‘[…] It is very difficult, almost impossible for [hu]men of different categories and of different modes of perception to understand one another, because they call one and the same thing by different names, and they call different things by the same name.’
It has become increasingly clear in the course of my research that the ‘disenchantment’ which I study and seek to repattern, is – in fact – a vāsanā level imprinting phenomena. It is held at a deeper level in the system than ‘cultural conditioning’ and is unrelated to ‘trauma’.
Following from this I can now revise the definition of ‘disenchantment’, at least as it is modeled and worked upon within Physical Alchemy as:
a non-traumatic, acultural imprinting phenomena occurring subliminally in the mind-stuff of all modern humans [regardless of ethnic background, gender, religion, economic status, personal trauma].
The imprint comes in three completely different strains and creates three different mind-shapes.
Each has its own [and radically different] dominant mode of perception. Each its own areas of total blindness and missing qualities – and each with its own false-value formation mechanisms. These correspond to which of the three centres is warped and overclocked in the genesis of the patterning. A ‘Neapolitan’ of habituation.
I use the term ‘strains’ because in no way do I want there to be any misunderstandings that this is a ‘personality typing’ system or that there is anything desirable about these lens for the human seeking to grow their essence. They are mechanising forces within humanity. They keep people in half-life (well, third-life actually) whether it is the comfortably numb middle class, the intoxicated drama-desire accumulation of the prestige and riches seekers or the tamasic internia of status quo or those seeking to return to the old forms.
The imprint is akin to a memetic contagion or virus [hence strain] that afflicts the human organism and patterns behaviour, perception and cognition in a way that blocks the authentic expression and individuality of the person from appearing.
In no way do you want to identify with these patterns. They are just that – mechanical patterns:
These patterns are NOT the person – are not the real human being – they are part of the inhibitory structures that prevent human beings from authentic individuation. The totality of the saturation makes for the invisibility of the pattern – everywhere and ‘nowhere’.
So, this triadic imprint seems to form within the [ childhood —> early adulthood period ] of human development. Education may have some percentage effect, but is not a clear enough pathway as yet for me to make any claims on this. What makes one person end up with a certain strain instead of another is also not known, but it seems highly unlikely that it is hereditary, hence it being viewed as a ‘memetic illness’*
Said imprint formation occurs at precisely the same time that the personality starts to bind the essence – parents, schooling and cultural reinforcement may serve to hasten this process but may not be causative of it, either. It’s genesis is not actually of a huge amount of importance, practically speaking, as we do not need to know the specifics of its formation to identify and repattern it.
‘Essence is the truth in [hu]man; personality is the false. But in proportion as personality grows, essence manifests itself more and more rarely and more and more feebly and very often happens that essence stops in its growth at a very early age and grows no further. It happens very often that the essence of a grown-up [hu]man, even that of a very intellectual and, in the accepted meaning of the word, highly ‘educated [hu]man, stops on the level of a child of five or six. This means that everything we see in this man is in reality ‘not his own’. […]. There are cases, however, when a man’s essence grows in parallel with his personality. Such cases represent very rare exceptions especially in the circumstances of cultured life. Essence has more chances of development in [Hu]men who live nearer to nature in difficult conditions of constant struggle and danger.’
This warping – this ‘overclocking’ – and dominance of one particular centre [out of three] seems to create, via cascade, an organism-wide imbalance that leads to a largely habitual state of functioning across all levels and serves to sever a number of lines of communication both within the organism; and between it and others and the environment.
Unlike most authors in the field of ‘disenchantment’ (if such a thing exists); within Physical Alchemy it is the specific aspect – the imbalance of the lower centres: mental, emotional and physical – that is the primary root cause of the disenchantment, both in individuals and at large within the world.
All the common general features: crisis of meaning; existential crisis; destruction of ecology and nature; unnatural accumulation patterns; dissatisfaction with life; metastatic materialism; Procrustean education; comfortably numb half-life; dissatisfaction with work; depression (some types), anxiety (some types); lack of community and connection with other humans, Nature and the world at large (or, on the flip side, too much mechanical ‘connection’); ‘disembodiment’; and so on and so forth – are seen as secondary and tertiary phenomena flowing on from the imbalance.
When we disenchant we abdicate our status as ‘3-brain beings of planet Earth’ (as [G] says).
The one-centered overclocking creates the imprint; which warps the centre in a vehement and chaos producing way and binds the essence from further growth in the process.
We cannot produce our true essence when we like because it has stopped growing long ago, without our even noticing that the plant is no longer watered or in the light of the sun.
We accept that we have to do physical training; have to do resistance work to develop strength; conditioning and skill work to improve these qualities, also. But we do not know, or want to know – and even if we do ‘know’, we do not understand that we need to work against the resistance of the patterns and buffers of the false-I (the personality) to once again allow our essence to be watered – to feel the light of the sun.
To remove this imprint is to put that auspicious plant that is our essence back into the sun.
But – we have let our plants wither for so long; starving for the light, desiccated in the dark corner whilst we follow the scripts of programmed habituation. We can no longer – ‘just do it’. Our attempts to do this largely end up with our moving the pot into another dark corner and mistaking it for the conditions necessary for growth.
This occurs because of the depth and properties of these imprints and their strength at warping perception.
We don’t like what we hear about how to grow the essence because it has to – by the very nature of it – be at the expense of the personality, and we have grown fond and very attached to our patterns and ‘personality’. They are ‘us’, until we practice for a long time, sincerely.
And so, I realized that I would need to have a special cypher to begin to describe and teach this material which is foundational to my craft, because of the features associated with the imprint. They are simple enough to see but one has to want to see:
‘What makes a subject difficult to understand – if it is significant, important – is not that it would take some special instruction about abstruse things to understand it. Rather it is the antithesis between understanding the subject and what most people want to see. Because of this the very things that are most obvious can become the most difficult to understand. What has to be overcome is not a difficulty of the intellect, but of the will.’ — Wittgenstein
We humans are meant to be stewards and caretakers of this planet.
And we ain’t doing such a great job of this currently [bar a few exceptional peoples and individuals]. I am suggesting that this has something to do with the fact we need to actually be fully functioning ‘3-centres in fusion’ human beings living from essence and directing the emergent properties it is imbued with when it is allowed to grow in line with the physical body – to be able to fulfill this role properly.
‘Honestly expressing yourself…it is very difficult to do. I mean it is easy for me to put on a show and be cocky and be flooded with a cocky feeling and then feel like pretty cool…or I can make all kind of phony things, you see what I mean, blinded by it or I can show you some really fancy movement. But to express oneself honestly, not lying to oneself…now that, my friend, is very hard to do.’ — Bruce Lee
To wish to honestly express yourself is a human thing. A sincere desire. A wish. To do this and not be a ‘phony’ is, as Bruce says: very hard to do.
In this era sevenfold so.
And the reason it is hard to do is because to do it you have to do it from you essence – which, if you are like most modern civilized people, you probably have only had glimpses of since you were in primary school.
Cue the endless drama, careerism, the chasing and the striving in vain for ‘happiness’, ‘meaning’, ‘fulfillment’, ‘what I’m meant to do this life’ and so on.
The perennial feeling of exile from ones real home.
The way people attempt the cure of this is the inversion of what will actually work: what is necessary is not addition, but subtraction.
How do you expect to find the meaning of life when you 1/3 life’n in the first place [?]
Repattern the essence-blocking, life-binding imprint in question and these ‘problems’ – along with many of life’s ‘Big Questions’ – simply vanish because the answers are included as bonus features of happens when the 3 centres unite and the essence begins to grow once more; or because they were not really questions to begin with. […] No need for Joseph Cambelling. No more late nights wasted in philosobation. No more tedious existential posts across social media. Just life, and discovery of what you need to do with your unique manifestation of this.
People want to express themselves fully but this by proxy means we need to take up the responsibility as stewards fully, too. There is no selfish true expression.
An essential part of the language of the new alchemy is a special cypher I call ‘neoalchemical leetspeak’.
‘leetspeak’ is a system of modified spelling slang originating from early (1980s, apparently!) Internet groups that can give words alternate meanings*
For the reasons mentioned in the quotes above (and more), this language has come into existence to cut through the ‘confusion of tongues’ that the disenchantment produce and to provide a more coherent way of deciphering the qualities that only exist in worked organisms (those that have the essence grown to a degree far beyond the mean of society and where the emergent properties begin to flower and fruit).
The cipher is of particular importance to those attempting the perilous navigation of the white work –> red work phase; where a great many things get turned upon their head, even in the experienced physical practitioner.*
This cypher is a small but important part of this new language – functioning like a compass.
In this modified ‘leetspeak’ the numbers ‘1’, ‘2’ and ‘3’ are inserted into a word in the place of one of the vowels. The numbers relate to which centre is warped in each particular case in question.
Many things can have this descriptor added to them: methods and systems; a person; behaviours; or a combined total of any or all of these. Methods, for instance, will start with the same pattern as their creator but can (and will) mechanically degrade in an entropic and predictable pattern [which I call the disenchanting current]. This is of particular importance to creators and practitioners wanting to keep a living currentwithin a body of work that has such life to begin with.
‘Such a course of things, that is, a change in direction, we can observe in everything. After a certain period of energetic activity or strong emotion or a right understanding a reaction comes, work becomes tedious and tiring; moments of fatigue and indifference enter into feeling; instead of right thinking a search for compromises begins; suppression, evasion of difficult problems. But the line continues to develop though now not in the same direction as at the beginning. Work becomes mechanical, feeling becomes weaker and weaker, descends to the level of the common events of the day; thought becomes dogmatic, literal. Everything proceeds in this way for a certain time, then again there is reaction, again a stop, again a deviation. The development of the force may continue but the work which was begun with great zeal and enthusiasm has become an obligatory and useless formality; a number of entirely foreign elements have entered into feeling – considering, vexation, irritation, hostility; thought goes round in a circle, repeating what was known before, and the way out which had been found becomes more and more lost.
The same things happens in all spheres of human activity. In literature, science, art, philosophy, religion, in individual and above all in social and political life, we can observe how the line of the development of forces deviates from its original direction, still preserving its former name. A study of history from this point of view shows the most astonishing facts which mechanical humanity is far from desiring to notice.’
[*] 3 centres
‘1’ designates the warping is within the physical-movement centre; ‘2’ indicates that it is in the emotional centre and ‘3’ is for denomination of warping of the mental centre.
It will make more sense when we get to the examples. And it will become real when you can see in real time these patterns.
‘4’ indicates the activity, person or method has escaped the gravity of the imprint enough to produce the results that can only happen once the fusion of the three centres occurs – and only through the emergent perceptions and intelligence that arise from this. There are some clever forgeries of ‘4’ that are produced by those close enough to the fence to hear the music from the other side, but these are relatively easy to pick once one is on the other side. The downside is these trap an alarming number of would be seekers; sometimes more or less permanently.
To be able to begin to see, even dimly, the difference between actions and words from disenchanted patterns [1,2,3] or from essence ‘4’ is a survival skill in this age.
In Gurdjieff’s full cosmology from whence this taxonomy derives, the numbers go up to ‘7’ – but we do not need to worry about this. The task at hand is to balance and harmonize the lower centres. As G says, the higher centres are fully operational – it is the poor and disharmonious nature of the earthly vessel that prevents the access to this.
I would even go another step forward and say it is not actually possible to talk of these things coherently from where we are, as they require as prerequisite the changes in perception and intelligence that occur from the remodelling of the disenchantment imprint and the deeper imprints.
This would be just like two Zen practition3rs cogently discoursing/arguing/commenting upon the capacities of a 7th stage [bhūmi] vs 8th stage Bodhisattva; when, I would suggest, it is worth considering that Zen practice begins at ‘4’. [Just an idea]
Each of the 3 disenchantment imprints creates a different mind-shape.
And each shape is akin to having radically different lens upon perceptual abilities. The properties within the organism for each shape are different. Some shapes feel and experience certain phenomena of reality more readily in the physical body than others. Certain shapes do no possess the ability to lateralize the mind in a ecological way through multiple hierarchies of information.
Each of the one-centre warped modes in some way creates new insights into an area of reality by nature of the vehement overclocking of the ‘brain’ in question, but this comes at large expense. The behavioral options are limited, habitual and become mechanically constrained within the realm of the centre.
None of the three strains is capable of the higher perception and emergent properties that occur with the fusion of the three centres – and beyond.
And so, the poor little plant that is our essence remains in the dark – and ceases to grow.
The cypher – if studied and worked with – begins to confer the ability to select the material that will help our essence grow.
Our false-Is – especially those associated with this particular imprint – will often not at all like the suggestions this gives; or they will ‘mimic’ the behavior, but from the wrong centre. Much of what makes up ‘mindful movement’, for example, is people ‘minding about bodying’ – rather than ‘bodying about bodying’. And even this is still a far cry from b4dying, which for me equates with mindful movement.
Within domains related to and connected with Physical Alchemy we have fields such as: physical culture, movement culture, yoga, stretching, martial arts, bodywork and studies of the physical body.
If they are of high quality all of these can bestow amazing capacities and skills upon the physical form in the ways they profess to doing: rehabilitation from injury, increased performance and athletic ability, aesthetics, working with stress, increasing body awareness, enhancing coordination, and more!
Skillfully applied and these also correspond with the beginning ‘general phase’ of Physical Alchemy that is the black work.
This is not to be underrated. A good black work phase sets up the rest of the process.
If one is interested in using physical work as a vessel for transmutation – for growing essence – it is in the white work that one really needs to become discerning to the alchemical axiom: separate the fine from the coarse.
For a number of reasons that I will be discussing in the book, it becomes very important to be able to tell which centre a material is conceived and sourced from – both in terms of the person teaching it and the methodology itself.
Not all combinations form a match that can allow the essence to grow.
In further articles and the book I will go over how to use the cypher at length.
Some basic applications of the cypher are as follows:
‘It is never easy to maintain integrity of a new body of work, particularly when it is a manipulative technique. People are so prone to say it’s “just like” something else. We all resist the idea that something is new or radical. Then again, it is easier to copy the out form of a technique than to give thought and understanding to the underlying ideas.’
– Rosemary Feitis [preface to ‘Ida Rolf Talks: About Rolfing and Physical Reality’]
Stretch1ng is the pure range of motion stretching – sports stretching (active or passive or combinations and blended categories) and range acquisition stretching. You can include mobil1ty work here also. Any stretching that is timed, quantified, measured. Can sometimes lead to the creation of ‘flexible zombies’ [those with epic, even contortion level range but highly insensitive internally in the physical body] but other times leads to very flexible and capable bodies.
Stretch2ng is blended a lot with ‘yoga’- that is to say with āsana – and also with some aspects of ‘somatics’. There are a lot of positive ’embodiment’ aspects in this category; though it has more suspicious aspects, too. It is stretching to feeeel‘nourished’, comfortable, āssana on picturesque beaches with designer swimwear, postures to ’empower’, incorporation into wellness (especially ‘corporate wellness’), postures to ‘open chakras’ and sooth emotions, and even to ‘make a yantra of the body that attracts wealth and abundance’. But is it the false- or the true-I that wants all this comfort and abundance [?]
Stretch3ng is concerned with neuromatrix vs fascial models debate and argumentation (particularly in 3-5 cogently worded phrases across social media), proprioception, ‘pandiculation’, haptics, complexity, evidenced-based stretching [or damnation of stretching], stretching for remapping the somatosensory cortex of the brain, stretching and mobility in rehabilitation, KQ/BQ, mirror neurons, ‘inter-subjectivity’ as explanatory model for interpersonal dynamics, stretching and systems theory, mindfulness and stretching, and so on.
Stretch4ng exists, only within Physical Alchemy in the ‘new school’, as ‘Alchemical Stretching’. It does not exist elsewhere I have seen within the ‘new schools’ of physical work and movement culture. I am happy to be proven wrong about this – but you will need to bring proofs – as Stretch4ng works both the physical body and the imprint together; and thusly produces results outside of the realm of [1,2,3]. This also provides a test for the white-red and red-gold gate, by virtue of the presences of certain reagents. Likely it exists in real yogic Schools as well, in a different form – but as yet I have not encountered it.. though hopefully I shall.
Yoga more widely makes for a far more interesting example of both the application of the cypher and of the impact of the disenchanting current. This will be dissected thoroughly from these perspectives in the book.
Baring in mind that ‘yoga’ is a very broad term, encompassing various Patañjali and Svātmārāma influenced streams of Hatha yoga and Raja yoga; Tibetan Buddhist yogic practices and a whole host of other types of yoga upon the subcontinent – even if we just take the ‘modern yoga’ phenomena it is still produces very interesting insights via the cypher:
Y1ga; on the one hand is the fanciful blending of some yogic esoteric terminology – especially ‘chakras’and ‘prana/qi’ – with other esoteric modalities, such as reiki, qi gong, etc., into a dissonant creation. Sometimes also including the trying to mix esoterism with modern scientific research, but in doing so showing that one does not actually understand science (or esotericism) – by virtue of the studies selected and how the points are presented and linked together. It can also be of the order of : ‘Cheryl’s Yoga at the Bowl’s Club’ (Australian edition of this phenomena), that is to say – simple mechanical repetition of poses and postures. And this can be quite benign.
Y2ga has a number of sub-patterns that would take too long to expand upon here. Much of the basic pattern is identical with Str2ching – but with more emphasis upon yogic physiology: chakras, ida/pingala/sushumna, prana, etc., The imagery and language of the websites and studios will give it away, also. The whole ‘āsana in beautiful and exotic surrounds (and in swimwear)’ is part of this, as influencers are almost exclusively infl2encers – fiscal and social currency accumulators. This said, on a practical, physical level you can go to some exceptional classes of the less suspicious order manifestation of this strain.
Y3ga is the modern scientification of yogic sci5nce. It is the yoga of the nervous system. Yoga of breath practice influencing nervous system pathways; of bodymaps and interioception; also of talking of the ‘mythology’ around the traditions, in this light – and the reframing of these into modern neuroscientific paradigmsl; especially in the medicalisation of yogic techniques And then it can also have the flavour of excessive conjecturing and debating upon obscure textual references to Shaivites, Vaishnavite and early Buddhist exchanging and co-opting of techniques and practices.
Note: ‘excessive’; and m3chanical argumentation and conjecture – actual textual study of ancient scriptures is a highly auspicious thing and a lot of fantastic material is coming to light currently. And a lot of the science research is fine too – and interesting – so long as you don’t swallow the pill whole: i.e., do not fall into the trap of ‘ this is what the ancients were really talking about’ – which is Hubris of the ‘3’ flavour [H3bris].
‘Modern man, instead of trying to raise himself to truth, seeks to drag truth down to his own level.’ — René Guénon
And all of this within the disenchantment, as total of all three imprints. And yet.. Y4ga and beyond most definitely exists. Like the Zen example, I will be bold and say that it is worth at least entertaining the idea that Yoga may begin at Y4ga. [….]
These brazen claims come from my experience with material outside of the disenchantment and the properties this imbues upon ze soul. Stabilising ‘4’ in any realm, to a certain degree, allows for one to recognize it in another – even seemingly disparate realms.
This is interesting.
It leads to some startling reshuffles of opinion in terms of ‘the ancients’ and us moderns. Sutras, like Patañjali’s yoga-sūtra and Svātmārāma’s Haṭha Yoga Pradīpikā; the Sufic literature of ancient Persia; the Buddhist corpus from all of the ‘3 vehicles’ [to name only a few] – one is profoundly struck with the monumental importance of these texts traditions and practices; and not just ‘valuable in understanding the milieau they were created in.
These are sutra are manuals for human transmutation that echo across civilizations and millenia.
That these, and other material – other artif4cts – of ‘4’ or beyond, are still with us in the form of sacred dances and musics; architecture and cultural technologies like ritual and ceremony, into the 21st century; takes on a completely different tone.
And; that these were all created prior to the creation of modern science is something to weight, too.
Within the myopia of the [1,2,3] we are largely blind and deaf to these, or interpret them is one-centre dominant ways that lead to fantasy and wasted energy.
If we move laterally to the example of psychedelics and their use; the ‘ayahuasca phenomena’ – for example – can have the cypher applied to it and new information and understanding can be gathered. In its ancestral, untouched and shamanic form it is ayah4asca – and in some places, with authentic indigenous shamans, it quite possibly still is this holy thing.
We can see ayah3asca as the plant medicine contacts Westerners and peoples of modern civilisations. We observe ‘3’ in terms of looking into the neuroplastic and brain sciences effects of the brew; or, slightly less rigid but still ‘3’ patterned, looking for ‘spirit molecules’ and trying to ‘hack ‘states’. A fair amount of the ethnobotanic research is included there. Or it can be people wanting all their existential problems to be gone without quitting their shitty life-wasting occupations and with no inner work on their own behalf. Blending of multiple perspectives: scientific, esoteric and magickal traditions of the West, into an indigenous shamanic medicine – this also falls into the category of struck by the disenchanting curr3nt.
We can see ayah2asca in the coolness chasers arriving and having less than ideal impacts upon the local South American populations – but possibly also also starting ‘eco-business’ for beneficial aims whilst there. We see it in the ‘catharsis addiction’ and desire to pattern-bypass ze Work by utilizing the powerful brew. In the wanting insight for them – as specialness enhancers – and ways to spiritually justify commodity. Especially we see this in the use of the ‘vine of the souls’ for ‘CEOs’ and for improving ‘ business creativity ‘ – charging a large fee, of course. And, in appearing also in the untrained or partially trained Westerners putting on ceremonies in locations far outside of the jungles the brew calls home [though, to balance this, it is also found in the Westerners/doing full, traditional apprenticeships with the curandero – which is a virtuous thing].
Ayah1sca is the jocks and ordinary people rocking up to just have a massive bender in the jungle with no sincerity for the tradition or the local population.
One can even direct the the cypher at the traditions of the West, if one is so inclined.
Not all alchemy was alch4my, but some of it was.. though this does not, necessarily mean turning lead to gold. […] And with said cypher it is possible to reach some very naughty, yet fun and entertainable ideas – science (that is scientific materialism) being sc3ence, is not alchemy liberated of superstition – but a product of fallen alch4my, manipulated by political and economic forces [as described in Berman’s brilliant ‘The Reenchantment of the World’]:
‘Does alchemy, or technology, represent the altered state of consciousness? Is material production, or human self-realisation, most consonant with true human needs? Is subjugation of the earth, or harmony with it, the best way to proceed? I would submit that there is only one answer to these questions, and only one conclusion of our survey of the disenchantment of the world: in the seventeenth century, we threw out the baby with the bathwater. We discounted a whole landscape of inner reality because it did not fit in with the program of industrial or mercantile exploitation and the directives of organized religion. Today, the spiritual vacuum that results from our loss of dialectical reason is being filled by all kinds of dubious mystical and occult movements, a dangerous trend that has actually been encouraged be the ideal of the disembodied intellect and the classical scholarship that Blake rightly found revolting.‘
[The Reenchantment of the World, Morris Berman, p. 132]
Further; the scientific revolution is seen, through this model, as being the movement of the imprint of the cultural body from ‘2’ to that of ‘3’ – which creates vast differences in the world and allowable world-principles of an age, but is not ‘better’ – just a different strain of imprint with different perceptual arbitration over ‘reality’.
And this age is the one we are ‘living’ in, right now.
Before you get all up in arms about it sci3nce does not mean ‘not useful’ – as I sit hear typing on my computer and heating up my water for another coffee (the beans thereof likely being flown, shipped or driven in many inv3ntions) – clearly, it is usefulfor many practical things (collateral nonewithstanding).
But it is not useful for aiding the growth of essence.
I would add, though, if you are still reading without sub-anger-trigger-thought [‘do you even stretch your imprints, bro/sis/x?’] – that IF the cypher and model are correct about science being sc3ence, the whole race to build AI is actually the race of the ‘3’ pattern -a m3nd but one that still has some grounding in a physical form and some seed of essence – playing God and trying to create an cybernetic m3nd [in its own binary image, no less: 010011000] that is not embodied and does not have any essence (or potentiality of connection to the higher centres). [….] Perhaps this is not the wisest course of action; given what the embodied version of m3nd has already done to planet earth.
Maybe wait a few centuries.. or code in ternary.
Just as we need to learn anatomy to stretch the physical body strategically, so to we need to learn this cypher to prepare tactics for the stretching and dissolution of the shape that the imprint has our consciousness carved into.
We ‘stretch’ the imprints by disobedience to the patterning and by increased awareness.
Within Physical Alchemy this is accomplished via a three-pronged approach as describe elsewhere as ‘3 pillars’.
‘Quite clearly, our task is predominantly metaphysical, for it is how to get all of humanity to educate itself swiftly enough to generate spontaneous social behaviors that will avoid extinction.’ — Buckminster Fuller
Earlier in the article, a few prods were given to sci3nce; and p3ople who are religiously scientific [black work bound] will quite possibly have ruffled feathers from this.
Well, luckily there is also Sc4ence – of which I would class Buckminster Fuller as being one of the rare prototypes of.
And as he says in above poignant quote, paraphrased – our task is predominantly metaphysical repatterning – to avoid extinction, no less.
What is being put forth with this cypher and in the book I am writing I feel is one, small, part of working towards this most critical issue facing humanity and the planet. \
That we must utilize scientific technology to correct for the major issues facing the planet and all species on it – this seems inevitable. But are we going to util2se, util3se – or util4se said technology [?]
Much rests on this point.
So, I ask again – do you even stretch your imprints, bro/sis/x [?]
The numbers are the leetspeakification of Gurdjieffs man number one, man number two and man number three.
[G] is for ‘Gurdjieff’. I place [G] in place of Ouspensky sometimes, even though the quotes are all from the Penguin arkana edition of ‘In Search of the Miraculous: fragments of an Unknown Teaching’, for reasons that are apparent once the essencehas begun to flower..
[G] also mentions in a few places that people are born with the [1,2,3] whereas I find there to be evidence that they develop in the period described above. IMO, they do not at all correlate with the somatotypes of Sheldon or the Doshas of ayuveda – as some authors have said.
black work white work red work are names of phases of the work of repatterning the imprint within Physical Alchemy
Further on education:
IF there is it will not be ‘more education is better; but more education is likely to occur in the ‘2’ or ‘3’ imprint rather than ‘1’.
It is not overly important because the goal is to remove whichever pattern you are afflicted with. People of ‘3’ like to look down their noses at ‘1’ and ‘2’ because ‘3’ is the pattern of the scientific age and the shape of ‘3’ handles information better but throughout history once civilisations reach ‘3’ they don’t usually have a very long existence after this. Something to consider.
For instance, humans of the ‘3’ imprint most times cannot feel certain physical experiences until deep in the red work phase but can be so erudite in their descriptions of physical and contemplative work experiences that they can override humans of the ‘1’ and ‘2’ pattern who have actually had deeper experiences but lack the explanatory force to defend themselves against the neuroneuroing of ‘3’.