Message to English speaking audience from the Author

round 1 "Dear readers, WITHOUT A SCRUTINY OF RUSSIAN LANGUAGE IT IS SIMPLY IMPOSSIBLE TO UNDERSTAND DEEPLY THIS KNOWLEDGE. Any translation of Iissiidiology to other language even if it is made by a very experienced translator-iissiidiologist distorts the meaning of the texts by 60-70%. At the same time, due to the forceful simplification of sentences composite structure, it also deforms powerfully the entire Mechanism of mandatory activation in the cerebral cortex of those neural fields and systems that provide cognitive enhancement. I potentially lay down this Mechanism that is hidden in the peculiarities of text’s formation. During the process of Iissiidiology learning, it also provides a progressive advance and deepening the possibilities of the intuitive perception as well as stabilizes links to the collective Subconscious. Without the presence of these links is quite impossible to achieve the desired state of DEEPEST Meditation. In addition, in every sentence of the original Russian text invisibly and latently the Focus Dynamics of Self-Consciousness of the AUTHOR futures (with all his inherent depth Understanding of what he writes). This creates additional opportunities for progressive developments and gain the intuitive and unconscious psyche – mental links from the reader to the author. While when studying Iissiidiology in translation, the reader, to a far greater degree, has a remote contact with the Self-Consciousness of the interpreter who does not know the answers many questions that arise during the study." Oris

Please visit this page to know our recommendations for people who have decided to learn Russian in order to understand iissiidiology more deeply.

  • Home
  • Commentaries to Fundamentals. Volume 10
  • Section III. Summary of main principles of energy-information structurization of multidimensional creative dynamics of LLUU-VVU-Forms’ «variable ethereal component»
  • Chapter 3. Stereo-Type and Stereo-Form
  • § "Junk genetic DNA" and protoform’s interconnections through totems

Immortality Conceptions. § "Junk genetic DNA" and protoform’s interconnections through totems

This is adopted English translations of Iissiidiology. Immortality is accessible to everyone. Volume 10

10.0536 Of course, geneticists are absolutely right when they object, arguing that everything listed above belongs to so-called hereditary features which parents pass on to their offspring. Yes, of course, this is correct! Genotype and phenotype determine absolutely everything in the individual biology of Stereo-Forms focused by Us.

10.0537 But, as I have already mentioned, wave Configurations of the genes of “the human” genome are the energy-information interrelationships which unite each of focused-by-You NUU-VVU-Forms with those types of Collective Intelligences which you focused simultaneously and inertially in some Time Flows of your infinite Existence as UFS.

10.0538 There are so many things in “the human” genome, so many genes of all sorts of plants and animals from amoeba and worm to rice and baobab. They’re present in the complex-quality biological Information which geneticists, due to their lack of knowledge, of course, so recklessly call “junk DNA”!

10.0539 It never occurred to any of them that all this “evolutional junk” in our DNA represents the wave projections of all possible Proto-Forms of the “former us”, starting with plants, lichens, amoebas, worms, insects and fishes and ending with cows, pigs, monkeys, whales, dolphins, and also many Forms unknown to us which either have disappeared from our subjective realities or in which we have not yet approached real possibilities of manifestation There are so many of them there: “aliens”, “extraterrestrials”, even “dinosaurs”!

10.0540 We have reached the stage of people by way of those other beings! But it happened neither “yesterday” nor “tomorrow”, which simultaneously exist with our subjective “today”, but thousands of years “ago” or hundreds of years “ahead”.

10.0541 This is true even if all this sounds weird to some of you, making you wonder about my “sanity”. Examples are not hard to find: the entire history of “human” development known to us (up to now) teems with facts about how “people” worship various species of animals and plants.

10.0542 For example, eagles and other birds are incarnations of a “human” soul in the conceptions of some of the mountain peoples of the Caucasus. Even now, they’re considered sacred by the Caucasians, and their “killing” and eating is considered the gravest sacrilege. The Lezgins and the Hebrews directly identified the blood of “a human being” with his soul.

10.0543 As objects of “people’s” worship (totem), we can list wind, sun, rain, thunder, water, iron, even parts of some animals or plants. For example, the North-American Ojibwa tribe consists of 23 clans, each of which considers a certain animal as its totem: wolf, bear, beaver, carp, sturgeon, duck, snake and so on. In Ghana, Africa, a fig tree and maize are totems.

10.0544 In Australia, where totemism particularly thrives, even all the elements of nature are associated with totems. For instance, Australians from Mount Gambier associate rain, thunder, lightning, clouds and hail with the totem of crow; they associate fish, seals and some species of trees with the totem of snake. Tribes in Port McKay associate the sun to the totem of kangaroo, and the moon to the totem of alligator.

10.0545 In Africa, in clans of the snake totem, “newborn” infants are subject to a special trial by a snake: if the snake doesn’t touch the baby, it’s considered a clan member, otherwise, it’s “killed” as foreign to the clan. Australian Muris call their totemic animal “their flesh”. Tribes of the Gulf of Carpentaria, when witnessing a “killing” of their totem, ask why that “man” was “killed”, calling him a father or a brother.

10.0546 In Australia, where there are sex totems, female representatives of their totem are considered their sisters, male representatives are considered their brothers, and all of them are considered to be their common ancestors. Many totemic tribes believe that after “Death” each human being turns into an animal of their totem and, therefore, every animal is a “dead” relative.

10.0547 According to traditional beliefs, a totemic animal maintains a special relationship with its associated ethnic group. So, if the totem is a dangerous predator, it must certainly have mercy on the consanguineous clan. In Senegambia, aboriginals believe that scorpions don’t harm their worshipers. The tribe of Bechuans have a crocodile as their totem, and they so believe in its favor that if a person is bitten by a crocodile, or even if water drops on the person from the splash of a crocodile’s tail, then he or she is expelled from the clan as an obvious outsider.

10.0548 In Africa, instead of the question concerning a “person’s” clan or totem membership, some tribes ask whose dance he dances, that is, whom he becomes during his dance. During religious ceremonies, they often put masks with an image of their totem on their faces, put on hides of totemic animals, adorn themselves with feathers and so on for tribal identification.

10.0549 The Ancient Southern Slavs had a tradition that when a baby was born, an old woman ran out of the house shouting: “she-wolf gave birth to a wolf cub!” After that, the baby “was passed through” a wolfskin, and a bit of a wolf’s eyes and heart was sewn up in a shirt or was hung round the neck. For a complete strengthening of the clan’s unity with the totem, “ancient people” confirmed the union with blood, the same ceremony used to accept strangers as members of the clan and during conclusions of unions between clans and peace agreements.

10.0550 Those members of the Buffalo clan of the Omaha tribe in North America who observe their traditions still wrap “a dying person” in a buffalo hide, color the face according to the totem and say to the person: “You go to buffaloes! You go to your ancestors! Be strong!” In the Indian Zuni tribe, when they bring the totemic animal (a turtle) into their houses, they greet it weeping: “Oh, our poor perished son (father, brother, grandfather)! Who knows who you are?”

10.0551 A fundamental belief of totemic people is that anything that harms “a totem representative” is absolutely taboo. If it’s an animal, in many clans or tribes, it is strictly forbidden not only to “kill” it, use it as food, or put on its skin but also for members to touch it or look at it (for example, the Bechuans in Africa). If it’s a tree or another plant, they avoid chopping it (and threaten those who attempt to do it!), using it as firewood, eating its fruit, and sometimes even sitting in its shadow.

10.0552 For many tribes, the “killing” of their “totem” by a stranger is considered as the “killing” of their tribesman and requires a reciprocal revenge. Similar examples of ongoing blood disputes between members of different groups in Ancient Egypt have arisen as a result of “totem killings”. Even “now”, when tribal or clan members encounter a “totem” or simply run across its sign in some places, one can observe their ritual greetings in the form of bows to it and casting valuables in front of it.

10.0553 It’s customary among such people to assume that in order to put oneself completely right with one’s totem, it‘s necessary to get closer to it by adopting its likeness. Thus, in the Omaha tribe, boys of the Buffalo clan weave their hair into two knots on their head to mimic the horns of their “totem”. In the Turtle clan, they wear six hair curls or knots to look like the legs, head and tail of their totemic animal. In the African Botoka tribe, they knock out their upper teeth in the front to look like a buffalo, their “totem”. Ceremonial dances are also often designed to achieve the likeness of the movements and calls of the totemic animal.

10.0554 For example, in Australia, when they find a corpse of a totemic animal, they offer their condolences and give it an honorable burial. Even tribes that allow the eating of a “totem” use it moderately, avoid “killing” it while it sleeps, and always give the animal a chance to escape. Australians from Mount Gambier “kill” their totemic animal only in the case of severe hunger, expressing regret for having “killed their friend, their flesh”.

10.0555 They believe that totems, like faithful tribesmen, but with supernatural powers, provide special protection to their blood relatives who worship them, help bring them material prosperity, protect them from natural disasters and supernatural enemies, caution them against dangers (for example, like the owl in the Samoa Islands), or give the signal to march during wars (like the kangaroo in Australia).

10.0556 Rubbing the “totem’s” blood into the body was replaced by body painting over the course of time. The constant, close presence of the “totem” is considered an important means to ensure its supernatural protection. That’s why totemic animals are very often fed and kept in captivity, for example, highlanders of the Taiwan Island feed snakes and leopards and house them in cages. Similarly, in the Samoa Islands, they keep eels near their houses. Later, customs gradually developed to keep animals in temples and repay them with religious honors, as in Egypt.

10.0557 In some circles, it’s believed that the primary means of communication with a totem is by eating “its” body (theophagy). From time to time, members of one clan “kill” their totemic animal and solemnly, observing a number of rituals and ceremonies, eat it — most often completely, including bones and bowels. A similar ritual takes place when the totem is represented by a plant.

10.0558 We can find echoes of this clannish eating in the modern cooking of many countries of the world: the Christmas coliphia (or kutiya) of the Slavs, in the Easter soup, magirits, of the Greeks (made of sheep bowels), in the wedding dish of the Buryats called toolay (a boiled mutton head), and even in the ritual meal during the Eucharist sacrament of the Christian Church, when congregants take communion by eating the bread of “Jesus Christ’s flesh” and drinking the wine that “is his blood”. All of these look quite like “totem” worship.

10.0559 Believers have always considered these customs quite acceptable to the totem. Sometimes, the procedure is presented as if the “killed” animal commits an act of self-sacrifice and wishes to be eaten by its worshipers. For example, the Gilyaks (Nivkhis, a non-Russian tribe of the Far East in Russia), although they no longer practice totemic rituals, still have an annual ceremonial “killing” of a bear during the so-called Bear’s Festival and say convincingly that the bear itself indicates the right spot to deliver the “mortal” blow.

10.0560 Ritual religious “killing” is sometimes intended either to subdue the “totem” by “killing” some of its kind or to release the “totem’s” soul so that it can go to a better world. Thus, in the Worm clan of the Omaha tribe (North America), if worms spoil grain crops, tribesmen catch some worms, grind them together with the grain and then eat it, believing that this will save the land for one year. And in the Zuni tribe of North American Indians, there is an annual procession after totemic turtles; after warm greetings, they “kill” the turtles and bury their flesh and bones, without touching them, in a river to provide them with eternal life.

10.0561 This list of evidence of deep energy-information interrelationships of Proto-Forms of the Vegetable, Animal and even Mineral “Kingdoms” can be extended by the deepest veneration of cows, monkeys, elephants and buffaloes observed in India, the worship of bears and deer by Northern tribes, the reverence for semiprecious stones by native people of the Ural Mountains, and the exaltation of cedars, oaks and fir-trees in Siberia. And if we talk about religions of ancient Egypt... but, I think you can get such Information from other sources.

10.0562 I would like to point out, in particular, that “inside” each of the Proto-Forms — in the frequency Configurations of “physical” bodies typically manifested by it — there is also its own, wide range of intensity of an interquality combination and division, and also different degrees of synthetic interactions between Aspects of its two characteristic Dominants and Aspects of all other recessive Qualities.

10.0563 For example, all of you know that representatives of the same species of animals have completely different abilities and inclinations to various kinds of activity. Some of them can be immediately and easily trained, but in order to train others a trainer needs literally “to squeeze” SFUURMM-Forms of his Self-Consciousness into the system of Perception of an animal for an extended period of time, literally “making” it refocus gradually and displace its UFS into Configurations of bodies that resonate more with the characteristic qualities of the necessary LLUU-VVU-Forms.



Print Email

Featured Artilces