Have you ever thought with some attention, my brothers, of the the memory and what does the possibility of remembering mean for the individual? Undoubtedly the things I can tell you about it are obvious and may appear banal at first sight, but it is precisely the obviousness and the apparent banality of things that often leads you not to pause and think about them.
You take everything for granted, without perhaps realizing things that may have their importance if understood a little more deeply but which, on the other hand, remain misunderstood because they are underestimated.
Let's look at some implications for the presence or absence of memory by referring, as is my duty, to teaching.
First of all it is necessary to underline that, without the possibility of remembering, any possibility of being able to evolve would be lost. In fact theevolution it proceeds by successive acquisitions and expansion of what has been previously acquired and, if the trace of what was previously understood is not kept, at each incarnation, one would have to start all over again.
- Readings for the interior: every day a short spiritual reading of the Cerchio Ifior and the Cerchio Firenze 77, up Whatsapp and Telegram.
- Summary of the philosophical teaching of the Ifior Circle: HOW CONSCIOUSNESS CREATES PERSONAL REALITY, you can order here the book. If you're reading this and want support, write.
This concept, among other things, already gives the possibility to understand that the function of memory, while being typical for the man embodied in his mental body, is a function that must in some way also be connected to the akasic body, since it is in it that the acquired understandings are fixed.
And it is logical that it must be so, since the mental body, as well as the physical and the astral, are transitory bodies which means that at the end of the incarnation they are lost and, therefore, if the memory were a ' exclusive of one of these bodies, it would certainly be lost with the abandonment of the body in question.
But, you ask yourself then, where is memory really located? What real relationship is there with those areas that the neuro-physiologicals indicate exist within the human brain and which they teach are the areas of memory and, therefore, of memory?
You see, my brothers, as is evident from what I have just said, memory cannot be the prerogative of a single body of the individual, but it is a function that is found in all the bodies of the individual.
It is obvious that it exists a memory that already operates on a physical level: if this were not the case, the genetic chain would not have the possibility of reforming the destroyed cells because there would be no "memory" of suitable information.
It is equally obvious that it exists a memory at the level of the astral body: if an emotion of fear did not remain stored with its emotional intensity, this emotional intensity would always present itself as an unknown bomb every time the emotionally "strong" situation arises.
Instead, it happens that the "strong" emotion becomes less and less strong each time the situation repeats itself and, the more times it repeats, the weaker the emotion becomes. This loss of emotion intensity under the influence of a repeated stimulus occurs because the emotion is already known, remembered and therefore, more and more with each repetition of the experience, stripped of intensity to focus on other emotional aspects of the experience .
For the mental body there is no doubt that there is a memory: just think of the fact that if the memory of what one does, says or thinks did not exist, it would not be possible to conduct a reasoning and extract from it deductions, hypotheses or even just simple considerations.
But then, where is the source of memory located? Certainly not in the brain, as some of you might think. The brain keeps the events of everyday life in a sort of temporary "memory", in a sort of buffer" which distributes the results of the lived experience to the bodies that are responsible for that sector of experience: the emotional part to the astral body, the rational part to the mental body, so that they can somehow submit them to a first vibratory order to be sent then, as given useful for understanding the experience, to the Akasic body.
However, this "buffer" memory possessed by the brain is evidently canceled at the moment of the individual's death, even if only due to the fact that the brain organ loses its functionality.
It is clear that the "permanent" memory it can only be located in the body which is not transitory, that is in the Akasic body.
Everything that is experienced, emotions, reasonings, facts and all the complex equipment that accompanies them is transcribed within the Akasic body of the individual, definitively fixing itself in it when an understanding is reached.
It is to this wealth of references that the Akasic body refers to induce the lower bodies to seek certain experiences and not others.
In other words, the Akasic body must necessarily possess a memory in order to be able to correlate experiences with each other and draw those connections that induce him to move the lower bodies during the incarnation in search of the most suitable situations to satisfy his desire to understand without shadow what he "feels he has not understood" is doubtful.
If desired, one could even go so far as to argue that the feel it is memory, even if such an observation would not be accurate: feeling belongs to the subtler subplanes of the individual's Akasic body, while the memory of what he has experienced over the course of his various lifetimes is stored in the denser subplanes.
Certainly, however, the two situations (memory and feeling) are connected with each other and interact continuously: to send his requests for experience for the purpose of understanding, feeling must necessarily refer to what appears to be in the memory of the Akasic body. has already been experienced, in such a way as to broaden a certain experience or explore parts or nuances of it that have not yet been explored in an adequate manner.
To conclude this speech (necessarily approximate and certainly not exhaustive in all its particularities), I wanted to mention two important elements that are closely related to memory: the sense of time e the feeling of existing.
The sense of time it arises from the observation in succession of the events carried out by the lower bodies in the course of life. That is: the physical body establishes time on the basis of the succession of sensations that he perceives, on the basis of the sequentiality of the emotions that involve him, on the basis of the reasoning they cause in the mental body. Without memory and recollection this succession would not be perceptible: everything would appear contemporary.
Time (a sensation, extremely subjective, beyond the conventions implemented by the human being when it is embodied with the fictitious division into units of time such as the hour, minutes or seconds) exists in subjectivity precisely thanks to the subjective perception ofIo which holds itself as a fixed point of its reality to which everything refers.
If it exists, of course, it must have its own function, right brothers? Certainly it has more than one and the one I would like to emphasize in this area is that of give an order to send the Akasic body of the data of the experience in an increasingly broader form, starting from the simple data to arrive at the more complex articulation that still includes the simple data but completes it with additional data that can provide the Akasic with a more complete vision of the experience.
The succession of understandings follows the succession of experiences made in subjective reality and is still functional and perceived as successive by the Akasic body in gaining understanding: it cannot happen, for example, that an individual understands a nuance of understanding before having understood the basis of understanding. itself.
This is valid for the Akasic body until you get to the part of it in which feeling is written (or it would be better to say "rewritten".
In this area of Akasic there is no more succession but everything is contemporary in such a way that it is impossible for me to explain to you here, also because I know it from having heard it from the Masters and not from direct experience.
Memory and the sense of time lead to the sensation of being an entity that crosses reality in a long pilgrimage through life, to the sensation of being "I" who recognizes myself in time and who through time according to a common thread to which I am always connected and in which I identify.
This gives the ego and the individual awareness of the embodied man the feeling of existing. But it is a fallacious and transitory sensation because an imbalance that causes a strong disturbance on a physical, astral or mental level is enough to go through moments in which one no longer recognizes oneself and one has the feeling of not being the same person anymore.
The feeling of existing, the illusion of existing even in the apparent reality and concreteness of the physical world, eventually becomes consciousness of existing when it confronts the complex of individuality within the Akasic body, where contact with the higher consciousness of the Absolute makes the certainty that each of us, despite our own ephemeral existence, "is" far beyond what can be existence as Tizio, Caio or Sempronio.
And in this awareness of existing, time is annulled, memory loses importance and the concept that first of all one "is" acquires pre-eminence, in a total and definitive way.
In the course of one of my lifetimes I became interested in magic and esotericism and, on my way along the search for knowledge, I came across an ancient parchment whose origin was unknown. It said, in a script comparable to that used by the Egyptian priests:
My father,
I rode a thousand runaway horses and from them I found in me the words and sounds that made them docile and able to follow my desires, leading me along the fearful roads of my interiority.
On my way I met hordes of snarling wolves with bared teeth like barriers placed in my way to stop my advance towards You but I was able to reassure them with the light of my serenity, with the strength of my smile.
I have encountered storms that turned the seas upside down, bringing up what was below and pushing what was on the surface back into the deepest abysses, remaining afloat above the surface of the turbulent waters only thanks to my belief that I, whatever I could. happen, I would never really die.
I braved the hottest fire, the most dazzling lightning, the most drumming hail, sheltering myself under the will to reach the harbor of my soul unscathed.
I went through moments when my body felt like a useless and cumbersome weight that I wished I could do without.
I have traveled endless hours in which fears, resentments, terrors tried to reduce me like a twig at the mercy of the wind ready to break me fragment by fragment.
I have lived through times when my thoughts seemed to be thought only for the purpose of hurting myself or, worse still, hurting others.
Yet, always, something inside of me managed to change what I was going through by clinging to the pleasure of a spring wind or the unassuming laughter of a child or the encounter with a new, unexpected, wonderful idea.
And finally, my father, I saw you and everything that I experienced appeared to me in its greatness, making me recognize that I needed all of this in order to become a conscious part of You. Andrea
Really interesting
really grateful to have read
Thank you.