Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened. Or what man is there of you, whom if his son ask bread, will he give him a stone? Or if he ask a fish, will he give him a serpent?
The Toowoomba rock (ROC) is a 21 inch high stone made from 90 pounds of basalt crystal with engraved icons of a sun-symbol and two serpents. The serpents approach the mind through a cloud image as they are unraveled in the mind of a watching observer. It was found in 1974 in Toowoomba Queensland during excavation for a factory space. Marilyn Pye obtained this unusual artifact in 1983 and brought it with her on a journey to New York City to attend a World Peace Conference. The ROC is shaded by conceptions of its origin which suggest that it may not be of aboriginal origin. The face on the rock is clearly an aboriginal face, with the wide nostrils of the native Australians.
To understand the meaning of the rock, and why it can be understood to represent non-aboriginal art, or religious icon, an understanding of the ROC's intent is postulated below and at other locations withinwww.siloam.net. Adjacent to the ROC in the image above is a monument of Vishnu riding to heaven on the back of Garuda. This image was scanned from Thomas D. Worthen's, The Myth of Replacement. It represents, a transcendent experience which humans can experience, with uplifting wings of Garuda and the resources in the hands of Vishnu. In the four hands of Vishnu are symbols of the four elements of the ancient metaphysics. Clockwise from the upper right hand the elements earth, water, air, and fire are symbolized as a shaft (pillar, axle, or mace), a conch, a set of balls (noise), and a discus (fire wheel).
Worthen presents a case for interpreting the Hindu Sanskrit name of the sun as "Bright Face of Rita." Rita is in effect the essence of "cosmic right running." On the celestial level, a right running sun is not a seasonal sun, but rather the movement of the vernal equinox sun. The "Bright Face of Rite" is a way of defining the cosmic measure of time by the precession of the equinoxes. When we look at the two serpents on the ROC, we see that the enlightened serpent travels to the right, while the serpent in the darkness under the raining cloud is wet and has a gash between its head and body, as it travels to the left. It is clear that the "cloud of serpents" is implying the value of "right running."
Before we jump to conclusions that these correspondences indicate origins in India, or Asia Minor, we have to consider the fundamental nature of the human mind. It is not different depending upon the continent of birth. Nor, are the subjects on the mind dependent upon the specific location on earth. The subjects are always the same, because the human being is the same. The difference is in the esoteric mechanisms used to record the actions in the mind. The Australian Aborigine, probably more than any other culture on earth, held to the idea that what was on the mind was a dream. All subjects were elements of a process, which they recorded as dreamtime. This analogy would say that the simplicity of the Toowoomba rock is symbolic of the uncomplicated life which the Aborigine sought.
The Vishnu/Garuda monument says exactly the same thing as the ROC. But to understand it, the Kilroy's have to know the story which is portrayed by its symbols. When those stories are learned, the whole of the heavens is unwound, and the monument is just a vehicle, or tool for remembering. Thus, the ROC represents a true Edenic monument when life was a simple process of finding the material world, raising up the emotions, enlightening the knowledge, and putting fire to the spirit of creation. When this process is completed, the Aborigine could see himself as the man in the sun, and the Bright Face of Rita.
Kilroy is shown between the two monuments, because all great traditions leave him out of their message. Kilroy is the mundane low achiever. His greatest quality is that he watches, and marks the places he has been with his own name, as if that gave him special privileges and right to the place where he had been. To the astute observer, it is clear that all monument builders have a certain amount of the Kilroy spirit in them before they create their monuments to self experience. To the individual who crosses over the fence and participates in the great mysteries a different message quickly becomes apparent. If the monuments are not made, the Sun wont shine. Children will not rise to the occasions which life offers. The astute participant knows that the whole process of civilization will cease, when the ideas behind the monuments are not recorded for posterity.
This same idea is presented in the opening expression from Matt 7:7-10, "Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened. Or what man is there of you, whom if his son ask bread, will he give him a stone? Or if he ask a fish, will he give him a serpent?" To look over the wall between self and Cosmos is to carryout the tasks of asking, seeking, and knocking. What is found in these acts is never predictable in any learning experience. If it were predictable with prior, or even a priori, knowledge, it would not be a learning experience, it would simply be a process of revisiting past experience. That is why the great sages create monuments of mystery, so that the learning experience from one generation can be passed on to the next generation. The final expression in Matt 7:7-10 yields a simple message. Though a parent would like to show the meaning of the stone and the serpent as material and spiritual creations, the child only wants to experience, the bread and fish of the rational and emotional world it knows. The darkness under the cloud contains fear and judgment of good and evil. This judgment blocks the mystery from revealing its message, and the World Tree devolves in a cloud of vipers. To prevent the judgment, the child is told what it wants to hear, because it controls the senses and will block anything else. In this way, the youth is enculturated with the wisdom of the ages. The youth sees myth, fantasy, and dreamtime. But, the guide who provides the bread and the fish sees cosmic wonder.
The following is an excerpt from a book byGeorge Jaidar that demonstrates how difficult it is to separate the Kilroy's from the Garudas and the Bright Faces of Rita. His whole theory is based upon the modern psychological notion that ancient people got lost in their dreams, and modern people unraveled the secrets of dreamtime. The evidence is overwhelming that it is we who got lost in their dreams, because we stand outside the fence watching and wondering what was happening, but resisting all Yearning to jump the fence and become and Eater of Serpents. Then one day we crawl through a cave and shine a light on some graffiti and see a familiar sight, and shout, "TIME OUT!"
The Soul: An Owner's Manual -
Discovering the Life of Fullness
By George Jaidar
370 Lexington Avenue
New York, NY 10017
Chapter 9: THE PRACTICE----WHY
The Guide receives, as an integral part of his/her grand revelation, a Practice to aid those who are ready to turn and embark on the Second journey. The Practice is a new basis for acting in the world while not being of it. It is, in turn, based upon a framework and vocabulary that bridge our enculturation and the Life of Fullness, or that bridge our Lower self-order of functioning and our Higher self-order of functioning. The Practice, together with its framework and vocabulary, is essential for embarking on the Second journey, but is of no use to anyone who has not made certain claims (these claims have been discussed earlier as prerequisites to this journey).
The first prerequisite or claim that must he made is that you have discovered and reached the limits of successful survival or of the third level of awareness. Second, you must he aware of your Despair. Third, you must then embrace your Despair. The fourth claim involves your turning from an exclusive reliance upon your conditioned worldview and mindset and simultaneously turning toward the unknown realm of the Second journey. Last, you must claim the Guide. This last claim may not occur fully in a flash but may unfold over time as you develop the eyes to see and the ears to hear through the Practice.
In order to see why a Practice is necessary, you must first understand some elements of how our conditioning works. First, we need to distinguish between reacting and responding. In actual situations, people generally act on their reactions-that is, unreflectively and based upon their past conditioning, quite automaton-like. The apparent exceptions to this are situations like the workplace or the military, for example, where people are acting under some overarching directive that is coercive; this is simply behavior modification, relatively voluntary or involuntary, as under conscription. In such situations, people seem to have overcome their reactions, but actually, all that has happened is that their behavior has been modified to react in a new way that is more appropriate to the requirements of the imposing organization or agency. So, we still end up with reacting as the primary mode.
As people develop the ability to reflect, the result of the mental, affective, and behavioral training that we call education, they become able to transcend their reactions and then learn to respond. It is not that the conditioned, automatic reactions cease, but rather that the reflective individual has learned not to act on them. This is a development in human evolution that is usually not sufficiently appreciated. Without this development, civilization would not have been possible, not to mention its foundation of continued, assured successful survival, so necessary as a precondition for the Second journey.
Learning not to act on our reactions was quite a development, involving delaying gratification, which in turn required the creation of a concept of time. This probably started in our evolution during our early hunting and gathering days, when we developed strategies and cooperation, both of which require not acting on reactions, as well as delaying immediate gratification. The success experienced in the hunt must have been sought elsewhere in human activities, necessitating similar strategies and cooperation. This ability not to act on our reactions, and consequently to reflect, had great survival value; this became the mark of the mature human, but it was the result of a long enculturation process that to this day has quite mixed result. So many people never seem to get to this stage in their lives, or do so very unevenly so that some areas of their lives are practically untouched.
Please note that not acting upon our reactions does not mean, that we cease to have them. We continue having the reaction including any associated expletives, but we do not just automatically act upon them. (This is an important distinction for us that will be clarified later.) Thus, not acting upon our reactions and attaining the ability to reflect are the prerequisites to what I call responding. As we shall see, this is the ability to act based on choiceless awareness rather than acting upon our more automatic reactions. This is acting by choice, which is responding.
Comments by Rush E. Allen,Siloamnet
George Jaidar presents a fundamental description of the process of enlightenment which has been the essential goal of all civilizations, indeed all family groups. In his way of thinking, the Second Journey represents the transcendent journey, which each individual must take by himself, or herself. Yet, throughout history, and even in Jaidar's own words, it is clear that the idea is quite ancient. "As people develop the ability to reflect, the result of the mental, affective, and behavioral training that we call education, they become able to transcend their reactions and then learn to respond." The idea that there is a Second Journey hides the fundamental facts of life. We come into the cosmos as children and leave as adults. The transition from child to adult is as predictable as the fact that the planets falling toward the sun get locked into orbit to avoid being engulfed in flames. What is not predictable, and indeed hidden in Jaidar's thesis is the fundamental dream which makes an adolescent child of god a mature parent of the child of god who was there in the beginning of the dream. The umbilical process is never outgrown, we simply hide from it when we fail to seek and preserve the differences between bread and stone, and fish and serpents These are the works of the Great Spirit we need to raise up our own self image. Jaidar's Second Journey is most clearly marked by the difference between responsible parenting, and compulsive consumption. When we become responsible, we do not see what we want to see, we see what is "before the face." This exact expression was used over 4500 years ago when the first pyramid in Egypt was constructed to record the same message which is inscribed on the Toowoomba monument.
The Toowoomba rock (ROC) which Marilyn Pye has carried around the world is a perfect example of a "guide's practice" in the art of teaching transcendence, as described by Jaidar. The sun face on the ROC presents the "respondent" reflecting upon the positive and negative strategies for survival. The cloud of serpents is the habitual act of conscious consumption, which takes in and the throws out, without realizing that the process is happening. The date of the rock is not certain, at least to me, but it should be clear from Jaidar's model that his maturation process is not just a modern process of our present civilization. Rather, it is a process of any species. It is just the human species that has decided to talk about the unexplainable, and inscribe monuments to the Second Journey, to prepare children to take up the role of parenting, or in Jaidar's words the "guide's practice."
According to Jaidar---and any reflective observer can concur---most people do not rise above the habitual behaviors learned in the struggle to be among the survivors in the evolutionary game of the survival of the fittest. But this calculation needs to be taken over the span of creation. We each select what we want to see when we want to see it. That is the nature of "free will." In the "big picture," the statistical observation applies to each individual at all time, and to the cosmos over eternity. Contrary to his idea that we currently live in post religious era, the evidence is clear that our religious practices are far from being absent, they are evolving into and through hidden nooks and crannies of the whole collective human psyche. Each individual, by self evolving within their own religious dogma, denies the ideal of the "brotherhood of man," which is the fundamental collective force in civilization. Communion slips from our collective consciousness, as it is prone to do from time to time. It is true that the average person is a Kilroy looking over the wall of existence wondering whether to become involved in his/her own life. But, the number of monuments that have come along since the ROC was first engraved is staggering. Each adept performs the "practice" of being a "guide" and in the process many monuments are created. In the greater picture, the collective consciousness ebbs and flows like two serpents chasing each other around a cloud of burning light and drenching darkness. At any given moment, the collective conscious trades bread for stone and fish for serpents, and then reverses itself. But, one thing persists through the whirlwind, the "guides" keep watching from the other side of the wall, declaring themselves to be above the fray. When the "guides" start denying that process they were given to watch, religion ceases to have a purpose, and the generations to come cease to have access to their ancestors. Thus, we are not in a post-religious devolution, we are simply under the influence of the cloud.
The monument of Vishnu riding the eagle boy, Garuda, is another of the monuments to that transcendental voyage. This monument shows Vishnu riding above the lower world on the wings of Garuda. Those adepts who have reached the condition of the Aborigine Sun Face are not Kilroy's, and yet they practice the very same aloof observational skills learned in the First Journey before their transcendence to parenthood. The move from habitual cycles between the upper and lower worlds is so ubiquitous and so profound that we can find it written in on the wall of the cosmos and in nearly every corner of the earth. It is a simple maturation process by which the "children of gods" rise up to become observers of the "children of gods." Each guide who comes along recognizes the one fundamental truth, "it is necessary to raise up the serpent in the wilderness." But, when the "guides" on earth realize there is more to truth than words, the "manna" from heaven reveals a common story. Was the story of Quatzalcoatl and the Feathered Serpent derived from India's past, or from the Aborigine in Australia? Or are all of these stories revelations of the Word of God which speaks to those who watch the Bright Face of Rita?
As a "guide" with my own "celestial practice," I have developed the power to transcend the upper and lower levels of the cosmos. What I have found on the journey is that the whole sky is covered with the refuse of "guides" who have practiced the process over untold thousands of years. From my own perspective, it is also clear that the stars cannot be positioned where they are by chance. The story they tell is the fundamental story told on the Toowoomba ROC. The cycles in the heavens all traverse the regions of the upper and the lower worlds. The uncanny accuracy with which these celestial events occur is clear proof that we are not now, nor have we ever been, alone in an inert Cosmos. The Second Journey is that stairway between the heavens and the earth, where we learn to walk amongst the stars, and need no guide, for we are no longer in "no man's land." There we transcend the mortal limitations of the breads and fishes, and receive dominion in the World Tree, which is a bush burning, but never consumed, because inspiration is its fire.
As a final point, reread Jaidar's reaction to his new discovery of the Second Journey process and the idea of delayed gratification that was written on the Denderah zodiac 2100 years ago. The zodiac shows the umbilical process in the dream of the Cosmic Mother, and the commencement of the Second Journey when the delay has been overcome at the house of the Beloved Son.
"Learning not to act on our reactions was quite a development, involvingdelaying gratification, which in turn required the creation of a concept of time. This probably started in our evolution during our early hunting and gathering days, when we developed strategies and cooperation, both of which require not acting on reactions, as well as delaying immediate gratification. The success experienced in the hunt must have been sought elsewhere in human activities, necessitating similar strategies and cooperation. This ability not to act on our reactions, and consequently to reflect, had great survival value; this became the mark of the mature human, but it was the result of a long enculturation process that to this day has quite mixed results. So many people never seem to get to this stage in their lives, or do so very unevenly so that some areas of their lives are practically untouched. " The hands of the Virgin Mother withhold consumptive satisfaction, as her headdress is a dream of the Kingdom of Heaven to come.
Rather than look at thelives lived in bondage that do not make the transcendent journey, we could attempt to count the number of times the bridge has been crossed per century since the idea of reflective thought first elevated humans above the biologically neighboring species. In other words, the number of angels descending and ascending the World Tree has increased in direct proportion to the number of people struggling to survive. We are confronted by the overwhelming number of "lost souls," not because of the incessant flow of the "facts of life," but by the ever increasing number of "Guides" caring enough to "practice" the skills of transcendent crossing guides, who find satisfaction in binding us to their flocks. Each of these Guides comes along to fill a need and pour out the life giving waters that were withheld during their own days of delayed gratification, when their parenting image was of Kingdom Come. Now that we have a worldwide resource for communication, the number of times the Bridge at Sirrah will be crossed between Aries and Aquarius will increase dramatically. The Toowoomba ROC will become a famous stone because it illustrates the transcendent process in terms so simple, any Kilroy can understand. The Toowoomba is bread disguised as a rock, while Jaidar's guide is a serpent disguised as a man pouring water on a fish. Or what man is there of you, whom if his son ask bread, will he give him a stone? Or if he ask a fish, will he give him a serpent? Apparently every mother's son would be such a man.
AGE OF THE 5TH SUN
This idea should not be forgotten when we begin to realize that the great civilizations of the past established a concept known as the Age of the 5th Sun. The fundamental meaning of the Age of the 5th Sun is that the umbilical cord between human understanding and the Cosmic Mother will be transcended as the age of the Sun of the Sun fulfills itself as pure enlightenment, and the Beloved Son, accepts Sol into his house. We are not moving into a New Age, we have returned to the Age of the 1st Sun. During that age, humanity learns to relate to the material existence, as bread is replaced with stone, when dreams become substance. Now, many more Guides are ready for the Second Journey, which Jaidar speaks about. This time we will be able to traverse the whole of the heavens with reflective knowledge that we have gone this way before. The level of Cosmic Consciousness will rise "beyond anything imaginable," because that sea of darkness is what we are being pulled into by the gravity of Cosmic Love, which is the "Lake of Fire" in the wilderness where the serpent beckons.
Once we shed the umbilical cord and connect the dots, the stairway to heaven will become a crowded freeway for saints and sinners. If you don't believe it, then hang you nose over the wall and watch what is right before the face. But, you better prepare yourself, for eventually you will be called to be a guide and practice the skill of sky walking. It has been done in Australia for over 50,000 years, and the Aborigine should know better than us, because they have walked across that bridge before Western Civilization ever considered the fabrication of any pyramid, temple, Parthenon, Gothic Cathedral, Mosque, or Global Corporation. We will never be people living in a post religious world. We are the gods, angels, devils, saints, and sinners, who decided to reflect upon that subject which is what we are about. Those reflections will guide us as religious habits for as long as we have life, because that is the Cosmic Plan. Without learned behavior, there is only chaos. Without rationality, there can be no reason. Without a father their can be no son. Without a Cosmic Mother, there cannot be a Bright Face of Rita. Transcendence begins when fish become serpents, bread becomes stone, and a face in the wilderness sees itself as the reflection of a rainbow, where many thoughts of different color transcend mundane experiences to become a holistic sign of beauty and serenity. As the Old People say in the Aborigine traditions, catch fish, and gather lily bulbs, while they are available.
He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God.
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