In my previous two posts I considered the matter of my bipolarity and psychosis and how transmutation of my sexual substance helped me with their eradication. In this post I consider the matter of how transmutation of this substance helps with the opening up of connection with other worlds.
The sexual substance is what is called in Beelzebub’s Tales with the name of being-Exioёhary. It is, according with the book, the greatest gift given by our Common Mother to man. For those who have read In Search of the Miraculous, the sexual substance is called H12. This substance, according to that book, impregnates the entire organism of man. This is how it can be misused and abused by the other three lower centers (moving, feeling, and thinking). My own finding is that this is also how this substance gave birth in me to my depression, manic states, and psychosis.
But how to transmute this being-Exioёhary or H12?
The answer to this question, as all the possible answers to our own questions, is to be found in Beelzebub’s Tales, even to the point of how to make an omelet. In this respect I now quote from the book:
“And so, my boy, this totality of their first being-food which results from the evolution in these beings-apparatuses, corresponds with its vibrations to the last Stopinder of the being-Heptaparaparshinokh, and according to the particularity of this Stopinder, it enters the ‘higher-intentionally-actualizing-Mdnel-In’ of the law of Heptaparaparshinokh; and in order to transform completedly into new higher substances and in order to acquire vibrations corresponding to the vibrations of the next higher vivifyingness, namely, corresponding to the fifth Stopinder of the fundamental process of the common-cosmic Sacred Heptaparaparshinokh, it inevitably requires just that foreign help which is actualized only in the presences of the three-brained beings exclusively owing to those factors mentioned by me more than once and which are manifested in the ‘being-Partkdolg-duty,’ that is owing to just those factors which our COMMON FATHER CREATOR ENDLESSNESS consented to foreordain to be the means by which certain of the Tetartocosmoses – as a final result of their serving the purposes of the common-cosmic Iraniranumange – might become helpers in the ruling of the enlarged World and which factors also until now serve as the sole possible means for the assimilation of the cosmic substances required for the coating and perfecting of the higher being-bodies and which we at the present time call ‘conscious labors’ and ‘intentional suffering.’”
In fact if we continue quoting from the book we can clearly see how a misuse or involution of this substance gives rise to innumerable “illnesses.”
“Just this same totality of substances which inevitably always arises as the final sum in the presences of all beings from their first being-food, became one of the chief causes of the fact that later, when they ceased to actualize ‘being-Partkdolg-duty’ in their common presences, and this totality of cosmic substances in consequence did not receive, according to the Sacred Heptaparaparshinokh, the required foreign help for their completing evolution into other definite higher active elements, it began to involve back in them towards those crystallizations from which their evolution began. And such involutionary processes in them began from this time to serve their common presences as factors which began to engender in their common presences the data for the arising of their innumerable what they call ‘illnesses,’ and thus on the one hand began to ‘de-perfect’ their previously established essence-individuality, and on the other hand to shorten the general duration of their existences.”
It is quite obvious from the quote above that transmutation of the sexual substance which is the result of the transformation of the first being-food, demands serious practice of “conscious labors” and “intentional suffering.” The only problem is that these two being-Partkdolg-duty are not specifically spelled out in the book, except only to say that the best form of “intentional suffering” is to bear the unpleasant manifestation of other beings during one’s shared existence with them.
What to do then? It is quite obvious that the thing to do is to find by oneself what “conscious Labors” and “intentional suffering” are. This has to be done according to one’s individuality and what is good for some people may not be good for another. I have worked on this matter for several years and have found my own “conscious labors” and “intentional suffering” according to my own individuality. It is this way that I have been able to eradicate from my common presence the evils of my bipolarity and psychosis to the point that I no longer need medication. Amazing but true.
Transmutation of the sexual substance enables us to connect with other worlds, as well as allowing us to have direct connection with other people. This connectivity cannot and is not proper to the three lower three centers. We can see the world and other’s worlds directly, without the filters introduced by the functionality of the lower three centers. Hence the importance of transmutation of the sexual substance.
For many centuries, monks of every age have engaged in the practice of sexual abstinence as way of transmutation of the sexual substance. However, as it is clearly stated in the book, abstinence does not work:
“At the present time, very many of these ‘monasteries’ exist there, and these innumerable ‘monks’ who enter them do indeed strictly abstain from the ejection from themselves in the customary way of the being-Exioëhary or sperm formed in them; but of course, no sensible result at all is ever obtained from this abstinence of theirs, and it is not obtained, because the thought has ceased even to enter the heads of these unfortunate ‘contemporary’ monks that although it is indeed possible, by means of these substances Exioëry formed in them, to perfect themselves, yet this can proceed exclusively only if the second and third being-foods are intentionally absorbed and consciously digested in one’s presence, and this is possible exclusively only if all the parts of one’s presence have been accustomed beforehand consciously to fulfill both sacred being-Partkdolg-duties, that is to fulfill ‘conscious labors’ and ‘intentional sufferings.’”
Two serious effects of this abstinence are also mentioned in the book:
“The first kind of action of this definite substance consists in this, that it promotes the depositing of superfluous what is called ‘Karatsiag,’ or, as they call it there, ‘fat.’ And its second kind of action promotes the arising and the dispersing over the whole planetary body of what are called ‘Poisonioonoskirian-vibrations.’
“The consequence of all this is that in the first case these terrestrial abstaining monks become extraordinarily, as it is usually said there, fat, and sometimes one indeed meets among these fat monks specimens with such an abundant deposit of fat, that they could give many points to that form of being there which they expressly fatten in order to increase this same fat in their planetary bodies, and this form of being they call there ‘pig.’
“And in the second case, on the contrary, these abstaining monks become, as it is also usually said there, ‘meager-thin’; and the action of the ‘Poisonioonoskirian-vibrations’ which penetrate through them is chiefly evident in their general psyche which becomes sharply dual and the manifestations of which are divided into two diametrically opposite kinds – the outer, visible and for show, sensed by everyone around them, and the inner and hidden, which the ordinary beings there, especially the contemporary, are entirely incapable of ascertaining or perceiving – namely, in their outer visible manifestations, these ‘Poisonioonoskirian-monks’ appear to be what your favorites would express as ‘bigots’ of a high degree; and in their hidden inner manifestations, not shown to others, what your favorites would call ‘expert cynics,’ also of a high degree.”
I was able to verify these two facts during a four year stay at a Chan (Zen) meditation center. The fat monks all they cared about was to end the satsang so they could go to the basement to have a drink and a piece of cake. The thin monks were indeed expert cynics.