Parallel Harmonics and the Resonant Connectome of Integrated Timelines

From the Akashic perspective, we now understand that the interconnectivity of phenomena from the ancient past to our present-day reality is more profound than we’ve ever imagined and this concept can be witnessed through a wide array of metaphysical events such as archetypal collectives, alternate timelines, implicate orders, and strange attractors. These are all connected via the panpsychic connectome – a type of quantum entanglement between our physical world and other realms that allows us to experience life in many different ways at any given point in time throughout parallel space.

The concept of ancestral karma is embedded in a larger dynamic system of family units and their connections through time, space, context, and energy. This interconnectivity of the past, present and future is often referred to as an implicate order, or what some refer to as a supercausal connectome. At the core of this dynamic system are archetypal beings and family constellations, who may manifest across different times and places through connections such as quantum entanglement or complex adaptive unity.

It is believed that through the panpsychic connectome –which links us all in an intricate web of archetypal virtualities- all quadrants and all branching lifelines and time loops give rise to alternate possibilities at every turn. These various frameworks help us to navigate and explore the phenomenon of resonant constellations and ancestral karma within a holographic context, where the secrets of underlying spiritual thesis connect with the perfect thetical harmony of all truth and pure ideas.

The nuclear-self experiences cohesion in space and continuity in time, as a unique entity with an unfolding destiny, and is regarded by the collective exterior with empathic attunement from the vicarious introspective of Others. Through this mirror of connected nurture, we receive awareness of ourselves as worthy, volitional, and whole, which results in the development of authenticity: the self as author of its own destiny.

The authentic self is the I who sees, and awareness of the empathic collective exterior affords rich expansiveness of spiritual purpose in a meaningful lived experience. This perspective of they/them is open and transparent affording benevolence and true privilege to flow in from the government, the system, the natural environment, the cosmos and the panpsychic connectome. This is not a passive process but an empathic relationship of mutual influence.

Openness to these external unifying centers expands our experiential growth and is witnessed by the authentic I, which is involved with but not composed of the collective exterior at each stage of integrative development during these series of relational systems. Interaction with the external collective conditions the formation of an internal model of coherent integration, capable of serving many of the functions of the archetypal exterior.

Internal harmonics constitute a matrix of cohesive reflexivity in which the self participates in analogous pneumapoiesis, giving the transpersonal Qabalist great powers of regenerative influence with respect to social systems and intelligent causality. Holographic transcendence by way of strange loops in the realm of harmonic inspiration afford akashic syntheses in the Living Systems where Time is a unity of panpsychic wholeness.

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From the mental perspective, sometimes a recognized, acknowledged, and modified psychodynamic structure will turn out to have deep roots that don’t have their origins in the current incarnation. Often, prior to their admission to the cognitive awareness, these psychodynamic radicals arrive in dreams, where they are more easily recognized and accepted. Certainly the Qabalist who specializes in transdimensional states, mirror-magic, trance-work, or exteriorizations will run into something akin to this. The effects of these links on the human psyche are systemic, and frequently manifest as loops and subroutines in the body and physical health, or as psychosomatically felt connections that often reach into past lives and offer enormous opportunity for transdimensional growth and magical development, as well as benefit to the supporting environment, which allows the process to unfold. Pursuing this opportunity can result in a regenerative vitalization of the recovering self, which begins to show an extraordinary sense of rejuvenated beauty and peacefulness that shines forth for all to see.

Our individual patterns, subroutines, and attitudes are altered when our psychological journey and ancestors’ genetic make-up are affected, leading to increased knowledge and creativity. We are severing the line of inheritance for these outdated views, ensuring that they won’t be passed on to our offspring, or instituted into our generative creativity. By resolving our own particular pasts, we shift psychological patterns on a multitude of levels, transdimensionally in the healing of our own past. Undoubtedly, as a direct result of our interactions with the unconscious, new psychological patterns will manifest in the future. An individual can choose to actively participate in life once they are aware of their own psychodynamic structures, subroutines, subpersonalities, and the impact they have on society.

The Celestial Body illuminates the Higher Mind with Spiritual feeling, and is pneumadynamic, experienced as a state of Divine Love or Blissful Rapture. From this we derive the term Transcendental Psychology. Because the Celestial Being is Stellar (6th dimension and above), we are employing the analogous magic of the Mogen David, as an integral heptad (see image).

We employ this stellar analogy in all matters of our seeking, inquiry, contemplation, and metaphorical learning, in the integration of the transpersonal I: the singular interior, with its subjective thoughts, ideas, states of mind, memories, and perceptions, which is operating from transcendental and psychosynthetic influences, guided by harmonious intentionality.

The mental stages involve the parallel virtualities that are still evolving through their subpersonalities, and connected via entanglement, non-locally to coherent brane worlds, that are resonant and express those developmental needs: instinctual, impulsive, enemy consciousness, egocentric, achiever-self, sensitive self, magic self, mystical self, integral self, holistic self (lover, magician, hero, healer; the named personality types are innumerable these days). Psychosynthetic process recognizes these transpersonal modularities via recognition, acceptance, and inclusion, of the subpersonal multiplicity.

Harmonic integration is established through CIS-D: consolidation, integration, synthesis + development. As their stages mature and develop, they recede into the background and form a more supportive collective as the connectome becomes more synthetic and nurturing: a holarchy of harmonic integration. It is here that creativity really blossoms forth into new and transcendental outpourings of unique and ingenious profundity.

Additionally, this results in a vastly more efficient psychodynamic metabolism affording ever greater synergistics and harmonic syntropy. The image of the self-reflected I-consciousness may incur changes that reflect this inclusive expansiveness. This new image feels less threatened and more nurtured, affording even greater inclusion and transparency, allowing the aura to shine forth in a brilliance which illumines formerly dark patterns of negativity and defensiveness, causing them to melt and fall away. This is known as transpersonal ascension or transcendental authenticity.

The mental systems of Qabalistic psychosynthesis are establishing a transpersonal connectome which integrates the feed-forward loops from the subconscious collective with the feedback loops of the superconscious transcendence, in a harmonious and (ongoing) sensitivity to the fluid conditions of the self-reflective image of the present. These interchanges are spontaneous and instantaneous via Quantum non-locality, affording transmission of information and knowledge-states across SpaceTime as a Complex Adaptive Holograph. The highly efficient metabolic conversions, mentioned above, easily empower multiple virtualities and readily Constellate parallel timelines of panpsychic collective subjectivity via stellar genesis through the analog heptad. This affords access to alternate timelines accompanied by the emergence of BOAPW Individuation. In this way the Science and Economics of world-building proceed agentially as an integrated harmonic phenomenology.

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From the astral perspective, psychodynamic structures are connected to one another by the intensity of emotional content they share and patterns of similarity. They are based on the experience of the feeling rather than on chronological order. The repetition of situations that trigger similar emotional reactions over time will establish the emotional content of a psychodynamic structure or subpersonality.

Every action and event has an impact on the holographic data file, which implies that every event by another actor also has an impact on me as well as the entire network. Events and actions that affect the larger whole also affect each person who is a part of it. This is the psychodynamic holarchy. Every person experiences their culture, religion, education, and lineage via their current way of thinking and feeling. The conscious acceptance of ancient patterns and the understanding that these patterns are in reality alive in us, and living through us, is the one approach that enables us to grow closer to a meaningful lived experience as we search for a deeper purpose of life, rather than a product of chaotic structures in our environment and heredity. We are empowered to acknowledge, accept, alter, and finally integrate them, as they do so with us. The Qabalist whose individual psyche is integrated in the collective, may participate in creating her own future and act as its co-architect. This becomes more wondrous as all of these numerous layers become holonic.

By investigating this linked heritage and utilizing subpersonality work, we will come to deeply comprehend that the interior collective contains the fulfillment of accumulated wisdom and creativity for generations of humans. Because the traumas of past-lives are passed down in-utero, they are matrilineal and with this awareness, we can heal our mothers’ and our ancestors’ fears as individuals, and in so doing have an impact on the collective unconscious. Awareness of these ancestor-level anxieties often modifies the general mistaken belief and when they are dealt with, this aids in clarification of the astral body to promote both individual and inner collective health and well-being. Understanding that adopting and modifying our beliefs gradually enables us to integrate new beliefs into our sense of self, opens up new opportunities for transformation; of ourselves, our society and the systems that we construct around us.

A collective is seen as a group, or a community. The community collective is regarded as the umbrella term for a group of people who have a common heritage as well as shared values, meanings, language, relationships, cultural values, and social influences. If a person’s psyche is embedded within a nation’s cultural heritage, they may be able to access repressed, unconscious national trauma. Such unconscious trauma will determine the attitude and direction of an entire nation. Future collective psychodynamic structures strive to manifest themselves in national attitudes, just as they do in the psyche of an individual. Aggressive, complicated organizations like the white nationalist militias, or partisan insurrectionists are mostly suppressed and glossed-over by the general population’s collective awareness. Just like psychodynamic subpersonalities, these systems will manifest themselves through various factions inside the country, operating like the Jungian Shadow of national psychopathy.

National psychodynamic structures can become conscious in a way that is comparable to the cognizance of structures within an individual psyche. Nevertheless, these structures have their own will, desires, and wants. Due to the interconnectedness of each person’s psyche with the collective psyche, awareness of such things may be accomplished by employing subpersonality work in focus groups, because the individual psyche is interwoven within the the collective system.

The first two steps of transformation via subpersonality work are easily applicable to dealing with collective trauma, in settings that involve large groups. The process of recognition is the first step. Each individual’s transformation influences this collective, and this collective is accessible both through the individual and the collective. The next stage is to identify our own psychic inheritance patterns from our family and ancestors. This enables us to recognize our own collective traumatization, as a country. Once this is acknowledged, we recognize our capacity to shape the collective psyche by our own personal health and development. This will imply, for example, that with each war or military action, individuals acting as soldiers in battle, are in active contribution to the creation of a national trauma. As we have seen with PTSD, it will be years after they return before they can begin examine it.

On the other side, it could take a society several generations before it is able to examine its trauma. Our nation continues to struggle with the violent institution of slavery. Victims, oppressors, and uninvolved bystanders are all still reeling, and regularly express great shock whenever approached about the matter. Those who are in shock require a secure setting first, followed by some time to detach themselves from the upsetting occurrences. Yet, national guilt as a collective psychodynamic structure paralyzes the person and the country and inhibits the acceptance of the trauma, weighing down on this process toward recovery.

Disidentification is a method for approaching guilt as a national inheritance. It is helpful to temporarily set such guilt aside in order to be able to embrace the national pain. This then creates new possibilities for working with the trauma. The trauma that occurs in our subroutines and subpersonalities through environment and heredity creates our inner dynamic structures, which are all contained in the psychodynamic structures of our psyche. These structures represent both the positive and negative qualities that represent our potential for growth.

We acknowledge the understanding that within our trauma lies the innate capacity for growth, and much modular entity-magic is derived from this deep psychosynthetic understanding. This necessitates a radical shift in viewpoint. Issues may either be resolved as trauma or they can be turned into gifts. These fragmented disidentifications who develop into psychodynamic subpersonalities become powerful and autonomous, and are synthesized within our interior collective to be invoked as magical entities or evoked via generative projection. Such acknowledgement, acceptance and nurture are only possible to the transpersonal Qabalist, who is an experienced psychonaut and has no interest in suppression of the psychic consciousness. This is what it means to resonate with harmonic integrity.

Growth is the process through which our inner and exterior selves are gradually improved. Growth is the steady improvement of our inner values as well as the quality of our lives. A psychodynamic structure, which may be both pliable and fluid as well as crystalline and hard, is an active, energetic component of our psyche, that responds naturally to perceived stimuli. Structures that form a constellation around the self are spiritual anchor points; they create the integrity and completeness of the personality, and we may either coexist peacefully or in conflict.

Psychodynamic structures may be ingrained tendencies that are already present in the astral matrix due to nutrition, emotions, and other factors. These structures are strengthened during growth. They become stable and establish a pattern via constant confirmation and repetition. A psychodynamic structure known as a subpersonality commands a complex and then seeks fulfillment of its own life. It has distinctive qualities and requires development, nurture and growth, via personality in order to survive. It is a personality zone that may function as an entity that is both part permanent and partly independent. We regard them as aspects of our own personality, that are interdependent with one another and cannot survive alone. It can be depicted as psychological satellites that concurrently exist as a myriad of distinct lives.

Each subpersonality has its own style and motive that varies from the others. Every subpersonality arranges itself to meet the requirements established by the overall personality, since every person is a complex mash-up of several very distinct personalities. Subpersonalities provide vehicles for a person’s expression in the world as well as filters through which the subjective reality may be seen, felt, and experienced. They look to the outside environment for their fulfillment or expression since they are energetic and psychodynamic structures. A sub personality’s mode of expression provides insight into the individual psyche and reveals the psychodynamic frameworks with which the person identifies.

Subpersonalities reflect our inner and exterior past roles via their manifestations and are thus causal and based upon the past. These roles interact with one another, and when a subpersonality changes or transforms, it has an impact on the entire system of the individual psyche as a holographic participant. Subpersonae frequently emerge as a result of our psychological inheritance, with origins dating back to our parents, grandparents, and others. Similar psychological patterns that appear to have existed in culture and religion for hundreds of years can be found in our constellated families’ cultural history and ancestral karma.

Irrational psychological substructures can be transmitted from the mother to the fetus. The conduct of a child’s primary caregivers and the environment’s response to those actions shape the child’s inner self. It appears as though individual characteristics are reinforced and drawn to one another, and now have their own life, their own will, and their own goal throughout our lives. These embryonic subpersonalities initially serve to protect the personality. They develop out of a need to adapt to the environment.

A subpersonality is born when independent substructures can be recognized as parts of the personality. Subpersonalities are produced by constant repetition; they require the instruments of body, emotions, patterns and subroutines, and neural networking; they employ the language of emotion and the attachment to objects in the robotic ego. These reactions happen at lightspeed and are frequently unconscious. Although some of our essential life force is restrained and stored in their psychodynamic structure, during the transformational process, this life force can be liberated and used to express our own creativity more fully and joyfully.

The ethical significance of the multidimensional applications of subpersonality work, to the field of Divine Justice, is majestic in its redemptive perfection. Harmonic integration of empathetically nurtured, authentic subpersonalities, affords broader auric radiations via a more translucent mental matrix, which results in progressively fewer adverse subroutines thereby proving therapeutic and rejuvenating to the vitality of the interior collective, and thence to the systemic holarchy. Magical authority of this type is gained via the use of the Holy Tetragrammaton and the tetrapolar magnet in the astral world and the psychosynthetic heptad in the mental. In this way the entire psycho-emotional holograph is integrated as one harmonic information field.

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In the material world, when we are not dignified as alive, conscious, beings, but rather as objects or things, we project this indignity upon the mirror of our environmental gestalt. This projective reflection is what self-psychology refers to as empathetic failure or objectification. The sensation of personal coherence is disrupted in these circumstances, and our sense of being is injured. In terms of psychosynthetic theory, such I-it experiences point to a failure of centered integration to promote a healthy I-self connection. A broken central attractor will disrupt the flow of orbital systems and give the sense of disequilibrium, since personal existence, or I, flows from the self via harmonic integrity. Therefore, moments of empathetic failure have the potential to uproot us from self-hood and personal being, as we face the unimaginable prospect of personal non-existence.

This experience is one of not being recognized as we view our exterior, resulting in our existential invisibility; which is a self-referential infliction of the dead-eye. This can occur through unconscious wounding by caregivers, and the Other. Such wounds constitute blind spots in the mirroring function that create fragmented sectors of non-being on our personal hard drive, and can lead to widespread and distributed areas of disenfranchisement that populate the collective interior of the disrupted self-cohesion.

It is no secret that child rearing in the past was colder, more abusive, and lacking in empathy, prior to the pediatric revolution of Dr. Benjamin Spock. There is little doubt that the information field flowing through generations of our current society represents primal wounding of collective proportions. Here, the collective personality is seen as being riddled with wounded disruptions that were severed and compounded rather than nurturing humanity through a series of enlightened developmental stages, lifting our present state over time. These wounds may be imagined as a chronicle of emptiness in the developing collective personality that were inflicted at different ages within us all.

Instead of experiential integration of these instances of non-being, we cut off those parts of ourselves that were affected by them, developing a false self, which is mirrored in our projections as going unnoticed, or having been violated by the environment, instead of being who we are authentically. These wounds are symptoms of non-being, unbearable moments of isolation, fragmentation, and pain that are then self-repressed and forced out of our awareness. In order to sustain the new survival personality and prevent the threat of non-being, we compensate by changing the true personality into the survival personality, since it pains us less. In avoidance, we grow more compelled toward actions and attitudes that are harmful to both ourselves and others. We develop attachments, addictions, or compulsive behaviors that appear to have no end in their variety and ability to fascinate and distract. The enormous potency of these attachments comes in large part from the fact that they provide a means of escaping the covert danger of not existing, brought on by our perceptive projection as lack of empathy in the Other.

This functional re-framing acts as a protective mechanism to buffer against the unpleasant effects of object-oriented information fields, that define us as experiential non-existants. The goal of this is to separate us from our primary authentic personality in a process known as psychosynthetic disintegration. This separation of our main authentic identity into well-developed pieces, results in a compound disintegration of our psychosynthetic unity.

The psychosynthetic Qabalist will at once recognize the creative innovations afforded by this natural mechanism of disintegration. The shards and fragments will be nurtured empathically and magically developed as autonomously empowered allies of special ability and genius. Thus is the synthesis of holographic psyche satisfied through Integrated Harmonics.

With this comes the ability to disunify and destabilize complex systems and their strange attractors at will, inducing orbital drift and transformation of living systems as they evolve into further expressions of order from chaos. The synthetic Qabalist is able to guide and affect emergent phenomena and autopoiesis through his knowledge of systems theory and transpersonal psychology, helping large networks and material systems to learn and develop in the cause of order and stability among international communities. Distributed Assemblage of all types may be directed under magical authority in the interest of science, engineering, and technology alongside any field of contextual reframing.

This same Qabalist has the power to affect Harmonic Integration through psychosynthesis of the Strange Attractor and its feedback loops and systems parameters. The human body is a prime example of systems complexity and its integrated health will benefit as the karmic residues of negative belief structures fall away and adverse programming and subroutines of prior operant conditioning learn, adapt, and transform, affording the influx of tachyonic energy which regeneratively heals the Divine Instrument, resulting in a highly efficient metabolism, conducive to rejuvenation and bio-syntrophy.

Because of the Stellar Influence, evoked via the Mogen David, the great mass of the stars is able to bend space-time, empowering this Azah to figure prominently in retrocausality: backward in time divergence towards the present, or the reverse-time arrow. Synthetic Harmonics afford Qabalistic integration of the temporal matrix in the transpersonal navigation of supercausal block-time, allowing orderly travel, backwards and forwards in Time as well as Space. This gives the time-walking Qabalist access to the MWI parallels and virtual timelines, enabling him to ‘erase unwanted memories’, and replace them with a BOAPW outcome, greatly accelerating our evolutionary advancement. The spatial relativity of this is addressed via projective geometry and the Mogen David, symbol of Harmonic Synthesis; the Circle Squared, the Tetrapolar Magnet, and the Holy Tetragrammaton, along with practical applications of any pragmatic context.

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