egregore of humanity is growing, it is learning, it is adapting. It is making decisions at a collective level.

The human mind is a vast depository of knowledge, theories, strategies and historical data. Anything that any human being has done, experienced, thought and created is recorded in this mind. There is no action that you can ever take, no thought that you can have that is not part of the collective mind. We can keep secrets from one another because the knowledge of each person is limited to their personal history and their erroneous conceptions about reality, but the mind is aware of all this. It’s seen through each and every human being.

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The End of Thought

The endeavor of philosophy is to come to the end of thought, to be able to burst through the fogginess of mind into the silence–the nothingness. If you understand this, you would know that out of this silence no question comes. The question is the result of a confrontation with the silence, with death. The question can be the result of fear, the mind attempting to cover the silence with chatter, or it can be an attempt to become awake in the silence. And if one knows this difference, truly, one can perhaps come to a liberation from the trap of the mind.

The way most of us ask questions comes from the emptiness of not having an answer. The way the Philosophus asks questions comes from the answer. The way the uninitiated speaks comes from division. Yet, the question of the Philosophus comes from the unity of opposites. The answer is contained in the question as the speech in the silence.

It is there. At one point, if we manage to continue this Philosophical Inquiry, one will come to understand not only the end of thought and not only the use of language, one would also perhaps come to understand and know that the Philosophus is to utilize language as the mathematician utilizes numerical formulas–in that a mathematical problem contains its own solution. In that same manner a philosophical question contains its own answer.

To engage in a true philosophical question is to extract from it its own resolution, which means its own death. For in engaging with the question there is the death of the question. In that sense, philosophy becomes magick. Because inevitably we come to see ourselves as the most important question that this mind is posing. Out of this question, its solution emerges–solution in the mathematical sense and in the chemical sense.

This process puts false ego to the side and in the center something truer. It implies a more mature engagement of language. For the language of the Philosophus is not about validating oneself, about fears or identity. The game became wider. Now you’re dealing with the archetypal language of the human race.

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Philosophical Inquiry and the Aikido of Thought

Society, civilization, is the product of thought. All the forms we have created: government, money, religion, civility, fairness, etc., are the product of thought. Language is a product of civilization. Therefore the mind that we have, this mind that thinks in English, in Russian, in Spanish, is the product of that civilization. Civilization is nothing but the provider of form for egos and personalities.

We adopt those forms to be able to have a place in this society and to be recognized, to be named. What would we be without it? Not of this world, that’s for sure. Yet can we use this thought to break free from it? That’s the question of a philosopher. I use thought to break free from it. But if we’re seeking to form a theory, to prove an idea, to promote a religion we’re not doing this thing that I’m calling philosophy. On the other hand, if we are taking this thought, this mind that created the I and turn this thought to dissolve itself—can I pitch this thought against itself so that nothing remains? If so, can I step away from the fascination with the game of civilization? Which wouldn’t necessarily mean thought is not existent. We can still use thought as a tool; as a scientist, as an artist.

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How the Philosopher Overcomes the Resistance of the Mind

The language that you acquire when you train in an esoteric school is the magickal language, Qabalistic thought, logical thought, and archetypal thought. A Philosophus can approach language from a very different perspective. There is an exactitude necessary to language, but at the same time there is a letting go of stagnant and calcified meanings. One has to be able to be very precise and at the same time to not hang on to unconscious agreements about what words mean.

There are a couple of tendencies of the mind that keep us from engaging in Philosophical inquiry. One is the tendency to let go of the effort. When you concentrate on one thought or one term for too long, the mind wants to move on. It wants to say: “yeah, I already know that. Give me something else.”

Another barrier is when you hold on and can’t let go of a point for ego reasons. That usually happens when the ego is involved and you feel like your point has not been heard or you feel like you are being misunderstood and your ego is attached to the outcome of the conversation. You want to keep going back to one point. The difference between exploring an idea for a long time and holding on to one idea, the difference between those two things, is that when we are exploring an idea from a philosophical standpoint, we are moving with it. You are seeing it from this angle then this angle then this angle until something becomes universal. There is a silence that springs in you when you find yourself looking at an idea from multiple directions. However, if you are identified with the outcome and lust for results, then the ego gets involved in the discussion and we will get stuck.

The third impediment is when we listen and compare what is being said to what we think we already know. To try to compare what’s being said to your idea of reality, to judge what is being said as being true or being false, whether you like it or dislike it, to whether you’re being entertained or not, are all tricks of the mind to get you back to an ordinary state. When the intensive chamber of the Teaching becomes strong, the mind also tries to shut down by confusing you, by making you tired. You keep listening to the words, trying to find something of interest. However, even if every thing in every word is quite understood, the mind begins to give up the effort necessary to hold on to the idea. The body becomes tired. Therefore, you need the blood-flow to the head. The breathing must be open and natural, the spine erect and the blood must flow to the brain so that you don’t fall asleep. The ego has to be put out of the equation. So that nothing that is said is interpreted as insult, as personal.

These are some of the tendencies of the mind that take us away from the present. Somehow, the reader could be hearing what I’m saying just as prologue. As something that is not the topic yet. In other words the mind is already talking and the things I’m saying are not heard. They are being categorized and cataloged into interesting or uninteresting. I question that function of the mind which wants to talk about something else: something that was talked about last week, for example; or something that your mind was considering a few months ago or a year ago; or something you heard in the past. All of that is at the expense of the moment. For at this moment, the tactics of the mind to get away from the now are being approached.