All posts by zzzesus

THE BOX

Another Technique that has helped is The Box. This is an exercise from our Blog Series on Nine Eleven. Simply visualize a Box suspended around your neck. Now take all of the negative material you have discovered in your belief assessment and put it in The Box. The material is automatically transformed into its opposite. What does not support your heart’s desire, you see, is transformed into supportive energies for the creation of your heart’s desire. When you open up The Box at a later time you may be pleasantly surprised to see what you have created. No energy is lost, here, it simply takes another form.

Issues and Lessons come into play, also. As you change your beliefs, as you face your Issues and learn your Lessons, energy is released for creative purposes. The energy you once used to deny and intellectualized and repress Issues and avoid your Lessons becomes available for growth: spiritual growth.

THE SEPARATION OF GOD FROM MAN AND WOMAN

In the beginning of days Wulbari and man and woman lived close together and there was so little space to move about in, man and woman annoyed the divinity, who in disgust went away and rose up to the present place where one can admire him but not reach him.

He was annoyed for a number of reasons. An old woman, while making her fufu outside her hut, kept on knocking Wulbari with her pestle. This hurt him and, as she persisted, he was forced to go higher out of her reach. Besides, the smoke of the cooking fires got into his eyes so that he had to go farther away. According to others, however, Wulbari, being so close to men, made a convenient sort of towel, and the people used to wipe their dirty fingers on him. This naturally annoyed him. Yet this was not so bad a grievance as that which caused We, the Wulbari of the Kassena people, to remove himself out of reach of man. He did so because an old woman, anxious to make a good soup, used to cut off a bit of him at each mealtime, and We, being pained at this treatment, went higher.

Established in his new setting, Wulbari formed a court in which the animals were his chief attendants. Everything seemed to run smoothly for a time until one day Ananse, spider, who was Captain of the Guard, asked Wulbari if he would give him one corn cob. “Certainly,” Wulbari said, but he wanted to know what Ananse wished to do with only one corn cob.

And Ananse said, “Master, I will bring you a hundred slaves in exchange for one corn cob.”

At this, Wulbari laughed.

But Ananse meant what he said, and he straightway took the road from the sky down to the earth, and there he asked the way from Krachi to Yendi. Some men showed him the road and Ananse set out. That evening he had gone far as Tariasu. There he asked the chief for a lodging, and a house was shown him. And when it was time to go to bed, he took the corn cob and asked the chief where he could put it for safekeeping. “It is the corn of Wulbari; he has sent me on a message to Yendi, and this corn cob I must not lose.”

So the people showed him a good place in the roof, and everyone went to sleep. but Ananse arose in the night and gave the corn to the fowls and, when day broke, he asked for the cob and lo! it was all eaten and destroyed. So Ananse made a great fuss and was not content till the people of Tariasu had given him a great basket of corn. Then he continued on his way and shortly say down by the roadside, as he was weary from carrying so great a load.

Presently there came along a man with a live fowl in his hand which he was bringing back from his field. Ananse greeted him and they soon become friends. Ananse said that he liked the fowl – in fact, he liked it so much that he would give the whole of his load of corn in exchange if the man would agree. Such a proposal was not to be met with every day; the fellow agreed, and Ananse went on his way carrying the fowl with him.

That night he reached Kpandae, and he went and saluted the chief from whom he begged a night’s lodging. This was readily granted and Ananse, being tired, soon went to bed. First, however, he showed his fowl to the people and explained that it was the fowl of Wulbari and that he had to deliver it to Yendi. They were properly impressed with this information and showed Ananse a nice, quiet fowl-house where it would be perfectly safe. Then all went to bed.

But Ananse did not sleep. As soon as he heard every one snoring, he arose and took his fowl and went outside the village and there sacrificed the poor bird. Leaving the corpse in the bush and placing some of the blood and feathers on the chief’s own doorpost, he went back to bed.

At cock-crow Ananse arose and began shouting and crying out that the fowl of Wulbari was gone, that he had lost his place as Captain of the Guard, and that the unfortunate village of Kpandae would most certainly be visited by misfortune. The hullabaloo brought everyone outside, and by this time it was daylight. Great indeed was the clamour when the people learned what the fuss was about, and then suddenly Ananse pointed to the feathers and blood on the chief’s doorpost.

There was no use denying the fact – the feathers were undoubtedly those of the unfortunate fowl, and just then a small boy found its body. It was evident to all that their own chief had been guilty of a sacrilege too dreadful to think about. They, therefore, one and all, came and begged Ananse to forgive them and to do something or other to divert the approaching calamity, which everyone thought must be inevitable.

Ananse at last said that possibly Wulbari would forgive them, if they gave him a sheep to take to Yendi.

“Sheep!” creid the people. “We will give you any number of sheep so long as you stop this trouble.”

Ananse was satisfied with ten sheep and he went his way.

He had no further adventures until he reached the outskirts of Yendi with his sheep. He was a little tired, however, and sat down outside the village and allowed his sheep to graze. He was still resting when there came toward him a company of people, wailing and weeping. They bore with them a corpse, and when Ananse saluted them and asked what they were doing, they said that a young man had died and that they were now carrying him back to his village for burial.

Ananse asked if the village was far, and they said it was far. Then he said that it was more than likely that the body would rot on the road, and they agreed. He then suggested that they should give him the corpse and in exchange he would give them the ten sheep. This was a novel kind of business deal, but it sounded all right and, after a little while, the company of young men agreed and they went off with the sheep, leaving their dead brother with Ananse.

The latter waited until nightfall and then walked into town, carrying with him the corpse. He came to the house of the chief of Yendi and saluted that nighty monarch, and begged for a small place where he could rest. He added:

“I have with me as companion the son of Wulbari. He is his favourite son, and, although you know me as the captain of Wulbari’s Host, yet I am only as a slave to this boy. He is asleep now, and as he so tired I want to find a hut for him.”

This was excellent news for the people of Yendi and a hut was soon ready for the favourite son of Wulbari.

Ananse placed the corpse inside and covered it with a cloth so that it seemed verily like a sleeping man. Ananse then came outside and was given food. He feasted himself well and asked for some food for Wulbari’s son. This he took into the hut where, being greedy, he finished the meal and came out bearing with him the empty pots.

Now the people of Yendi asked if they might play and dance, for it was not often a son of Wulbari came to visit them. Ananse said that they might, for he pointed out to them that the boy was an extraordinarily hard sleeper and practically nothing could wake him – that he himself, each morning, had had to flog the boy until he woke, and that shaking was no use, nor was shouting. So they played and they danced.

As the dawn came, Ananse got up and said it was time for him and Wulbari’s son to be up and about their business. So he asked some of the chief”s own children who had been dancing to go in and wake the son of Wulbari. He said that, if the young man did not get up, they were to flog him, and then he would surely be aroused. The children did this, but Wulbari’s son did not wake. “Hit harder, hit harder! creid Ananse, and the children did so. But still Wulbari’s son did not wake.

The Ananse said that he would go inside and wake him himself. So he arose and went into the hut and called to Wulbari;s son. He shook him, and then he made the startling discovery that the boy was dead. Ananse’s cries drew everyone to the door of the compound, and there they learned the dreadful news that the sons of their chief had beaten Wulbari’s favorite child to death.

Great was the consternation of the people. The chief himself came and saw and was convinced. He offered to have his children killed; he offered to kill himself; he offered everything imaginable. But Ananse refused and said that he could think of nothing that day, as his grief was too great. Let the people bury the unfortunate boy and perhaps he, Ananse would devise some plan by which Wulbari might be appeased.

So the people took the dead body and buried it.

That day all Yendi was silent, as all men were stricken with fear.

But in the evening Ananse called the chief to him and said, “I will return to my father, Wulbari, and I will tell him how the young boy has died. But I will take all the blame on myself and I will hide you from his wrath. You must, however, give me a hundred young men to go back with me, so that they can bear witness as to the boy’s death.”

The the people were glad, and they chose a hundred of the best young men and made them ready for the long journey to the abode of Wulbari.

Next morning Ananse arose and, finding the young men ready for the road, he went with them back to Krachi and from there he took them up to Wulbari.

The latter saw him coming with the crowd of youths and came out to greet him. And Ananse told him all that he had done and showed how from one single corn cob Wulbari had now got a hundred excellent young slaves. So pleased was Wulbari that he confirmed Ananse in his appointment as Chief of his Host and changed his name from Anyankon to Ananse, which it has remained to the present day.

Now Ananse got very conceited over this deed and used to boast greatly about this cleverness. One day he even went so far as to say that he possessed more sense than Wulbari himself. It happened that Wulbari overheard this, and he was naturally annoyed at such presumption. So, next day, he sent for his captain and told him that he must go and fetch him something. No further information was forthcoming, and Ananse was left to find out for himself what Wulbari wanted.

All day Ananse thought and thought, and in the evening Wulbari laughed at him and said, “You must bring me something. You boast everywhere that you are my equal, now prove it.”

So next day Ananse arose and left the sky on his way to find something. Presently he had an idea and, sitting down by the wayside, he called all the birds together. From each one he borrowed a fine feather and then dismissed them. Rapidly he wove the feather into a magnificent garment and then returned to Wulbari’s town. There he put on the wonderful feather robe and climbed up the treed over against Wulbari’s house. Soon Wulbari came out and saw the garishly colored bird. It was a new bird to him, so he called all the people together and asked them the name of the wonderful bird. But none of them could tell, not even the elephant, who knows all that is in the far, far bush. Someone suggested that Ananse might know, but Wulbari said that, unfortunately, he had sent him away on an errand. Everyone wanted to know the errand and Wulbari laughed and said, “Ananse has been boasting too much and I heard him say that he has as much sense as I have. So I told him to go and get me something.” everyone wanted to know what this something was, and Wulbari explained that Ananse would never guess what he meant, for the something he wanted was nothing less than the sun, the moon, and darkness.

The meeting then broke up amid roars of laughter at Ananse’s predicament and Wulbari’s exceeding cleverness. But Ananse, in his fine plumes, had heard what was required of him and, as soon as the road was clear, descended from his tree and made off to the bush.

There he discarded his feathers and went far, far away. No man knows quite where he went, but, wherever he went, he managed to find the sun and the moon and the darkness. Some say that the python gave them to him, others are not sure. In any case, find them he did and, putting them into his bag, he hastened back to Wulbari.

He arrived at his master’s house late one afternoon and was greeted by Wulbari who, after a while, asked Ananse if he had brought back something.

“Yes,” said Ananse, and went to his bag and drew out darkness. Then all was black and no one could see. Thereupon he drew out the moon and all could see a little again. The last he drew out the sun, and some who were looking at Ananse saw the sun and they became blind, and some who saw only a little of it were blinded in one eye. Others, who had their eyes shut at the moment, were luckier, so they lost nothing of their eyesight.

Thus it came about that blindness was brought into the world, because Wulbari wanted something.

[ KRACHI ]

THE PRE-MANIFESTATION DOMAIN

Observing the natural Resonance phenomenon…

Suppose you are using your Intent to “keep a good thought,” for you are challenged by negative thoughts and imagery that you have found in your belief assessment. As these positive thoughts are expressed within your consciousness, perhaps they also reflect positive imagery, positive emotion, and so on. This material literally seeks out within your personal consciousness and within the collective consciousness, validation. It tries to express itself. Do you see?

Now these expressions align in what we call the Pre-Manifestation Domain. This is a sort of “holding area” for Reality Constructs before they ” bloom” into our world. In arrays of potentiality, then, these etheric Gestalts of Consciousness are formed. As you continue your regimen of “keeping a good thought” – turning poison into medicine, another of our Essential Metaphors – your efforts strive to replicate themselves in the physical world. In time, improved Reality Constructs do emerge from the pre-manifestation domain into your Personal Reality Field. They Resonate into being through this process.

POLARIZING THE NEGATIVE MATERIAL

With this assessment of your beliefs I suggest you begin to experiment. In this exercise, you may polarize the negative Feeling-Tones that you have discovered in your belief analysis. By polarize, I mean you may create in your consciousness the OPPOSITE of the negative emotion, thought, and imagery you have discovered. In a sense, you are finding something good , something of possible value in even the negative material of consciousness. Let me go on…

Now, not only does every cloud have a silver lining, as the saying goes, but in my view, literally EVERYTHING in created reality has positive potential. Your focus on this positive potential CREATES it, you see. This is a re-statement of our Consecutive Positive Assessment Technique from previous Blogs.

BELIEF ASSESSMENT

Exercise:

It is not a matter of seeing and then believing, it is a case of believing AND THEN seeing. Your Personal Reality Field is a DIRECT reflection of your beliefs about what you think is possible. The task, then, is to determine what are your beliefs. Then you might attempt to condition these beliefs of yours so that they are enlarged, energized, modified to suit your awakening consciousness. In other words, you would want to change your beliefs to allow for a perception of your heart’s desire. This is entirely achievable, Dear Blog Reader.

Your beliefs are accessible to you in the form of Feeling-Tones. So rather than try to describe in detail what you believe your beliefs ARE, simply relax for a few moments and describe to yourself, in written or in another form, how you feel about the primary domains of existence. These domains might include relationships, prosperity, health, the spiritual, your sexuality.

As you express yourself honestly with regards to these aspects of your life, you may find that feelings arise for you to be noticed. You may then sense that there is imagery attached to the feelings as events from the past come to mind. There may also be other sensory information connected to this Feeling-Tone. Now as a sum of feeling, emotion, and other sensory material, you have this assessment of your beliefs. Document it in the medium of your choice.

How Spider Obtained The Sky-God’s Stories

Kwaku Ananse, the spider, once went to Nyankonpon, the sky-god, in order to buy the sky-god’s stories. The sky-god said, “I know I shall be able.” Thereupon the sky-god said, “Great and powerful towns like Kokofu, Bekwai, Asumengya, have come, but they were unable to purchase them, and yet you who are but a mere masterless man, you say you will be able?”

The spider said, “What is the price of the stories?” The sky-god said, “They cannot be bought for anything except Onini, the python; Osebo, the leopard; Mmoatia, the fairy: and Mmoboro, the hornets.” The spider said, “I will bring some of all these things, and, what is more, I’ll add my old mother, Nsia, the sixth child, to the lot.”

The sky-god said, “Go and bring them then.” The spider came back, and told his mother all about it, saying, “I wish to buy the stories of the sky-god, and the sky-god says I must bring Onini, the python; Osebo, the leopard; Mmoatia, the fairy; and Mmobo, the hornets; and I said I would add you to the lot and give you to the sky-god.” Now the spider consulted his wife, Aso, saying, “What is to be done that we may get Onini, the python?” Aso said to him, “You go off and cut a branch of a palm tree, and cut some string-creeper as well, and bring them.” And the spider came back with them. And Aso said, “Take them to the stream.” So Ananse took them; and, as he was going along, he said, “It’s longer than he is, it’s not so long as he; you lie, it’s longer than he.”

The Spider said, “There he is, lying yonder.” The python, who had overheard this imaginary conversation, then asked, “What’s this all about?” To which the spider rep;ied, “Is it not my wife, Aso, who is arguing with me that this palm branch is longer than you, and I say she is a liar.” And Onini, the python, said, “Bring it, and come and measure me.” Ananse took the palm branch and laid it along the python’s body. Then he said, “Stretch yourself out.” And the python stretched himself out, and Ananse took the rope-creeper and wound it and the sound of the tying was nwenene! nwenene! nwenene! until he came to the head.

Ananse, the spider, said, “Fool, I shall take you to the sky-god and receive the sky-god’s tales in exchange.” So Ananse took him off to Nyame, the sky-god. The sky-god then said, “My hand has touched it, there remains what still remains.” The spider returned and came and told his wife what had happened, saying, “There remain the hornets.” His wife said, “Look for a gourd, and fill it with water and go off with with it.” The spider went along through the bush, when he saw a swarm of hornets hanging there, and he poured out some of the water and sprinkled it on them. He then poured the remainder upon himself and cut a leaf of plantain and covered his head with it. And now he addressed the hornets, saying, “As the rain has come, had you not better come and enter this, my gourd, so the the rain will not beat you; don’t you see that I have taken a plantain leaf to cover myself?” Then the hornets said, “We thank you, Aku, we thank you, Aku.” All the hornets flew, disappearing into the gourd, fom! Father Spider covered the mouth, and exclaimed, “Fools, I have got you, and I am taking you to receive the tales of the sky-god in exchange.”

And he took the hornets to the sky-god. The sky-god said, “My hand has touched it; what remains still remains.”

The spider came back once more, and told his wife, and siad, “There remains Osebo, the leopard.” Aso said, “Go and dig a hole.” Ananse said, “That’s enough, I understand.” Then the spider went off to look for the leopard’s tracks, and having found them, he dug a very deep pit, covered it over, and came back home. Very early next day, when objects began to be visible, the spider said he would go off, and when he went, lo, a leopard was lying in the pit. Ananse said, “Little father’s child, little mother’s child, I have told you not to get drunk, and now, just as one would expect of you, you have become intoxicated, and that’s why you have fallen into the pit. If I were to say I would get you out, next day, if you saw me, or likewise any of my children, you would go and catch me and them.” The leopard said, “O! I could not do such a thing.”

Ananse then and cut two sticks, put one here, and one there, and said, “Put one of your paws here, and one also of your paws here.” And the leopard placed them where he was told. As he was about to climb up, Ananse lifted up his knife, and in a flash it descended on his head, gao! was the sound it made. The pit received the leopard and fom! was the sound of the falling. Ananse got a ladder to descend into the pit to go and get the leopard out. He got the leopard out and came back with it, exclaiming, “Fool, I am taking you to exchange for the stories of the sky-god.” He lifted up the peopard to go and give to Nyame, the sky-god. The sky-god said, “My hands have touched it; what remains still remains.”

Then the spider came back, carved an Akua’s child, a black flat-faced wooden doll, tapped some sticky fluid from a tree and plastered the doll’s body with it. Then he made eto, pounded some in the doll’s hand. Again he pounded some more and placed it in a brass basin; he tied string around the doll’s wasit, and went with it and placed it at the foot of the odum tree, the place where the fairies come play. And a fairy came along. She said, “Akua, may I eat a little of this mash?” Ananse tugged at the string, and the doll nodded her head. The fairy turned to one of the sisters, saying, “She says I may eat some.” She said, “Eat some, then.” And she finished eating, and thanked her. But when she thanked her, she doesn’t reply.” The sister of the first fairy said, “Slap her crying-place.” And she slapped it, pa! And she struck there. She said to her sister, “My hand has stuck there.” She said, “Take the one that remains and slap her crying-place again.” And she took it and slapped her, pa! and this one, too, stuck fast. And her fairy told her sister, saying, “My two hands have stuck fast.” She said, “Push it with your stomach.” She pushed it and her stomach stuck to it. And Ananse came and tied her up, and siad, “Fool, I have got you, I shall take you to the sky-god in exchange for his stories.” And he went off home with her.

Now Ananse spoke to his mother, Ya Nsia, the sixth child, saying, “Rise up, let us go, for I am taking you along with the fairy to go and give you to the sky-god in exchange for his stories.” He lifted them up, and went off there to where the sky-god was. Arrived there he said, “Sky-god, here is a fairy and my old woman whom I spoke about, here she is too.” Now the sky-god called his elders, the Kontire and Akwam chiefs, the Adonten, the Gyase, the Oyoko, Ankobea, and Kyidom. And he put the matter before them, saying, “Very great kings have come, and were not able to buy the sky-god’s stories, but Kwaku Ananse, the spider, has been able to pay the price: I have received from him Osebo, the leopard; I have received from him Onini, the python; and of his own accord, Ananse has added his mother to the lot; all these things lie here.” He said, “Sing his praise.” “Eee!” they shouted. The sky-god’s stories and I present them to you, kose! kose! kose! my blessing, blessing, blessing! No more shall we call them the stories of the sky-god, but we shall call them spider-stories.”

This, my story, which I have related, if it be sweet, or if it be not sweet, take some elsewhere, and let some come back to me.

[ ASHANTI ]

TECHNIQUES AND STRATEGIES

THE TRANCE STATE

This is, of course, the state of consciousness marked by relaxation, an inward focus, and what we might call a “tuneable” connection to the Unknown Reality. How you enter this state is up to you. Through practicing entering and exiting this state, you learn how to lessen or deepen at-will this Trance. I believe I will leave it at that, on the assumption that you are well-versed in achieving these states of scared awareness. You ARE awakening at this time…

MOUSE IN THE HOUSE

Mouse goes everywhere. Through rich men’s houses she creeps, and she visits even the poorest. At night, with her bright little eyes, she watches the doing of secret things, and no treasure chamber is so safe but she can tunnel through and see what is hidden there.

In olden days she wove a story child from all that she saw, and to each of these she gave a gown of a different colour – white, red, blue, or black. The stories became her children and lived in her house and served her because she had no children of her own.

[ EKOI ]

YOUR RESPONSIBILITY

Yes, only God can make a tree. I totally concur. However, in this Teaching of mine we are asking You-The-Blog-Reader to acknowledge your divinity. You are God and Goddess and you are All That Is. Observe through your particular perspective, therefore, your creations in the collaborative effort with your environment. Now when I ask you to look at what you are doing, see where you are going, take responsibility for your Reality Creation, this is what I mean. With the full appreciation of “What you are doing,” you are compelled by conscience to take responsibility and CHANGE YOUR CREATIONS FOR THE BETTER.

THE DIVINE IS IMPERATIVE

Additionally, I do believe that our connection to a Higher Awareness is imperative in these explorations. For in terms of states of consciousness – the various perspectives that the Practitioner Embodies in this method – would it not be of value to seek out the elevated perspectives of the non-physical beings, the Energy Personality, the Guides, the Gods and Goddesses, your own Higher Consciousness?

It makes sense, I think, to receive what we might call, a “second opinion,” here, moving forward with our studies. Yes, we are certain of what you the ego/intellect know and what you wish to find out. However, when we invoke the Higher Gestalts of Consciousness “the entire game plan changes,” to coin a phrase. All of our behaviors, all of our thoughts and emotions become understood in an entirely different way when we make these connections. It is indeed an altered state, a highly elevated and exalted state of consciousness when the student is connected to The Source.

TIME AND THE PERCEPT

The physics of this for those of you who would care to know, referring to my previous. The Percept creates the Reality Constructs from Consciousness Units AND THEN perceives it. Do not be confused by time in this discussion, therefore. The percept uses time as a structure for creative activity. In truth, outside of time in the Unknown Reality, everything happens at once. Thus, the Percept organizes, allots, schedules the creative efforts of consciousness, forming things and events from chaos