The Book of Caw

I was woken this morning – as I am almost every day – by Caw.  And I knew, suddenly, that the Book of Caw needs to be written.  Maybe by me, maybe by someone else.  Who can say?  All I know is that the image of The Book of Caw is lodged in my mind now and the only thing that will move it on is for me to start writing.

So what is Caw? I imagine you asking.  (And why are sentences – proper ones – so elusive this morning? I ask myself.  Probably because the words are coming from somewhere where punctuation doesn’t hold sway.  I’ve visited that somewhere quite a bit recently, which would explain a lot.)

OK.  An easy way out of the definition conundrum would be to say something like, ‘Caw is Oneness, or All That Is’.   That, though, is so all-encompassing as to be almost devoid of meaning for us – a bit like asking someone to imagine an infinite universe…  Fortunately, Caw can be explored in many ways, and each of them helps us to discover more of the truths behind the truism, and to apply them to what we know of our own existence.

Say the word aloud, and you will immediately have one of it’s aspects – Caw is core.  It lies at the very heart of every facet of existence.  It’s the point we come back to, after our little forays into the game of materiality.  We have Caw strength at the centre of our existence.  It’s unmoving, solid, steadfast and entirely dependable, yet it will flow with us, wherever we go.  (Yes, there’s a paradox there – the first of many.  Always think ‘and’ rather than ‘or’ with Caw.)

If it were an acronym, CAW could be formed from, perhaps, Consciousness Applying Will.  In that sense, it is placing intention into consciousness – or vice versa – in order to manifest or create.  That, after all, is how our miniverse here is fabricated.

Let’s stop metafizzing, briefly, and bring Caw into our familiar material world.  As I said at the start, Caw wakes me each morning.  It is the sound of the corvids – the rooks and jackdaws and magpies that restlessly circle  my cottage, squawking to one another, playing some complex aerial game of tag and scattering black feathers in my garden.  I won’t even begin to delve into the folklore that surrounds this family of birds, but it’s found all around the world.  They are mysterious, intelligent, cunning and wise.  Certainly not light and fluffy.  They have a gravitas that commands attention and respect, verging on fear at times.  Caw is all that.

Caw is the rook on the chessboard, too.  Sometimes hiding in the corner, biding its time; sometimes castling – not afraid to reveal itself in order to protect what is of the most value.  Then, when the time is right, striking suddenly – covering vast distances in a dead straight line to get to the core of the action.  Caw is that too.

Caw is gnosis, knowing, deep knowledge that comes from a point of insight and certainty.  It is not born of opinion or consideration.  It is not gradually acquired through study.  It is our direct link to the Akasha and it comes in instant flashes.  Once recognised, we know – absolutely and with utter certainty – that this is right.  It cannot be any other way.

That is in no way an exhaustive account of Caw.  Other aspects will occur to you, and they will all be valid, but I will let that serve as an introduction.

 

To work with Caw, we need to dispense with a few sacred cows.  We need to try to rid ourselves of:

• cause and effect
• common sense
• rationality

There is, of course, nothing wrong with any of them, except that they only work in 3D.  They only apply to the mechanistic model of the universe we built for ourselves with our cosmic construction set.

To work with Caw, we need to put aside that much-loved toy and move into reality.  It is Caw that will lead us there.

 

The Hills are Alive

The huge pyramid shape of The Reek, more properly known as Croagh Patrick, reared ahead of us as we turned out of the airport.
“Wow!” I exclaimed.
This was my first view of Ireland – and what a view. Atmosphere and distance had smoothed out the bumps and crags, showing us a smooth, straight-sided, magical mountain.  I knew nothing – at that stage in my journey – of the history, mythology and symbolism connected to the island’s holiest mountain. I didn’t need to. It’s majesty simply took my breath away.

I see the same phenomenon with my local sacred mound – Glastonbury Tor – which is a few yards down the road from where I’m writing this.

Seen up close, it’s an uneven, sprawling hill. Sometimes steep, sometimes less so.  It has grazing sheep, pedlars selling scraps of jewellery, small screeching boys with wooden swords, pagans with dreds and drums, panting tourists in Adidas tee shirts, dog walkers, portly goddesses in pink and purple frocks with floral wreaths in their hair and parties of French schoolchildren with designer backpacks.
There are neat concrete steps inserted by the National Trust, a green bin for dog waste and a couple of benches.  At the top is an empty tower – all that remains of St Michael’s Church.  Inside, it’s usually littered with a coke can or two, sweet wrappers and some withered flowers.  At what would once have been, presumably, the other end of the church is a concrete table with one of those round view-finder compass things.  Strange undulations, variously defined as medieval terracing, a ritual maze or soil erosion adorn the sides of the hill.

Don’t get me wrong; even close up, it can be a magical place if you time your visit right, or can block out the distractions.  For me, though, the Tor’s true magic is glimpsed from afar.

Travel along almost any road in the area and, sooner or later, you’ll catch a glimpse of what appears to be a perfect conical shape, topped with its tower, rising out of the flat, featureless Somerset Levels.  (My personal favourite is the view you see as you round a bend coming down Bristol Hill into Wells.)

There are hills, mountains, pyramids – sacred high places all across the globe that have this effect. It matters little whether they were created by human hand, naturally occurring or a combination of the two. What matters is the ‘WOW!’ effect.  It’s a moment of sheer awe and wonder.  It can’t be captured in words, or even photographs.  There is a deep, stirring connection between the self and the structure.  It calls to you, reaches out to you, pulls you up short and fills you with a recognition and knowing that has affected your ancestors, back through the ages in exactly the same way.  Not every high place stirs us this way; it isn’t simply the height or the shape which affects us.  In these special sites, though, there’s a palpable dialogue between you and the structure.
“Remember?” it says into your mind.
And for that brief moment, you do.

 

 

The Master Builders

I’ve been talking again – to Koimul.  Koimul is something – someone.  I couldn’t tell you, with absolute certainty, whether Koimul is a higher version of myself, a spirit guide or some sort of mixture of the two.  In a sense, it doesn’t matter, since at some level we are all One.  All I know is that when I enter into a dialogue with Koimul, I am reaching into the Akasha and picking up understanding that I didn’t have before.

Maybe you’d like to listen in.

I was asking why ancient structures, built by so-called ‘Stone Age’ people are so wonderfully made and have such perfect geometry and later the conversation strayed into ‘living resurrection’ rituals.

Koimul’s responses are in large case.

THERE WAS POPULAR UNDERSTANDING OF THE SOUL’S RELATIONSHIP TO THE BODY AND TO THE EARTH.  THE EARLY BUILDERS EXPERIENCED THAT CONNECTION THROUGH HARMONY AND SYMMETRY.  THEIR EVERY ACT WAS DESIGNED TO LOCALISE THE UNDERLYING SYMMETRY IN THE PHYSICAL. 

That is beautifully explained.  Thank you so much.  So like an early monk or nun, in our historical terms, for them every action was an act of worship: in a sense – an act of re-creation, by grounding spirit into the physical.  Is that roughly right?

EXACTLY. 

I’m getting the feeling that those people, who were so intimately connected with their souls and the greater akasha, had no need to undergo rituals and rites, because they were already fully aware and connected to spirit.  Yes?

YES.

So what happened to change things?  I know that, as the timeline developed, the connection with the physical became so deep and absorbing that the conscious connection to spirit was weakened.  Is that the point at which the rituals were introduced?  A connected priestly caste attempting to reconnect those who had strayed too far from their origins?

THIS WAS THE CASE IN SOME CULTURES.  

What society would now call ‘developed’ cultures?

YES. 

Ok, I see this is becoming a very far-reaching discussion with many implications.  The general theory seems to be that those who were still connected to spirit – call them priests or shamans – devised rituals that involved stripping back the physical experience to almost nothing, to enable those who had become mired in physicality to once again connect with spirit and re-member their connection.  Is that how it worked?

YES. 

A highly ritualised way of saying ‘go within’?

YES.

So what was the need for all the elaborate ritual and mumbo-jumbo that was involved in the process.  

THE PROCESS WAS ELABORATE BECAUSE PEOPLE VIEWED IT AS A MYSTERY.   WHEN A NEW LEADER COMES TO SAY IT IS SIMPLE, THE PEOPLE DON’T BELIEVE THEM.