The Nourishing Power of Crystals

The Nourishing Power of Crystals
Author: Explorer
Topic: Питание будущего
Year of publication: 2013
Price: 100.00 EUR

One of the versions about human origin states that Man originates from a crystal that produced the first seed. We can hardly speculate what sort of crystal that was. It may have been a crystal structurally similar to amber - this is what the Romans believed or rather Pliny the Elder in particular who determined not only the structure of the crystal but also its aroma. It is possible however that the originating crystal was not a single stone but an entire group of crystals, as John the Apostle claimed that Man was made of twelve crystals forming a thirteenth – Man’s soul.

If we assume that crystals were in fact the first educational forms for Man, we can easily see why man studied the structure of space and started describing space in relation to the structure of crystals. People perceived all surrounding objects as elements influencing space, they believed that specific axes and angles demonstrated how different forms influenced space - a perception similar to people’s perception of crystals. However initially this perception had rather natural and not everyday functions.

The ancient people viewed the world from the perspective of mineralization. And the assumption that Man originated from the crystal meant that Man’s whole life should be examined from the perspective of the crystal. Therefore both Man and his life were related to different kinds of crystal structures.

The origin of the crystals themselves was attributed to Heaven, Earth and Man. On Earth crystals were most commonly linked to water, the sky and the mountains. In relation to the formation of Man though this relationship was examined in connection to certain mountains and crystals. Mountains were viewed from the perspective of the body. The mountain was seen as having both a mythical (i.e. a certain symbolical prototype) and a human aspect.

By the way, the very science studying the crystals has its roots in even earlier times because we know that the Chinese, as well as the Egyptians, conducted various experiments with crystals and stones. A similar attitude towards stones we see also in the Latin American, the Celtic and the Indian cultures. A more sensitive aspect, linked to experience and taste, we find in the Ancient Greeks (Theophrastus), and later in the Romans (Pliny the Elder).

Next, the understanding of the stones fell in line with the unified understanding of the crystal as a philosopher’s stone, i.e. a stone that can generate energy. This notion was probably first established by the Arab alchemists al-Bīrūnī (973 — 1050) and Avicenna (980 — 1037). However much of their work was kept secret by the Sufi mystics. By the way, according to one version, the well-known Grail was in fact a kind of crystal - may be cinnabar or cream of tartar.

In the Middle Ages alchemists also tried to obtain unlimited, infinite energy from crystals. We can easily say that the secret of the crystal structure of the minerals still haunts various researchers, mystics and scholars in spite of the fact that in the beginning of the 20-th century science provided a specific physical explanation of the crystal structure.

1669 is taken as the year when crystallography was created as a science, as a result of the work of Rasmus Bartholin and Nicola Steno who summarized the knowledge of crystals and also gave their own contribution.

The science of crystals itself appeared thanks to the work of the Norwegian scientist Maurice Victor Goldschmidt. His scientific perspective actually brings us back to the initial understanding of crystals as stones with a particular structure. Generally, the science of crystals seemed to treat the stones as living organisms whose behaviour does not differ in any way from the behavioural structure of Man. The only difference is that the energy in the crystal is more perfected and of higher frequency. At this point in time people examined cyrstals from a geometrical perspective - much like in the Ancient times. If we connect this aproach to the Taoist conception, we can say that it functions as the latter’s scientific proof.

Man’s structure is in fact connected to twelve kinds of crystals each of which consists, from an energy perspective, of 7 different parts. Eith of these crystals can transport Man from temporal into extra-temporal space. All of them are united under the common term cinnabar. Inside of them three perfect rhythms exist, which are described with the help of three cyrstals – gold, silver and one other crystal, which corresponds to the particular person (diamond, for example) and links him to jade, i.e. to perfect energy generation.

In this way, the art of turning metal into gold, which we have inherited from the alchemists of the Middle Ages, is the conceptual precondition for trans-crystallization, which may be attributed both to internal nourishment, and to a restructuring of the body itself (in correspondence with the structure of jasper for example or of gold).

This attitude to crystals leads us back in time to the greatest of all great figures – Hermes Trismegistus. He is believed to be the author of the basic notion of perceiving the Great through spatial geometry - following not only the principles of geometric life but also of geometric transformation. Later, on the foundation of this type of perception, Plato introduced the first ideas of the nourishing power of crystals by relating the stones to the five basic vibration groups or bodies, which in fact represent five regular polyhedrons that can generate energy.

Obviously, what we are talking about here is an additional energy source that can be acquired. Plato’s concept can be reduced to the idea of nourishing the soul using as a source the fine processes related to the higher-frequency characteristics of space. By the way, Plato also believed that the same model also lay in the basis of thought.

Nourishing thought is analogous to nourishing geometry, which we will discuss further. Plato emphasized the importance of studying geometry as a transforming substance that could go through 9 stages of transformation. This is a representation of the notion of sphere formation. And since the theory behind the Food of the Future is largely based on the idea of nourishing the mind and using the mind to absorb high-frequency nourishment, Plato emerges as the founder of the idea of nourishing the brain as a means for forming the spirit, the soul.

If we examine Plato’s ideas in depth but also through the perspective of Euclid, we’ll see that in Plato’s time geometry and form were the essence of the same thing – crystallization. In other words crystals – the way we understand them today – were rather part of geometry and were perceived mainly through the perspective of geometry. This served as the basis for formatting space according to the geometry principle, in which space was divided into finite (flat) and infinite (that which has a volume).

Euclid’s essay on figures demonstrates essentially the idea of the classification of space. If we combine this with Epicurus, who contributed greatly to the Gnostic theories, we get a perception that shapes geometry and forms, which is really crucial to understanding the yoga of food since on the high-frequency level there’s no taste but rather perception.

Connecting the conscious effort with perception we get a model of crystal nourishment where the ability to attune ourselves to perception helps create the particular reality, the particular truth we must follow. In other words this is a natural philosophy, which is basic to the understanding of the food of the future – the Yoga of nourishment where we rely on time, space and rhythm that represent for us the various substances and the rules governing the life of matter.

Connecting thought and perception we get the most important truth criterion related to experience. Thus Man becomes capable of consistently perceiving not only temporal but also extra-temporal processes. Extra-temporal processes are constant in nature because they depend on internal transformation only - this in fact is the very essence of crystallization.

A very important aspect of the knowledge we have inherited from Ancient times is the one related to the motion of crystals and their independence on external forces. These ideas were first developed by Hipparchus as early as 200 BC.

Generally, we must say that the doctrine of Menelaus of Alexandria, who linked the notion of geometric shapes and spheres, was seen as rather radical. Presenting his idea of the eight spatial figures, Menelaus of Alexandria in fact expressed the idea of ​​the life of the crystal in space. However if we elevate our body to the circle, then we also get eight figures. How are they obtained?

If we examine our own body not as a physical object but rather as a form inside of which energy circulates, we will also get three circles. One of them is formed by the circulation of blood, which serves as the carrier of basic energy. Then we have the energy created in the interaction of the eight bodily systems (actually we have 7 systems comprising together a new separate motion since we live in 3-dimensional space).

Circulation comes from the additional resources within our body where energy can be transformed. This means that within us we have eight spherical triangles. Each of these triangles represent its own space, i.e. theoretically it can undergo crystallization. However since our body is not perfect, we cannot represent the result. Yet space represents it and as a result we get the crystal or the crystalline essence.

 

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