realization.
The opposite of teleology is mechanism, which describes phenomena in terms of prior
causes instead of their presumed destination or fulfillment. [Modern science is thus
mechanistic.]
The existence of Life-Fields establishes that humanity is teleological, not mechanistic, in its
physical design and development. The species is not a “random OU accident” just stumbling
onward through equally-haphazard “survival of the fittest”. This simple and obvious truth is
shattering to mechanistic science, because it inevitably mandates an intelligence establishing
and guiding the telos: the Egyptian neteru, Pythagorean/Platonic Forms, or in vulgar
simplification “gods/God”.
But the scientists’ teleological nightmare gets worse [or better, depending upon one’s point of
view] ...
56 Burr, Dr. Harold Saxon, The Fields of Life: Our Links with the Universe. NY: Ballantine Books #23559, 1972.
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4. Thought-Fields
As it turns out, human thought also has the properties of a field. While Dr. Burr was
conducting his 40 years of research regarding what would eventually emerge as L-Fields, other
academicians were examining mental activity and discovering that it too does not behave as a
“linear machine” [as, for instance, electronic computers running programs of “artificial
intelligence”]. 57 Among these findings:
(1) Memory is not localized in the brain, except where it is connected to a very
immediate, specific, and continuous sensory function (e.g. perception of heat).
Destroying select, even major areas of the brain does not have a traceable effect
upon the general memory function; other parts of the brain simply “take over”, and
even appear to be re-learning and re-refining supposedly-excised memories. If the
source for such reacquisition is not physical, then it defaults to a field
phenomenon.
(2) Access to memories is also non-linear. One may forget what one had for dinner the
previous evening, while having a crystal-clear recall of information/imagery
decades previously. The process by which memories are so assorted [as it is a grey-
scale spectrum, not an either/or action] remains unknown.
(3) Memory access is instantaneous, its age or complexity notwithstanding. This again
is non-linear, as computers must go through selection/exclusion sequences to
answer memory-questions.
(4) As Plato illustrated in the Meno, the underlying basis of all knowledge - the primal
building-blocks upon which learning and reasoning depend for their accuracy and
coherence - are inherent to each incarnate intelligence: anamnesis - “recollective
awareness of the neteru/Forms”. In non-metaphysical terms, humans know
“instinctively” whether they are thinking reasonably and with validity. [This is not
the same thing, obviously, as processing thoughts on the basis of invalid
information.]
Of course much of what humans know as day-to-day thought is [at least assumed as] linear
[the precise term being “algorithmic”]. Human brains coast through each day largely on sensory
stimulus/response “autopilot”, about 95% of which is subconscious. If the avalanche of daily
sensory data had to be dealt with consciously, anything resembling normal human activity would
be quite impossible.
As with Dr. Burr’s L-Fields, Mr. Russell’s “T-Fields” met with something less than
thunderous enthusiasm in established/conventional scientific circles. It was bad enough for Burr
to discover an external and purposeful intelligence behind human OU/bodily organization and
evolution. It was far worse for the most essential elements of individual human presence-of-
mind to be completely removed from the physical brain. In this devastating one/two blow,
Darwinian mechanism had been completely exploded, with the terrible spectres of “intelligent
57 Dr. Harold Saxon Burr’s L-Field research was summed up in his The Fields of Life: Our Links with the Universe
(NY: Ballantine Books #23559, 1972). The first collection of research extending this “fields” concept to thought was
Design for Destiny by Edward W. Russell (NY: Ballantine Books #23405, 1971). Russell was a former newspaper
reporter with an interest in speculative science. While it is admittedly hypothetical, Russell does a commendable
and exhaustive job of identifying and citing both scientific and philosophical sources.
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design” and a metaphysical “soul” returning [absent Judæo-Christian trappings] from their post-
Enlightenment banishment.
As these [re]discoveries could not be invalidated or discredited, they met with the academic
establishment’s fallback response: they were simply and persistently ignored.
Except, of course, here.
K. Egyptian MindStar Emanations
To this point we have first cleared away the conventional religious and materialistic wreckage
from the popular concept of the “soul”, and established both the MindStar’s metaphysical
existence and its means of interaction with the OU brain and body.
We are now in a position to identify the elements or “emanations” of the MindStar as the
Egyptians apprehended them. This is thus the “core” of this book, but it cannot be
overemphasized that this is not a mere recitation for the reader’s bemusement. It is a doorway, a
map, by which the individual can redirect the power of discretionary consciousness to its source,
purification, and realization of immortality.
Each of the following eight emanations proceeds from the [more] OU-linked to the [more]
SU-linked. Predictably this makes the more basic ones that much easier to identify based on
their familiar, if subconscious OU-usage. A comparison may be made to Plato’s “pyramid of
thought”, which in his Dialogues he stratified as Eikasia (primitive emotion), Pistis (ordinary
active/reactive thinking), Dianoia (precise, logical, enlightened thought), and Nœsis (intuition
and apprehension of the Ultimate Good ( Agathon).
The Egyptian priesthoods knew that each living creature was possessed of several existence-
emanations above and beyond the metabolic mind/body. All sentient beings possess the first
four ( khat, ren, khabit, ab). Beings endowed with the Gift of Set (awareness of isolate self-
consciousness) the next two ( ba, ka) as well as in those of initiatory capacity and attainment the
next one ( sekhem), and in unique instances the ultimate one ( akh).
Accordingly each of the following expositions is meant not just as something to be read, but
as a personal application exercise. Upon being alerted to each emanation, redirect your thought
“inward” until you find and recognize it in yourself. You may be surprised at how effortless this
is. [As effortless and self-evident, indeed, as all of the “great truths” presented in MindStar, each
of which you find, perhaps to your surprise, that you “know already”. Welcome to anamnesis.] It
is a gateway, a map to your personal Grail Castle. Once you know that it exists and is there to be
quested and found, you have only to:
Descende, audas viator, et terrestre centrum attinges. Kod feci.
Descend, audacious traveler, and you will reach the center of the Earth. I did it.
Arne Saknussemm, in
Jules Verne,
Journey to th
e Center of the Earth, 1864
1. Khat
The body-emanation. The khat is integral with the being’s physical body, and is the
original of what later, lesser cultures would represent as the “energy body”, “body of light”,
“astral body”, etc. In current field theory it constitutes the life-field of the person, controlling and
directing its material counterpart’s organization, regeneration, and span of existence. During
physical life it is coextensive with its material counterpart. After material death it may remain
with the corpse to serve as a medium for the other emanations, or it may merely linger near its
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remains. Jungians perceived the khat as the “earthbound” anima, and in the oriental vision of
the Golden Flower it was known as the kuei:
Tao the undivided, Great One, gives rise to two opposite reality principles, Darkness and
Light, yin and yang. These are at first thought of only as forces of nature apart from man. Later
the sexual polarities, and others as well, are derived from them. From yin comes K’un, the
receptive feminine principle; from yang comes Ch’ien, the creative masculine principle. From yin
comes ming (life); from yang comes hsing (essence).
Each individual contains a central monad which, at the moment of conception, splits into life
and essence ( ming and hsing). These two are super-individual principles and so can be related to
eros and logos.
In the personal bodily existence of the individual they are represented by two other polarities,
a p’o soul (or anima) and a hun soul (or animus). All during the life of the individual these two are
in conflict, each striving for mastery. At death they separate and go different ways. The anima
sinks to earth as kuei, a ghost-being. 58
It is the khat which is drawn into or activated from within a corpse in necromantic magical
workings. As the reader may surmise, the khat is also the vehicle for the zombie practices of
Voodoo. 59
2. Ren
The name-emanation. The Egyptians understood the power of names to identify, define,
protect, and empower individuals - most conspicuously in the various names taken by each
pharaoh. Collectively and separately each name affected the very essence of the person, and the
greatest curse [as also illustrated in literature and film] was to be denied all names. 60 Externally
a name can be used to summon or compel, whether physically incarnate or not. The neteru also
have the power and the discretion to give names as well as take them, and through such names
to take form and voice.
3. Khabit
The shadow-emanation. This is the connection of the still-incarnate khat with the life-
forces of the natural neteru, enabling it to function as the organizing and controlling energy (the
58 The Secret of the Golden Flower by Richard Wilhelm (Trans) (London: Routledge & Kegan Paul Ltd, 1931. A
classic of Chinese Taoism describing the process of the attainment of transcendental existence by the means of
creating a mandala from the personal subconscious. A key influence in the magical philosophy of Golden Dawn
Rosicrucian W.B. Yeats. Cf. also a more recent translation by Thomas Cleary (San Francisco: HarperSan Francisco,
1991).
59 For details of zombification see Wade E. Davis , The Serpent and the Rainbow (New York: Warner Books, 1987),
concerning Haitian Voodoo and actual zombie creation - not by supernatural means, but by the secret use of
poisons. The book is based upon field research by the author, who holds undergraduate degrees from Harvard
University in Ethnobotany and Biology, and a Ph.D. in Ethnobotany.
60 For example, in Bram Stoker’s The Jewel of Seven Stars, the Egyptian priests who sought to prevent the feared
sorceress-Queen Tera from returning to incarnate life attempted to destroy all inscriptions of her name in her tomb,
as well as in other references to her. [They failed.]
In H.P. Lovecraft’s The Case of Charles Dexter Ward, the name and all references to the Colonial sorcerer
Joseph Curwen were tracked down and obliterated by the vigilantes who murdered him.
Elsewhere in exoteric history it was a common practice for Egyptian pharaohs and priesthoods to attempt to
deface or erase the names, images, and monuments of feared or hated predecessors, such as the “heretic”
Akhenaten.
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individual “life-field”). If the khabit is destroyed, the life-field de-energizes and the physical body
expires. In Black Magic the khabit can also be sent out by its owner as an instrument of influence
upon others.
After the physical body is destroyed or no longer needed, the khabit becomes an avatar of the
neter Anubis, overseeing guidance of the [noninitiate] consciousness through the incoherence of
the Tuat into the stabilization of Amenti. An initiated consciousness needs no such guidance.
4. Ab
The heart-emanation. The physical locus of individual identity and consciousness, hence
the bridge between the OU of the neteru and the SU of the four metaphysical emanations. It is
through the ab that an individual realizes and recognizes incarnate identity and uniqueness, and
following destruction/expiration of one’s body it is through the ab that one can reenter the OU
[as a “ghost”, through “possession” (more precisely merger with another, incarnate ab), or
through thought-transference].
It is also in the ab that the strength and quality of one’s maat (inclination to “good” or “evil”)
reposes. This is echoed in the later Indian mythologies of karma, and was the reason for the
posthumous “weighing of the heart against a feather” in Egypt. After bodily death the maat
within the ab overwhelms it completely, so that any subsequent manifestation in the OU is likely
to be an extreme concentration of either beneficence or malevolence.
5. Ba
The core-emanation. This is each sentient being’s sense of self-awareness, of unique and
absolute distinction from everything else (both other sentient beings and the entire OU). Thus it
is the manifestation, or Gift, of Set, the neter of non-nature, in each so-conscious entity.
The ba becomes stronger through increased self-exploration and -realization: the initiatory
process of Xeper. Unlike natural initiation, which draws the individual into alignment, harmony,
and ultimately conscious absorption into and indistinction from one or more of the natural
neteru, Xeper of the ba does not dissolve the self into Set, but attains and sustains a cohesive
essence of its own.
The anamnesis or “remembered knowledge” experienced by the slave boy in Plato’s Meno is
perhaps more accurately described as the physical-process, stimulus/response brain reaching in
to the ba for bits of its immortal, eternal wisdom. But this is akin to reaching for a coal in a hot
fire. It is stressful to do, and the result can be held only for a fleeting moment without further
stress. The superficial/physical “self”, which through material “hits” continuously reassures itself
that it is the only self, is shaken by exposure to its falseness, its nothingness. It backs away from
such “close encounters”, dismisses them as “illusions”, “fantasy”, “imagination”, etc., and
hastens to rebuild its fortress of material-sensation walls.
Absent Setian orientation and initiation, a ba simply continues as
one’s sense of identity, thus
the “essential self” around which all of the other souls coalesce and recognize themselves. Within
noninitiates this results in the ba being sensed as a dreamy, meditative “state of being” which, if
indulged in with persistence and intensity, leads to its overwhelming the other souls, hence
“nirvana” and similar states of ba-ecstasy.
6. Ka
The transmigration-emanation. The ka is the complete mirror-image of all eight natural
and non-natural emanations, fused into an avatar, Doppelgänger, or Horla, a completely
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metaphysical remanifestation of oneself which can exist and displace without limit, both within
the non-natural universe generated by one’s ba and within the physical universe of the natural
neteru as well.
It is the ka that, through the ab, enters the natural universe through “identity gates” such as
pictures or statues of the individual, or utterance of the individual’s name(s) (the ren), as well as
through conducive locales such as temples and geological & architectural anomalies.
While the ba may, particularly posthumously, lose awareness of itself through the
paradoxical expansion of that consciousness into its entire perceptive field, the ka remains
immortally finite, distinct, and otherness-separate. Thus in an expressive, active sense it
becomes the externally-identifiable individual beyond physical death.
Nowhere is the ka better illustrated than in initiate Bram Stoker’s The Jewel of Seven Stars.
Film treatments of this work, such as Hammer’s Blood from the Mummy’s Tomb and the more
recent The Awakening, have done it a grotesque disservice. In Stoker’s original text it is in no
sense a horror story, but rather a fascinating and romantic mystery: Who was Tera of ancient
Egypt, this marvelous sorceress-queen who took with her to her tomb only a ruby scarab
inscribed with the constellation of the Thigh of Set (our “Great Bear”) and the hieroglyphs mer
(love) and men ab (patience)? Listen to the words of the woman of our own era with whose ka
Tera came gently to merge:
I can see her in her loneliness and in the silence of her mighty pride, dreaming her own dream
of things far different from those around her. Of some other land, far away under the canopy of
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