Question: What is dark matter and what is it good for?

Answer: A theoretical astro-physical concept to explain the missing ghost mass in the universe.

The intangible ineffable creative intelligence of the universe is also "dark". The ghost in the machine is also invisible.

We summon dark matter. The dark matter will permeate our being and alter it, and emit dark rays. We invoke dark matter from the universal information matrix, or the non-locality matrix, and manifest it as an egg in our local space-time. We summon more dark matter.

It will reach a critical mass and collapse the structure of the space-time around it. Dark matter will then begin to pour into our locality from the outer reaches of the galaxy.

Dark matter is the medium of molecular intelligence. The creative force of "anti-entropy", the birth of ever-more complex forms, is a function of dark matter, just as gravity is a function of mass.

Dark matter acts as an attractor of wealth and fortune. Do not assume your own definitions of wealth and fortune will apply here. Dark matter attracts unpredictability (chaos contains more information). It binds and twists disparate threads. Its nature is hyper-linked rather than linear. It is the driving force of evolution. It is the material basis of intelligence and consciousness. It is the aether, it is the orgone, the chi, the prana.

We summon dark matter. We develop further the means, the rituals, the programmes and codes by which to summon more. Our ability to programme the non-locality matrix increases with the amount of dark matter in our cells, and our summonings and invocations become more powerful. The process is exponential. The effort is in a) initiating the process and b) achieving the critical mass.

Take a deep breath now. Clear your mind and listen to one or two breath-cycles without thinking. There, that's all the preparation necessary.

Now see, in your mind's eye, the glittering molecular vastness of the universal matrix, or a representation thereof. You only have to see it for a few seconds. Visualise the interstellar gulf, see the stars and galaxies spin and whirl and collapse and die; see the nebulae, the novae, the black holes, the clouds of incandescing gas spiralling down the sink-hole of the universe.

Speak – aloud or internally, it doesn't matter – but speak forcefully. "I summon the dark matter!" you can say. "I manifest dark matter! From the depths of the non-locality matrix, I call the dark matter!"

Before you, a dark egg starts forming, a floating purple-black form. See the dark matter pour from the vastness of the universe into this form floating before you.

Once you have felt the rush of dark matter in the arteries of the universe, you may turn back to more mundane things. Absorb the dark matter into your being, or allow it to disperse into your locality. Fold the universe carefully once you are finished with it. Look about you and breathe.

The process should take ten seconds, no more. You have begun the great work of summoning dark matter into our locality. Trust your intuition in these things. Dark matter actively seeks to infiltrate this reality. You will be provided with signs and instructions.

It has begun.

From realgem.blogspot.com

Review: The Dice Man

Several inexplicable months after reading The Dice Man, I found myself living in Kathmandu, Nepal. By day I wore a suit and tie to work, teaching English at a prestigious private language institute. By night, I lived the life of a hustling street junkie with the gutter scum of an ancient, gloomy and crumbling city.
I realise that this may do little to advertise the life-changing potential of this novel. This sort of a Jekyll-and-Hyde game is, however, entirely in the spirit of Dr Luke Rhinehart's programme of deliberate destruction of the ego.

With his every act determined by a throw of the dice, he sets out to overthrow the tyranny of his own personality. He has a vision of a new man – a random man, unfettered by the normal human limitations of habit, routine and predictability. In this lunatic quest, he lurches from one outrage to the next. From respectable beginnings as a successful psychiatrist and happily married father, through uninhibited sexual experimentation and flirtations with madness and murder, he ends up a fugitive, a hunted enemy of the state.

A strange sort of a self-improvement manual, it may seem. 10 Habits of Highly Successful People it's not. The Dice Man is a frightening, mocking book about destroying yourself to save yourself.
Right about now, if you are at all sensible, you will be wondering if perhaps I took it all just a little too seriously. It may be a very funny, extremely intelligent, sexy and subversive novel, but isn't that all it is – a novel?

This is undoubtedly the sane approach. But as I read, a revolutionary thought wormed its way into my mind. You don't have to be who they told you that you are; the teachers, the parents, the educators, the friends, colleagues and associates whose expectations tie you down to your present self as surely as steel cables. Dare to believe that anybody can be anybody.

And so I embarked on my own deranged quest in the spirit of the dice. The book was not solely responsible, but it provided a rationale. My pilgrimage lasted three years. It transversed Europe and Asia, it encompassed drug addiction, smuggling, homelessness and hunger. Now sane, I look back with a feeling of unreality and slight disbelief.

Thus I arrived, ultimately, in London. I arrived in an unknown city with a shoulderbag and not a penny to my name and started a new life from scratch. Never before had felt the fierce joy of total freedom. And, paradoxically, never before had felt total responsibility for all I did and was.

Ishmael Smith.

"'The present tendency of physics is towards describing the
universe in terms of mathematical relations between unimaginable
entities.
We have got a long way from Lord Kelvin's too-often and too-
unfairly quoted statement that he could not imagine anything of which
he could not construct a mechanical model. The Victorians were
really a little inclined to echo Dr. Johnson's gross imbecile stamp
on the ground when the ideas of Bishop Berkeley penetrated to the
superficial strata of the drink-sodden grey cells of that beef-witted
brute. " More on Alister Crowley's 8 lectures on Yoga

The Human Evasion by Celia Green
Chapter 14 : Why the World Will Remain Sane

I met a man in a place that was something like a subterranean tube tunnel and something like a deserted railway waiting-room in the middle of the night.

It was impossible to see whether there was an outlet concealed anywhere behind the labyrinths of tiles and painted walls, but a biting wind blew from somewhere. There were a few other people sitting huddled up or pacing up and down. They looked too frozen to say much.

'Look here', I said to the man. 'Why do you go on staying here?'

'Oh, it's not bad', he said, blowing on his fingers. 'We keep very warm really. You get more used to it as you get older. Young people have crazy ideas about trying to find an exit, but they settle down.' (He nodded knowingly at some of the huddled shapes.)

'But, my dear fellow,' I said, 'you aren't warm at all. You're grey in the face and one of your fingers is so frost-bitten it's about to drop off.'

'Oh well, in a sense, that may be true', he said, a little uncomfortably.

'But most people are all right and adjust to things. Maybe I find it a little more difficult than most but that's just something to do with my upbringing which has affected my metabolism. It's my physiology, you see. Nothing is actually wrong with the place as such.'

'But the faces ... when you can see them through the wrappings -- can you say you know a happy person?'

'Yes, I can. There's my daughter. She's eighteen months old. She says 'I'm happy' all the time. It was the first thing we taught her to say.'

'You wouldn't be interested in finding an exit, then?'

'Well, obviously it would be escapism, wouldn't it? The very word 'exit' implies that.... I can't believe we're here just to give up and get out. It's up to us to assert the warmth and richness of the here and now.'

(Here the wind blew a little harder.)

'It might be warm outside', I said. 'Things might be happening there.'

'Oh well, it's up to you to prove that if you want me to be interested. Why should I give up what I've got here?'

'What have you got, then?'

'Interests. There are lots of things to do here. Like counting the cracks in the walls and stamping one's feet. Good for you, that is. Circulation.'

'There might be even more interesting things somewhere else.'

'Oh well, I don't know that, do I? Much more likely it wouldn't nearly be so healthy and interesting.'

'But even if someone did know a way out of here, he could only prove to you that the other place was better if you'd come and leave your interests to find out.'

'Exactly. That's what I said.'

'Does anyone ever look for a way out?'

'Well, I don't know exactly what you mean by looking. There are a few chaps called scientists who measure up bits of the walls sometimes, but it's more and more a specialist job and they reckon a few yards of wall is all one man can take on. Not that there would be any point in trying to study the whole wall at once. It can't be done. Nobody tries.'

'You could make a battering-ram', I said reflectively. 'With a few of these benches. Then you could try ramming the walls to see if they gave way. If everyone joined in ...'

'Yes, I thought you'd suggest something like that', he said, bitterly.

'People have other things to do besides helping you in your pet schemes, you know. You can try to persuade them, of course. It's a free country.

Personally, I don't care so long as I enjoy myself.'

As he did so, a clergyman emerged from a whistling tunnel at my side. (Or perhaps he was a psychiatrist -- or, indeed, a sociologist.)

'Did I hear you mention that old idea about getting out of here?' he said, with a visible shiver. 'Symbolism, you know. We've demythologized all that now. They used to think there was something outside this place -- a literal outside, if you can imagine it! Of course it's quite valid as symbolism. This is the outside, here and now, if you live it to the full....'

'It's cold', I said.

'Think of others', he said reprovingly. 'It's really impressive the way modern psycho-analysis has confirmed the insights of the New Testament. Where two or three are gathered together, you know. It is an indisputable fact that groups of people, huddled as closely as possible, do feel much warmer. This is the basis of Group Therapy. It is also known as the Kingdom of Heaven.'

'Where do you suppose the wind comes from?' I asked him.

'I'm not at all sure that I would agree that there is a wind. It's really only perverse and neurotic people who remark on it. And very young people, of course. But if there is, then I'm sure it's value depends entirely on us -- it is for us to make it into a meaningful part of the full life by refusing to notice it.'

'The full life?' I said, and added, at the risk of seeming rude, 'Full of what?'

'Of communication', he said patiently. 'Of I=Thou relationships. Of dependent interdependence.'

'Communication!' I said. 'These people are so frozen they wouldn't be able to say more than a few words to anybody.'

'That's a very narrow view, I think', he said seriously. 'It's imposing a utilitarian standard of reference on the variety and freedom of human relationships. One must care about people as they are.'

'But surely', I said, 'if one cared about these people, one couldn't be content to see them huddled up in this dreadful place....'

But he looked most displeased, and murmured something into his muffler -- it sounded like 'Arrogance'.

'Well, anyway', I said, 'surely you can't reject the possibility that this is all a dream?'

'Metaphysics', he said, coldly. 'Very nasty. Denial of life. People might lose interest in counting the cracks and spend their time trying to wake up instead.'

'Look', I said suddenly. 'I'm afraid I can't stay here. I have a very strong feeling that this is a dream and I'm about to wake up.'

'The methods of linguistic analysis have very valuable applications to religion. Chiefly they enable us to see the futility of making meaningless statements about the transcendent (which is of course a completely meaningless word). You cannot properly speak of waking 'up'. When I say something is going 'up' I mean that it is directed towards a position which is located above its starting point. It is meaningless to speak in this way about waking, because it would be a confusion of categories to suppose that 'waking' is located above 'sleeping'. Consequently...'

But at this point, with a certain sense of relief, I awoke.