Quintessential Orbs

8/3/2019 Quintessential Orbs

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ORBS QUINTESSENTIAL 1

Orbs Quintessential

David Shane Shelton, MA, Indigenous Mind, Wisdom University, July 2010, Chartres, France

1841 Pearce Ct., San Marcos, Tx,[email protected], 512.754.0427


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Abstract

Here-in contains a body of text organized to re-transmit a message passed on to me

through various authors read and teachers of the Chartres intensive. Its message,

personally, has transformative powers . The following paper hints at the potential of the

human mind and its realm, or sphere, orb of influence; and its place within a larger

mind-set, a much greater and mysterious, to us, mind. Within the context, too, there is

this awareness of the greater mind we call, at times, the Divine Mother and our efforts

to weave through the Labyrinth of life to seek out the answers to the mysteries set

before us. I present five of these efforts of humans to grasp at what we have

experienced and will experience and are currently experiencing. First, I look at the value

of the number 6 and how water functions as a conduit of expression between self-

orbital dimensions. I will then dive into a perspective probable to indigenous tribes of

the past (present, too) and the numbers 9 and 0 as they all relate to the Divine Mother

in part two. Part three, then, focuses on the Divine Mother, how we interact and how

she relates to the powers of 3. Part four concerns us with the number 5 and our

relationship with nature. Finally, in the fifth part, I hone the message down to our world

reality, archetypal energies and how to better pay attention to them. I do want it to be

understood that I believe us all to be connected to not only each other but our

surrounding environment and that which is beyond.

keywords: orbs, spheres, Divine Mother, 6, 9, 0, 3, 5, 4, indigenous, vesica piscis


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Orbs Quintessential

In a Labyrinth we all travail as it metaphorically represents life in this orbital realm.

We each encounter this path with its twists and turns in search of both past and future;

often times meeting and passing each other, coming and going. All the while, there

resonates the curiosities, the wandering minds contemplating the horizons, beyond,

within and sensing that there is something more than our senses tell us. Eventually,

inevitably, this wandering ends up back to some intangible beyondness for answers.

Each of us exists within a sphere of our own energies, an autonomous orb thriving

within the field. The field is a world [which] exists as a complex web of interdependent

relationships, forever indivisible with living consciousness in its most essential

ingredient (McTaggert, 2002). Whether we encounter inanimate objects within the

universe or engage with someone of sentience, each is encased in its unique orb and

these spheres overlap and allow us to exchange energies within the overlap, the vesica

piscis space in between the crossing spheres. Collectively, our cultures each have an

energetic, spherical aura, coupling within the larger Earth orb. Smaller spheres dwell

within the larger, say an ant as compared to your Aunt, so that there is the sense that

there is something more beyond ones own little world but one cannot be sure what.

The larger orb can be inclusive of the smaller yet somewhat more-so such as ones Aunt

is aware of the goings on of the ant but the ant not so much of ones Aunt. Like

mandala-fractals, the spheres continue infinitely outward, and inward. The expanding

spheres ultimately overlap that which is beyond our universe of chronos or linear time:

Kairos time, that infinite sphere of energy beyond our comprehension. The Native


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American tradition does not conceive of time as a line, but as an intermingling of circles.

Place too is an intermingling of circles; and we are always connected with everyone and

everything (Audlin, 2005). But Marcus Aurelius said it most profoundly when he stated:

For everything that exists is the seed of that which shall come from it. As we sleep our

biological filters give way ever so slightly to allow our minds to expand the sphere to

overlap in such a brief time with this beyond and witness this other side through the

dream-realities.

There seem to be five essential meetings of these orbs as we continue on our path,

which inevitably bring us to the other side. The first set of orbs to overlap is that of our

individual selves expanding to engage the cosmos surrounding us. There is a second

vesica piscis which forms when we, as well as did indigenous tribes, interact with the

natural environment. A third vesica piscis forms where we interact individually and

collectively with that which is beyond our cosmos and meet what amounts to a greater

sentience. A fourth emerges when we reach out from this world to make contact with

the other side interwoven cryptically into our environment. A final overlap occurs when

we interact and attempt connection with various archetypal energy patterns resonant in

every niche in both what isand what is not. We each, in our own time, come to sense

that there must be a sentience working behind the curtain of reality, woven, even, within

the curtain of reality. This mental probing has been in action even in our own ancient

indigenous cultures. And through the studies of sacred geometry these five states of

meeting can be seen and represented in corresponding numbers.


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I

First, we take a look at our personal connection to ourselves and the cosmos in the

form of the hexad, the 6. Internally, I am polarized between the Promethean need to

undermine authority and the Hephaestusan creativity. Much like the birth of the

cosmos, I find that I am coming to a point where I need to rebirth my essence, as

Gurdjieff put it, to create a harmonious triangular interior soul-space where resolution is

found between the application of form/idea and its resistance. I must find this balance,

this yin/yang within my person, the Borromean links. One place I look is to the

biological body I inhabit, the structure-function-order (Schneider, 94). It consists

mainly of water as a medium of energy exchange between the living organisms within

our cosmos and from our cosmos to that beyond. Every whole event occurs at the

intersection of the three aspects of structure-function-order and hexad represents this

framework (Schneider, 94). Water functions as the conduit between each whole event

and all orbs in each event. To find this balance, I am looking towards, not only guidance

from shamans and elders, but also the scientists of today to show me the means to keep

my own microcosmic ocean in tune with the macro and mega-cosmic oceans. As an

example of this connection, I would present the work of Dr. Emoto on water memory

(http://en.wikipedia.org/wiki/Masaru_Emotoas) where he states that positive intention

will create positive water. As well, Professor Jacques Benvenistes work in the field of

homeopathy as it concerns the dilution rates and he claims that within water there is

virtually none of the original substance left, only its memory (McTaggert, 2002). As

our own biological systems are 60% to 70% water (when we are young, it depletes as we

age), it is of vital importance we understand the depths of this work. I must note, too,


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that the earth is 71% water according to the website wiki.answers.com/Q/What

percentage of Earth%27s surface is covered by water. Water is the great conductor, the

great mystery of the cosmos in its intricacies; it allows us the ability to give and receive

the energy we do between each other, within our cosmos and to the other side to the

Divine Mother. It is of the utmost importance we maintain our personal ocean system

within and the world ocean without. Maintain these and we maintain the connections of

all spheres of influence great and small, macro and micro.

II

Indigenous peoples of our ancient past, whether in a forest, on the beach, river or

open grasslands, must have been much more acutely aware of their environments and

walked a world devoid of the comforts and security we possess. The everyday threats of

disease, wild animals and storms continually kept them at an alert state as a matter of

life and death. They paid close attention to their surroundings recognizing various

species of trees, flowers, grasses, animals in their environment. Each scent, each sound

or call could be deduced and mental images to connect and identify each source. They

understood the geography of their environment, the topography, soil, the sky at night;

their position relative to the sun, moon, stars and planets calculated; they tracked sun

cycles, moon cycles and the relative position, even of our sun in relation to the center of

the Milky Way (as we call it), all of the relevant orbital layers.

The indigenous people possessed such a keen awareness even in the contrasting

conscious state versus the unconscious state, the irreality of the dream-state. The

dream-state includes the waking state but contains para-elements and non-linear


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experiences of Kairos as clues to conclusively delineate one state from the other. This

contrast in the indigenous state-of-mind led to a potent sense of normalcy in the

environment; and a sense of when an anomalous non-normalcy, para-normalcy event

occurred within the environmnet. For example the Amazon Achuar and Huaorani

Indians share dreams and in the dreams they connect with the universe for the dream is

what is real (McTaggert, 2002). There was a great recognition and differentiation of this

reality, the other reality beyond and the dream-state in between, in the vesica piscis of

the two overlapping spheres representative of each state.

Anomalies in the environment, in the waking state, which crop up in the snap of a

finger, the blink of an eye and are noticed as such, were known and recognized as

elements not belonging in this realm. These anomalies may flare a handful of times in a

handful of seasons for each individual. Each individual, then, shares with the

community, the tribe and a case-pattern is formed. Very quickly the tribe recognizes

messages as personal and meaningful, or not; to conclude whether a sentient nature in

these rare cases existed or not. The messages come from something that is and is

not and we can indicate each through number. The is or direct presence can be

symbolized by the 9, the presence of the Divine Mother. Number 9 tells us that the

principles of the Ennead are linked with those of the Tetrad, archetypes of earth,

materialization, matter, form (Schneider, 94). And 0, the void and thus a lack of

presence with remnant energies continually emanating, indicate the is not; contrasting

form and emptiness within the three common planes: horizontal, vertical, and a plane

of depth or the space. The author of Gurdjieff poses the question: Can we see space?

To which he answers: We infer space because things move through it although we


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cannot grasp space itself, except abstractly (Shipley, 2002). He finishes with this

touching bit: This third force is invisible to us, unless we know how to look for it. I

propose that the indigenous tribes did know how to look for it and their teachings are

still available to us if we remember how to see what they saw and how they saw it

within our world.

The Oruborus embodies the polar aspects of 9 and 0 into a continuously recycling

serpent, all else being contained within, all numbers embodied. It can represent the

idea of primordial unity related to something existing in or persisting from the

beginning with such force or qualities it cannot be extinguished and from the early

alchemical text, The Chrysopoeia of Cleopatra, dating to 2nd century Alexandria,

encloses the words hen to pan, one is the all; Its black and white halves represent the

Gnostic duality of existence (http://en.wikipedia.org/wiki/Ouroboros). A final word of

the polar aspects of 9 and 0 I offer from the Hindu religion which refers to two aspects

of the universe, the unmanifest, or unknowable, and the manifest, all that is knowable

(Schneider, 94).

Indigenous cultures thus know the anomalies of the Divine Mother not to be a

planet, a star, a sparkle of water, swamp gas but rather something paranormal from the

Kairos sphere of influence. Something is interacting in the world of reality through an

overlap of worlds as in the vesica piscis. It is a two-way portal. The spheres overlap, the

spheres of the realms. The anomalies become recognized as clues and links to various

aspects of reality in mental symbology they could collectively unpack and act upon it in

the real, actual environment. Something sentient was interacting with them, speaking

to them; trying to nurture them both harshly and lovingly much like a Mother might a


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child. It was, however, not from this state of being but from beyond this state, of the

divine. Hence, this sentience was recognized as a Divine Mother and became

symbolized by the serpent as it seemed to influence nature and the seasons and most

everything in some form or fashion. The serpent, being awe inspiring and respected,

renews itself as does the seasons. It is ever present and if crossed can be lethal,

venomous as the Divine Mother regardless of the culture mentioned. The metaphor of

the serpent also challenges us, as does a Mother and a Father, to grow.

The Aztecs called her Coatlicue. In Sumeria, she was Innana (polar aspects,

androgynous aspects were Ki and An). Durga and Kali were polar expressions of

Sarasvati in India; Nu-Wa and Fu Xi in China. Nommo names the cosmic Mother-Father

in Mali; Ngaljo, the Rainbow Serpent of the Aborigines. As well, Xpiyacoc and Xmucane

(Gucumatz and Hurricane) name the double serpent beings of the Quiche Mayan, polar

aspects of creation.

These embodiments name that which is the Divine Mother to each respective

culture. These polar aspects surmount to nothing less than each spherical realm of the

portal, the vesica from whence our cosmos emerged. The polar aspects equate to the

splitting dissonance of the united monad (the one) to create a harmonious new cosmos

and the dyad (the two).

III

In reference to the cycles natural and inherent in systems, such a cycle of the

nature of Coatlicue, Ngaljo, Divine Mother can be found in the powers of 3, that number

representing harmony, the harmony of this world surrounding us as it interacts with that


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which is beyond our cosmos: 3, 3, 3, 34 which equate to 3, 9, 27, and 81 respectively.

However, for the purposes of this demonstration, we look solely at the 1st position; this

leaves 3, 9, 7, and 1. This pattern repeats itself infinitely throughout the series as the

powers, the superscripted numbers, increase over the 3. Over and over we see: 3-9-7-1-

3-9-7-1 as the 1st position number of the solution (i.e. . 3=3, 32=9, 33=27, 34=81,

35=243, 36=729, 37=2187, 38=6561, 39=19683...) As these numbers manifest themselves

within the vesica between the spheres of our cosmos and of our Divine Mother they

reveal the Divine Mother at work. For example, we begin with the 1st power, that of 3

itself.

3 (3), the conceptual number, embodies harmony and is best represented by the

triangle. As far as the Divine Mother is concerned, her energies, prevalent in everything

we conceive (what is) and cannot conceive (what is not), are at rest and resonate

synchronously as the superscript of 1 over the 3 demonstrates the monad. As the

number 3 squares (3), we mentally perceive or write the number 9: 3 by 3. The tail of

the sperm half-cell is made of nine twisted threads; unites with the egg and centrioles

ensue (Im paraphrasing) as the cell divides and the structure of each centriole is a circle

of nine parallel tubes thus nine represents the ultimate expression of birth (Schneider,

94). In this instance, the Divine Mother begins to create and diverge into polar aspects

the vesica piscis to resonate the cosmic birth canal. The paradox of the Dyad (2) is that

while it appears to separate from unity, its opposite poles remember their source and

attract each other in an attempt to merge and return to that state of unity (Schneider,

94).


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We then cube the 3 (3) and the virgin birth of the cosmos ensues harmoniously

from the Divine Mothers polar aspects. This cubing yields the 7, the heptad, in the 1st

position (i.e. 27), the signature mark of the virgin. I say virgin in reference to this heptad

not only of the Divine Mothers influence but also to the sense that she could not truly,

physically manifest in this plane, this cosmos of her will. The heptad, then, in its

reverent number of 7, leaves remnant clues of the Divine Mothers immaculate

conception and birth of our own cosmos through the vibrant colors of the visible

spectrum, red through violet, and the vibratory audio frequencies of the diatonic

musical scale. The musical scale was another way to represent a model of the universe

andis meant to model the hidden side of the macrocosmic design...with a structure

implying that the universe emerges from absolute divinity (Schneider, 94). With these,

we can return our gratitude in vivid displays of color and music in acknowledgement

and recognition, even if subconsciously, back to the Divine Mother. But, it is specifically

through the artistic talents of humans that retains that tether, that virtual umbilical

chord back to the Divine Mother. And, we, on occasion, work to raise our consciousness

through our seven chakras, interwoven in color and symbology such as the double

serpent. It continues on and on. The aspects of the triad, however, in considering the

superscripted 3, the concept to which this is fundamentally based on is that of the

triple-goddess religions of ancient agricultural settlements [which] identified the moons

three phases (waxing, full, waning) with the planting cycle (plant, harvest, dormant), as

well as with the goddess herself (virgin, mother, crone) (Schneider, 94).

Finally, we make the final move to the quadricized 3 (34) where all is structurally

sound and the monad is constructed (as noted in the 1st position of the solution to the


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quadricizing of the 3 is 1 from 81), the sphere that is our cosmos within and from the

sphere of the Divine Mother herself. The superscripted 4 representing the earth and its

structure binding the harmonious triangle, the 3 and thus encircled by the monad

produced. The archetype of fourness, called Tetrad by the Greek mathematical

philosophers, is expressed in geometry and nature as volume, three-dimensional space;

a framework of anything we can point to (Schneider, 94). This cosmos will remain until

such time as the Divine Mother sees fit to create a new cosmos where-in the cycle will

begin anew.

*note: Once 3 is squared, I might add, all of the solutions of the subsequent

powers each then add to 9, eventually, when broken down (i.e. 2+7=9, 8+1=9,

2+4+3=9, 7+2+9=18 (1+8=9), 2+1+8+7=18 (1+8=9), 6+5+6+1=18 (1+8=9),

1+9+6+8+3=27 (2+7=9)).

IVThus far, we have mentioned various spheres of energy and of various sizes which

hint at a fractalized reality within and without, equating to a mandala. As well, we have

mentioned cycles as it may pertain to the expansion and contraction of these spheres

from the micro to the macro. But now we will focus on energies which manifest

themselves into forms we perceive with our senses. These are representative of the

conceptual number 5, the pentad, the Quintessece of nature, encompassing and

infusing the four elements with the life they cannot create by themselves alone

(Schneider, 94).


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Our relationship to the natural world around us is of a symbiotic nature. We

breathe with it and it with us, our mutual orbs of influence each expanding and

contracting in a harmonic ebb-and-flow of awareness for the self has a field of

influence on the world and vice-versa (McTaggert, 2002). From the phytoplankton of

the ocean to the flowers of our backyard, we depend upon each other, our respective

breaths exchanging within the overlap of the spheres. We use our expanded

awareness to walk along the pathways of connectedness in the world around us. The

dominant culture calls this a talent, a para-psychological ability; original peoples belief

is that it is not a talent but something that flows through us (Audlin, 2005). As long as

we consciously balance each other, there should be no greater calamity than expected

as our cycles of life and death, the energy following the path from the water through

the sky into the soil and up through the plants to blossom into abundance for the bees,

the butterfly to the fish and the bird to the cat, dog, dolphin and human and back.

An example of our interaction through our orbs of perception can be told through

a story from Robert Wolffs Original Wisdom in which he has brought a shaman from

the Sngoi, Ahmeed, to the coastal town of Port Dixon with him. While there, Ahmeed

slips into a meditative state and is seen intensely observing the ocean, or Great

Water as he called it, which his people have never seen or experienced. Back in the

village, they held a ceremony to openly discuss the vision of the Great Water.

Through the group keening, Ahmeed spoke of the immensity of the Great Water and

the awe of it. He continued the story of his dream vision, what they call the real world,

and he met the Lord of the Great Ocean and was told of the heaviness of the waters

all around the world. Ahmeed described the ocean floors, the currents and creatures


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large and small which inhabit the Great Water in detail (Wolff, 2001). Aside from the

expansion of his personal orb overlapping that of the Great Water and communicating

via the vesica between, there is no other means for Ahmeed to comprehend the oceans

function, depth and habitat. He, as far as I am concerned, literally spoke with the spirit

of the Great Water. This is the potency each of us contains within our orbs if only we

hone them properly and consciously. Michael Schneider, in his book A Beginners

Guide to Constructing the Universe, he suggests we practice observing plants over

time, in whole and in detail, and your vision will gradually shift to conform with life-facts

rather than incomplete pictureswe file within ourselves (Schneider, 94). If we can

dedicate ourselves to true observation and integration back into our surroundings by

using our imaginations to visualize plants as graphs of energy in motion (Schneider,

94) and we begin small, as I do with a single flower, then we may expand eventually into

the ocean as did Ahmeed. This summarizes the 5.

V

Here-in we speak of raw energy and our conscious effort to perceive and give and

receive such energies within the number 4, our reality, as it expands and contracts with

that which is beyond our cosmos. Four-part patterns(cardinal directions) are

acommon cross-cultural strategy for symbolizing wholeness. The world itself is

commonly divided into four dimensions (Plotkin, 2008). Further mention of the four as

representative of our reality come from the quote that three points define a flat

surface, but it takes a fourth to define depth expressed in geometry and nature as

volume, three-dimensional space (Schneider, 94).


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Our efforts and curiosity to tap in to these extraordinary patterns between forms

manifest in the earliest sciences such as astrology, both solar and lunar, the reading of

runes cast, palms, tea leaves, coffee grounds and tarot, I-Ching hexagons among others,

all in the effort to better our integration with the flow of energies which abound. Even

William James proposed that the brain reflects his collective intelligence like a radio

station picking up signals and transmitting them (McTaggert, 2002). The casting and

reading of runes is akin to checking out the window for the weather. When we look at

that which acts as the underlayment of the runes, we see what acts as literal

interpretations of both static and kinetic archetypes working through our world and

through us and available for archetypally predictive patterns ultimately of the Divine

Mother. As well, the dream vortex acts as a low-pressure system of energy which pulls

us deep into its clutches each time we sleep allows us access to witness the events of

the vesica piscis.

Thus, we become aware of the gestalt archetypal energies in our midst and can

consciously react with the flow of this primordial river rather than unconsciously

swimming against the current. We can synchronize with these energies to allow them

to pass through us a light passes through glass. Internally, we can recreate an inner

cosmos, in Gurjieffian style, polarizing our own monad into dyad thus facing our own

shadows to harmoniously increase the frequency within our selves (Shirley, 2000) and

realign with the Divine Mother. Furthermore, spiritual alchemy, the real progress,

happens within this inner space between the spheres of perception; consciously

suffering the temptation and denying it creates a substance of real being via the

interpenetration of opposing forces (Shirley, 2000).


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Contact and overlap of orbs does not necessarily mean a face-to-face interaction.

According to physicists, even, nonlocality is the norm. By this, I refer to the ability of a

quantum entity such as an individual electron to influence another quantum particle

instantaneously over any distance despite there being no exchange of force or energy

and once in contact retain a connection even when separated (McTaggert, 2002). We

are, after all, relegated to the reality construct within the concept of 4.

Before I summarize I would like to point out my sincere wishes that 3 points were

understood throughout the course of these papers: first, that, like a pebble dropped

into water, so, too, do our collective orbs influence each other and couple at every

conceivable level; through time and non-time. So, that, second, our collective time

signature resonates in such a way that it is substantially different from that of our elders

to 2000 years, 3000 years, et cetera; yet we are remembering (a.k.a. rediscovering)

through this overlap the ways of our elders that we thought were lost or, in some cases,

believe to have just been invented. A crucial point to make is that, in reference to our

elders different time signature, it is an entirely different orb than that our current

collective orb is beginning to overlap and synchronize as we lower our entropy to match

the elders to create a portal into that realm and into their knowledge so that we may

remember and use it to our advantage positively for all of us. Third and final point I

would like each of us to carry away from this is the all encompassing resonance of this

Divine Mother to whom we call by so many generous names. Her orb is and has always

been present, woven into the fabric of our reality as would a python coiled about its

nest, like the spider, too; and she is in the very depths of our 3-dimensional world and

beyond.


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I do not believe any of this to be a concoction of my own creation nor is it fantasy,

but somewhere in between. I am, at most, remembering myself these concepts as I read

from authors greater than I who have dedicated true research to these phenomena.

Only a handful of which have I referenced here. I can only, then, gather and capture the

bits and pieces of their work and cobble together the information necessary to portray

the proverbial tip-of-the-iceberg of what is this Great Mother, this Divine Mother who

we call by so many names. And, to expose the abstraction that is number to be

absolutely woven into the fabric of our reality via geometry. Number is not only the

foundation of our existence but must be a key to returning back to that which is

beyond. Orbs of energy surround us, are within us and way beyond us. Often times,

they overlap and energy is exchanged, positively and negatively depending on how we

consciously conceive it. Therefore, we must each impose our Wills upon our own orbs

to more positively interact with each and every other orb. Final words I leave from

Gurdjieff: A miracle is the insertion into our world of the vibratory possibilities of a

world higher;it is that world interpenetrating our own in a way that , however unusual,

islawful according to laws beyond our ken at our low level of development (Shirley,

2002).


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References

Audlin, James David (Distant Eagle) (2005). Circle of Life: Traditional Teachings of

Native American Elders. Pages: 75, 77.

Shirley, John (2000). Gurdjieff: An Introduction to His Life and Ideas. Kindle locations:

1566-1576, 1588-1593, 2274-2285, 2393-2398.

Schneider, Michael S. (1994). A Beginners Guide to Constructing the Universe: The

Mathematical Archetypes of Nature, Art, and Science. Pages: 24, 40, 61, 97, 147,

165, 179, 234, 308, 312.

Plotkin, Bill (2008). Nature and the Human Soul: Cultivating Wholeness and Community

in a Fragmented World. Kindle locations: 1062-1067.

Wolff, Robert (2001). Original Wisdom: Stories of An Ancient Way of Knowing. Pages:

131-139.

McTaggert, Lynn (2002). The Field. Kindle locations: 329-334, 339-343, 389-393, 2176

-2187, 3382-3387, 1141-1146.

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