Drops of Orlög
Although the individual mind is only a point of crystallization in the boundless ocean of the Great Spirit’s mind Great Spirit, every step in the development of that mind meets with resistance.
Every being is surrounded on all sides by Power, but reaching it is not easy.
This situation is due to the fact that Power is fragmented into small streams; the space between them is filled with heaps of illusion.
In other words, since the majority of a person’s neighbors are not interested in developing or expanding their mind, they do everything they can to mask the streams of Power that surround them.
Therefore, in practice, the field of the mind’s existence is a sea of false associations, where pearls of Power occasionally glimmer.
A significant portion of the objects present in the worldview created by the mind are illusory in the sense that they are not supported by natural conglomerates of energies, and the elements of these objects are held together only by collective intent to maintain that description. It should be noted that this description is built on undermining elements and is therefore originally intended to prevent the effective accumulation of Power.
Since none of the hostile forces can deprive the mind of the possibility of expansion and interaction with Power, the main ruse of the predators is to divert attention from the key moments on the Way.
Put another way, although the mind always has all the elements necessary for its development, it is pulled away from them and switches to empty interactions with false objects.
A simple example — a person walks down the street and encounters some source of Power, for example, another person from whom he can learn. It is clear that such a meeting is accompanied by a flash of Power, signaling the importance of the event. If the mind detects the flash and finds its source, it gains a chance for expansion — a movement toward Power. Therefore, usually at that very moment a car passes by, dousing the person with water from a puddle, or an old school friend approaches with a bottle of beer, or something else happens — that the mind focuses on, and thus it does not detect the flash of Power and, consequently, misses the chance.
The whole social system, social “norms”, habits, and especially the seemingly laudable pursuit of adventure (that is, the scattering of the mind), are aimed precisely at causing the mind to miss as many such drops of Orlög as possible. As a result, although Power constantly strives to break into the mind, the mind keeps losing Power.
Moreover, the more scattered the mind, the more fragmented the streams of Power, since a mind sliding on the surface in search of “new impressions” actually avoids its own expansion in every way, simply because it does not have time to accept and fill one energy block with Light before it moves on to the next block, and so on.
Thus, the predators’ three main strategies distract the mind from interacting with Power: on the one hand, the mind is trained to live in a world of false objects, to assemble blocks from energies with no inner affinity. This is the basis of the technological character of modern civilization. That “dilutes” Power with a vast mass of empty objects, interaction with which does not bring about the expansion of the mind. Secondly, the mind is made automatic by imposing stable algorithms, which it is usually unable to overcome, and it loses the plasticity necessary for hunting for Chances. This is achieved by social stereotypes that train the mind to pick a solution from those already known instead of actually solving the task. And thirdly, the mind is encouraged to slide along the surface, without penetrating the depths of phenomena, which creates the illusion of development while in fact hindering it.
Accordingly, Magic offers a threefold strategy to overcome this situation. First, the Magus is trained to find “natural” blocks of energies and to interact with them; second, the Magus’ mind strives for plasticity and fluidity; and third, the Magus seeks to penetrate the essence of any object or phenomenon he becomes aware of.
This set of measures makes it possible to unite the separate rivulets of Power, cutting through the swamp of illusion, into a single pure stream — the Way, the Magus’ Orlög.
I am trying to understand the logic and meaning of the illustrations. Here is a variation of my guesses and assumptions:
1. There is a hero and he has a weapon. He is in a world with dark and light, solid and permeable. The main thing in this world is that everything is as clear and distinct as one would like (to my eyes in this case) – the objects are blurry, faces are indistinct. In some way the hero resembles Batman, well, of course, in some way he is Superman 😉
2. But in reality, it is a little child. And our baby is sleeping. He is floating in the clouds. His head is to the world, feet are to the sky.
The hero has his toys: a cube (?), a book, a teddy bear, and a key (for what?). There is a crown. But it is not yet on his head.
3. In life, the dream of the hero is disturbed by guests.
A digression: it is interesting that the door is shown as if it is intended for exiting outwards. That’s how doors are usually placed, which open into something. In our case, the door is to a box.
Aha, the toy-cube is indeed the box-house with a door. And the key is naturally for that door.
Let’s consider the guests. This is the White Rabbit and the Horse (perhaps a bay horse 😉 in black clothes (a sort of jacket) with white collars and gloves.
The rabbit. A symbol of fear. The horse – passion? instincts? a symbol of power? Both are unpleasant to me. Not a fluffy bunny and not a graceful horse. By the way, both animals are extremely timid.
What do the clothes of the rabbit and the horse mean? The connection of the guests to society, their social roles. Fear and power, clothed, covered, disguised.
The guests act from behind. They scared the baby to a white stupor and horror. The child is not on his feet – he cannot just take and run – his actions, activity are limited. Hands outstretched – he is open, defenseless. The book is ruffled. ? The teddy bear is overturned; it is no longer positioned the way the hero is. The teddy bear can symbolize both the child himself and the love of the one who gifted the toy, goodness, protection, strength.
Yes, perhaps the guests did not come into the child’s room. Perhaps they shoved the hero in there.
4. The hero is on the ground. Horror and stupor do not pass. Nightmarish guests remain behind. The hero’s crown is in the hands of fear. It seems this rabbit was a vampire and infected the little one. And the teddy bear is torn apart. It no longer matters by whom – the guests or the baby himself. The head of the teddy bear is in the hands of the horse. The body of the toy (the remains of love and goodness) the baby keeps close and protects himself with them. (Well done! The teddy bear’s head can be constructed anew, fear fried, instincts subdued and aged a little)
5. Well, ideally, the world becomes clearer and clearer. Our box transforms into a fortress – a castle with high ceilings. The vaults of the castle are supported by powerful columns (likely, postulates). A stream of light penetrates into the castle. The light is in the hands of the hero. In his own castle, the hero is on a pedestal – he is the master here. And not only the rabbits and horses but scarier beings obey the hero.
What is fluidity and plasticity of consciousness?
The hunt for energy occurs at all levels, in all spaces. And nurturing a person, we, surrounding ourselves with distractors, monsters aiming to mold everyone into a sort of nursery for constant, so to speak, consumption, do not give a chance and do not make efforts to provide the growing person the opportunity for development and the expansion of consciousness. Everything in this society is the opposite: when a child is ready for perception, it is urgently necessary to destroy this potential – and we descend upon them with the full system and destroy it. It is amazing that there are survivors.