All throughout human history we have used metaphors from the natural World to conceive of and describe the various states of consciousness. As we are born *of* nature, made from the substance of Gaia, it is the clear reflection of nature and the deva that make up her substance that we find the reflection of who we are and who we can be. In this way, we use Water as a primary metaphor to describe the substance of the self which produces the mind and it’s perceptions, for we are made of more than 70% of this primal element, and are defined by the qualities of it’s nature within us. This is deeply seen in the classic texts on spirituality and the nature of mind’s perceptions, where the ideal of a still and clarified consciousness is seen as either one’s clear reflection in still Water or, more often, the ability to see the substance of what lay beneath the Water in it’s stillness. When our mind is not rippling, says the ancient metaphor, we may see clearly that Which Is. While many are familiar with this classic metaphor of still or rippling water, in the Mythica we take this a step further, using the same principle to illuminate the structure of form itself and the impressions which ripple out into the substance of the Akasha. As part of expressing the vibrational World as she occurs on the surface of perception in the context of our journey to the embodiment of a new paradigm of Grace and Abundance, we describe the physics of the quest, the vibrational laws that govern our manifestations and their relevance in the cycle of birth, death and rebirth that defines the endless cycle of becoming in the World of forms. The easiest way to describe this, in Nature, is to use the idea of Water. As a substance, Water takes many forms. It can be a liquid, a solid, and a gas, all aspects of rigidity and dissolution. Such is also the nature of our substance of self, seen in it’s progression from formlessness to impermanent form and back again, like Water falling from Heaven to Earth and back again.
When we can see our own liquidity in the substance of the Akasha, our human forms and their impermanence can be viewed more appropriately like Water, where what we consider the solidity of our shape is merely a held pattern, made of the very substance that surrounds it.
In this way our self, it’s locus of conditions and associated point-of-view, is like a bubble within the ocean of the Akasha, rising inexorably towards the Light of it’s own Realization across the canvas of space and time. Just as a bubble of Water may temporarily transform into a block of ice under the right conditions, so does the liquidity of form crystallize into the many aspects of the incarnate plane. The form of the many shapes the make up the material plane, including what we regard as our ‘separate self’. In this context, what we cal our ‘ego’, or current ‘self-identification’ is the act of identifying oneself with the relative rigidity of one’s sculpture. It is a thing tied directly into the rigidity of one’s point-of-view and it’s access to the abundance that is our birthright in a friendly Universe. Similarly, all forms follow this precedent. The many artifices of human idea manifest into form like sculptures of ice within the vastness of unfolding time.
Here, what we conceive of us our current ‘self’ is seen as a temporary construct through which we perceive and receive experience. Yet not all water is the same, and neither is the way in which our form resolves into the incarnate plane. Each and every raindrop is unique, a droplet of viewpoint which serves a blessed and necessary purpose within the much larger ocean of our collective unity. As we come to examine the specific qualities of our particular drop of manifest perspective, we go on the noble journey of self-discovery, revealing the underlying Divine intelligence inherent in the design of our particular sculpture.
Seen from such a vantage, what are the impermanences of the mortal plane, the timelines and civilizations, but scratches in the ice, destined to fall back to the Water from whence they came? Such is the basis of the transcendence-based yogas, which, recognizing this impermanence, take the route of focusing on the constancy of the Divine, often referencing the material plane as ‘illusion’ in their aspiration to this form of enlightenment.
Yet while this is a valid approach to the nature of being, it is not the only route to realization. The physics of the Quest addresses the nature of the Quest itself, one’s movement into the nature of their current experience which, while impermanent, is beautiful and sublime in it’s sacred purpose. Here, one may choose to go deeper into what it means to embody their current self, to seek to actualize and realize the many talents that lay within it and their context within the material plane. This, in comparison, is a yoga of embodiment, which descends into the material plane as part of it’s authentic movement. This is a downward approach to enlightenment. One of descending to ascend. Of sanctifying the conditions of the current incarnate experience to experience the embodiment of one’s ‘higher self’.
All things are impermanent. Fluidities of the liquidities of akasha through whcih we view and interface with the human plane. In this context, human civilizations, or other things which have the seeming of more enduring substance, are revealed to be frozen bubbles, lasting a minutia longer than their floating counterpart in the endless movement of time and space. Yet while they are impermanent, there are also beautiful. Perfect in the progression of their point-of-view and it’s locus point within the Akasha. In our sublime appreciation of this transient Character and it’s experience in the incarnate plane, we witness the crystallization of form from the formless, the essence of Spirit passing through the material of the incarnate plane … In this context, the shape of our soul “descending” from Heaven to Earth parallels the unique configuration of a raindrop which, constructed of it’s own unique configuration of elements, forms the liquid bubble of our substance, rippling out into the surface of the Earth like rain falling on Water. As we come to the realization that we are awareness itself looking through this bubble of impermanent form, our inquiry of embodiment leads to the structure of that bubble and how it defines our point-of-view and sacred journey through the incarnate plane.
