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forgetfullness

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Chris:

--- Quote from: j0da ---
--- Quote from: Chris ---If we suppose that the universe is the result of the facing of creation/destruction forces, would remembering everything mean a complete win of one side?
--- End quote ---
I don't think so. If we can imagine evil person and good person, both having full past time recall, we can suspect that their interaction is brought to higher level, as they would be both more powerfull. The interaction of crative and destructive force would gain in intensity, but I don't see any reason for complete win of one side only due to their perfect memory.
--- End quote ---
Sorry about this one, it didn't hold much value...    Thanks Johnno for a more complete and documented answer.



--- Quote from: Johnno ---RA: Without the veil the mind was not caught in your illusory time. (B4, 94)
--- End quote ---
Had not thought about this one...  That would place the veil, forgetfulness as a main construct or cause of our existence here, rather than an effect of reincarnation (still assuming that there is such a phenomenon), interesting.  Therefore, could getting more and more access to the other parts, be one of the ways (or a part) of the Work?  



--- Quote from: The Wave ---Actually, there are more than two ways; there are, as mentioned above, Four. There is the "way of the monk," the "way of the yogi," the "way of the fakir," and, as Gurdjieff proposes, a "fourth way," which is, apparently, derived from his long contact with Sufi teachings, and is certainly quite similar to what Don Juan was advocating, (up to a point), as well as what the Cassiopaeans have explicated.
The way of the "monk" is much like what is described by the above correspondent as her "chosen mode." This is the "way of faith," the way of religious feeling, the way of religious sacrifice. This is the way for people with very strong religious emotions and imagination. It is a long, hard way, as the writer herself notes when saying: "this is usually not peaceful or calm, but it feels right." Such a way consists of years and years of struggling with the self, on struggling with the emotions - on feelings. The individual subjects all of his/her emotions to one emotion, and thereby develops unity in self. This person is working on developing "emotional WILL." The above correspondent states this quite clearly by saying: "In the way of love, one is going for compassion and purity of passion and will that is behind that, aiming towards a feeling of fullness and unification of all."
But Gurdjieff suggests that, in such a person, the physical body and the mental body may remain undeveloped and then, in order to make USE of what the Monk/Saint has attained, attention must be focused on developing the body and the capacity to think. But, this can only be done by another series of sacrifices. The monk has to become a yogi and a fakir. Very few do this because they die before they overcome the difficulties.
The way of "wisdom," as Carla refers to it, or otherwise known as the "way of the yogi," is the way of knowledge, the way of the mind. This way consists in developing the mind, but may result, as Carla also notes quite accurately, in leaving the body and the emotions undeveloped. She says: "In a wisdom structure, you are going for knowledge, peace, detachment, aiming towards a feeling of emptiness and nothing. It is very peaceful and calm." But, without development of the physical and emotional bodies, the individual may be unable to make use of his attainments without going back to work on the body and the emotions. Such a person "knows everything," but can DO nothing. He/she then has to go back and work on obtaining results by means of another series of prolonged efforts of application of what he knows. The main difference between the path of knowledge and the ways of the fakir and monk is that the yogi eventually has the advantage of understanding his position, of knowing what he lacks, what he must do, and in what direction he must go. But again, very few fully accomplish this because they die before achieving it.
The way of the fakir is the way of struggle with the physical body. It is long and difficult. The object is to attain "transcendence" by developing physical will and power over the body. This is attained by means of terrible sufferings, by torturing the body. The whole thing consists of various incredibly difficult physical sacrifices such as standing motionless in the same position for hours, days, months, or years... or whatever. If he doesn't get sick and die before he reaches his goal, he may achieve something. What does he achieve? He has acquired physical will; but has nothing to which he can apply it. He can't make use of it for gaining knowledge or self-perfection because, usually by this time, he is too old and he dies.
In the way of the fakir, there is usually no teacher. The practitioner may have witnessed some incredible feat of will that so impresses and obsesses him that he longs to emulate it - to have such an accomplishment for his own.
In the way of the monk, the main thing IS the teacher. Part of the work of the way of the monk consists in having absolute faith in the teacher and in submitting to him, or his teachings, absolutely in obedience. The main thing of this way is faith in God, in the love of God, in constant efforts to obey and serve God. Of course, as the history of religion shows us, such a person's understanding of the idea of God and of serving God may be very subjective and contradictory. Fortunately, nowadays, it is becoming more and more accepted that this "way of the monk" can operate in different contexts so that people are less inclined to kill those who don't follow their particular concept of God. But still, those who follow this path generally cling to the idea that it is the "best" or a "better" path than others. Carla is not saying this. She is saying that she considers the way of the heart to be the "fast track," and for her and many others, it is - for a reason, as we will discuss further on.
In the way of the yogi, one starts with a teacher, or many teachers, but ends up being one's own teacher. One learns methods by study, and then begins to apply them independently.
The main thing about these three ways is that they all require a significant retirement from ordinary life. Much of the struggle must, of necessity, take place in "retirement" or private meditation. Each of these methods is opposed to everyday life in some significant way, so the practitioners generally have some difficulty adjusting in the "real world". The FOURTH Way, according to Gurdjieff, and that which the Cassiopaeans and Sufis seem to be advocating, is one which requires NO retirement from the real world. It also has no "definite form", as do the ways of the fakir, the monk and the yogi.
"Work" in the Fourth way consists of utilizing life as a person finds it in their own milieu to work on all of their aspects simultaneously. They work on the physical mastery, mental development, and emotional integration and control. And this is done through AWARENESS combined with KNOWLEDGE and WILL. One must become master of his body, his mind, and his emotions. The chief demand of the Fourth way, according to both Sufi teachings and the Cassiopaeans, IS UNDERSTANDING. We are to become aware of as much as possible about our reality and DO NOTHING that we do not understand except as experiment to discover and understand more. The more we understand WHAT we are doing and WHY and HOW, the greater our consciousness.
--- End quote ---
(Tried to highlight parts but didn't work)
If my suggestion is somewhat valid, it seems it would fit as a part of the fourth way, in understanding.  I invite others to follow or stop my lead on this one since I haven't read Gurdjieff yet and only a few Castaneda...

Johnno, you seem to have an electronic version or Ra, it seems interesting, would you have a link to it?

Approaching Infinity:

--- Quote from: Chris ---Johnno, you seem to have an electronic version or Ra, it seems interesting, would you have a link to it?
--- End quote ---
Check out this link: http://wiki.bring4th.org/index.php/Main_Page

(I know, I'm not Johnno....)  ;)

Guest:

--- Quote from: jOda ---Why is that? What is all this loss of information previously acquired intended for? I know the scios explanation, the Between Life Area, implants, and so on - their stance is that forgetfullness is just another part of the control system, prison warders just can't allow humans to remember, for they would be prisoners no more.  But..I'm very curious for other explanations. It's one of the most precious things I've learned here - never to stop asking. Even if I have some working theory, I'm always ready to dump previous considerations, if new information explains universe mechanics in more consistent, more workable way.

So, again - WHY AND HOW DO WE FORGET?
--- End quote ---

--- Quote from: jOda ---But, on the other hand, we don't know what possible tasks or trials would the universe prepare for an individual with smooth past life recall. I don't think, that reality would run short of surprises for such a being  And, of course, I don't see the reason why would such an individual be restricted from honest search for truth. Is death and forgetfullness the only method of making one to drop his miserable and worthless pursuits and start stiving for a worthy goal of awareness?
--- End quote ---
Very valid questions. And I believe all the answers provided have validity. Perhaps instead of looking at one answer out of many, we may see the real answer as a synthesis of all these possibilities.

Basically, the options as to "why" seem to come down to:

1) "Something" is working against remembering.

2) It's really better we don't remember.

3) We are looking for the wrong type of memory, or addressing memory in terms that miss the mark or point of learning.

I believe all three factors come into play, but also that the third encompasses the other two. To understand the issue of past life recall, we need to understand what is it that actually recalls. The traditional esoteric model roughly posits three elements in an incarnate human: body, soul and spirit.

Body is defined by genetic patterns. These hold their own "ancestral" memory. In your genes are the genes of your blood-line branching far and wide, but what is expressed is only a small portion of that. Still, one can consider the possibility of genetic memory as one type of past life memory, and taken to its logical conclusion that memory can take us even beyond the human species through patterns we share with other forms of life, and ultimately all life.

Shamans, for example, may have totemic preference because they are able to trace their patterns beyond their species to the most immediate animal ancestor that resonates with their current patterns, and this may jump over intermediary species such as primates because of correspondences between psychological or soul qualities with those primal patterns. For example, genes that resonate strongly with energies of air, freedom and higher mind may find deeper correspondences with bird totems.

Aside from the temporal body that does not survive death, there is our core sense of self, thought to be one of the elements that survives death (along with spirit). This is the soul. Of course, others may define things differently, but for the purposes of my exposition I will stick to the definitions here. Thus, the soul is that portion of the totality of incarnate self that actually records experience and grows or decays through that experience.

You might say experience is its food that can be good for it or not, and the body is the medium of its feeding. When experience nourishes the soul it is meaningful to it, when it does not it is meaningless or toxic to it, unless that "negative" experience can inadvertantly lead to a positive outcome through learning and inner reorientation.  

Spirit in and of itself is undifferentiated consciousness. It acquires individuality through its interaction with soul and body, but if separate from them it reverts to its original state. Now let me stay with these definitions without explaining connections between them or referring to a possible original essence they share in common or other implications going beyond the scope of this topic.

Suffice it to say, when our reference is a living human the three factors described above ideally come into unity as who that person IS. Spirit, seems to be the sacred divine breath, the in-spiration that drives soul and body giving them life. Soul and body seem to have a lot in common in that they are both repositories of patterns, the body of the experiences of biological evolution, and the soul of direct individual experience collected of many bodies, and hence many different genetic contexts. In fact, the greatest difference (aside of the material differentiation of organic structures in the body), between body and soul is that the latter retains its integrity after death.

Yet to grow the soul needs a body (as well as spirit presence), although we may consider that every density has its particular corresponding body-form. So consider a soul incarnating in a new body. This is a miracle unto itself if you consider that for experience, and most likely life, to maintain its continuity, there must be a direct correspondence and compatibility between genetic and soul patterns.

So all one's physical ancestors through the merging of genes over and over have come to a genetic synthesis, and all one's past life experiences have patterned the soul into a certain experiential synthesis of accumulated existential meaning. And these two patterns must fit together like puzzle-pieces. And that fitting must be such that spirit can fuel consciousness and empower ongoing experience where these patterns work as one for the duration of the life-time.    

As you can see, a lot is involved here, especially when we consider the number of discarnate souls drawn into bodies and the number of bodies available, and not just bodies as organic machines, but as carriers of living genetic patterns. And consider that the conditions of this world are not ideal, and genetic patterning reflects that gross imperfection. And consider that most, if not all people's past experience, was not at all existentially affirming, and most likely full of contradictions acting as dissonance areas in the soul. And consider that dissonance in the body and the soul may inhibit spirit from playing its part as it should.

For an incarnational memory to reach consciousness, furthermore, it must express through the nervous system of the person, hence is dependent also on body patterns, and there must be enough spirit presence to bring it into conscious awareness, and empower its manifest presence as neural patterns corresponding to soul experience.

Obviously, what can come through depends on points or conduits of pattern harmony between soul and body, and corresponding points of dissonance in either soul or body matrix would inhibit memory carry-over. Often this can be compensated by a strong genetic predisposition to "reading" soul patterns in the body despite dissonance points, particularly sensitive to some experiential patterns, (the ones most coherent with the current life-time, or where the soul focuses spirit attention the most). And it might also be compensated by a strong soul/spirit connection making those experiences under maximum focus "louder" for the body to "hear" and interpret through its nervous system.

Apparently, however, not everyone enjoys these compensations, and even when they do the results are focused on specific past life patterns, and certainly not the full spectrum of memories. It is also known that esoteric development can increase past life memory potential, probably because spirit/soul coherence increases and these patterns can be more easily picked up by the body, (which also undergoes genetic changes through such development, and may also sensitize to the messages).

It is known that at death the physical body separates from soul and spirit. One may wonder if perhaps soul and spirit may undergo a similar separation after death. In other words, spirit may loose its memory and go to realms of undifferentiated consciousness, and soul may lose its conscious volution and experience "bardo" states (as described in the Tibetan book of the dead) where it is at the mercy of its patterns.

Without conscious volition and lucidity of spirit, these memories may draw their own reality around them, which may be pleasant or painful or variations of both, and the soul may be like a dreamer unable to wake up. And it may be that it is the magnetizing soul desire to "wake up" that draws spirit to soul and soul to body, and it may be the latter's patterns that effectively bind the two.  

Actually, many ancient mysteries such as Taoist alchemy, Tibetan and Egyptian mysteries surrounding death may see immortality as the continuity of consciousness after death so that the next incarnation can in fact be a free choice. That may be so, and some may have in fact acquired such trans-incarnational immortality to an extent. The overwhelming reality, however, seems to be that even with the most developed individuals (and with a few exceptions remarkably involving individuals not necessarily esoterically developed), soul experience can only transfer only so far through a body, probably because of the dissonance factors described.

And so the soul cannot express everything, so it must choose what is important. In fact, most people probably undergo unconscious incarnation, with the next life being not necessarily the life that would have been consciously chosen, but whatever is most immediately compatible with the soul wanting out from its bardo prison. So contrary to the nice and pretty picture of each life being a logical continuation of the last, the reality may be far more "messy".

The unconscious choice factor, in other words, may lead to lives with experiences incompatible with what would have been the soul's choices, and the soul ignores these because it has only a limited capability of soul/body memory transfer. Or it may be that these happen to be synchronistically what the soul needs, and that its conscious choices may not have been the right ones. This involves the non-linear systemic influences of incarnational forces I briefly mention further down.

Anyway, we may be looking for memories in a context that is difficult to make conscous, memories in terms of events, people and places. Perhaps, however, these are not the soul's emphasis, and under the circumstances the it may find it easier to record the distilled impressions of events and circumstances, the end result of character development, traits such as courage, a spirit of adventure, emotional sensitivity, artistic and intellectual predispositions and/or negative counterparts of these and other traits.

So even though it may be useful to know you were once a great navigator for example, this is not feasable under the circumstances, and you will have to do with remembering those distilled traits of self that made you a great navigator so you can constructively apply them to new circumstances.

And there is another factor here, the non-linear systemic factor of the whole of reality, and its direction in relation to each and every individual. So far I have looked at this in a linear manner from life to life, as it were. You may also consider the whole past life matrix (or as far as you can hypothetically include in it) as a non-linear system where even though life by life there are dissonances, discontinuities and inconsistencies, growth still occurs, in relation to universal evolution, or even decay as some people become more and more entropic until they become examples of what the universe does not want to include in its context of becoming.

So even within this seemingly flawed system non-linear dynamics of growth and decay may be at work that lead each to their true nature, some to greater being and some toward eventual non-being. So even through the "flaws" there may be a powerful purpose at work, and part of that purpose may be to eventually reach a state where the entropic causes of these flaws may be moved into non-being and out of the creative flow of perpetual becoming.

As you can see this is a complex topic, and I hope my rambling did not confuse the issue more. Anyway, my three cents on the matter.

Raintree:

--- Quote from: EsoQuest ---Basically, the options as to "why" seem to come down to:

1) "Something" is working against remembering.
--- End quote ---
And could this "something" be 'spirit attachments'?  In trying to grok the essence of the concept of "attachments" or "spirit attachments", I've put together some excerpts from the sessions in relevance to this thought:

7/23/1995 F*** Direct channeling, Laura, SV,
TR, JR
[...]
Q: (L) Could prejudice that inhibits or
deflects the information also originate from
spirit attachments on any or all of us?
A: That is possible, though very doubtful.
Q: (L) If one or any of us had an attachment
which altered our thinking or emotions, could
our altered thinking or feeling create the
prejudice which would deflect the
information.
A: Well, it is doubtful that there is any limit to
the possibilities. There are only varying
degrees of potential. However, again, we
caution against any prejudice when asking a question either of yourself, or of you accessing
of the universal bank of knowledge which is
always there at your disposal. For, example,
when you say "Spirit attachment," that is
presuming, or again, expressing prejudice, that
such a thing exists, or that it exists in such a
way to be a common problem. Either one of
those two possibilities, on the path of
prejudice, is present. For example, what is
spirit attachment?
Q: (L) What is spirit attachment?
A: No, we asked you first.
Q: (L) Well, my thought is that it is just as it
has been described and exhibited throughout
centuries of interaction.
A: Who described and exhibited it?
Q: (L) Many individuals have exhibited it and
it has been described by doctors,
psychiatrists, priests, shamans, psychologists,
exorcists, my own experience working with it;
and I don't say that it is necessarily another
entity or being, although it may identify itself
as such, my thought is that it is entirely
possible that it could just be something, some
energy that is packed or contained within that
person, that is of that nature, and takes on a
life of its own, perhaps.
A: That's good.
Q: (L) My thought also is that when one goes
through the actions of spirit release, it really
doesn't matter if it is cousin Harold who has
come to live in your left shoulder or whether it
is years of anger, packed in your right hip or
past life pain in your heart, none of those
things really matter. What matters is: does the
technique work to release you from it?
A: That's a nice theory, but we suggest further
study. Because, in truth, as you know, deep
within yourself, you cannot know that these
things are actual. And, if they are actual, in
what segment of reality they reside. You can
only suppose that their existence is as you
have described.
Q: (L) Well, I said that it doesn't matter what
they are, it just matters that the releasing
process works. (J) Or that you perceive that it
works. (L) It gives you a script to make
changes in yourself.
A: The original question we asked was: How
this relates to the prejudice that affects the
energy flows of informational dispensation.
Q: (L) Well, if a person has the attachment
energy, whatever it is, can that type of
prejudice or that type of energy create
prejudice which then restricts the energy?
A: Well, that is certainly one possibility. But,
as we said, we suggest further study.
Q: (L) Study in terms of books or in terms of
working with individuals?
A: All of the above and then some.
[...]

Saman: do you know of any books that you would recommend on this subject?

November 19, 1994 F***, Laura, V***, T***
and J**
[...]
Q: (L) J*** has asked about doing a spirit
release?
A: Okay.
Q: (L) She wants to know how many
attachments she has?
A: Three. Two positive. One negative.
Q: (L) T***:
A: Four 3/1.
Q: (L) How did they get them?
A: Find out.
[...]

Saman:  I find it odd that there are supposed to be positive attachments.  I was never aware of this notion.  I always thought that attachments were of a negative nature...

October 25, 1994 F***, Laura, V***
[...]
Q: (L) In a general sense, in the majority of
cases, what is the cause of paranoia or
schizophrenia?
A: Lizard manipulation of energies.
Q: (L) Why?
A: To feed off the negative results.
Q: (L) So it isn't necessarily attachments?
A: No.
Q: (L) Do Lizards use attachments of dark
energies to effect their purposes?
A: Yes.
Q: (L) In a lot of cases of paranoid
schizophrenia are attachments used?
A: Yes.
Q: (L) Are they perpetuating schizophrenia
through genetics?
A: Can. Or mental and emotional.
Environmental life experiences.
Q: (L) Why does it not usually show up until
adolescence? Is this because adolescents are
being abducted and having implants put in?
A: Not necessarily.
[...]

Saman:  the above is basically what I thought attachments related to prior to putting these excerpts together, that is, attachments are "dark energies".

October 16, 1994 F**, Laura, V**
[...]
Q: (L) Is it acceptable within universal law to
do spirit release work on people without
requesting their permission?
A: You already do this without inquiry.
Q: (L) Is it alright to do it without inquiry?
A: Open.
Q: (L) Is it possible that we could be loading
ourselves with Karmic debt by sticking our
noses in where we may not be wanted?
A: Yes.
Q: (L) Would it be better to not do this
without request?
A: You must answer within yourself.
Q: (L) Can one do a spirit release on another
after asking the higher self permission?
A: Too many conflicting thought patterns.
Q: (L) Can one ask the higher self for
permission to do a cleansing?
A: Be cautious not to interfere with karmic
learning assignments.
Q: (L) Do some people have attachments that
are part of karma?
A: Yes.
[...]

Saman:  Karmic attachments...now this is getting very complicated to say the least.

August 12, 1995 Frank, Laura, SV
[...]
Q: (L) Were TR and JR sent to our group to
disrupt it?
A: No.
Q: (L) Well, the answer seemed to indicate
that someone was, and if it wasn't them, then it
must be one of us?
A: No.
Q: (L) Was it someone else at some other
time?
A: It is not someone in the sense of any third
density physical being as it is someone
attached to a third density physical being
which can change from being to being as
conditions warrant. Why should you think that
any given physical individual contains exactly
the same surroundings and attachments at all
times? Obviously, this can change. Therefore,
if there is attack, would it not be far more
effective to launch the attack through anyone
and everyone present at any given time, in
order to maintain the attack. It is rather naive
to assume that it so limited that physical
removal of any given third density being, will
preclude all possibilities for attack if and
when one has identified an attack mode
resulting from the presence of said being.
[...]

Saman:  And now we have the notion that attachments are "someone" and tha they can change from 3D physical hosts to hosts.  

I have a question:  Can the Universal "Christ" Spirit be utilized by one to help exorcise attachments of oneself, and if there is supposed to be positive and negative attachements, and some are supposed to be karmic, well I guess they are 'positive' or 'negative' in relation to one fullfilling their karmic lesson profiles, correct?  So if one is asking the Universal "Christ" Spirit for some aid in exorcising their own attachments, they would have to specifically form their prayer with the consideration of both 'positive' and 'negative' attachments in mind?

Any thoughts anyone?



Saman

j0da:
Hello Saman,

Thanks for bringing the attachments to our view. Those things/beings certainly may have some role in forgetfulness.


As to your question, I can't answer precisely. I've never heard of attachment release aided by spirits, or any other beings apart from practicioner working with a host. To the contrary, upon listening SOTT podcast about exorcism and Laura's efforts to exorcise an entity by calling light beings, I've understood that it doesn't work.
But, to not leave without providing at least some clues to at least part of the question, here is short excerpt regarding the issue you brought - namely attachments. It was written from scientologist/buddist POV, but maybe it will be usefull for you in some way.


--- Quote from: Max Sandor ---65. (Advanced) Thoughtform Handling (Tibetan Style)

Most of current thoughtform handling techniques are not able to locate _all_ connected thoughtforms that are hampering lives or cause discomfort in general, no matter whether those are circuits or separate entities within a group or organization such as the body or parts thereof.

In especially, malevolent ('suppressive') entities are not easy to spot and this constitutes a significant problem since they usually act as 'holders' that keep other entities in place.

Another problem arises through the ability of thoughtforms to copy themselves ("cloning").

For this very reason, Bill Robertson originated the 'Excalibur' additions for entity handling. Here, entities are seen as appearing in groups or clusters which are each held in place by a 'plug' (the suppressive entity).

The latter remains completely hidden from view and has to be pointed out by an entity in the group or cluster.

If the malevolent entities are not being addressed and released, the lower ranks of entities get easily cleaned out leaving only malevolent entities. This configuration is causing robotism and may result in bad physical health in general.

(This doesn't mean that every-'body' using these approaches would be in the grip of suppressive entities. It just depends on how much confront the person has in general and whether the person continues to handle any occurrence after the 'official' end of whatever rundown he or she was doing.)

Even Bill Robertson's cluster/plug paradigm seems insufficient at times. Any undetected clone can, when given enough time, rebuild a new group. A leader ("plug") is then easily attracted, too.

Experience shows, that checking for 'clones' is not enough stimulus to invoke the hidden thoughtforms.

However, there is a method used in the Tibetan tradition and it is extremely useful for all kinds of thoughtforms  - circuits, machinery, and entities alike.

The author doesn't know why it works but it _does_ works and it does so on all levels of a composite case, reaching the most  incredible and thoroughly hidden stuff.

This Tibetan-Style Handling goes as follows:

- First one locates a thoughtform which seems to
   create a problem for the person (it is not necessary
   to establish an 'area of attention', as in the Robertson
   approach);

- one then asks for the _number_ of clones before doing
   anything else;

- after this number has been established, the entities,
   circuits, etc. are being 'called' by their _number_,
   starting with '0' for the one that was originally found;

- handling can be done using one's own preferences but the
   inspection process alone will handles the majority of
   thoughtforms.

   (The 'Who or What Are You?' question is rarely necessary
   since the entities are volunteering any and all information
   at once; likewise, the so-called Power Processes apparently
   will not be needed at all).

- entities should be treated nicely. The viewpoint of just
   'getting rid of them' is quite unwise. They should be offered
   the choice of 'going back to their point of origin' or even
   staying with the person as a member of the person's body
   organization.

Again, it is very surprising how even die-hard and absolutely hidden malevolent (suppressive) entities seem to be magically forced to appear and how easy they are to communicate with when using this Tibetan-Style entity processing.

- in the end, after handling the thoughtform with the last
   very number, one should check for 'more clones', just in
   case.
   (If a biofeedback device is being used, it should show a
   floating needle and at the end of the line-up of entities
   a 'floating T/A' should develop.)

Entity assemblies that are treated 'Tibetan-Style' have never been observed to reappear or to restructure themselves.

As a side-result, the desperate hunt for entities that often develops during other approaches is a thing of the past once a person has gained the confidence of being able to resolve specific entity groups _entirely_ and once and for all.

It appears that in non-Tibetan-Style processing, the search for entities belonging to a 'plug' or 'cluster' (or any search for that matter) will bring up only those entities that one can invoke easily anyway since they're 'active' in current life.

All others entities that wouldn't be normally active in 20th centuries life or those who would appear only during extreme situations, like war, plane crashes, sinking ships, or whatever, are not likely to be stimulated by 'area of attention' approaches or even by investigating 'connectedness' to known thoughtforms.

However, the 'calling by number' process gets them all, magically.

source: http://www.etext.org/Fiction/PurpleNotebook/ch65.html
--- End quote ---
What can I say from my own experience - those things are tricky. I tried a couple of times attachment release on myself by myself alone, in cases when I felt it was really necessary (and never ever touched such a nasty stuff as Laura encountered), but after some time those 'things/entities' just reappear. But, I'm in no case an expert - I'm a rookie at best. To conduct a process that Max Sandor proposes requires from anybody willing to try already well exercised abilities and beefed up awareness/sensitivity. As for the rest of this excerpt, IMO Max's observations agree with some information provided in C's sessions.

One thing bothers me...or better said makes me wonder - what is the cause for such a discrepancy in numbers of attachments discussed by C's and Scios/Buddists? In C's session transcriptions one finds a couple of them mentioned (3, 4, etc per person), while scios seem to be running entities for years, day after day. Maybe..what C's are talking about are attachments/entities having considerable identity/awareness of their own - those aren't spotted so often. Dozens of attachments released by scios can barely communicate if that much, very often what is released are chunks of entities, broken pieces, energy ridges, thoughtforms that somehow (I still haven't had time to read through the mechanics of attachment) persist in the vicinity of the individual.

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