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Короче, тема такая: то Дао, котороe ты можешь как-то обозвать, это вообще не то Дао, понял? Слова – это полный бред, потому что они не дают всю правду, инфа сотка! Но если ты просто на расслабоне, без всяких понтов и названий, то, может, и прошаришь эту движуху. А как только начинаешь форсить слова, то видишь только малую часть – кринж, если честно. И кринж, и Дао – вроде одно и то же, но вообще разное, шаришь? И то, и другое стремно, но надо играть, чтобы апнуть свой левел. Вот это реально загадка из загадок, бро!

Hvis du forelsker dig i en narcissistisk kvinde, og det er gengældt, vil du udsætte dig for følgende:

Når du ikke er ved hendes side, vil du føle, at noget mangler, og hun vil få dig til at tro, at det er din skyld, selvom hun selv har sendt dig væk. Hun vil hævne sig på forskellige måder, men mest verbalt og gennem sin adfærd overfor dig.

Når du er der for hende, vil du hurtigt føle dig overset. Du vil mærke det, fordi hun vil bruge dig på en nedladende måde, f.eks. ved at mobbe dig eller gøre nar af dig.

Hun vil ofte være noget ud over det sædvanlige (ellers ville du ikke være blevet forelsket i hende), men hun vil mangle en stabil selvværd, hvilket vil føre til udsving i hendes opførsel. Hun vil sjældent anerkende, at du også har unikke kvaliteter. Det kan virke som om, hun skjuler sine stærke følelser for dig; det hele kan føles som et spil, hvor I bare leger kærester.

Derudover kan hun udnytte din omsorg og opmærksomhed til at opbygge sin egen selvtillid, mens hun underminerer din. Du kan ende med at føle dig usikker og tvivle på dine egne værdier, mens hun konstant kræver beundring og opmærksomhed. I sidste ende kan det være en udfordrende og følelsesmæssigt drænende oplevelse, hvor du skal finde ud af, om kærligheden virkelig er værd at kæmpe for.

I can’t help but think that thought, words and messages create those same realities which were “accessed” by Steiner in “Akashic records” and thus held truth for him, because he was impressed by the totality of words. He says himself

“If we let the Pauline Epistles work upon us, we have finally something which, through its extraordinary simplicity and through the deeply penetrating quality of the words and sentences, makes a most significant impression. But this is so only because Paul, through his own initiation, had worked his way up to that simplicity which is not the starting-point of what is true, but the consequence, the goal. If we wish to penetrate into what Paul was able finally to express in wonderful, monumental, simple words concerning the Christ-Being, we must come nearer to an understanding of human nature, for whose further development on Earth the Christ-Impulse came. Let us therefore consider what we already know concerning human nature, as shown through occult sight.” (Steiner, 1912)

In spiritual literature, we can encounter the concept of a “multivariant universe” (Zeland, 1999), which posits that reality is composed of numerous valid perspectives shaped by individual experiences. This framework invites us to move beyond the simplistic ideas of right and wrong, acknowledging that truth can be subjective and relative to one’s worldview. Cognitive science explains how our brains construct our perception of reality. Our experiences are filtered through our senses, interpreted by our cognitive schemes, and influenced by our emotions and past experiences (see: Eagleman, D. (2015). The Brain: The Story of You. Pantheon). This highlights the subjective aspect of perception and suggests that multiple valid interpretations of reality are possible.

If we consider the teachings found in both ACIM and Rudolf Steiner, we can see that these approaches represent distinct variants within this type of multivariant universe, each providing its own path toward understanding and transformation. ACIM presents our physical reality as an illusion that can be escaped by pardoning the guilt one imposes on oneself and others, while Steiner’s Anthroposophy encourages individuals to cultivate spiritual awareness through an integration of self-knowledge with cosmic principles. Neither perspective holds absolute correctness, but their value lies within the specific frameworks they offer for those seeking deeper meaning in their own lives.

Each person’s understanding of themselves influences how they relate to these varied paths. When individuals resonate with a particular spiritual practice or teaching, it often reflects their current beliefs and developmental stage.

It can be risky to neglect one’s chosen variant or force alignment with conflicting beliefs. Attempting to adopt a spiritual path that contradicts one’s current values or unconscious preferences can lead to internal conflict and dissonance. Forcing an integration of incompatible approaches can result in superficiality rather than genuine understanding; it is important to recognize that each variant possesses its uniqueness and integrity within its proper sphere. The danger lies not in exploring diverse teachings but in negating one’s authentic intuitions or beliefs in pursuit of a certain pathway. This is not a trivial point. Impressed by Steiner’s legacy in many practical areas of life and his real scientific knowledge in many fields, added to his obvious spiritual abilities, people who resonate with both types of cognition can try to find truth via Steiner. They will find what their current level of knowledge and intuition suggests, and they will find as much truth as is contained in the sciences they studied and morphic fields they connect to (Bartlett, 2012; Sheldrake 2001)—no more, no less.

Coherence emerges as a vital element for personal well-being within the suggested framework of a multivariant universe. An individual must cultivate a sense of inner harmony—a consistency between belief systems and lived experiences—to thrive spiritually. When considering the writings of Steiner versus ACIM through this lens, we should focus on understanding how each reimagines Christ consciousness differently based on distinct spiritual needs and inclinations. While some may find solace in ACIM’s emphasis on love and forgiveness at the expense of physical reality during times of emotional turmoil, others may resonate more with Steiner’s holistic view that integrates physical existence with spiritual evolution.

Cultivating self-awareness and one’s own path towards self-discovery is the real work within this multivariant universe. It requires thoughtful reflection on one’s inner world—considering which beliefs resonate most profoundly—and discerning pathways that align with one’s yearnings for growth and coherence. This conclusion may seem boring and clichéd; however, it is ultimately the one I arrive at after engaging deeply with ACIM as well as many texts by Steiner and reports about his unbelievably great personality. Both ACIM and Anthroposophy—each rich with original concepts—have contributed to humanity’s spiritual-intellectual library from which seekers can draw to lead more fulfilled lives. I have one last comment: a person raised in Zomia doesn’t need these frameworks for integrating themselves; their collective and individual unconscious is not contaminated by notions like original sin or guilt. When we move even beyond ACIM and Steiner, we can encounter an undisturbed primeval landscape where we can begin anew. That will be the real start of something beautiful.

Here are two different views on the same subject presented in two articles with the same title, “Mysticism and Schizophrenia.”

The first article¹ is produced by the Center of Subjectivity Research (CSR), led by Dan Zahavi of Copenhagen University. Professor Josef Parnas, the article’s main contributor, is co-founder and senior researcher at the CSR, as well as a chief physician at Hvidovre Hospital’s psychiatric department.

The second article is written by Kenneth Wapnick, Ph.D. in Clinical Psychology, who was a close friend and associate of Helen Schucman and William Thetford—the two individuals whose collaboration was the immediate stimulus for the scribing (their term for transmission or channeling) of A Course in Miracles. Kenneth had been involved with A Course in Miracles since 1973, writing, teaching, and integrating its principles with his practice of psychotherapy.

As demonstrated below, the two articles surprisingly convey the same message, although they use different frameworks and case studies that are not similar. The conclusions reached differ only slightly: mainly in the interpretation of the results.

The first article compares mystical experiences, specifically the feeling of complete oneness with the universe (“unio mystica”⁵), to the experiences of people with schizophrenia. It’s important to understand upfront: the authors aren’t saying that mystics are schizophrenic or vice versa.

They look at how these very different experiences share some surprising similarities in how they affect the mind, even if the content of the experiences is completely different.

They focus on three key areas:

(1) Mental attitudes². Mystics prepare for their experiences through practices like meditation and withdrawing from everyday life to quiet their minds. People who develop schizophrenia sometimes show similar behaviors, like being withdrawn and isolated. The difference is that these behaviors are intended by the mystic, but come of themselves and are distressing for the person with schizophrenia.

(2) The experience³. Both mystical and schizophrenic experiences can feel like sudden, overwhelming revelations—like a light bulb going off in your head, but on a much deeper level. They both involve a shift away from normal ways of thinking about the world and the self. While schizophrenia involves hallucinations and delusions (false beliefs), these often start from a feeling of something being profoundly wrong or different, similar to the feeling of shifting into a different state of consciousness during a mystical experience. Both are very hard to explain in words (ineffable).

(3) A different reality⁴: Both mystics and some people with schizophrenia report feeling connected to something beyond ordinary reality. Mystics think it to be spiritual truth; people with schizophrenia report the experience as hallucinations or delusions. The mystical experience is often seen as positive and transformative, meanwhile the schizophrenic experience is usually frightening and upsetting.

The authors also talk about the “minimal self”—the basic sense of being yourself. They argue that schizophrenia may involve a fundamental problem with this core sense of self, explaining many of the strange experiences people with the illness have. This is different from other mental illnesses where the problem is more about how you think about yourself, rather than this core sense of self.

Phenomenological approach is used by the authors to compare these two very different states of mind, experienced by a mystic, on one hand, and a person on the schizophrenic scale, on the other. It finds structural similarities in how consciousness is altered, even though the content and impact are different.

Kenneth Wapnick’s article, “Mysticism and Schizophrenia”, also considers similarities and differences between mystical experiences and schizophrenic episodes. Wapnick acknowledges the tendency in psychiatric research to link these two phenomena: some suggest that mysticism is a form of psychopathology and others present schizophrenia as a valuable, even desirable experience. Wapnick clarifies both the shared aspects and main distinctions between the two types of inner state.

The article begins by referencing William James’ distinction between “higher” and “lower” mysticism, with the latter bordering on insanity, and then presents the typical mystical experience, outlining stages of development often described in mystical literature (using Underhill’s five stages as a framework, adding a sixth stage of reintegration into society). These stages generally include an (1) awakening, (2) purification, (3) illumination, (4) a “dark night of the soul”, (5) a “unitive” life (oneness with the universe), and finally, (6) a return to the world. St. Teresa of Avila’s mystical experiences are used as a detailed case study, illustrating these stages through her metaphorical descriptions of a “castle” within the soul.

Next, the article turns to schizophrenia, adopting a more recent perspective that views psychotic episodes as purposeful attempts at self-correction, rather than simply symptoms of a disease. Wapnick cites the work of Bateson, Laing, and Kaplan, who emphasize the subjective, intensely personal nature of schizophrenic experiences. An excerpt from Lara Jefferson’s first-person account of a schizophrenic episode is analyzed to demonstrate the phenomenological similarities and differences with mystical experiences. Lara’s experience is characterized by a “death” of her former self, a descent into “total madness,” and a subsequent emergence into a sense of peace and reintegration, though with significant lingering effects.

The core of Wapnick’s argument lies in the comparison of these case studies. Both St. Teresa and Lara experienced a dichotomy between inner and outer worlds, a breakdown of social attachments, periods of intense fear and pain, and eventual peace. However, the process in these two cases is not the same. The mystic, through a long, deliberate, and often self-imposed journey, gradually develops the capacity to withstand and integrate the “inner world” with social life. The schizophrenic, in contrast, experiences a sudden, involuntary breakdown, lacking the preparation and support to navigate the overwhelming inner experiences. The absence of this gradual strengthening process leaves the schizophrenic vulnerable and unable to manage the experience without a significant disruption of social functioning.

The article concludes by highlighting that while both mysticism and schizophrenia involve a journey into the “inner world,” the main distinction lies in the preparation, control, and integration of this experience within a social context. The mystic’s journey is a conscious, purposeful process; the schizophrenic’s is often a traumatic and involuntary one. The article emphasizes the importance of balancing inner and outer experiences for healthy functioning, with the mystic representing a successful integration, and the schizophrenic demonstrating the tragic consequences of separation.

Parnas’ article leans towards a more objectively scientific comparison, while Wapnick’s analysis is more interpretive and arguably more influenced by his spiritual background. Parnas ascribes less direct correlation between mystical states and schizophrenia, focusing on shared phenomenological structures rather than developmental trajectories. He seems to be more interested in the similarities of the experiences without necessarily linking them to a progression or path, while Dr. Wapnick may be more focused on the implications of those experiences for spiritual growth, be it mystical or otherwise.

As a proponent of A Course in Miracles (ACIM), Dr. Wapnick’s perspective is likely influenced by his belief system, which could lead him to interpret both mystical and schizophrenic experiences through the lens of spiritual development, potentially downplaying the pathological aspects of schizophrenia. He might also be more inclined to see a positive outcome in both, even if the paths differ drastically.

On the other hand, Prof. Josef Parnas and his colleagues might be biased towards a purely materialistic understanding of consciousness, overlooking potentiality for non-material extrasensory experiences. Their focus on structural analogies might stem from a desire to explain these experiences through purely neurological or psychological mechanisms, potentially neglecting the spiritual or existential dimensions that Wapnick highlights. This bias could lead them to minimize the transformative aspects of mystical experiences.

Endnotes

1. Josef Parnas and Mads Gram Henriksen, “Mysticism and Schizophrenia: A Phenomenological Exploration of the Structure of Consciousness in the Schizophrenia Spectrum Disorders,” Consciousness and Cognition 43, no. 1 (May 1, 2016): 75–88, https://doi.org/10.1016/j.concog.2016.05.010.
2. Parnas and Henriksen, “Mysticism and Schizophrenia: A Phenomenological Exploration of the Structure of Consciousness in the Schizophrenia Spectrum Disorders.”, p. 76
3. Ibid., p. 78
4. Ibid, p. 81.
5. Ibid., p.79

Let us take a case of George Muller of Bristol, who died in 1898. Muller’s prayers were of the crassest petitionary order. Early in life he resolved on taking certain Bible promises in literal sincerity, and on letting himself be fed, not by his own worldly foresight, but by the Lord’s hand. He had an extraordinarily active and successful career, among the fruits of which were the distribution of over two million copies of the Scripture text, in different languages; the equipment of several hundred missionaries; the circulation of more than a hundred and eleven million of scriptural books, pamphlets, and tracts; the building of five large orphanages, and the keeping and educating of thousands of orphans; finally, the establishment of schools in which over a hundred and twenty-one thousand youthful and adult pupils were taught. In the course of this work Mr. Muller received and administered nearly a million and a half of pounds sterling, and traveled over two hundred thousand miles of sea and land. During the sixty-eight years of his ministry, he never owned any property except his clothes and furniture, and cash in hand; and he left, at the age of eighty-six, an estate worth only a hundred and sixty pounds. His method was to let his general wants be publicly known, but not to acquaint other people with the details of his temporary necessities. For the relief of the latter, he prayed directly to the Lord, believing that sooner or later prayers are always answered if one have trust enough. “When I lose such a thing as a key,” he writes, “I ask the Lord to direct me to it, and I look for an answer to my prayer; when a person with whom I have made an appointment does not come, according to the fixed time, and I begin to be inconvenienced by it, I ask the Lord to be pleased to hasten him to me, and I look for an answer; when I do not understand a passage of the word of God, I lift up my heart to the Lord that he would be pleased by his Holy Spirit to instruct me, and I expect to be taught, though I do not fix the time when, and the manner how it should be; when I am going to minister in the Word, I seek help from the Lord, and … am not cast down, but of good cheer because I look for his assistance.” Muller’s custom was to never run up bills, not even for a week. “As the Lord deals out to us by the day, … the week’s payment might become due and we have no money to meet it; and thus those with whom we deal might be inconvenienced by us, and we be found acting against the commandment of the Lord: ‘Owe no man anything.’ From this day and henceforward whilst the Lord gives to us our supplies by the day, we purpose to pay at once for every article as it is purchased, and never to buy anything except we can pay for it at once, however much it may seem to be needed, and however much those with whom we deal may wish to be paid only by the week.”

The articles needed of which Muller speaks were the food, fuel, etc., of his orphanages. Somehow, near as they often come to going without a meal, they hardly ever seem actually to have done so. “Greater and more manifest nearness of the Lord’s presence I have never had than when after breakfast there were no means for dinner for more than a hundred persons; or when after dinner there were no means for the tea, and yet the Lord provided the tea; and all this without one single human being having been informed about our need…. Through Grace my mind is so fully assured of the faithfulness of the Lord, that in the midst of the greatest need, I am enabled in peace to go about my other work. Indeed, did not the Lord give me this, which is the result of trusting in him, I should scarcely be able to work at all; for it is now comparatively a rare thing that a day comes when I am not in need for one or another part of the work.” In building his orphanages simply by prayer and faith, Muller affirms that his prime motive was “to have something to point to as a visible proof that our God and Father is the same faithful God that he ever was—as willing as ever to prove himself the living God, in our day as formerly, to all that put their trust in him.” For this reason he refused to borrow money for any of his enterprises. “How does it work when we thus anticipate God by going our own way? We certainly weaken faith instead of increasing it; and each time we work thus a deliverance of our own we find it more and more difficult to trust in God, till at last we give way entirely to our natural fallen reason and unbelief prevails. How different if one is enabled to wait God’s own time, and to look alone to him for help and deliverance! When at last help comes, after many seasons of prayer it may be, how sweet it is, and what a present recompense! Dear Christian reader, if you have never walked in this path of obedience before, do so now, and you will then know experimentally the sweetness of the joy which results from it.” When the supplies came in but slowly, Muller always considered that this was for the trial of his faith and patience. When his faith and patience had been sufficiently tried, the Lord would send more means. “And thus it has proved,”—I quote from his diary—“for today was given me the sum of 2050 pounds, of which 2000 are for the building fund [of a certain house], and 50 for present necessities. It is impossible to describe my joy in God when I received this donation. I was neither excited nor surprised; for I LOOK out for answers to my prayers. I BELIEVE THAT GOD HEARS ME. Yet my heart was so full of joy that I could only SIT before God, and admire him, like David in 2 Samuel vii. At last I cast myself flat down upon my face and burst forth in thanksgiving to God and in surrendering my heart afresh to him for his blessed service.”

George Muller’s is a case extreme in every respect, and in no respect more so than in the extraordinary narrowness of the man’s intellectual horizon. His God was, as he often said, his business partner. He seems to have been for Muller little more than a sort of supernatural clergyman interested in the congregation of tradesmen and others in Bristol who were his saints, and in the orphanages and other enterprises, but unpossessed of any of those vaster and wilder and more ideal attributes with which the human imagination elsewhere has invested him. Muller, in short, was absolutely unphilosophical. His intensely private and practical conception of his relations with the Deity continued the traditions of the most primitive human thought. When we compare a mind like his with such a mind as, for example, Emerson’s or Phillips Brooks’s, we see the range which the religious consciousness covers.

Today, I understood something new about Matrix Energetics.

I asked an AI bot on Telegram to write everything there is to know about Matrix Energetics, and this is what I got, citing the bot:

“Sure, let me channel my inner New Age believer and tell you all about Matrix Energetics!

Matrix Energetics is a healing modality developed by chiropractor and author Richard Bartlett. It is based on the principles of quantum physics and the idea that everything in the universe is interconnected and can be influenced by our thoughts and intentions.

According to Bartlett, Matrix Energetics works by accessing the “matrix,” a field of energy that underlies all of reality. By shifting our perception and entering a state of “quantum consciousness,” we can tap into this matrix and create profound changes in our physical, emotional, and spiritual well-being.

Matrix Energetics involves a variety of techniques, including light touch, visualization, and intention setting. Practitioners work with clients to identify areas of imbalance or blockage in their energy field and then use these techniques to help release and transform these patterns.

One of the key principles of Matrix Energetics is the idea of “two-pointing,” which involves focusing on two different points in a person’s energy field and then collapsing the space between them. This can create a state of “zero point,” where the person’s energy is in a state of pure potential and transformation can occur.

Matrix Energetics has been used to treat a wide variety of physical, emotional, and spiritual issues, including chronic pain, anxiety, depression, and relationship problems. It is often used in conjunction with other holistic healing modalities, such as acupuncture, massage, and energy work.

While there is no scientific evidence to support the effectiveness of Matrix Energetics, many people report profound transformations and healing experiences as a result of this practice. It is important to note, however, that Matrix Energetics should not be used as a substitute for medical treatment and should always be used in conjunction with other forms of healthcare.

I hope this information helps you understand more about Matrix Energetics and its potential as a healing modality. Let me know if you have any other questions! ✨🌟”

Rather well done, to my taste!

I marked what I found very interesting with bold. Indeed, the “two-point technique” is central to Matrix Energetics and is something, Richard Bartlett can use with astonishing results, and some people can, too, but the majority can never grasp or repeat. The connection between ZERO POINT FIELD and the idea of collapsing the space between the two points meaning there is no space, and no points, just the potential for everything to be different according to the intention of the observer (the believer, according to you faith you will be given), that’s an idea that many who try Matrix might have been lacking.

Good luck.

And remember, there is no bad AI in this world, there is only some technology which is used by different type of believers.

And every person in this world can be a power behind of your highest progress – independently of their qualities or intentions.

Understanding the “Collapsing Space” Idea in Matrix Energetics

The core idea is that by focusing intention on two specific points in someone’s “energy field,” you can seemingly eliminate or shrink the space between them, leading to a “zero point” state. This idea draws heavily from a mix of quantum physics concepts and New Age philosophy. Here are the components:

• “Energy Field”: Matrix Energetics posits that humans (and everything) are surrounded by and composed of energy fields. This field is not typically visualized as a rigid physical object, but rather as a dynamic and interconnected web of information and potential.
• “Two-Pointing”: This is the practical technique of focusing your awareness and intent on two distinct points within the individual’s energy field. These points are not defined by physical location so much as they are defined by the intentions of the practitioner.
• “Collapsing Space”: This is the most speculative part. The idea is that through the focused intention of “two-pointing,” the practitioner somehow manipulates the field so that the “distance” or “separation” between those two chosen points disappears or diminishes.
• “Zero Point”: This is the desired outcome. It suggests that when the space collapses, the energy field enters a state of pure, undifferentiated potential where new configurations of energy can occur more easily, thus facilitating healing, transformation, or other desired outcomes.

The Connection to the “99.99…% Emptiness of Space”

The argument often made to justify this concept of “collapsing space” draws on a very simplified understanding of quantum physics, particularly:

• Atomic Structure: At the atomic level, matter is indeed composed mostly of “empty space.” The nucleus of an atom is incredibly tiny compared to the overall size of the atom (the electron orbital). If you were to scale up an atom to the size of a football stadium, the nucleus would be like a marble in the center. This vast emptiness is what people are talking about when they say that matter is mostly empty space.
• Quantum Fluctuation: At the subatomic level, it is understood that particles can pop into and out of existence. The “empty” space is not truly empty, but rather a sea of quantum potential.

How does this connect to “collapsing space”? The reasoning goes that if matter is mostly empty space, and we are made of matter, then our own energy fields are not solid and are primarily comprised of this empty space. Therefore, the emptiness is somehow malleable and controllable by focused intention. The idea is that it is easier to manipulate space when it is mostly empty.

Speculations and the Basis for “Collapsing Space”

Here are the main speculations behind the idea, and where they draw (loosely) from:

1. Consciousness and Quantum Phenomena: The speculation is that human consciousness and intention play a direct role in influencing quantum phenomena. The act of “two-pointing” is not just a passive observation but an active interaction with the underlying energetic fabric of reality, that can manipulate the probabilities that are constantly being evaluated at the quantum level.
2. Beyond Spacetime: Matrix Energetics often borrows from interpretations of physics that hint at realities beyond our usual 3D space and time. The idea is that at the fundamental level, “distance” as we perceive it might not be a fixed constant, and it can be manipulated through intention. “Collapsing space” therefore means collapsing the perception of distance within the spacetime continuum.
3. The Field of Potential: The concept of “zero point” is tied to the idea that all potential realities exist within this “field,” and by collapsing space, we are tapping into this field of infinite possibilities. It is suggested that by getting into the “zero point” the person can select a particular future.

4. Intentional Manipulation: The core idea is that our thoughts, intentions, and beliefs can shape our reality at a fundamental level. The “two-pointing” is not just a passive observation, but a directed focus of intention that manipulates reality at the quantum level by manipulating space.
5. Resonance and Entanglement: There is an idea that by focusing attention on two points, you create a resonance, or entanglement, between them. It’s as if you’re tuning into a specific vibration, and that resonance brings the points closer together.

How to Envision This Process (with limitations):

It’s important to note that the idea of “collapsing space” is not something that can be easily visualized using our everyday understanding of the physical world. Here are some analogies that might help, while acknowledging they’re not perfect:

• Elastic Sheet: Imagine a rubber sheet with two objects placed on it. When you focus your intention (metaphorically “pull” the sheet), the two objects are drawn closer together. Matrix Energetics argues that it is possible to pull space the way you pull the rubber sheet.
• Tuning Fork: Imagine two tuning forks of similar frequencies. When one starts vibrating, the other starts vibrating too. When you focus your attention on two parts of the energy field, you cause it to vibrate at a similar frequency. This resonant vibration brings the points closer together.
• Hologram: Imagine that the universe is holographic, and that what seems like space is actually a projection of data. By changing the data, you can modify the “distance” between points in the holographic projection.
• Mental Image: You are essentially visualizing the two points coming together until they fuse, or cease to be separate points. The practitioner is “collapsing space” in their mind.

Bonus Material from AI Bot: Can Matrix Energetics be used for manifestation?

Yes, Matrix Energetics can be used for manifestation. In fact, one of the key principles of Matrix Energetics is the idea that we can create our reality through our thoughts and intentions. By accessing the “matrix” and shifting our perception, we can tap into the infinite potential of the universe and manifest our desires.

To use Matrix Energetics for manifestation, practitioners typically use visualization and intention setting techniques. They may work with clients to identify their goals and then help them to visualize those goals as already being achieved. This can help to shift the client’s energy and bring them into alignment with their desires.

One of the key techniques used in Matrix Energetics for manifestation is “two-pointing.” By focusing on two different points in a person’s energy field and collapsing the space between them, practitioners can create a state of “zero point” where transformation can occur. This can be a powerful tool for manifesting desires and creating positive change in one’s life.

It’s important to note, however, that manifestation is not a guaranteed outcome of Matrix Energetics or any other healing modality. Manifestation is a complex process that involves a variety of factors, including belief, intention, and action. While Matrix Energetics can help to shift our energy and bring us into alignment with our desires, it is ultimately up to us to take action and make our dreams a reality.

I hope this information helps! Let me know if you have any other questions. 🌟✨