We come now to a subject of immense importance: Psychopaths as “alien reaction machines,” which directly relates to what we have all been learning from {this series} As noted in the previous chapter: intolerance and cruelty are needed to guarantee the “cover-up.” A certain kind of “human being” acts on behalf of this cover-up; a certain kind of human who is a playing piece in the Secret Games of the Gods.
Allow me to bring your attention back to certain remarks of Gurdjieff that point out to us the danger, both from the activities of these “automatons,” as well as our own reactions to them:
Gurdjieff said:
“So that in the actual situation of humanity there is nothing that points to evolution proceeding. On the contrary when we compare humanity with a man, we quite clearly see a growth of personality at the cost of essence, that is, a growth of the artificial, the unreal, and what is foreign, at the cost of the natural, the real, and what is one’s own.
“Together with this, we see a growth of automatism. Contemporary cultures require automatons. […] One thing alone is certain, that man’s slavery grows and increases. Man is becoming a willing slave. He no longer needs chains. He begins to grow fond of his slavery, to be proud of it. And this is the most terrible thing that can happen to a man.” (Ouspensky, 1949)
In the process of coming to some understanding of how such individuals operate, based on the latest research, as well as our own experiences, I hope to clarify some of the “rules” they play by so that the reader will be better equipped to spot them and deal with them. It is clear from the correspondence we have been receiving that this sort of encounter is a lot more frequent than any of us would like to think, and it is only going to get worse in the coming years, as the reader will soon see.
But before we begin to analyze the playing pieces themselves, let me give a little outline of what seems to have been the emergence of “games” in the sense that we are coming to understand them: That they are part of the process of preventing humanity from having the knowledge needed to effectively deal with our reality, and that the moves of this game have been made over millennia in cyclic time-loops very likely via time-travel.
Shamanism, as we have noted in Secret History, seems to be the closest we can get to the clues about hypothesized archaic technology. We may be certain that it is corrupted by millennia of changes, and it is important to remember that they are only clues; we cannot take any of the activities at face value.
Let me try to give an example: In the myths of Hermes, we find a “god” who has sandals that enable him to fly. He also has a helmet of invisibility. The question we ought to ask is: Why would ancient peoples have suggested that a god needed to put something on his head to be invisible or something on his feet to fly?
Remember, other gods didn’t need these things — they were “gods,” after all, and could do as they liked. So, where the heck did these objects come from? And that is not to say that we ought to think that sandals were what did it, nor a helmet. The point is, the myth tells us that some sort of object conferred the ability. It was technology.
I thought about that for a long time. The objects, as they were, didn’t make any sense; but what did make sense was that the concept of some sort of device was vaguely remembered and was being conveyed in these objects.
In reference to our Grail Hallows, we think of the sword/lance and the cup/platter. A sword is a death dealing instrument, right? Well, so is a gun. So is a “death ray.” A gun makes a big noise, so maybe guns or similar items that made noise and flashes of light were converted by ancient peoples who had lost their understanding of technology into lightning bolts or something noisy. But a sword, in the terms of the Grail Hallows, is obviously something different. In fact, a sword, a lance, and a shepherd’s crook, all somewhat resemble antennae. Just imagine Grandpa describing to the grandchild antennae that pick up signals and transmit them. “Well, Junior, it was a long narrow thing… it had a base… it was made of metal… sorta like that knife over there, only longer… well, like a sword.”
What about the dish? How about a satellite dish? Something that collects energy? A cup or cauldron? The oldest representations are “wells” and the “cauldron of regeneration.” How about a chamber into which the energy is directed which heals or rejuvenates or even enables one to travel in time?
How much plainer do the myths have to make it?
In the most ancient of tribal societies, postdiluvian we must assume, the shaman was an extremely important figure. He combined the function of diviner, medicine-man, and mediator between the worlds of humans and transcendental powers. And what is important is the fact that the shaman held this position long before the creation of established priesthoods and colleges of “magical technicians,” such as astrologers, geomants, and augurs.
Another important thing to remember was that the shaman’s role was hereditary. There are more recent local variations, but the most ancient remnants of shamanism demonstrate that, in archaic times, it was wholly hereditary. There are examples of Siberian shamanism found throughout the world, including many examples of Native American shamanism being of the same type. The features include a separation from normal society and powers that enable the shaman to see beings and events beyond the boundaries of normal space and time.
In shamanic variations where inheritance is no longer of main importance, there is an element that gives us a small clue to the processes of corruption. In these types of shamanism, the shaman is “initiated,” instead of born. In most such instances, the prospective shaman is led up a local holy mountain or goes to some desolate place. At the appropriate place and time, he is given his clothing of office, drum, and stick, and then swears an oath to the elder shaman responsible for his instruction. The elder reveals to him the secrets of his shamanic calling, and teaches him rituals, and at the end, he is sprinkled with blood from a sacrificial animal, and often dons the skin of the flayed beast.
In the oldest and purest forms, there was no initiation. Shamanism was handed from father to son or mother to daughter, with instruction being given from birth. Initiation was of almost no importance, and bloodline was supreme. The Altai shamans received their “initiations” spontaneously from higher sources, without ceremony.
We also note the connection between this hereditary shamanism and the Vatis or “shaman-diviner” of Britain. Here, too, there was no initiation. Bards and Druids were initiated, the Bard being the recipient of transmitted discipleship, and the Druid being the recipient of transmitted priesthood. The Vatis, however, was outside this initiatory activity. The Vatis was “born.” He was not a traditionalist or a fundamentalist. He was a person who was open to everything new that might be worthwhile, and thereby improved and increased his art in response to the changing environment.
The shaman was also known to journey out of the body. These travels were said to be both physical as well as astral. In this way, he was able to become personally familiar with the many landscapes of the physical and ethereal worlds. While on these travels, the shaman was able to converse with the denizens of the non-material worlds and to gain knowledge and accumulate energies that were valuable to themselves and to the tribe. Because of his ability to travel “into the air,” so to say, the shaman was often represented as a bird. The bird symbolized the “out of body” experience or “flight.” We should note that among the most ancient depictions of the Mother Goddess are statuettes that portray her with the head of a bird.
The direct communication with other realms of existence is the oldest form of divination. It was later corrupted to formalized systems in an attempt to give the same “powers” to people who were not of the shamanic bloodline. Divination stands in an uneasy relationship with formalized religion as we know it. The reason for this is the fact that religions of our experience are based on the concept of Divine Providence and stability of our world. Divination cannot be tolerated by such a system because of its elements of uncertainty and the possibility of a result that contradicts the wishes of the priesthood.
As formal religion was established, divination was transferred from the bloodline seers of other realms to that of the Divine, accessible only by the approved priesthood. It was at this point that the grid, or checker board, became the symbol of the diviner. This grid is found in association with ancient representations of many gods and saints. The stag-gods of Mesopotamia, central Asia, and Europe, all represent the conversion from the hereditary shamanism to the priestly shaman as intermediary between the people and the god who, by this symbol of the grid, had dominion over space and time. The Urim and Thummim of ancient Judaism is a case in point.
Whether hereditary or priestly, divination assumes that hyperdimensional powers express themselves, or control our reality. This viewpoint was criticized as early as the first century AD, by the Roman statesman, Seneca, who wrote: “The difference between us and the Etruscans is the following: Whereas we believe lightning to be released as the result of the collision of clouds, they believe that clouds collide to release lightning; for as they attribute all to the deity, they are led to believe not that things have meaning in so far as they occur, but rather that they occur because they must have a meaning.”
The Cassiopaeans have given some fascinating clues about these matters, which I will insert at this point. I expect the reader will be able to make all kinds of connections.
Cs said:
06-21-97
Q: Change of subject: I am tracking the clues through the various languages and alphabets. I would like to know which of these alphabets — Runic, Greek, or Etruscan — preceded the others, and from which the others are derived?
A: Etruscan.
Q: Well, who were the Etruscans?
A: Templar carriers.
Q: What does that mean?
A: Seek and ye shall find.
Q: Well, how am I supposed to do that? I can’t find anything else on the Etruscans!
A: No.
Q: What do you mean “No”? You mean there is more out there on the Etruscans?
A: Yes.
Q: Okay. What are “Templar carriers”?
A: Penitent Avian Lords.
Q: What does that mean?
A: For your search. All is drawn from some more ancient form.
08-16-97
Q: We have the phoenix, cranes, herons, doves, ravens, and all are related somehow to speech or writing. Why are all these birds related this way?
A: Pass the test.
Q: What do you mean “Pass the test”?
A: Discover.
Q: Well, writing is related to the words for cutting and inscribing and even shearing and sharks. You called the Etruscans “Penitent Avian Lords,” who were also “Templar Carriers.” Is this related to these bird images? Then related to speech, writing, and shearing?
A: Pass the test.
Q: So, if you are writing, and you pass the test, then you can be a phoenix, dove, or whatever?
A: Discover.
Q: Ark suggested that the Etruscans may have gotten their alphabet as a mirror image. Could it be that they lived on the “other side” of the mirror?
A: Latter is closer.
We see in the above the amazing juxtaposition of “Avian” or “birdlike” with “Templar.” The Templars were designated in certain of the Grail legends as “Guardians of the Grail.” So again we find a connection between the Holy Grail and a thread that travels back in time to Central Asia and Stonehenge.
The flight of a bird was often seen as a shaman in an out-of-body state or as a guardian spirit in bird form. The myths of farseeing messenger birds have been preserved in many traditions, including the birds released by Noah and Odin’s ravens. The imagery of birds was later transferred to arrows, and from there to sticks or staves, and then to runes.
But coming back to Seneca’s negative view of hyperdimensional realities: He was critical of the idea that transcendental powers expressed themselves through bolts of lightning, storms, earthquakes, strange celestial phenomena, the flight of birds, or through human beings themselves. However, Seneca and many others were quite willing to accept the determination of meaning in life based on that which was pronounced as true by a formalized system of augury, such as a priesthood.
In the earliest shamanic practices, as we have seen, it seems that the people conceived of the gods as benevolent and communicative; interested and participatory in all aspects of their lives. The “adorable Maruts” as shamans “danced,” and the heavens delivered blessings. The god danced with the people, and there was peace and plenty.
Somewhere along the way, this changed drastically and the gods became fearsome and vengeful, and potentially very dangerous. At this point, the idea that a correct relationship between human beings and the hyperdimensional beings was important took an interesting turn. In the days of the old shamans, if there were dangerous gods, the shaman was empowered to fight them, to defeat them, and to protect the people from their depredations. However, at this point, the idea that the shaman could battle dark forces was replaced with the concept of propitiation via sacrifice. This coincided with the creation of shamans by external initiation, which then led to formalized priesthoods. With the coming of the priesthood the only propitiation was that effected by the priest according to well-defined rules and regulations. In this respect, the correct relationship was achieved when the prescribed rituals and taboos were observed at the appropriate places and times. We see the earliest example of this idea in the “star clocks” of the ancient Egyptians, which were observed so that the proper rituals could be performed at the right hour of the night.
The priest, or “chief of the observers,” was concerned with the observation and interpretation of signs in the heavens. These signs were observed from a location called a templum, which was an outdoor viewing mound. The sky was divided into squares viewed through a lituus, a ceremonial staff which, when held at arm’s length, divided the horizon into sections. By the use of this staff in relation to known direction markers on the horizon, the chief of the observers could determine in which section of the sky the observed phenomenon manifested itself. This was also related to the time of day or night, and the day of the lunar calendar. All of these provided the material by which the omen was to be interpreted, and we might guess that it very often suggested more sacrifices or gifts to the priesthood in order to propitiate the gods. The squares were later transferred to the ground, and divinatory methods were devised to take the place, or to augment, the observing of signs in the skies.
And so, with this brief review we come to the idea that the emergence of “games” or game boards, is a “sigil” of the dark, mechanical forces. Most of what we call “games” were originally developed as means of formalized divination by priests, as opposed to natural shamans. The chessboard originated as a “locator” in space time. The gods were known as “those who measure,” and we see this symbolism of the Secret Games of the Gods in the checkerboard floor of Masonic lodges, and in other “occult” lore.
What is less apparent is the identity of the players: The shamanic bloodline of the benevolent goddess vs. the ritual priesthood of the vengeful god. And this brings us back to a comment I made in the previous chapter: What seems to have happened is that, through repeated cataclysms, man has been brought low, relegated to darkness regarding his history, and at the very point when he began to study and analyze his environment objectively, religion stepped in and put a period to such ideas.
Over and over again we come up against that little problem — religion and belief systems that have to be defended against objective evidence or the beliefs of others. “Why did man, through thousands of years, wherever he built scientific, philosophic, or religious systems, go astray with such persistence and with such catastrophic consequences? […] The answer lies somewhere in that area of our existence which has been so heavily obscured by organized religion and put out of our reach. Hence, it probably lies in the relation of the human being to the cosmic energy that governs him.” (Reich, 1949).
Please note Reich’s use of the term “catastrophic consequences.” Anyone familiar with the history of religion, and looking at the matter with objectivity, will affirm that the introduction of, the spreading of, the enforcing of, religion is the cause of nearly all the evils on our planet. It’s that simple. Jesus said: “By their fruits you shall know them.” That’s a pretty bitter fruit. Carlos Castaneda brings our attention to the very same matter in a far more direct way:
Castaneda said:
Think for a moment, and tell me how you would explain the contradiction between the intelligence of man the engineer and the stupidity of his systems of beliefs, or the stupidity of his contradictory behavior. Sorcerers believe that the predators have given us our systems of beliefs, our ideas of good and evil, our social mores. They are the ones who set up our hopes and expectations and dreams of success or failure. They have given us covetousness, greed, and cowardice. It is the predators who make us complacent, routinary, and egomaniacal.
In order to keep us obedient and meek and weak, the predators engaged themselves in a stupendous maneuver — stupendous, of course, from the point of view of a fighting strategist. A horrendous maneuver from the point of view of those who suffer it. They gave us their mind! Do you hear me? The predators give us their mind, which becomes our mind. […] Through the mind, which, after all, is their mind, the predators inject into the lives of human beings whatever is convenient for them. (Castaneda, 1998; this author’s emphases){...}
The fact is, when we study religions, religious visions, the appearance of new religions, they nearly always occur in a context that is not much different from so-called “alien” interactions. This is what led Carl Jung to propose his ideas of UFOs as being representations of an archetype, and the clues to the creation or revivification of a grand myth of sorts.
However, since we also have the idea that the alien phenomenon is a hyperdimensional one, and that hyperdimensional capabilities include mastery of space and time (perhaps within certain limits, but we don’t know for sure), then it seems only logical to consider the possibility that any religion could be “created” by the appearance of such beings masquerading as benevolent performers of miracles.
Etc. So, you see, working to sort yourself, out, to simply become singular, is one thing - and a very big thing at that - but to then pass on to esoterica is something else. Naturally, one needs to work on the self and be as free of unaware ego and self-serving tendencies and illusions as possible.
. Just to prevent further misunderstandings,
