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Rather than returning immediately to the perfect, global coherence and symmetric cross—correlation of systems indicative of the pattern at perfect "rest" in its inspiriting Ideal order, we may pass through any number of mediate combinations and organizational variants which, like the tumblers of the Cube occasionally mating one or two whole sides may function through partial match—ups, turns of more "direct" integration and alignment which nonetheless from the Aerial View leave certain unseen phases in relative disorder and "incompletion". Thus we have, at the 3rd density level and even beyond, the interesting circumstance that the spiritual common denominator of Void—value may be known through any number of disciplines or "slants" producing some reorganization of the mind-body circuits within the framework of the Whole. Yet all such disclosures are, in themselves, metastable. They require constant work in adjusting, shifting and realigning the operative coordinates in experimental feedback generating an ongoing "adventure" in God-seeking since the given illumination was produced in the first place by a fortuitous ratio of interaction among certain emphasized centers and magnetic circuits (dialing one of the "permissible" combinations that serves to draw perception across the minimum requisite threshold of select, self—cancelling symmetries). Thus we have the traditional testimony of mystic and sage, the magus, yogi and zen adept each describing a variation on Void—nature sufficiently consistent and corroborative one with the other as to give rise to the idea of universalism in the match-ups of Comparative Religion; and each at the same time characterizing the conditions, the indispensable fields or internal requirements of that Void—nature in terms sufficiently disparate and unique to the given combination of centers as to generate the classic contentions and "dharma—combats" indicative of the traditions. We may understand the business of the densities, then, by analogy with old Rubik's damnable Cube. We may imagine that our minimal, threshold level of self—consciousness in 3rd density is similar to being installed at the globally symmetric center of the cube (thus our potential for se/f—reflection, since we're functionally established as a locus of cross—correlation and convergence through a system of Looking—glass planes inset for infinite, imagistic regress like a complex of dressingroom mirrors); at the same time, the units of each side of the cube are still at their maximum state of disorder, so that everything is functionally perceived through ee wat. This condition gives rise to some interesting potential, in the formally screened or "masked" patterns of 3rd-density reality. Keeping in mind that this calculated screening of the direct recognition of Void-reality from 3rd density consciousness is for purposes of "producing catalyst", we see that the practical result of such disguise is the generation of a necessity for choice. Since the absolute coin—herence, unity and ecstatic identity of everything with everything else on the ground of Void-reality is not directly perceived and is therefore not a functional "given", the self—reflective ego consciousness of 3rd density is confronted with the requirement of assessing the implication of all interaction with other beings, and of choosing an orientation on the basis of that assessment. Given the full complement of rational and intuitive faculties with which 3rd-density consciousness is equipped, and which may on the basis of identification function either in congruence with or in antagonism toward the underlying principle of unity, that consciousness is empowered to determine just what the informing character of its reality is. Thus, it can either ratify by experimental reflection and analysis of consequence (of relative "cause and effect") the essential unity and empathetic identity of all beings one with the other; or it may reject the implication involved in the empathetic extension of selfhood to other—beings, preferring to compound the harmony, self—congruence and integral consistency associated with the principle of selfhood in a purely personal portfolio of ego—investment, drawing on the option made available through screening of direct Unity—cognition by encoil—ing the love—nature around a fictitious core of separate I—hood. 15 T-Bird_Vs_The_Flying_saucers.htm power a differential repertoire of focal-compounds and variable alignments. distorted patterns of mazelike indirection.