Alizzed re-threads the
tred of the thread
EXTENDED
SIMILIES
Jenny Joseph 1997
The
thread
Page 167
There was the thread, the
thread you see, and she followed it. Curdie, no that was a
boy, Curdie and the thread, the good boy, he got her
through. Or there was a fall of rock and it was buried, she
had to scrabble with her hands and they never got them out
those people trapped underneath when the earthquake
collapsed the buildings. I can remember the man with his
bare hands, they were bare, raw, that's it, skinned - but it
must have been a pic-ture of course. But the thread was
there, sometimes - he was losing it, losing his thought.
Yes, that was the way the thread went, it came and went,
elu- sive as thought - now it flashed into focus, now he had
it, him sitting reading to his little girl - but he can't
have had that book as a child, he hadn't had that sort of
childhood. Thinking about the thread, the idea, myth of the
thread was a good way to get you applying yourself,
persisting, and he had, hadn't he, he'd gone on searching
with his dog in the rubble long after the others had given
up. So that thinking, which he'd thought he'd come to as a
solid thing like chipping away shale and muck to get at a
bit of core, a thing like a lump of coal, usable, source of
energy, so that it didn't matter what you thought, it was a
rope ladder to get you across somewhere, get you through the
mess, something you pretended, no, not pretended - made up?
- to be doing to give a reason for going on. Made up. Ah
perhaps something you made, engineered, he'd like it when
they called him Monsieur l'lngenieur, ingenious. Not for a
reason - you don't need a reason for going on, you need a
road, a way, ah yes a means. A way of going. That was
tautology. You could just say 'a
way'.
'Tell Alice' (you
think I don't know she's dead, he heard his crafty thought
within his head and in the same flash behaved as if he
didn't), 'keep her fingers on the golden thread.' If it's
all a fancy, if there isn't something that's true, then
there isn't untrue and you were back where you were. He was
getting there, getting down that path and this time he would
get there, he could still breathe he could still tell them
even though they couldn't move the rock off
him.
If there isn't
anything that's true, the opposite of true was false. But it
couldn't be false because you can't have an opposite to
some- thing that doesn't exist. Though what about negative
numbers?
Having
thanked the good sister wah JennyAlizzed the scribe, and
shadows, within their obtained obliqueness, listened in
silent gratitude, to that good Brother, of sister born,
Brother John.
REVELATION
John
Michell1972
Introductory
Note On Gematria
The
Numerical Correspondences
of
The Greek Alphabet
Page 7
"...There
were formerly two other letters, representing numbers 90 and
900, but they became obsolete in literature, retained only
as numer-cal symbols. Another letter, the digamma of value
6, also fell out of use and was
replaced..."
"Thus
the value in Gematria of..." "...a cross is
either
200
+ 300 + 1 + 400 + 100 + 70 + 200 =
1271
or
6 + 1 + 400 + 100 + 70 + 200 = 777
The
number of the beast in Revelation 13..." "...= 666..."
Jesus,
has the number 888. By the conventions of gematria one unit,
known as a colel, may be added to or subtracted from the
value of any word without affecting its symbolic meaning.
Thus'..." "778, Church of God, is equivalent by gematria
to..." "..777. "
"These
triple numbers, such as 111, 666, etc., all mutiples of 37,
are of particular significance in gematria, and in the
dimensions of temples. The plan of Noah's Ark in Genesis
6.15 measures 300 x 50 cubits which, if the royal cubit of
1.72 feet is the appropriate unit is equal to 4440 square
feet. 444 is the number of..." "...flesh and blood (1 Cor.
15.50). 37 x 64 = 2368 which is the number of the Christian
holy name'..." "...Jesus Christ, occurring
Page
8
several
times in New Testament gematria including fo example, the
passage ( John 15.1) where Jesus announces his
divinity
"I
am the true vine, and my Father is the
husbandman,'
The
interpretation by gematria of this sentence is
The true vine,..." "...= 558
(my father the husbandman,..." "...= 1810
"...=
2368
The
Temple
Page
23 /
"In
the course of the following chapters we shall examine a
certain way of thought which in some ages is considered as
the justification for human existence, in others as an
aspect of madness, for ideas, being emanations of the gods,
follow a cyclical career and their influence waxes and wanes
accordingly. The attraction of this philosophy is that it
professes to interpret a wide and varied range of phenomena
by means of a few simple laws, which are those of natural
growth and movement. Its masters are both mystics and
logicians, insisting that nothing be accepted as true that
can not be proved so in two ways: by reason and poetic
intuition. These two criteria are brought to-gether through
the medium of geometry and musical harmony, arts which are
founded on rational principles yet may also be appreciated
directly by the senses." The last occasion on which this way
of thought achieved any great influence was at the start of
the Piscean age which coincided with the rise of
Christianity; the history of the last 2000 years records its
suppression and gradual
decline."
/
Page 24 /
Yet
2000 years ago it was believed that the secret of the
elemental science, by which the forces in nature may be
recognised and controlledcontrolledcontrolled,was at last
returning. The decaying fabric of the old world, finally
destroyed by the legions, had been replaced by a new order,
formed after the military and commercial image of Rome. It
was naturally understood by the scholars and initiates of
Alexandria that this unbalanced situation would inevitably
bring forth opposition to the imperial power, which they
identified with the principle bearing the number 666. This
opposition would take the form of a prophetic revival at the
instigation of the earth spirit,.." "...whose number, 1080,
represents the antithesis of 666. At the same time the sun
was entering Pisces, and it was reckoned that the appearance
of a new sun god in conjunction with the upsurge of the
terrestrial spirit would introduce a fresh epoch in sacred
history. The portents associated with the end of an era had
long been apparent. The uncertain state of the world had
created a renewed nterest in the hermetic philosophy and the
mysteries of initiation. People had taken to withdrawing
from the cities and founding lonely communities in search of
a new approach to life, and among the many prophets and
teachers of the time were several of whom it was claimed
that they were the Messiahs of the age
The great event took place probably at Alexandria in the
shape of
/
Page 25 /
a
birth long awaited by the astrologers. The reborn spirit was
that of an ancient system of knowledge which, even in the
time of Plato some 500 years earlier, had already been
generally forgotten outside the hermetic schools of Egypt.
The essence of this tradition, which consists ultimately of
a mathematical demonstration of cosmic law, is so elusive,
that it can only be grasped at certain times, when the
influences of the age are favourable to vision and prophecy.
Yet even though it may vanish for generations and appear to
have be-come lost for ever, the tradition is always revived,
for its spores are deeply embedded in human nature, and the
truth to which it refers is constant and
unique.
Although
it is known as the hermetic or secret tradition, its
ma-terial content has never been hidden from anyone who felt
inclinedto study it. There are no esoteric schemes of
geometry, no secret laws of mathematics, lost chords or
musical harmonies which may not be discovered by searching.
A profound scholarship in the various indi-vidual arts and
sciences is open to whoever cares to achieve it without the
necessity for any mystical initiation. The sum of all that
has ever been discovered about the physical nature of the
universe may be aquired through application and the use of
reason.
However,
there comes a stage in the work of every mature scientist
and philosopher when the language of ordinary communication
is no longer adequate to express certain aspects of his
subject, of which he has become intuitively, but nonetheless
certainly, aware. The disadvantage of the analytical
approach is that it artificially isolates phenomena which
are, like all else in nature, relative, having no individual
significance other than in terms of the system to which they
belong. The study of systems and of the laws which determine
the relationships within and among the various classes of
phenomena was therefore the chief concern of the ancient
philosophers, and for this purpose they made use of a
metaphysical, numerical language, ser-viceable in every
department of science. This language may be dis-cerned in
the foundations of all great philosophies and religions of
antiquity, including Christianity. Its expression varied
according to the national characteristics of its adepts, but
its numerical basis was everywhere identical. By means of
this language it is possible to identify areas of reality
normally beyond investigation, to extend logic into the
realm of intuition and to activate parts of the mind
otherwise dormant. Einstein experienced the need for it when
he warned his students that it was necessary to follow their
intuition in order to understand his cosmology; Jung also
when he wrote that only a poet could appreciate his work.
Both these masters were
/
Page 26 /
impeded
in their attempts to share their revelation with others for
lack of a precise metaphysical language to guide the
thoughts of their pupils towards a personal realisation of
the same truth. The visionary quest for a simple formula to
express the one creative process that governs the entire
range of cosmic motion is now gener-ally regarded as the
chimera of an earlier, more credulous age. Yet, even though
it may appear to have no reasonable justification, the
vision of a comprehensive world system remains an eternal
poetic truth, an infallible stimulus to the imagination and
thus a potential influence in human affairs. In former
times, when little distinction was made between the physical
and the psychological needs of a healthy society, the
natural human longing for a true understanding of the cosmic
order as the model for a perfectly harmonious way of life
was more generally appreciated. The most cherished
possession of every race was its sacred canon of cosmology,
embodied in the native laws, customs, legends, symbols and
architecture as well as in the ritual of everyday life. The
inner secrets of this life giving tradi-tion were preserved
in the principal temple which both sheltered and displayed
the sacred canon; for the temple was itself a canonical
work, a model of the national cosmology and thus of the
social and psychic structure of the people The functions and
attributes of the temple were so numerous, that they may
only be summarised in the ancient concept of the temple as a
living organism having both body and spirit. The body was
that of God the macrosm, for its form and dimensions were
determined by reference to the structure of the heavens; but
it was also the body of a man, the same set of proportions
being found applicable on each scale. The ritual varying
with the seasons and cycles, provided the spirit and
transformed a symbol which has no life of its own but
contains a vast living potential, into an instrument of
light and fertility that illuminated the entire nation..
The temple was also the seat of government, and everything
that took place there was understood to have a direct
influence on the life of the people. It was therefore a
matter of the greatest concern that the ritual observances
should follow the cosmic rhythm, for if the temple fell out
of tune with the times, if the rulers became insensitive to
the current forces or failed to preserve harmonious
relationships among themselves, the same defects would
appear throughout society, A rational explanation of this
belief in the wide efficacy of acts per-formed at the sacred
centre is provided by Lord Raglan, who in The Temple and the
house derives the origins of the feudal mannerhouse, the
palace of the local lord, from the ancient cosmic temple:
'All new
/
Page 27 /
features
start in the palaces and spread to the cottages; they start
in the capitals and spread to the provinces; they start in
the centres of civilisation and spread to the wilds..." "
This may represent an extreme aristocratic view of the
natural order, but it comes of a far deeper understanding of
human society, which is inevitably hierarchical, than is
revealed in the most ingen-ious utopias of egalitarian world
improvers. It was formerly reckoned that since every system
must have its sun and every society its king, it were better
that the royal prerogative be sanctified, defined and
limited by law, than that it be usurped by whatever gang
leader might aquire the power to do so. However, the
significance of the temple was not merely social and
political: its chief function was as the local power
station, the generator of a current which obviated the need
for any further technological contrivance. The
considera-tions behind the plan and position of the temple
were astronomical, geometrical and numerical, and they were
also geological, for the site of the temple was decided by
reference to the field of terrestrial magnetism and located
where the fusion between the earth current and the forces of
cosmic radiation would naturally
occur.
.
Of the Temple at Jerusalem, the mystical centre of the Jews,
Dr Raphael Patai writes in his book Man and the
Temple:. 'Nor was the cosmic significance of the Temple
exhausted with the light that emanated from it. In the
middle of the Temple and con-stituting the floor of the Holy
of Holies, was a huge native rock which was adorned by
Jewish legends with the peculiar features of an
Omphalos, a Navel of the Earth. This rock called in
Hebrew Ebhen Shetiyyah, the Stone of Foundation, was
the first solid thing created, and was placed by God amidst
the as yet boundless fluid of the pri-meval waters. Legend
has it that just as the body of an embryo is built up in its
mother's womb from its navel, so God built up the earth
concentrically around this Stone, the Navel of the Earth.
And just as the body of the embryo recieves its nourishment
from this Navel.' The invariable practice in antiquity of
locating sacred buildings immediately above underground
springs and watercourses, as at the Temple of Jerusalem,
constitutes one of the greatest mysteries of the past, for
evidently some principal was involved of which we are now
totally unaware. It is a fact, however, that the feeling
which comes to many sensitive people at ancient ritual
sites, that they are standing on ground which is in some way
inherantly sacred, accords with the experiences of dowsers
or water diviners, who detect underground
/
Page 28 /
springs
beneath every old church and the sites of prehistoric
stones. Further information on this subject has recently
been provided by the dowser Guy Underwood, in his book The
pattern of the past, in which he shows that the groundplans
of churches and temples are in some way related to the
pattern of underground water beneath them. Yet in accordance
with the remarkable unity between the symbol, the thing
symbolised, and the spirit behind them both, that
charac-terises the omphalos or sacred centre, the
actual existence of underground water was seen as a token
that the spiritual water was seen as a token that the
spiritual water the stimulus to prophetic inspiration, would
also be present at the spot. And it was this quality that
rendered the site of the Temple peculiarly suitable as the
centre of the nation, the oracle and seat of government. For
at that place the priests and governors would be most
susceptible to the spiritual influences, and find a
supernatural guidance in their conduct and decisions."
At this point the account of wah Brother Michell, held
itself in humble abeyance, whilst, as if out of nowhere, the
esteemed words of wah Brothers, Lethbridge and Wilson gave
common voice.
Strange
Talents
Editor Peter Brooksmith 1984
Author
Colin Wilson.
A
seeker after truth
Page
16
"NO
ONE WHO is interested in the paranormal can afford to ignore
Tom Lethbridge, yet when he died in a nursing home in Devon
in 1971, his name was hardly known to the general public.
Today, many of his admirers believe that he is the single
most important name in the history of psychical research his
ideas on dowsing, life after death, ghosts, poltergeists,
magic, second-site precog-nation, the nature of time, cover
a wider field than those of any other psychical researcher.
Moreover, they fit together into the most exciting and
comprehensive theory of the 'occult' ever
advanced.
.
These ideas were expressed in a series of small books
published in the last 10 years of his life. The odd thing is
that Lethbridge took no interest in psychic matters until he
retired to Devon in his mid fifties. He was trained as an
archaeologist and a historian and spent most of his adult
life in Cambridge as the Keeper of Anglo-Saxon Antiquities
at the University Museum. Together with his wife Mina he
moved into Hole House, an old Tudor mansion on the south
coast of Devon. He ment to spend his retirement reading and
digging for bits of broken pottery. In fact, the most
amazing period of his eventual life was about to
begin.
.
The person who was most responsible for the change of
direction was an old witch who lived next door. This white
haired little old lady assure Lethbridge that she could put
mild spells on people who annoyed her, and that she was able
to leave her body at night and wander around the district -
an ability known as 'astral projection' Lethbridge was
naturally sceptical - until something convinced him."
At this point, after the words 'astral projection'.
Zed Aliz Zed said, here you are scribe, perchance to
dream, one of those delightful coincidences that never was,
provided by that good wah brother of all our sisters, our
man Thomas.
THE
MAGIC MOUNTAIN
Thomas
Mann 1924
Page 150
"...I
could stand it no longer, I shook their dust from off my
feet and I bolted."
.
"You raised your flag and took to your heels," Frau Stohr
stated.
.
"Precisely," shouted Settembrini. "I fled with my flag. Ah,
what an apt phrase! I see I have come to the right place;
nobody else here knows how to coin phrases like that. - May
I be permitted to enquire after the state of your health,
Frau Stohr?
It was frightful to see Frau Stohr preen herself.
.
"Good land!" she said. " "It is always the same, you know
your-self two steps forward and three back. When you have
been sit-ting here five months, along comes the old man and
tucks on an-other six. It is like the torment of Tantalus :
you shove and shove, and think you are getting to the top
-"
.
"Ah how delightful of you, to give poor old Tantalus a new
job, and let him roll the stones uphill for a change! I call
that true benevolence. - But what are these mysterious
reports I have been hearing of you, Frau Stohr? There are
tales going about - tales about doubles, astral bodies, and
the like. Up to now I have lent them no credence - but this
latest story puzzles me, I
confess."
.
"I know you are poking fun at
me."
.
" Not for an instant. I beg you to set my mind at rest about
this dark side of your life; after that it will be time to
jest. Last night between half past nine and ten, I was
taking a little exercise in the garden; I looked up at the
row of balconies; there was your light gleaming through the
dark; you were performing your cure, led by the dictates of
duty and reason. 'Ah,' thought I, ' there lies our charming
invalid, obeying the rules of the house, for the sake of an
early return to the arms of her waiting husband.' - And now
what do I hear? That you were seen at that very hour at the
Kur-haus, in the cinematografo" (Herr Settembrini
gave the word the Italian pronounciation, with the accent on
the fourth syllbable) and afterwards in the cafe, enjoying
punch and kisses, and - afterwards in the cafe, enjoying
punch and kisses, and -"
.
Frau Stohr wriggled and giggled into serviette, nudged
Joa-chim and the silent Dr Blumenkohl in the ribs, winked
with coy confidingness, and altogether gave a perfect
exhibition of fatuous complacency. She was in the habit of
leaving the light burning on her balcony and stealing off to
seek distraction in the quarter be-low. Her husband,
meanwhile, in Cannstadt, awaited her return
/
Page 151 /
She
was not the only patient who practised this
duplicity.
.
And went on Settembrini, "that you were enjoying those
kisses in the company of - whom, do you think? In the
company of - whom, do you think? In the company of Captain
Miklosich from Bucharest. They say he wears a corset - but
that is little to the point. I conjur you, madame, to tell
me! Have you a double? Was it your earthly part which lay
there alone on your balcony, while your spirit revelled
below, with Captain Miklosich and his
kisses?"
.
Frau Stohr wreathed and bridled as though she were being
tickled.
"One
asks oneself, had it not been better the other way about,"
Settembrini went on; "you enjoying the kisses by yourself,
and the rest-cure with Captain Miklosich -
"
"Tehee!"
tittered Frau Stohr."
Man's
Eternal
QUEST
Paramahansa
Yogananda
1893-1952
Page
467
"Glossary
astral
body.
Mans
subtle body of light, prana or lifetrons, the second of
three sheaths that successively encase the soul: the causal
body (qv), the astral body, and the physical body. The
powers of the as-tral body enliven the physical body, much
as electricity illumines a bulb The astral body has nineteen
elements: intelligence, ego, feel-ing mind (sense -
consciousness); five instruments of knowledge (the sensory
powers within the physical organs of sight, hearing, smell ,
taste, and touch); five instruments of action (the executive
powers in the physical instruments of procreation,
excretion, speech, locomotion, and the exercise of manual
skill); and five in-struments of life force that perform the
functions of circulation, metabolization, assimilation,
crystallization, and
elimination."
At
this point in time and, you may think, not before time. That
very far yonder scribe asked Alizzed "What is the point of
all that." You will just have to wait and C C C see, scribe,
said Zed Aliz.
Strange
Talents
Editor
Peter Brooksmith 1984
Author
Colin Wilson.
A seeker after truth
..."Lethbridge's
neighbour, a 'witch' or 'wise woman' whose strange powers'
convinced Lethbridge that the world of the paranormal was
worth investigating..." The witch explained to him one day
how she managed to put off unwanted visitors. What she did
was to draw a five pointed star - a pentagram - in her head,
and then visualise it across the path of the unwanted
visitor - for example on the front gate. Shortly afterwards,
Tom was lying in bed, idly drawing pentagrams in his head,
and imagining them around their beds. In the middle of the
night, Mina woke up with a creepy feeling that there was
somebody else in the room. At the foot of the bed, she could
see a faint glow of light, which slowly faded as she watched
it. The next day, the witch came to see them. When she told
them that she had 'visited' their bedroom on the pre-vious
night, and found the beds surrounded by triangles of fire,
Tom's sceptism began to evaporate. Mina politely requested
the old witch to stay out of their bedroom at night. Three
years later, the old lady died in peculiar circumstances.
She was quarrelling with a neighbouring farmer, and told
Leth-bridge that she intended to put a spell on the man's
cattle. By this time Lethbridge knew enough about the
'occult' to take her serious-ly, and he warned her about the
dangers of black magic - how it could rebound on to the
witch. But the old lady ignored his advice. One morning, she
was found dead in her bed in circumstances that made the
police suspect murder. And the cattle of two nearby farms
suddenly got foot and mouth disease. However, the farmer she
wanted to 'ill wish' remained unaffected. Lethbridge was
convinced that the spell had gone wrong and 'bounced
back'
Page
17
The
invisible world
But
the old lady's death resulted - indirectly - in one of his
most important insights. Passing the witch's cottage, he
experienced a 'nasty feeling', a suffocating sense of
dep-ression. With a scientist's curiousity, he walked around
the cottage, and noticed an interest-ing thing. He could
step into the depression and then out of it again,
just as if it was some kind of an invisible
wall.
The
depression reminded Lethbridge of something that had
happened when he was a teenager. He and his mother had gone
for a walk in the Great Wood near Wokingham. It was a lovely
morning; yet quite suddenly both of them experienced 'a
horrible feeling of gloom and depression, which crept upon
us like a blanket of fog over the surface of the sea'. They
hurried away, agreeing that it was something terrible and
inexplicable. Afew days later, the corpse of a suicide was
found a few yards from the spot where they had been
standing, hidden by some
bushes.
About
a year after the death of the witch, another strange
experience gave Tom the clue he was looking for. On a damp
January afternoon, he and Mina drove down to Ladram Bay to
collect seaweed for her gar-den. As Lethbridge stepped on to
the beach, he once again experienced the feeling of gloom
and fear, like a blanket of fog descend-ing upon him. Mina
wandered off along the beach while Tom filled the sacks with
sea-weed. Suddenly she came hurrying back, saying: 'Let's
go. I can't stand this place a minute longer. There's
something frightful here.'
The
next day, they mentioned what had happened to Mina's brother
he said he also had experienced the same kind of thing in a
field near Avebury, in Wiltshire. The word 'field' made
something connect in Tom's brain- he remembered that field
telephones often short-circuit in warm, muggy weather. 'What
was the weather like?' he asked. 'Warm and damp, said the
brother.
An
idea was taking shape. Water. . . .could that be the
key? It had been warm and damp on Ladram beach. The
following weekend, they set out for Ladram Bay a second
time. Again, as they stepped on to the beach, both walked
into the same bank of depression - or 'ghoul' as Lethbridge
called it. Mina led Tom to the far end of the beach, to the
place she had been sitting when she had been overwhelmed by
the strange feel-ing. Here it was so strong that it made
them feel giddy - Lethbridge described it as the feeling you
get when you had a high tem-perature and are full of drugs.
On either side of them were two small
streams.
Mina
wandered off to look at the scenery from the top of the
cliff. Suddenly, she walked into the depression again.
Moreover, she had an odd feeling, as if someone - or
something - was urging her to jump over. She went and
fetched Tom, who agreed that the spot was just as sinister
as the place down on the seashore
below.
Now
he needed only one more piece of the jigsaw puzzle, and he
found it - but only years later. Nine years after the first
known experiences of depression were felt on those cliffs a
man did commit suicide there. Lethbridge wondered whether
the 'ghoul' was a feeling so intense that it had become
timeless and imprinted itself on the area, casting its
baleful shadow on those who stood
there.
Whether
from the past or from the future the feelings of despair
were 'recorded' on the surroundings - but
how?
The
key, Lethbridge believed, was water. As an archaeologist, he
had always been mildly interested in dowsing and water -
divining. The dowser walks along with a forked hazel twig
held in his hands, and when he stands above running water,
the muscles in his hands and arms convulse and the twig
bends either up or down. How does it work? Professor Y
Rocard of the Sorbonne dis-covered that underground water
produces changes in the earth's magnetic field and that is
what the dowser's muscles respond to. The water does this
because it has a field of its own, which interacts with the
earth's field.
Significantly,
magnetic fields are the means by which sound is recorded on
tape covered with iron oxide. Suppose the magnetic field of
running water can also record strong emotions - which after
all, are basi-cally electrical activities in the human brain
and body? such fields could well be strongest in damp and
muggy weather.
Page
24
Gateway
To Other Worlds
"In
1962, FIVE YEARS AFTER his move to Devon, Tom Lethbridge's
ideas on ghosts, 'ghouls', pendulums and dowsing rods began
to crystallise into a coherent theory, which he outlined in
a book called Ghost and divining rod. This appeared in 1963
and it aroused more interest than anything he had published
so far. It deserved to be so popular, for its central theory
was orginal, exiting and well
argued.
He
suggested that nature generates fields of static electricity
in certain places, par-ticularly near running water. These
'fields' are capable of picking up and recording the
thoughts and feelings of human beings and other living
creatures. But human beings are also surrounded by a mild
electrical field, as the researches of Harold Burr of Yale
Uni-versity in the United States revealed in the 1930s. So
if someone goes into a room where a murder has taken place
and experiences a distictly unpleasasant feeling, all that
is happening is that the emotions associated with the crime
(such as fear, pain and horror) are being transferred to the
visitor's electrical field, in accordance with the laws of
elect-ricity. If we are feeling full of energy, excite-ment,
misery or anger, the emotional trans-ference may flow the
other way, and our feelings will be recorded on the
field.
'But
if human emotions can be imprinted in some way on the
'field' of running water, and picked up by a dowser, then
this world we are living in is a far more strange and
complex place than most people give credit for. To begin
with, we must be surrounded by hidden information - in the
form of these 'tape recordings' - that might become
ac-cessible to al of us if we could master the art of using
the dowser's pendulum.
It
looks - says Lethbridge - as if human beings possess 'psyche
fields' as well as bodies. The body is simply a peice of
ap-paratus for collecting impressions, which are then stored
in the psyche-field. But in that case, there would seem to
be part of us that seeks the information. Presumably this is
what religious people call the spirit. And since the
information it can aquire through the pendulum may come from
the remote past, or from some place on the other side of the
world, then this spirit must be outside the limits of space
and time.
It
was this last idea that excited Lethbridge so much. His
experiments with the pendulum seemed to indicate that there
are other worlds beyond this one, perhaps worlds in other
dimensions. Presumably we cannot see them - although they
co-exist with our world - because our bodies are rather
crude machines for picking up low-level vibrations. But the
psyche field - or perhaps the spirit - seems to have access
to those other invisible worlds.
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