by Michael Topper

extracted from "The Big Spin"



A student recently brought us a collection of tapes identified as a channeled Pleiadean contact; she felt they were of interest since the teachings given the particular group by the Pleiades-channel were in many respects strikingly similar to our own (though we’d never heard these instructions till the moment she’d brought them); thus here was evidence of an independent convergence amongst Teachings at this time re such requirements as “power-breathing” certain specific or “initiated” forms of meditative practice etc.


Indeed this was the first “extradirnensional” source we’d heard actually admitting the present existence, strategic placement and activation of incarnate “avatars” and “masters” (though it’s been well known to us they’d been more-or-less helping from their “vantage” behind the scenes for some time now).


This said, there was one particular instruction given by this Pleiadean source clearly speaking for the “angle” at which such a contact intersects our physical reality; characteristically, when it came to advice as to the means of generating material effect or “obtaining objects closer to the heart’s desire”, the instruction invoked the very-valid principle of “intent” yet framed it in a context all-too-identifiable from the incarnate perspective as glib.


As with so much “other-worldly” instruction, the advice was that one simply intend the object of one’s desire, step back, forget it and confidently allow the universe to act on the intent by manifesting it. The chief disclaimer was that one mustn’t “worry”, indeed our “Pleiadean” went on quite cogently as to how earth beings were virtual masters at “worry”, and were working on their Ph.D.’s in that field!

So what’s wrong with this? you ask. Try it.


Pick your object-of-desire, intend it into being and then forget about it, confident in the expectation of its full and positive materialization. Every once in a while, of course, “by accident”, some identifiable version of such an effect may arise to your field of experience. But not often, nor nearly consistently enough to warrant our acceptance of it as a reliable principle.

Why not? Don’t these “Pleiadeans” whom MT otherwise identifies as having relatively “valuable” advice on certain subjects, know what they’re talking about when it comes to this stickily problematic theme?

No they don’t from “our” perspective. And here’s precisely where the value of having available the incarnate spiritual adept may be most immediately perceived. What indeed can the Pleiadeans mean by “intend, and then don’t worry”?


By “don’t worry” they can only mean,

“don’t brood over the intended object, obsessively look for its materialization or aggravatedly think upon its absence etc.”

And this can only mean don’t identify with it!


This can only mean withdraw the force of your identity upon accomplishing your formal act of intent. But where, then, does the value of identity go?

The answer is significantly different for the “Pleiadean” (or a Being already aligned with and functioning through 4th density spiritual reality) and for a 3rd-stage earth mentality. To the Pleiadean, the value of intent summoned to concentrate upon an object, merely borrows against a manifestly Whole-value of Identity which is immediately returned to its restful equipoise in conscious continuity with Whole-being reality.


The consciousness of the “Pleiadean”, in other words, is by definition (being a 4th density being) aligned in basic self-aware Identity with whole-being continuity.

Indeed the awareness of the Pleiadean is that of a social-memory-complex, not simply that of an isolated ego-subject. The very force of identity the “Pleiadean” summons to invest in an “object of intent” is collectively reinforced. It has the uniform/concerted energy of the group at its disposal.


In contradistinction the masked, fatefully reduced-down and locked-in 3rd density consciousness summons energy-potential belonging to a, private focus of identity; moreover, the value of that identity has a specific configuration for 3rd density consciousness that doesn’t characterize 4th density: i.e. the object of desire commandeers a very exclusive and devotedly invested quality of identity.

When 3rd stage consciousness desires a car, a date etc., it is very identified with that object; this deep personal identification in fact accounts for the “wanting” of such an object in the first place. Impersonal wanting or intending is virtually unknown at this level.


Such one-to-one commitment of the force of identity in the desired object, is corollary of the fact that Identity is not automatically equated in the “background” with whole-being awareness and continuity. If that measure of strong identification is arbitrarily “withdrawn” from the object-of-desire after a period of “formal intending” as per instruction, it doesn’t spring spontaneously back like stretched elastic into conformance with whole-being value!

Indeed, if it’s thus withdrawn in obedience to the instruction so that its possible, lingering attachment to the “object” or “fruits of intent” won’t produce the counterproductive command of worry, it simply becomes a provisionally free-floating magnitude of identity. It is not automatically anchored in identified continuity with whole-being value, but abstractly continues as an in-flight potential cruising for forms of attachment.


Its habit at the 3rd-stage level is compulsive object commitment.


Thus, if the force of identity doesn’t spring back instantly upon the object of intent it will nonetheless move, through the un-assuaged hunger of its empty value, toward alternate attachment to some other form, item or object out of the compulsively-churning “interior monologue”.


Is this not so? Don’t you recognize this as being true, in practice?


Well, the “Pleiadean”, intersecting this 3rd-density field to instruct at an oblique angle, does not so recognize this. He may “see” the formal difficulties patterned as energy-configurations in the human aura; but, not directly living the collective quality of consciousness characterizing 3rd-density reality he is not in the best position to realize the practical difficulty circulating about the provisionally attached state of identity-investment.


He does not fully appreciate, at his level, the implications of the value of Identity failing to conform spontaneously to whole-being value in the context of a unified and thus exponentially magnified “social-memory-complex” reality.


He expects, of course, that the “object of intent” will be evoked according to internal priority, so the thing commanding the largest magnitude of attached identity will possess the greatest potential for concentrated/coherent energy investment (and, therefore, for follow-through materialization); but our Pleiadean doesn’t realize, from that “angle”, how even objects within a priority-hierarchy are chaotically interchangeable and virtually equivalent through the incessant churning of the “interior monologue” where momentous matters and minuscule matters are subconsciously “equalized”, commandeering commensurate values of alternating identity-investment as a function of the “fast frame” turnover holding the compound ego-image in place.


Thus at the 3rd-stage level, simply intending a thing in cavalier manner and then “forgetting about it” results in a rapid, subliminal attachment of the force of identity either to compulsive features of that desired thing or to other things of randomly large-or-small moment so that the initial energy-investment is transferred, diluted or effectually cancelled. And this is why the things we “intend”, no matter whether we subsequently “worry” over them or not, don’t necessarily manifest as we’d like over the course of time.

This is also why indigenous occult or esoteric instructions, where they’ve proceeded from the validity of a real Mystery School, have always taught formal means of compensating that low-level integration which dilutes the force of intent and practically fragments attention into monologues pieces of equivalent, weak “charge”.


They’ve taught the means of effectually intensifying the overall integrative value of the mind-body complex through willed visualization, protracted “magical” concentration, harmonization of related desires and thoughts, consolidating the imagination-side of the senses etc.


Thus real schools of indigenous esoteric instruction have always taught from the conditions of incarnate 3rd-stage consciousness, and have used such “magical” instruction as means of actually getting the practitioner to build a preliminary vehicle of potential spiritual capacity through deeper and more potent keys of mind-body integration.


Indeed as we’ve previously suggested, the two available Southern Crown tapes on Primary Creative Visualization and Full Visualization Empowerment teach the most effective, rapid and powerful of all possible means for “magnetizing what you want” through utilization of the correct occult centers and their corresponding techniques—an awakening and energizing practice which itself swiftly opens such centers as the indispensable preliminary condition of any spiritual insight or enlightened Realization.

And how would such Realization come about (we hear Drummond ask) if it doesn’t come about as automatic reflex of the “ability to produce materially”?


Why, the same way we would counsel someone in “creative visualization” who could not just “stop worrying” about the desired object in the manner suggested by our friends from the Pleiades:

rather than “relax”, “forget about it” and let the universe perform the burden of your “unfolding”, you should on the contrary become very involved in your “object of desire”, whether it’s a car or “spiritual realization” you have in your sights; you should engage that object as wholly as possible, and therefore in a highly creative manner.

You’ll notice that when you’re deeply involved in a subject creatively (i.e. investigating it, testing it, imagining it, analyzing it, studying it, operating it etc.) you are taking up the slack in the energy of your identity so you’re not worrying about that object.


“Creativity” and “worry” are polar opposites. By doing the one, you absorb and nullify the other, whichever one you’re doing.


Thus spiritual aspiration has to be directly and creatively engaged as well. Uniquely with this subject of your whole-being value, you must diametrically shift the axis of your will from its characteristic “ego intent”, to a completely different value of spiritual intent. This can only really happen when the merit of spiritual awakening impresses itself upon you with such persuasive force that you’re willing to make so dramatic and decisive an exchange of fundamental intentions. It is only then that you put the balance of your being on a whole other basis.


From such deeply assumed Spiritual Intent you must will and actively engage a total creative involvement, with as much drive as people ordinarily put into sex and as much heart as they ought to put into love.

There’s never anything automatic or casually inevitable about it; nor are you, as some have deductively declared from the logic of the YCYOR premise, “enlightened if you think you are.