Very interesting session, thank you! Also thank you for sharing your list, Laura! Much food for thought.
This is very speculative, but I wonder if the group's recent departure from the suffocating (and claustrophobic I would say) materialistic world-view hasn't contributed to the opening of certain doors so to say. I've had some intense dream experiences for a few weeks and I kind of attributed it to the "liberating" of something on the subconscious level or elsewhere.And I'm sure it is not just for Ark or us, but for all who are connected. And I guess those who aren't too tightly connected, or who feel this new reality is not comfortable to them for some reason, will leave our sphere in more or less "ordinary ways" from the real world perspective. Other people in the house, right at that point in time, experienced changes, dreams, etc, but I'll let them chime in as they get time.
Congratulations on your victory/escape from the pity/ego/guilt trap from your family. This is a monumental achievement, and many other people will be able to draw on your strength and suffering to extricate themselves from their own pity/ego/guilt traps from their families. To me, this is the really important event. The two caps is a nice souvenir or feather in the cap; I think the meat of the experience is overcoming the the pity/ego/guilt trap from your family, and by extension, everyone else who does the same after being inspired by this session.(Ark) I want to ask if this timeline merge was the result of something?
A: Current events of a positive nature.
Q: (L) So in other words, well... I just kind of had the feeling... I hate to say this, but cutting certain draining family ties seems to have been connected.
Q: (L) I was just spiraling down into poor health for the past few years because I was giving all my energy to shore up people I cared about. And then I realized I can’t do this anymore; I just can’t. I knew that if I continued, I would die before my work was finished. But it’s so hard to do that; it’s like tearing your heart out to just say “No more”. Only afterward did I realize that I was giving all this energy because I was being manipulated by the pity trips.
(Joe) And on the very day the second cap appeared, there was news that brought closure to that situation.
(L) Yeah, on that same day, the cap appeared.
Q: (L) So it's almost like we were being shown the symbolism.
(Joe) And that was a positive thing for everybody.
Now that you mention it, I think it is altogether likely. It has been a liberating time, a time of regaining some sort of connection to our origins, and feeling a certain relief of pressure.This is very speculative, but I wonder if the group's recent departure from the suffocating (and claustrophobic I would say) materialistic world-view hasn't contributed to the opening of certain doors so to say. I've had some intense dream experiences for a few weeks and I kind of attributed it to the "liberating" of something on the subconscious level or elsewhere.
Just my impression, but I think it was a 'sign' of a more personal nature, although to answer strategic enclosure's question, I think that it is a positive sign for all connected to what we do here.This is "mind blowing". I wonder if this is related to the merging of realities accompagning the wave as described in other sessions. Not sure what to think about it so far but it sure is very important.
I hope so, Joe. The more people the group is able to take along with them the better. When the 'end-times' come, those who are somewhat psychologically and emotionally ready for the devastation that is wrought and who are willing and able to help those for whom this has come as a complete surprise, the better.Just my impression, but I think it was a 'sign' of a more personal nature, although to answer strategic enclosure's question, I think that it is a positive sign for all connected to what we do here.
This reminds me of a few things i read just yesterday in The Ancient City by Numa Denis Fustel De Coulanges (discussed in this thread: The Religion of Ancient Rome). I'm only about 50 pages in but he's basically detailing the similarities in the religion and laws of ancient Rome with that of Greece and India, and the many other peoples who are of Indo-European descent.Session Date: May 18th 2019
Q: (L) Alright, let's move on to the next item on my list. The next one is... I put this on the list, but I dunno if it should be there. I thought it was something that would be useful: to connect with ancestors and honored saintly type people in 5D for protection. I thought that that would be kind of a useful thing. I think people should find out if they have any ancestors or deceased relatives or somebody who were good and decent people who one can talk to mentally or communicate with by writing letters to them, or dream communication, and ask them for protection.
Q: (Ark) And if you can't find your ancestors, you have to find someone else's ancestors!
(L) Well, that's true. You can hook up with somebody who has good ancestors, and their ancestors become your ancestors by you having shared realities. You're opening up and sharing your worries and troubles. The good ancestors of any group or any one person in a group kind of become the good ancestors of other members of the group.
(Pierre) And here you mentioned not ALL your ancestors - just the good ones. The same is true for the saintly figures. I think people should be aware that there are many saints who were not saints and other people who were vilified who were actually good.
Let us remark, in the first place, that this fire, which was kept burning upon the
hearth, was not, in the thoughts of men, the fire of material nature. What they saw in
it was not the purely physical element that warms and burns, that transforms bodies,
melts metals, and becomes the powerful instrument of human industry. The fire of
the hearth is of quite another nature. It is a pure fire, which can be produced only by
the aid of certain rites, and can be kept up only with certain kinds of wood. It is a
chaste fire; the union of the sexes must be removed far from its presence. 48 They pray
to it not only for riches and health, but also for purity of heart, temperance, and
wisdom. “Render us rich and flourishing,” says an Orphic hymn; “make us also wise
and chaste.” Thus the hearth-fire is a sort of a moral being; it shines, and warms, and
cooks the sacred food; but at the same time it thinks, and has a conscience; it knows
men's duties, and sees that they are fulfilled. One might call it human, for it has the
double nature of man; physically, it blazes up, it moves, it lives, it procures
abundance, it prepares the repast, it nourishes the body; morally, it has sentiments
and affections, it gives man purity, it enjoins the beautiful and the good, it nourishes
the soul. One might say that it supports human life in the double series of its
manifestations. It is at the same time the source of wealth, of health, of virtue. It is
truly the god of human nature. Later, when this worship had been assigned to a
second place by Brahma or by Zeus, there still remained in the hearth-fire whatever
of divine was most accessible to man. It became his mediator with the gods of
physical nature; it undertook to carry to heaven the prayer and the offering of man,
and to bring the divine favors back to him. Still later, when they made the great Vesta
of this myth of the sacred fire, Vesta was the virgin goddess. She represented in the
world neither fecundity nor power; she was order, but not rigorous, abstract,
mathematical order, the imperious and unchangeable law, , which was early
perceived in physical nature. She was moral order. They imagined her as a sort of
universal soul, which regulated the different movements of worlds, as the human soul
keeps order in the human system.
Thus are we permitted to look into the way of thinking of primitive generations.
The principle of this worship is outside of physical nature, and is found in this little
mysterious world, this microcosm — man.
This brings us back to the worship of the dead. Both are of the same antiquity. They
were so closely associated that the belief of the ancients made but one religion of
both. Hearthfire demons, heroes, Lares, all were confounded. 49 We see, from two
passages of Plautus and Columella, that, in the common language, they said,
indifferently, hearth or domestic Lares; and we know that, in Cicero's time, they did
not distinguish the hearth-fire from the Penates, nor the Penates from the Lares. 50 In
Servius we read, “By hearth the ancients understood the Lares;” and Virgil has
written, indifferently, hearth for Penates and Penates for hearth. 51 In a famous passage
of the Æneid, Hector tells Aeneas that he is going to intrust to him the Trojan
Penates, and it is the hearth-fire that he commits to his care. In another passage
Æneas, invoking these same gods, calls them at the same time Penates, Lares, and
We have already seen that those whom the ancients called Lares, or heroes, were
no other than the souls of the dead, to which men attributed a superhuman and divine
power. The recollection of one of these sacred dead was always attached to the
hearth-fire. In adoring one, the worshipper could not forget the other. They were
associated in the respect of men, and in their prayers. The descendants, when they
spoke of the hearth-fire, recalled the name of the ancestor: “Leave this place,” says
Orestes to his sister, “and advance towards the ancient hearth of Pelops, to bear my
words.” 53 So, too, Ameas, speaking of the sacred fire which he transports across the
waters, designates it by the name of the Lar of Assaracus, as if he saw in this fire the
soul of his ancestor.
Every family had its ceremonies, which were peculiar to itself, its particular celebrations, its formulas of prayer, its
hymns. 68 The father, sole interpreter and sole priest of his religion, alone had the right
to teach it, and could teach it only to his son. The rites, the forms of prayer, the
chants, which formed an essential part of this domestic religion, were a patrimony,
a sacred property, which the family shared with no one, and which they were even
forbidden to reveal to strangers. It was the same in India. “I am strong against my
enemies,” says the Brahmin, “from the songs which I receive from my family, and
which my father has transmitted to me.” 69
The members of the ancient family were united by something more powerful than
birth, affection, or physical strength; this was the religion of the sacred fire, and of
dead ancestors. This caused the family to form a single body, both in this life and in
the next. The ancient family was a religious rather than a natural association; and we
shall see presently that the wife was counted in the family only after the sacred
ceremony of marriage had initiated her into the worship; that the son was no longer
counted in it when he had renounced the worship, or had been emancipated; that, on
the other hand, an adopted son was counted a real son, because, though he had not
the ties of blood, he had something better — a community of worship; that the heir
who refused to adopt the worship of this family had no right to the succession; and,
finally, that relationship and the right of inheritance were governed not by birth, but
by the rights of participation in the worship, such as religion had established them.
Religion, it is true, did not create the family; but certainly it gave the family its rules;
and hence it comes that the constitution of the ancient family was so different from
what it would have been if it had owed its foundation to natural affection.
The ancient Greek language has a very significant word to designate a family. It is
, a word which signifies, literally, that which is near a hearth. A family was
a group of persons whom religion permitted to invoke the same sacred fire, and to
offer the funeral repast to the same ancestors.
When a son was adopted, it was necessary, first of all, that he should be initiated
into a form of worship, “introduced into a domestic religion, brought into the
presence of new Penates.” 107 Adoption, therefore, was accompanied by a ceremony
very like that which took place at the birth of a son. In this way the new comer was
admitted to the hearth, and associated in the new religion. Gods, sacred objects, rites,
prayers, all became common between him and his adopted father. They said of him,
In sacra transiit — He has passed to the worship of the new family. 108Numa Denis Fustel de Coulanges, The Ancient City, 43
By this very ceremony he renounced the worship of the old one 109 We have seen,
indeed, that according to this ancient belief, the same man could not sacrifice at two
hearths, or honor two series of ancestors. Admitted to a new house, the old became
foreign to him.
Chapter V: Kinship. What the Romans Called Agnation.
Plato says that kinship is the community of the same domestic gods. 113 When
Demosthenes wishes to prove that two men are relatives, he shows that they practice
the same religious rites, and offer the funeral repast at the same tomb. Indeed, it was
the domestic religion that constituted relationship. Two men could call themselves
relatives when they had the same gods, the same sacred fire, and the same funeral
The foundation of relationship was not birth; it was worship.
The tie of blood does not suffice to establish this
relationship; a common worship is necessary.
There came a time, indeed, for India and Greece, as well as for Rome, when
relationship of worship was no longer the only kind admitted. By degrees, as this old
religion lost its hold, the voice of blood spoke louder, and the relationship of birth
was recognized in law.
The life-force of blood seems to be a theme connected with the cap, and Ark is a physicist with 'time' in and of mind. Maybe he's more 'concentrated' like a focal point in its manifesting of side-effects through him.The hat incident was just bizarre. It makes me wonder if there were any other additions or subtractions that took place and haven't been noticed yet. And why the cap of all things?