Gnosis as a Personal Experience – Part 4

Georgi Stankov, December 12, 2017

This essay originally appeared in German language as Part II in my second book on Human Gnosis from 2004: “Gnostic Tradition of Western Philosophy“.

follows from Part 3

I make the experience that many readers who read my books would tell me afterwards that they are fascinated by the content while reading it, but as soon as they close my book they cannot remember anything and are unable to reproduce the content or the meaning of it. In such a case, the mind of the reader gets no active support from his soul. Given the high-frequency vibrations of the General Theory of Science of the Universal Law and its numerous applications, the human brain cannot maintain these vibrations on its own and the person cannot store the content and its deeper meaning in his memory. This mental deficit occurs mainly in young, unripe souls and is a major obstacle for the proper understanding and dissemination of the new Scientific Theory and Gnosis of the Universal Law on a global scale.

(N.B. Human memory is actively supported and managed by the soul as it operates as an electromagnetic organ that stores all information. The human mind and the ego can only make a limited use of this stored information in the mental field of the incarnated personality depending on how high or low they vibrate. If the personality is fear-based and low vibrating, her access to the memory will be limited to low-vibrating thoughts and patterns and she will effectively forget most things, as is the case with dementia patients who are in their vast majority unripe young, child or baby souls as previously discussed. The less fears the individual has and the higher the vibrations of his body-mind-spirit system are, the better his memory will function. This is also due to the fact that such persons have developed an expanded holistic awareness which encompasses all the facts and information in a logical, structured manner that is synchronized with the harmony of All-That-Is, and is much easier to store and reproduce. Essentially this is the objective of this essay – to show how the individual can raise his frequencies and expand his awareness to encompass the transcendental dimension by training his mind and intelligence to operate in a coherent manner throughout his whole life. Energetic coherence of body, mind, psyche and spirit is the only pathway to individual ascension as the energies in the higher realms are entirely coherent.)

I had the same experience with the high frequencies of a few channelled texts when I first started reading this kind of literature in the 90’s. As the stuff presented in these texts was still relatively new to me, at the beginning I was able to keep only a few fragments in my mind and then slowly internalize them, although I was already quite advanced in my mediality. I had to contemplate and rethink the content of such texts for a long time, then review the statements empirically and read them several more times. I noticed that over time I could better understand the hidden message behind the lines, until it became so familiar to me, as if I had written it myself. However, I had to discard many channelled messages as incorrect and fear-tainted. In such cases I rely on the judgment of my Soul which always manifests as the “inner voice of truth”.

How many channellers and readers actually bother to make this intellectual effort? I do not know many in the esoteric scene. If such authors make an exception and deal with their channeled messages in an intensive intellectual way as is the case with the German team Varda Hasselmann as a medium, and Frank Schmolke as a questioner, one still remains stuck in the given idiom and makes no effort mainly due to spiritual high-esteem (which is a popular basic fear among light workers) to analyze other channelled texts and include them in his/her reflections. It is even less unlikely that they would check for contradictions in their own channelled texts, some of which are intentionally introduced by the source as to test the logical faculty of the channeller and the reader.

In other words, I miss, in modern esoteric literature, which has, due to the better education of the mediums, a much higher quality than the old hackneyed “holy” scriptures, the scientific attitude and the overview on all the relevant gnostic sources, as I have done it in recent years in a profound manner. Right now every New Ager is cooking his own soup and does not care about a clean analysis and synthesis of his channelled messages, which compliment and present a complete picture of the Evolutionary Leap of humanity and include important clues about the current situation in the End Time.

(N.B. I wrote these lines in 2004 when the New Age literature was still in its infancy, although there were a few good channellers from the 90’s and some even from the 80’s, not to forget Seth’s books channelled by Jane Roberts in the 70’s that are still a highlight in modern esoteric literature. For that reason I deliberately stopped using the Internet under the guidance of my soul for 10 years – from 2000 to 2010 – as not to contaminate my thoughts with New Age trash and be able to write my five gnostic books in direct and clear communication with the Source. Only after that my soul urged me to use the Internet again and eventually open this website in 2011.

I was the first to introduce the following major concepts and ideas regarding the End Time with the publication of my English book on Gnosis “The Cosmic Laws of Creation and Destruction” which was written in 2010 and published on the Internet in early 2011. It triggered furore in the New Age scene and awakened some of them from their “sleeping beauty” dream. Please observe that the anticipated economic collapse for 2011 in this book happened full force on numerous lower timelines which we began to sever after we opened the 11.11.11 stargate. The financial and economic collapse happened also on our higher timelines as we witnessed and discussed it in real time on this website, but it was also mitigated by us, by our light, based on our knowledge that it would happen. This is how we create new timelines and realities in each moment in the Now by avoiding an undesired probability alternative. This disquisition on personal Gnosis elucidates in depth this form of multidimensional Creation with respect to the peaceful ending of the Cold war and the fall of the Iron Curtain.

These novel concepts were either completely unknown to the New Agers or if they had heard of them, they did not bother to fully understand them and to seriously consider their consequences for their personal lives and the destiny of humanity. Here are the major new gnostic ideas of the current End Time that I first introduced on a global scale which were then picked up or coarsely plagiarized by other esoteric writers:

1) The real existence of a planetary ascension process that will transcend Gaia and part of humanity to the 5D and higher dimensions in the current End Time; for this reason the New Age movement was created by the higher realms in the first place.

2) The existence of the light body process, LBP as a vehicle of individual ascension in this lifetime which some advanced souls undergo in full force before the rest of humanity and build the Planetary Ascension Team that effectively ascends Gaia and part of the incarnated human souls. This website is also the website of the PAT.

3) The existence of multiple timelines and earths that have to be severed in an interdimensional shift (ID shift) and eventually destroyed by magnetic pole reversal and/or man-made nuclear or other global catastrophe so that any forecast made on this website has happened on numerous lower timelines while we have constantly bilocated to higher timelines, taking the entire humanity with us. The key knowledge behind this concept is that creation occurs only in the Now and all events should be regarded as if they would happen in this very moment.

4) The key gnostic knowledge that linear time and 3D-space-time is an illusion of the human senses and created by them. This is the epistemological foundation of the new theory of the Universal Law. 

…and many more pivotal gnostic ideas which can be read on this website.

The connection between planetary ascension and individual ascension as LBP was slowly accepted by most light workers only in the last few years. Before we, the PAT, opened the 11.11.11 and 11.21.11 stargates and firmly anchored the ascension process on this planet, this concept was virtually unknown to most light workers and this generated a lot of discussions and critics of myself on the Internet when the New Agers were first confronted with this idea. Some of these discussions and unreflected criticism can be also found on this website which has always been an open forum for broad discussions that cover the whole spectrum of human thought.

The concept of multidimensionality of all creation, which I also introduced for the first time after 11.11.11 and since then expanded with numerous facets, personal experiences and theoretical elaborations has not been fully understood by most New Agers, up to the present moment. The idea that linear time and 3D-space-time are an illusion of the human senses that create this holographic model in the first place, while all creation exists in the Now, is not at all understood by all New Agers outside the readers of this website. The reason for that is that they had not taken notice of the existence of the new Theory of the Universal Law, as they avoid any intellectual effort and true science.

There is not a single esoteric author worldwide who is able to connect all these transcendental phenomena and knowledge, even if he is aware of them, with the ongoing social changes that happen with humanity in the economy, finance, politics as I have done extensively on this website, and explained them from a transcendental point of view. The reason for that is the ubiquitous rejection of the intellectual mind by most New Agers who are afraid of their own thoughts and intellectuality, and have thus caused their own descent into spiritual laziness that ultimately hinders their true evolution. I have discussed the Ten Major Reasons Why the New Age Movement Has Declared Intellectual and Moral Bankruptcy in a comprehensive essay.

These comments underline why this essay, dedicated to the acquisition of human gnostic knowledge as a personal experience, is of such great importance. It illuminates all the mental and intellectual deficits of the few slowly ascending light workers and the rest of the agnostic human population that is eventually scheduled to ascend in the distant future, and what huge educational work lies ahead of us.)


In my literary conception, the “world principle of elasticity” was considered to be an integral part of all human actions that were depicted in works of art, as they were imbedded in the historical perspective and determined their outcome in a natural and spontaneous manner. I imagined it as a kind of an invisible existential glue that was holding all earthly matters together and rendered them inner logic and a deeper spiritual meaning. In this way, I wanted to overcome the obvious fragmentation of any literary Weltanschauung that has always disturbed me, and lift it up to a new level of universal human perception.

In a comprehensive aesthetic sense, I aspired a full synthesis between the scientific world view of the 20th century and the diverse, contradictory representations of the emotional world in Western prose and poetry. A sound and universal education in Science should support me in this project. In this respect, I chose Robert Musil, the Austrian author of one of the most influential novels of modern time “The Man Without Features/ Traits/ Characteristics” (Mann Ohne Eigenschaften) as a role model (The usual English translation of the title of this novel as “The Man Without Qualities” is wrong and confusing). It is superfluous to mention at this place that this literary ambition was never realized because it did not belong to my actual tasks and mission.

I was not meant to innovate literature and arts on the basis of an aesthetic principle, but to reinvent science which I intended to use as an instrument for that purpose. Only today I recognize, with a smile, the cosmic joke behind all my intellectual efforts that were accompanied by deliberate misdirections and illuminations. As I could not realize my aesthetic intention, from then on it lived as a literary conception in my consciousness. Much later this novel aesthetic perspective, which I had carried in my mind over many years and enriched with numerous details, decisively fertilized my observations and analyses of the diverse social and psycho-mental characteristics of the young soul mentality, including the agony of old souls to bear this, and contributed essentially to the development of the new Gnosis.

I perceived the astral-energetic conditioning behind the phenomenology of all human existence and recognized with inner satisfaction that most works of world literature and arts are woven with this tragicomic fabric. I came to the following important conclusion:

The Universal Law is not only the natural law of the physical world, but it also determines the mode of action of the human psyche and the mind. For this reason the Universal Law, when applied as the “aesthetic principle of psychic elasticity “, is without exception the most adequate literary and artistic presentation of human behavior. It is the universal creative principle with the help of which humanity will drive forward the renewal of art and literature in the third millennium.

Even such absurd teachings as the psychoanalysis of Freud is based on the intuitive perception of the Universal Law as a dynamic law of energy conversion. I have succinctly presented this fundamental property of space-time in the “axiom for the reciprocal behavior of two adjacent energy gradients of a system (N.B. read also this article). This operational statement is basic to the definition of many conventional laws and is also suitable for the presentation of psychic dynamics.

Freud has surmised the extreme dynamics between soul, psyche and mind but his description of the energetic interactions between the “Es (subsconscious)”, “Ich (I, Ego)” and “„Über-Ich (super ego, has nothing to do with the Higher Self, but with the social conditioning and impregnation of the ego)” is full of obscure metaphysical concepts that are then abundantly garnished with literary aperçus. Nevertheless, Freud’s psychoanalysis opened the floodgates for the renewal of the dusty and contrived 18th and 19th century literature and arts in England and Europe. Neither “the stream of consciousness“, nor such books as “Lady Chatterley’s Lover” by D.H. Lawrence would have ever been realized without the Freudian psychoanalysisThis example illustrates the intrinsic ability of literature and arts to be immensely inspired by extremely wrong and pseudo-scientific teachings and to produce alleged masterpieces as can be seen in all avant-garde movements and their pseudo-scientific theoretical programs (see above). How much more inspiration and creative power will the Universal Law bring about in literature and arts when it is properly comprehended and internalized by all artists?

For me, literature is a key means of expansion and enrichment of my limited personal experience. I consider the reading of a significant literary work as an intimate and extensive dialogue with the author, which is incomparably more satisfying than any “profound” conversation with a friend or acquaintance. A literary masterpiece reflects the concentrated life experience and wisdom of the author, whereas every conversation in the current time inevitably deteriorates to unreflected platitudes and short-sighted anxiety-laden views, as can be observed in private life and excessively on TV. That is why the quality of the existential wisdom that one gets from literature is far superior to that which one gets only from his personal experience or in conversations with other people.

I therefore express the view that a meaningful, conscious individual experience is possible, when, and only when, it takes place on the background of an extensive literary education that expands immeasurably the subjective interpretation of the individual experience and lends it a universal objectivity. This educational aspect was well recognized in the Age of Enlightenment but has completely disappeared in today’s world of flattened views based on disconnected optical impressions. Therefore, the quality of insights which one gains today from conversations, even with professionals in the media, have sank a long time ago below the officially recognized degree of oligophrenia in medicine. The typical feature of young incarnated soul is to talk a lot and have an opinion on every topic without bothering to think about it. Their motto is: talking is Trump, thinking is difficult. I have tackled this central topic of human cognition in my essay on the mentality of the American young souls which I wrote shortly after 9/11 titled: “Subjectivity and Objectivity of Human Perception

The “aesthetic principle of elasticity” did not remain a mere abstract idea of my mind, but took concrete literary form in my thoughts. In times of leisure, I designed a plot for a key novel. I have never seriously considered the realization of this literary work, yet its plot and the underlying idea proved in retrospect to be remarkably prophetic: it anticipated the discovery of the Universal Law exactly ten years in advance, at a time when I had no clue what my soul had in store for me. I will, therefore, present a brief synopsis of my literary project below.

Synopsis of My Unwritten Novel on the Principle of Elasticity

The main protagonist in this novel is a young man who lives in an unidentified communist country in the 70’s and becomes a political dissident. He is arrested and, as was customary at that time, confined in a special closed psychiatric institution. There he is under the medical observation of an old psychiatrist. This doctor studied psychoanalysis before World War II, in Vienna, and is regarded by the communist authorities as an incorrigible bourgeois, who was professionally degraded and sent to this institution, where he was tolerated only because of his excellent expertise.

This seasoned psychiatrist has little to do in a lunatic asylum, in which most patients are not mentally ill, but political prisoners declared by the system to be crazy and thus eliminated from the society as a political opposition. Thus, he spends his time dealing with the inmates and talking with them about all sorts of topics; he lets his Slavic soul dangle and is very satisfied with his life, void of all ambitions. He regards it as an irony of Destiny, that he was punished because of his bourgeois class descent in a way that allowed him to live among like-minded people and officially enjoy social contacts for which one can only envy him under communism. He has long given up, to make a difference between himself and the imprisoned dissidents because he knows that his job as a psychiatrist merely serves as a facade to hide the actual fact that this institution is a prison for political dissidents.

The reason for this camouflage is the Helsinki Accords, which were ratified by all Easteuropean communist governments that committed themselves to no longer imprison political dissidents or detain them in labor camps. Instead, they are now defamed as “mentally ill” and locked up in closed psychiatric wards. In this way, they are eliminated from the political stage and can no longer serve as an alibi for the West to denounce the Communist dictatorship in Eastern Europe.

The management is absolutely aware of the actual function of this institution and has only one thought in their minds: like most people in this last phase of the communist system, they only want to enjoy an easy and conflict-free life. The management leaves both the patients and our old psychiatrist on their own, as long as they do not break the only relevant rule, namely, not to cause trouble and not attract the attention of the higher authorities. This attitude requires no special sacrifice from the inmates, since, in this lunatic asylum, they enjoy a spiritual freedom of which they can only dream outside.

For the same reason, our bourgeois psychiatrist enjoys the absolute freedom of a jester in the exercise of his medical obligations. He spends his working day in a pleasant way, in lengthy outspoken conversations with his political patients and declares these conversations outwardly as special psychiatric treatment. Everyone is aware of this tacit scam, and this schizophrenic behavior of all persons involved characterizes this institution as a veritable madhouse.

In this way the old psychiatrist meets our young man and has several lengthy discussions with him. In contrast to the other inmates, the young man has no interest in participating in the usual political discussions, which essentially revolve around the question as to when and how the West will defeat the East. Rather, he is obsessed with a fixed idea concerning the existence of an overarching social forcefield which he claims to have discovered through observations and pure introspection. With it he claims to be able to predict and explain the collapse of the communist system in a dialectical manner.

He also sustains that this power is at work in all historical epochs and that he is about to prove that statement with historical examples. He states that he has developed a mental method with which he can attune to the collective memory of humanity. In this way, he could experience the actual historical atmosphere that has led to great social upheavals, for example, to the downfall of the Byzantine Empire or the outbreak of the French Revolution. This discovery contradicts, in his opinion, the dialectical materialism of Marx and Engels with which the inevitable historical evolution of humanity from slavery to feudalism, capitalism and finally culminating into communism is officially justified in the marxist doctrine. With that he could prove the inevitability of the collapse of communism.

In the beginning, the old psychiatrist believes that in this case he actually has to deal with a mentally ill guy, but he lets the young man continue talking with his usual laziness and permissiveness, and listens to him carefully, without treating him with any psychotropic drugs as the management would expect from him. The longer he listens to the young man, the more fascinated he is with his idea.

One day, the doctor decides to revive his old knowledge of Freudian psychoanalysis and Jungian archetype teaching, and especially the technique of deep hypnosis which he mastered very well as a psychiatrist before the war, but has not exercised for many years after the communists came to power. He discusses his intention with the young man who gives his consent to this experiment. After some failed initial attempts, the old psychiatrist manages to put the young man in a trance state and begins to interrogate him.

During the first several sessions, the young man responds in a well-behaved manner to the questions of the psychiatrist, however, without being able to establish connection to his daring social theory, so that the psychiatrist is rather disappointed with the result and considers stopping the experiment. Then, all of a sudden, the young man begins to speak clearly, while in a trance, what he is actually experiencing and puts his experiences in a larger historical framework. In each session, he is in a different historical epoch, and is either witnessing the events as an observer or is a direct protagonist.

Sometimes he is a defender on the walls of Constantinople and fights against the Turk hordes. He reports on the strategic errors which the Emperor Constantine committed in defending the capital on the Bosporus that led to its conquest. His knowledge is astonishingly precise and detailed. It captures complex relationships of which official history knows nothing.

Another time he lives in Rome and reports on the infighting between consuls, generals, patricians and plebeians in the Senate and behind the scenes. He complements his historical reports with quotations from Roman writers and historians and points to inaccuracies in their writings.

Then he is a contemporary of Paul and reports on the gnostic discussions in the first Christian communities in Thessalonike and Philippi. He corrects important  statements in the Bible, which he exposes as later forgeries and clarifies the political background and living conditions of the first Christians.

Later on, he is a participant in the French Revolution and describes very well the psychological transformation of well-known revolutionaries, who turned from enthusiastic idealists and altruists to cynical fanatics and hangmen.

The old psychiatrist writes meticulously all conversations during the trance sessions and is increasingly obsessed by these dialogues. The meetups take place daily and the records of all these conversations soon reach a considerable volume. The doctor recognizes the real possibility, to penetrate for the first time, hidden areas of collective human knowledge. Each day after a trance session, he discusses his notes with the young man, who can remember some of the things he has said in trance. Together they set the next historical itinerary in the realms of collective spirit and use extensively historical reference works, which the old psychiatrist has provided so that they can prepare themselves theoretically for the next trance journey in past human history. The two lead extensive discussions and often wander into philosophical disquisitions that give the reader a novel insight into occidental philosophy.

While at the beginning, their conversations during the hypnosis sessions revolve around relevant historical events, with time they leave more and more the ground of bare reporting of controversial or unknown facts and become more and more philosophical and abstract. The old psychiatrist gets the impression that many experiences, about which the young man reports in a trance, are experienced by himself,  though his insights about other historical events seem to come from an alien source. He is inclined, to reconsider the doctrine of reincarnation of secret and esoteric schools, with which he had a lot to do in the past with respect to psychoanalysis, as a working hypothesis, although he himself doubts the reincarnation of the soul.

In order to test his hypothesis closely, the old psychiatrist interrogates the young man one day as he resides during a hypnosis session, in Germany during the Middle Ages, in German language, and he also answers in German, although he does not speak this language. The young man quotes old German poets and writers known only to specialists and who are not translated in the language of this Eastern Bloc country. Further, he speaks in a trance Russian, English, Italian or French, depending in which country he is historically located during his trance session. If he is, for example, a Russian nobleman at the time of the Napoleonic wars, he speaks either Russian or French with Russian accent, though he can speak French perfectly as soon as he lives in France, as a native speaker in another historical epoch.

These are all languages which the old psychiatrist has learned to speak during his extended sojourn in Western Europe before WW2 and he now benefits from this knowledge in his spiritual experiment on the true history of the Old Continent. When asked by the old doctor, the young man answers even in ancient Greek and Latin. However, he does not know other marginal European languages so that the doctor concludes that the young man  has not lived in his previous incarnations in these countries.

When asked how come that under hypnosis the young man can master so many languages, while when he is awake he has no memory of them anymore, a transpersonal source enters the conversation during a trance session, and tells the psychiatrist that each incarnated person has a cell memory of his previous incarnations and is thus capable of speaking all the languages of these incarnations in a state of expanded awareness. The source refers to the Pentecost miracle, when the disciples of Jesus were filled with the Holy Spirit and could converse in different old languages at the same time, while the other people around them could not understand them and thought they were drunk (“And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them, and they were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit gave them utterance.” (Acts 2: 2-4). This message leads to profound discussions over several sessions with this source, which presents itself as the “Higher Self” of the young man; they handle various esoteric and gnostic topics.

The focus of the doctor’s interest is centered around the psychological background of human Beingness. The old psychiatrist is a good connoisseur of the esoteric writings of Peter Danov (see above), whom he knew personally before the war. He is a witness of an unheard expansion of consciousness, which is without precedent in modern psychiatry. The sessions are already taking place for more than a year and the psychiatrist involves the young man conscientiously in all his theoretical reflections; they work as a team on this scientific project that they keep secret from the other inmates and the asylum administration.

This whole year, the doctor neglects his daily duties and devotes himself fervently to his hypnosis research. For the first time, he feels inspired by a real thirst for scientific research, which he has not felt since his youth. The young man also changes visibly during this time. His personality is rapidly maturing before the astonished eyes of the old psychiatrist – he becomes more silent and thoughtful. His youthful spontaneity and enthusiasm are replaced by an inexplicable sadness and yearning. Notwithstanding all that, he still sticks to his original idea. Either in a conscious state or in a trance, he is always engaged with the existence of an omnipotent forcefield of social transformation, which he now plans to attribute the rank of a natural principle.

The psychiatrist feels increasingly overwhelmed by the intellectual objectives of his study object, which threaten to blow up his field of psychiatric activity. He, himself, is very satisfied with his scientific achievements so far and forges plans as to how he can expand his newly acquired knowledge into a new theory of the human Psyche. The disillusioned old man has never reckoned before with such a demanding intellectual task. It gives a new meaning to his life and bestows him with inner strength.

In contrast, the young man begins to doubt the meaning of the hypnosis sessions and wants instead to explore his idea with the help of rationally founded scientific methods. It comes to an estrangement between the two. The young man is less and less tolerant towards the influence of his mentor and questions his scientific approach. One day, the hypnosis does not succeed and the sessions come to an end. The young man distances himself from the psychiatrist and falls into disrepair and a moderate form of autism. The old psychiatrist feels responsible for him and certifies him endogenous schizophrenia. He presents the case in front of the responsible medical commission and the patient is recognized as mentally ill. Paradoxically, the young man is released from the lunatic asylum with the official certification of his alleged mental illness, because from then on he no longer poses a political threat in the eyes of the communist authorities.

In the meantime, the old psychiatrist establishes contact to an old Austrian colleague with whom he was a close friend in his student days. The latter is considered to be a luminary of psychoanalysis, works as the head of an important institute for psychiatry in Vienna and holds a professorship in the USA. The old psychiatrist informs him about the young man and his scientific research, and asks him for support. The Austrian colleague is very interested in the case, and meets his old friend for the first time after the Second World War in his homeland, on the occasion of an international symposium on psychiatry, that takes place for the first time in this Easteuropean country.

The old psychiatrist is deeply touched and organizes a meeting between his guest and the young man. He asks the Austrian to assert his influence and invites the young man as a patient in the West, in order to continue his research under more favorable conditions. The opportunity to overcome the Iron Curtain exists for some time and is, in fact, a tacit deportation of political dissidents in the West. The old psychiatrist presents all his preliminary results from the hypnosis sessions with the young man. He gives the files to his famous colleague and even waives authorship. The Austrian psychiatrist promises to do everything in his power. He knows a high-ranking party official in this Eastern bloc country, who is himself a doctor and a psychiatrist, and is responsible in the politburo for science.

A few months later, the Austrian professor actually succeeds in getting an exit permit for the young man and he travels to Vienna to be treated for his alleged schizophrenia. When he arrives in Vienna, he undergoes various investigations. The hypnosis sessions fail however the way they were done by the old psychiatrist, so that the Austrian professor soon loses interest in this case. He also shows no understanding for the underlying transcendental idea behind this kind of expansion of human consciousness.

The young man travels to Munich and applies for political asylum in Germany. He starts with his studies of philosophy and economics there, hoping to be able to elaborate theoretically on its original vision of a powerful natural forcefield behind human history and social order, and to justify it scientifically.

The novel comes to an end when the young man retires from academic life as he is deeply disappointed by the narrow mindset at German universities, and the mental limitations of his fellow students and professors, and cannot stand them anymore. At this time he learns that the old psychiatrist has died in his homeland. He establishes contact to the Austrian professor and asks him for the whereabouts of the scientific documents of his compatriot. He learns that the documents were considered scientifically unfit and were destroyed. Thus, there is no written documentation on the joint hypnosis sessions, which had opened the unique possibility of a conscious access to the collective memory of humanity. It looks as though these sessions had not occurred at all.

Instead of sadness, this loss triggers an inexplicable relief in the young man. He realizes that from now on, he will be alone, confronted with the immensely difficult task to prove that life is not made up of individual, random, incoherent events, but that the whole existence is directed by a spiritual forcefield that has, so far, not been interpreted correctly, either by the religions or by all past philosophers. This invisible forcefield shapes in a powerful manner the history of humanity, where the individual destinies are acted out. Nevertheless, man possesses, by virtue of his free Spirit, the possibility to overcome social and material determination of his current existence, and to penetrate into unimaginable areas of  transcendental  experiences. The book ends with this confidence which the young man expresses in an emphatic philosophical monologue, that also represents a review of his past experience in an expanded state of awareness.

I designed the plot of this novel at the beginning of the 80’s and played with it in my spirit for a long time while changing it many times. The idea was vaguely born thirteen years before, and acquired a distinct form ten years before the actual discovery of the Universal Law in 1994 – 1995, at a time when I could not even dream of this scientific breakthrough. I have drafted such future visions of my Self very often in this life and considered them to be irrelevant gimmicks of my imagination. In fact, they were soul-inspired probability alternatives of my future mission which I had to process in a neutral literary and sometimes, encrypted way.

Without being worried, these exercises prepared the spiritual ground for my future discovery, and the subsequent feverish scientific activity with which I broke through the limits of human knowledge. I did this in a way that was thought to be impossible before, and could profoundly transform the scientific world view. If I would have looked at this unvarnished truth already at that time, when my personality was not sufficiently consolidated, I would have been hopelessly overwhelmed. Without a certain degree of gnostic ignorance and delusion, which my soul deliberately exploited depending on the actual state of my spiritual evolution, I would not have collected all the necessary experiences that made this scientific breakthrough possible.

The incarnation life is a game of hide-and-seek with the soul, or rather, with Spirit. When the soul incarnates on the earth, she takes full responsibility for her amnesia. This is important insofar as the reduction of amnesia during the LBP has the precondition that the incarnated personality intellectually acknowledges this responsibility and appropriates the point of view of the soul. The soul is always aware of the circumstances of her incarnation.

Human incarnation life is thus a game of hide-and-seek, in which the mind as “Pure Reason” (Kant) must discover the soul or the higher Self and identify with them. For this reason, in the course of each earthly life, several key signs and markers are encoded in the subconscious mind of the personality. They trigger important cognitive processes in the incarnated personality as soon as they occur. These signs and markers can be key experiences with other soul mates, as was often the case with me, or there may be other external events, such as natural disasters, that lift the veil of forgetfulness a little bit each time, and promote the mediality of the personality. Sometimes the personality overlooks these signs. In this case, new signs and markers are installed in the human subconscious, so that the predetermined path is taken in any case – in this or another incarnation. In this regard, the universe is extremely flexible and malleable.

Such signs and inspirations prepared my psyche and my mind in a non-committal, abstract intellectual way for my future transpersonal task. In this regard, the literary level offers the ideal environment in which emotional and intellectual tendencies of the incarnated personality meet informally in order to unfold beyond the scope of the individual destiny.

As Robert Musil has very well expressed in his novel, one inevitably changes to a “Man Without Features” – not in the sense that one has no more any personal traits and characteristics, but that one acquires such a high level of spiritual flexibility that allows him to identify with so many other human traits, qualities, destinies and phenomena which life presents, that the limited conception of one’s own identity, as a singular human character, is trans-personalised. The individual characteristics are expanded and merge forever with the diversity of human Beingness. Any return to previous limited lifestyle is no longer possible.

Thus, literature is not just a source of knowledge beyond one’s own experience, but above all an important playground of creativity. The creative skills that I acquired in this area helped me decisively to discover the Universal Law and develop the new scientific Gnosis. It is hard for me to separate my scientific achievements from the literary ones, let alone give a preference to one of them.

Above all, literature is the playground for human Imagination. This extraordinary property of the creative Spirit is in turn an expression of the indwelling ability of the incarnated personality to deal with astral probability alternatives. She can bring them to fruition as abstract platonic ideas of pure reason and can continually weigh the degree of their realisation in 3D space-time, so that they can be enriched with real existential content. In this way, the “visible world of the transitory 3D forms” emerges from the “invisible world of the timeless ideas”, as Plotin writes in depth in his Enneads.

The role of human imagination is underrated in today’s pseudo-rational, bustling modern age. It is blemished with unworldliness and lack of seriousness. In reality, human imagination is the most precious “gift of God”. It is the true source of the much quoted free will in philosophy and esoteric literature.

From an astral-energetic point of view, the free will expresses man’s opportunity to choose a particular alternative from several, potentially existing alternatives, and then realize it. But this choice is then, and only then, possible, if one playfully envisions in his thoughts all the other available alternatives and compares their possible outcome. This abstract performance of the human mind is called “imagination”. In this process, complex comparisons with similar situations in the past that are available to the mind as memory, can be accessed anytime and play a crucial role. These comparisons were made possible only after the souls introduced the so-called “reflection pause” in the human mental processing of the environment.

The reflection pause, which has not yet been discovered by the neuro-physiologists, represents a qualitatively new stage in the development of the human mind and has initiated its accelerated evolution in the last ten – twenty thousand years. This mental function was purposefully introduced by the 7F-creationary realms as to foster the free will of the incarnated human personality. In this way, the primeval man was enabled to make independent comparisons between similar past and present situations, before making a decision and executing targeted actions.

Before the introduction of the reflection pause, human reaction to an altered situation was triggered instinctively without the mind that largely consisted of immediate sensory perceptions could be in the position to exert a volitional influence on it. This instinctive reaction was indispensable for the survival of the primeval man in the wild nature, where quick decisions on existential dangers had to be taken. That is why the first basic chakra (instinctive reaction center) was particularly developed in primeval men and women.

With the increase in the degree of social organization, the complexity of the options of how to react towards other people and nature, grew enormously. From now on, it was required that the incarnated personality had the opportunity to behave with greater individuality and more flexibility than before within this increasingly complex world. Parallel to the introduction of the reflection pause and its ongoing refinement, the diversification of the remaining six body chakras could be carried out. From now on, they did not any longer serve the mere survival of the individual, but could increasingly be freed up for the teaching of specialized skills (See “Evolutionary Leap of Mankind“).

These new abilities of the incarnated population, formed the energetic basis for the present civilization: art, literature, science and technology, are products of this progressive energetic evolution of the seven body chakras and the human Spirit. It is fair to say that the introduction of the reflection pause marks the beginning of the human ability for independent abstract thinking.

This ability is currently referred to as “intelligence” and its importance is grossly overestimated at the expense of human Intuition. Because the real mechanism of human intelligence – the reflection pause – still operates in most people automatically, below the perceptual limit of their daily consciousness, its existence and meaning is not recognized until today. Simultaneously with the introduction of the reflection pause, the ability of imagination was also developed, because with the help of this mental function also future consequences of each current action could be involved in the decision-making process.

The imagination is thus a spiritual-energetic process, a function of the human mind, where several probability alternatives are played out and their eventual outcomes compared without the direct experience of their consequences in the sequential 3D space-time. It is a gift of the soul to the human personality, as her creator that enables her to expand immeasurably her world of experiences. The imagination fosters decisively the mind, which becomes more and more accustomed to operate with a greater number of alternatives and to experiment existentially with their possibilities.

The widely discussed flexibility of the incarnated personality in the esoteric literature, for example, the repeated recommendation of many sources that one should not cling to existing structures and thought patterns, but refrain from this habit and start thinking transpersonally, is nothing else but a concrete invitation to use one’s imagination in order to envision better life alternatives for oneself, and realize them through the abandonment of old habits and beliefs.

Imagination is the source of every act of creation, not only on earth, but also in the higher realms. All probability alternatives enjoy the same validity there, and have the energetic potential to be realized at any time, as well as in the 3D space-time. Their totality can be defined as the “fantasy of the higher realms” – it is the creative potential of the 7F-realms par excellence. The whole universe operates, or rather exists, according to the principle of creation and weighing of innumerable probability alternatives, whereby the principle of circular argument in physics is a concrete mathematical application of this propensity of the human mind.

The introduction of the reflection pause is a groundbreaking process in human history and has even found a special attention in the Bible. The Old Testament story of the “tree of knowledge” and of the “Expulsion from Paradise” presents this process figuratively in a naive mythological manner in the Book of Genesis (Genesis 2:4 – 3:24). The ability to distinguish between good and evil, that is, the ability to weigh several alternatives during the reflection pause until the optimal one can be chosen, is praised by the (wise) serpent in this narrative as the true “gift of God”: “The serpent said to the woman (Eve): “You surely will not die.  God just doesn’t want you to eat the fruit from the Tree of Knowledge because he knows if you do, your eyes will be opened and you will understand the difference between good and evil.  Eating fruit from the Tree of Knowledge will make you just like him.

The fear of the primeval men and women, in this case of Adam and Eve, to lose their instinctive reaction with the introduction of the reflection pause, and from now on to rely entirely on their own judgments, is entirely justified and poses the real dilemma in the evolutionary development of the human mind. While the integrity of the primeval man was fully secured through the instinctive reaction of the basic chakra that fully eliminated (short-circuited) the underdeveloped human mind, from then on the primeval man and woman had to rely on their own judgments to survive. Because their ability to select the best alternative from the many probabilities that were made available to them was still very weak, the danger was great to make the “wrong” decision.

The primeval man knew in an infallible manner, that from then on, he had to wear the full responsibility for his decisions that determined his destiny. He was the sovereign creator of his environment and had also the probability alternative to destroy himself. This exemption of the incarnated personality from the unconditional protection of the soul, as long as the instinctive reaction was in operation and the survival of the incarnated personality guaranteed, and her gradual introduction to a self-sufficient, responsible creator of her own destiny, equipped with imagination and free will, was rightly perceived by her as very threatening: it was the proverbial expulsion of the primeval man and woman from the paradise of soul’s loving protection.

Since man refused, at the same time, to take over the responsibility for the introduction of the reflection pause and the free will, he had to invent the “myth of the snake seduction” and put it into circulation as biblical wisdom, so as to divert any blame from himself. This knee-jerk, anxiety-laden refusal to take full responsibility for decisions made and carried out by oneself, and instead to invent innumerous transparent apologies and countless conspiracy theories in order to excuse one’s own missteps, can be observed to the present day in almost all humans, be they politicians or ordinary citizens. As “Guilt and Atonement”, this basic theme permeates the entire young soul age cycle, which lasts on the average about 2,000 earthly years.

The myth of the snake seduction and the expulsion from paradise, is therefore an archetypal universal lie of immature humanity, and constitutes a major obstacle to Self-acknowledgment. This process is of great actuality today because the imminent Evolutionary Leap will again catapult present-day humanity out of its self-made paradise of  “innocent ignorance” and will trigger similar primal fears and myths in the minds of the people.

One can highlight with the reflection pause another, equally important, aspect of current human thinking. At present the reflection pause is used by most people extremely unilaterally, only to distinguish good from bad alternatives (either-or logic) and is based on conditioned, unreflected prejudices and false beliefs. In this way, the people promote the mental tendency to draw clear dividing lines between the various external phenomena and to underpin this separation with arguments from a very narrow point of view. That is how the idea of the proverbial duality of human existence has been born; one finds it in religion, politics, everyday life, as well as in science. The overarching harmony and constructive interference of All Creation remains unnoticed by most people and this cognitive ignorance determines their limited world view.

All scientific theories that have been developed so far and are taught at schools and universities are local, limited exclusive explanations of All-That-Is. They build artificial barriers and dividing lines between the individual areas of human knowledge, and are a hindrance to the evolution of a free-inquiring human spirit; its transformation to the all-encompassing awareness of the higher realms is thus decisively prevented. The new theory of the Universal Law eliminates for the first time these artificial separations and allows a global (holistic) and coherent world view. With the arrival of the Evolutionary Leap, the importance of analytical thinking that is currently exclusively favored in education will diminish and the ability to think synthetically and holistically will come to the fore.

(to be continued as Part 5)

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