Intuitive Linked Communication (ILC)

[Excerpts from conversations between Rita Warren and “the guys upstairs,” in the years 2001 and 2002, edited from The Sphere and the Hologram.]

Secret Schools

R: You know, there are some specific places in the world where some things are happening, like the Monroe Institute training process and other similar things, where people are getting some direction in this process, but it seems as though most of the world isn’t there, so are we talking about building little islands here that will somehow spread?

TGU: There are always secret schools, and secret schools may not even know that they are secret schools. They may have their attention firmly placed on something else, but of course from the other side we can direct the opportunities and we can suggest to people the lessons to be learned from things. You know the parable of the leavening of the loaf. It takes only a tiny bit to leaven a huge loaf. If the leaven were absent, the bread would not rise. If it were all leaven, it wouldn’t be bread. If all the leaven were in one place, it wouldn’t rise evenly. It’s a matter of proper proportions in the proper place.

You are a member of one secret school, although it may not know that it’s a secret school – some do and some don’t, depending on their perception – and this secret school is being supported from our side in order to provide a cadre of people with improved access to certainty, so that they may be anchors of stability to those around them. But there is no necessity to have 13,425 Monroe Institutes around the world. There’s no necessity to have that same number of Trappist monasteries throughout the world. Or Buddhist monasteries, or Islamic study centers, or synagogues. You see? Secret schools are secret for one reason – because they’re right out in the open. That’s the only way to keep a secret. They’re secret because people can’t see what’s in front of them.

And in a secret school – we’re using that word meaning a school that teaches secrets – it is not necessary that the people in that school, on a Downstairs level, understand what they’re doing. It is only necessary that they change. So their Upstairs component is leading them gently to do this, that and the other, and some are good Catholics and some are good Muslims, and there are innumerable members of secret schools who consider themselves to be atheists. It doesn’t matter to us! And in fact, it is an old law of nature that safety is found in diversity. So, if you need your secret schools to continue and to be invulnerable to the vagaries of history, scatter them out in 50 million different ways. Make them look nothing like each other.

R: And some will survive.

TGU: More than some. And it’s not so much a question of surviving, that’s a little too grim. It’s more a question of, some will have greater influence than others.

You’re not in a situation where it’s beginning to rain and there’s only one ark.

—

The Sphere and the Hologram, 15^th anniversary edition, published by SNN / TGU Books, is available as print or eBook from Amazon and other booksellers.

 

[Excerpts from conversations between Rita Warren and “the guys upstairs,” in the years 2001 and 2002, edited from The Sphere and the Hologram.]

The Record and the Needle

R: We’ve heard the term Akashic records. Does that term mean to you the total knowledge that’s available to you to tap into?

TGU: Well, it’s not a library building, the way some people like to think of it, and, you know, it’s not a computer terminal, but it is there, objectively written (so to speak) in the fabric of time-space, and you probably will stump us if you ask how we read it, we just – read it. But if we were to ask you, How do you remember last Thursday, could you answer? You don’t know, you just do. It’s such an automatic mechanism, it would be very difficult to trace out. The Akashic record is not separate from time-space, it is time-space. It’s the same thing. So if you’re looking at it, there it is. But how we get to looking at it – we do it by intent, same as when you talk, and as when we talk. Just as it is your intent that points this conversation. [pause] Have we confused you?

R: I am following that, and I’m thinking about it and making sure that I understand what you were saying. You were saying that you from your perspective have the advantage in that you’re seeing it all at once, and the totality of it –

TGU: Well we didn’t quite phrase it as an advantage; it’s just a circumstance. There are advantages to being quite pointed in time-space, and disadvantages, and obviously, the other way around. Our disadvantage is a somewhat diffused consciousness. It’s an advantage, it’s a disadvantage. It depends on how you look at it. We would not at all say it’s an absolute advantage over you; it’s an advantage in certain ways. We have an advantage not so much in perspective as in totality of access. You can provide the needle to play the record, we can provide the record to be played by the needle.

R: I like that. When I interpreted you to have said that you understood more, you asked us to get back to you on that. That didn’t seem to be quite the way to put it. You were using an analogy of a child and an adult.

TGU: Our meaning would be that a child sees probably more clearly because it’s more clearly focused: It’s absolutely right at the moment. But what it sees it may interpret badly for lack of context. This is the only way in which we would make the analogy between us on this side and us on – you on your side. It is like a parent-child relationship, in that respect strictly, not in any other way.

But our perspective is tempered by our experience, and the experience is relatively vast because we have vastly expanded access. Your awareness is perhaps more acute than ours, because where we see somewhat fuzzily because our consciousness is less intense, you see sharply as anything, and your struggle is to be able to provide a proper interpretation to what you see so clearly.

[pause] We do want to stress, that’s the only aspect of the parent-child analogy that applies. We’re not saying that you were created from us or anything on that order. [pause] Although, that would be another metaphor, actually, [chuckles] but we don’t want to muddy those waters.

—

The Sphere and the Hologram, 15^th anniversary edition, published by SNN / TGU Books, is available as print or eBook from Amazon and other booksellers.

 

[Excerpts from conversations between Rita Warren and “the guys upstairs,” in the years 2001 and 2002, edited from The Sphere and the Hologram.]

How TGU Access Knowledge

R: I have understood from you Gentlemen Upstairs that you have a great deal of information – maybe almost all of the information – and that our job is to suggest a focus for identifying the information by asking questions.

TGU: You will have to pardon us if we always answer literally what you say, because we’re so aware of slippage in communications. We would say we have access to knowledge and probably have access to further knowledge when you want it. We’re trying to emphasize, we don’t ourselves know, but we can find out.

R: Okay, well, one question that arises for me is, how does all this information become available to you?

TGU: [pause] To us the process is more or less what it is to you when you’re thinking about something without needing external resources like books or conversation. It’s as though we’re ruminating, only we’re kind of gravitating toward the information.

R: So it isn’t as though the information has to be collected.

TGU: Well that’s how the information is collected. It’s the same way that you do when you associate ideas, or when you hook a fantasy to a dream to an idea to a thought to something you’ve read. It could be looked at that you’re collecting information. It’s really a very similar process.

R: And then does the information get organized in some way?

TGU: It does if you organize it. You organize it.

R: But you don’t have the sense of speaking out of organized files, so to speak.

TGU: Well – we speak out of the knowledge in the same way that you speak out of the knowledge when you talk and don’t censor in advance what you’re saying. It’s really about the same thing. You’ve heard us begin to say something, stop, go at it again from another way to organize the same material that will lead to a slightly different nuance. You all do the same things when you speak – or even when you think, but it’s more obvious when you speak.

R: You started out last time, in response to my question about evil, by saying there are three different ways to look at this material, something like that. That’s what I was meaning by the organization of the material in some way.

TGU: Ah. Well, wait, let’s look at the process. This isn’t something we had to go fetch, so to speak, and therefore you could look at it like these are organized thoughts in the way that you have organized thoughts when you discuss a subject you’ve thought about before. You know how the first time you try to explain something, you make a jumble of it, and by the third or fourth time you try to explain the same thing it has organized itself, seemingly spontaneously? The same with us. When you ask us something on which we are pretty firm, we can say, “Well, it’s this, this, this, and this. And we’ll talk about this first and then this and then this.”

We keep coming back to the fact that it’s almost too simple to get across to you that you and we are the same thing, with more or less the same ways of being, and the main difference is the time-space matrix that you function in and we do not. So, any time that you’re wondering how we operate, start with the assumption that it’s the same way that you operate, and then see that if you can intuit how that would be without the time-space constraint. You may not get it right, but it’ll be very productive. And – as Frank’s very fond of saying – it’ll have the meta-purpose of accustoming you to thinking at a deeper level about how similar we and you are, how it isn’t “them and us” it’s just us. [pause] And you have to realize, that was a short answer, for us.

—

The Sphere and the Hologram, 15^th anniversary edition, published by SNN / TGU Books, is available as print or eBook from Amazon and other booksellers.

 

[Excerpts from conversations between Rita Warren and “the guys upstairs,” in the years 2001 and 2002, edited from The Sphere and the Hologram.]

Emotion as gradient

R: This is another question that came up around the disaster questions last week. [Sept 11, 2001] You had said that our 3D Disasters had some impact on you. I wondered if you could talk some more about that. Here we are experiencing fear, other emotions, questions about how to behave, how to feel and so on. What happens for you?

TGU: It’s almost too simple to be able to get across to you. What happens to you is what happens to us, with the caveat that it’s what happens to all of you, including trees, rocks, oceans, and air, all of which are sentient, as you suspect. What you feel is what we feel, but you only feel it one tentacle at a time, and we feel the whole octopus.

R: But without the emotional impact. Or is it the totality of the emotional impact also?

TGU: [sigh] Well, that requires – have you guessed? – another lecture.

What you experience as emotions are gradients. This is difficult, because Frank doesn’t have this language, really. Let’s move back up a little bit.

You know what a gradient does; a gradient takes something from one state to another. The slope of a hill could be considered to be a gradient between a high place and a low place. It connects them and at the same time its own nature describes how they connect. If you have a total discontinuity – a mesa, say, out west – that rises straight out of the surroundings, the gradient is radically different from the gradient in a gentle prairie that might still gain a thousand feet, but take a thousand miles do it.

Well, your emotions are gradients between what happens and what you would prefer to happen. This is very crude and it’s not exactly right, but it’s an entry into the subject.

We don’t have emotions in the way that you do because we don’t have the preferred option in the same way you do. We are trying to steer things in certain directions, and hoping that you all make certain choices, but we ourselves don’t identify with any one of you in the way that any one of you has to identify with yourself. You as an individual may become aware of your other lives and your other dimensions and expand the size of the part that you identify with, but while you’re in the body you’re only identifying with one part of the whole.

You will remember that we say that your purpose on earth in physical matter reality is to choose and choose and choose and to create yourselves, and that the creation of yourself is the gift. Well, it isn’t only after you come back as part of us. It’s a gift while you’re doing it. Now this is an analogy, but just as we taste cherry pie when you eat cherry pie, so we can experience the emotion of hatred and fear when you experience the emotion of hatred and fear. With the major exception – which invalidates the analogy – that we don’t experience things in one slice of time after another, and we don’t experience things in one slice of individuality, so-called, after another.

So the way we experience it is so different from the way you experience it, that until people make more of an effort to understand the difference in terrain, they’ll never understand that both sides are doing the same thing at the same time. If you have a life largely lived in fear, you will still experience that life moment by moment by moment. If we are experiencing that life largely lived in fear, we’ll experience the fear more as a color or a tint or a flavor or a shade, tingeing the whole thing, rather than one specific moment at a time. Now, that doesn’t mean we don’t see a moment. We’re here, with you, in this moment. But it means that what’s fluid for us seems solid to you; what’s fluid for you seems solid to us. As an example, your whole life looks to us as one unit, and we have to sort of focus carefully to get you at any moment in time.

Keeping all that in mind if you can – it’ll be easier when you read it – your emotions are a gradient between what is and what you want. Now, you could also say, it’s a gradient between what happens to you and what your previous experience has led you to think would happen to you. We’re not going to get very far here without examples, so give us an example that occurs to you of a strong emotion.

R: Well, there are people right now getting onto airplanes in a state of terror. They have to go someplace and yet they’re very fearful about that.

TGU: What is it we want to look at about the emotion?

R: My original question was, what are you experiencing on your side, when we’re seeing a disaster in terms of these strong emotions?

TGU: Well, the person boards the airplane in a state of advanced fear. The person next to them boards the airplane without fear, because they live in a different reality. They have a different belief system. You experience the moment as the overriding thing, because you live moment by moment, or rather, you live in the continuing now. But we experience the overall lengthwise flavor of it. So we see that person being brought to an opportunity-point of dealing with an ingrained pattern of fear that maybe until then has been unsuspected or has been dealt with casually. So that where you look at it as “how they feel right now,” we look at it as, “what opportunities does this give them to choose?” That’s really the way we look at it. Thus, we can be made to look very cold-blooded, to you. We assure you that we’re not.

R: It doesn’t sound that way when you explain it.

TGU: [lightly] We have good lawyers.

—

The Sphere and the Hologram, 15^th anniversary edition, published by SNN / TGU Books, is available as print or eBook from Amazon and other booksellers.

 

[Excerpts from conversations between Rita Warren and “the guys upstairs,” in the years 2001 and 2002, edited from The Sphere and the Hologram.]

Sept. 11, 2001 (3)

R: Would the events that happened in our time and space today change the energy at your level in some ways?

TGU: Well, you know, we’re not surprised by any of this. We know what’s going on that hasn’t happened in your area yet. We know converging probabilities are practically certainties. So, how should it change our energies?

R: Well, I’m saying that there may be on the earth level lots of demand for your attention today.

TGU: But, you know, how many people died? When you have 15 or 20 or 30 billion at a time, then you might start taxing our facilities, but – you know how many ex-people there are? World War II didn’t tax us, this isn’t going to tax us, in terms of a drain on our attention, if that’s what you mean.

R: This would be a small event, compared to the kinds of events in your –

TGU: In a way, you could kill everyone on the planet on the same day, and – the mission of the planet off to the side, just considering that number of people –if we had to, we’d react to it.

R: Well, all the suggestions you made tonight about the future on our planet sound very grim.

TGU: You knew them a long time ago.

R: Well, I haven’t known them. I have really been an optimist. And when the question has been, “Are we going to end with being blown up by atomic bombs, or are the earth changes going to wipe us out,” I haven’t come down on the side of either of those. But it sounds like you’re saying I’m wrong about that.

TGU: We didn’t mention either of those things. [stops, starts and sputters]

R: Well I was using that as an example of the kinds of questions that had to do with how it all ends.

TGU: Well it doesn’t all end. [They laugh] It always goes on. It’s curious to us, how while you’re in bodies it seems to you that anything that takes people out of bodies is not an optimistic end, given that you’re all going to come out of the body anyway, and if you didn’t you’d be stuck. You are going to have extensive disruptions, but your whole lives have been extensive disruptions and you’ve lived them fruitfully and with purpose. Looking back on them, one might say, “Oh my God, it’s been one damn thing after another,” and in a way that’s true. But in another way it’s, “Wow, it’s been the removal of one chain after another.” And in a way that’s true.

If your systems were currently functioning in an optimal or even a sustainable way, then disruptions to the systems would be bad in the sense that you would find it not only uncomfortable but retrogressive. But your systems aren’t sustainable, and most of them aren’t even humane. And disruptions of those systems we cannot see as anything other than a way forward, not backward.

R: By systems you’re talking about social institutions and ways of defining our livelihoods.

TGU: Indirectly, yes. Primarily, we mean the way people are defining themselves, what they think they are. What they think the rules of life are. What they think the purpose or purposes of life are. All of that is very dysfunctional, although – within the overall context, anything that happens is a flower, as we’ve said. But we prefer other flowers, and to see this one destroyed…Well, we’ll ask you a rhetorical question. Would you rather see your civilization destroyed, or the earth? Not that that’s the real choice. But you see what we’re saying. There are times when something being destroyed is not only the lesser of two evils, but in fact is not an evil at all.

—

The Sphere and the Hologram, 15^th anniversary edition, published by SNN / TGU Books, is available as print or eBook from Amazon and other booksellers.

 

[Excerpts from conversations between Rita Warren and “the guys upstairs,” in the years 2001 and 2002, edited from The Sphere and the Hologram.]

Sept. 11, 2001 (2)

R: It seemed as though that would be something that we could do that might be helpful for those people who were easily ready to move to a non-physical state. But for all the others, we often did what we called rescue missions. Do you have some comments to make about that?

TGU: You could say that the period you’re coming to now is unprecedentedly different. You are loaded with volunteers who came in to do just this part of the drama.

Okay, let’s go back. You will remember that the last time we were talking about a person bringing in the things that that person could handle – that you couldn’t bring everything in to deal with at one time. Well, another aspect of that is, the kind of death someone has can also help to put them into a situation on the other side, that they can learn from, that they can grow from. It’ll help them to smooth things out for themselves. Not that being smooth is the ultimate result, but you understand: Just as you come into this side, into a situation that is sort of planned for you, giving you certain opportunities so that you can grow, so when you go to the other side it’s the same thing. You’re being born into the other side, into a certain limited situation, and so just as in this life you might come in with cerebral palsy, in that life you may come in with a traumatic death in an explosion or something that gives you no time to make sense of it.

Interacting with your belief systems at that time – which is another way of saying interacting with the product of what you have made yourself – sets up the situation on the other side. We realize that it looks like all the action is in 3D Theater, but there’s as much action going on on the other side as here. The interaction between the two allows changes of scene, so to speak. But when you go to the other side, that isn’t taking off the makeup and sitting in the back room, kicking your heels. You’re involved in another play over there. It’s just different terrain, you understand? Time and space are different over here, but you’re not without constraints, they’re just a different kind of constraints. So all of that’s very complicated, but what we’re trying to say is, the deaths that people die are part of their birth on the other side. It’s neither meaningless nor accidental.

R: So I guess that’s why the Buddhists have so many ideas about what death should be like. Seems to me the Buddhists – I don’t know if others besides the Buddhists – are very concerned about the nature of a death of a physical person.

TGU: Well – we’re smiling. It’s true. All we can say is that people by what they are form preferences, without even knowing it. And so smooth will look preferable to someone as opposed to rough, but it’s only a preference. We wouldn’t say that the Buddhists have the final word on the subject. They have a final word, a way of looking at things. It is a productive way; it’s not the only way.

The Sphere and the Hologram, 15^th anniversary edition, published by SNN / TGU Books, is available as print or eBook from Amazon and other booksellers.

 

[Excerpts from conversations between Rita Warren and “the guys upstairs,” in the years 2001 and 2002, edited from The Sphere and the Hologram.] —-

Sept. 11, 2001 (1)

R: We’ve had an extraordinarily large number of people moving from the physical into the “there” today. And this raises for us questions about the best way for us to deal with such things as a disaster. Do you have some comments you’d like to make about that?

TGU: That’s an excellent question. It’s the best question you could ask, because this is only the beginning, as you know. From your own points of view, the central necessity will be to monitor your reaction to the events that are coming. Your choices are constrained by your prior emotional reactions, so that were you to react in fear, or in rage, or in any of myriad ways, certain lines of development would be opened and others would be closed. This is said less for the particular people who are in this room than for the record, because this is – as we’ve said before – a record for others.

Our primary advice would be, hold your center. Stay on an even keel. And this does not mean do not react, but, in the midst of your reaction, remember who you are – for your own sakes, but also because of the part that you came here to play.

R: Is there a way in which we can be helpful in counter-acting fears and anxieties – both our own and others’?

TGU: Yes. Maintaining what you are has its effect on all the rest. You must remember that you are a part of a thing, and a part can affect the whole, by what you are. You aren’t isolated individuals who can only influence each other by thoughts or words or actions. This looks innocuous and ineffective, but in fact it is the most effective response possible while you are in bodies.

R: It’s one thing for us to be here in Virginia listening to events that are happening elsewhere. It’s really hard to imagine that if we were closer to the events we wouldn’t be in states of fear and anxiety ourselves.

TGU: Oh no. There are people on Manhattan Island doing the same thing you’re doing, but for the same reason that they will not hear of you in the news, you will not hear of them. You were not left as a little island off to the side.

R: I understand that, but we talk about the idea of releasing fear, releasing anxiety, and that sounds great, but how do we do that? That seems a very difficult thing to do.

TGU: How did you do it?

R: Well, I’m at some distance from it. If my children were there, if I were there myself, I can’t imagine that I would be feeling as calm and relaxed and as centered as I feel here.

TGU: Well, that’s true – but there have been times in your life when you were in the center of things, and at those times, we ask again, what did you do? It’s only a rhetorical question, but the temptation in your country will be far greater from anger than from fear. Granted, the anger will stem from the fear, but more people will be in anger than will be in fear, and it will be a much stronger emotion, more easily manipulated.

However, if you ask, what can you do to help others maintain their centered-ness, we say again, maintain your own. It’s not ineffective.

R: Yes, that’s kind of the same theme we have for a lot of things; when we’re trying to heal, when we’re trying to send others good wishes, or love. You were talking last time about being a beacon. That struck a great nerve with me all week. And I thought about it in connection with the exercise that a research group used to do here, trying during a disaster to open a path for those individuals who were ready to move over [to the non-physical] with minimum anxiety and minimum fear; representing ourselves as beacons leading to a simple pathway for people to pass through. Children would be the easiest to think of moving in that way, because they wouldn’t be loaded with fear, and expectations.

TGU: Well, the children don’t miss anything, but they often misinterpret, of course. The beacon is an excellent way to do. You weren’t so much leading them through as you were, by what you are, letting them change to resonate to what you were. A minor point.

R: It seemed as though we were just pointing to an opportunity for them. In that sense just being a beacon.

TGU: In the sense that you were a stabilized point, that got them through; helped them get through. You understand, you were a stabilized point, and that is what we’re asking you to do now.

 

The Sphere and the Hologram, 15^th anniversary edition, published by SNN / TGU Books, is available as print or eBook from Amazon and other booksellers.