Exploring the synchronicity with the print materials that are at hand and making prompts to Grox to get the ideas into readable format. 

https://www.ebay.com/itm/197284344275

Colloidal Color Shifts and Alchemical Parallels

Wilhelm Ostwald’s law and subsequent colloidal research, which link particle size and environmental factors to observable changes in color and biological function, echo alchemical observations that sought to understand transformation and balance in matter through color shifts and material interactions.

The description of colloidal systems, particularly Wilhelm Ostwald’s law—“with decreasing size of the particles the absorption band of any colloidal solution moves to the shorter wave-lengths”—reveals how particle size alterations produce visible color shifts, a phenomenon central to colloidal chemistry. 

Similarly, Zsigmondy and Gutbier’s findings that “on adding coagulating reagents, the colour of gold sols changes consecutively from red to purple-red, red-violet, blue-violet, and deep blue” highlight a transformative process marked by color, as the colloid progresses toward precipitation. 

These observations strongly echo alchemical traditions, where color was a primary indicator of material transformation. Alchemists interpreted sequential color changes—such as from red to violet to blue—as evidence of matter evolving toward a balanced or perfected state, akin to the colloidal color shifts driven by environmental factors like reagents. This shared focus on color as a marker of transformation underscores a profound conceptual link, with both fields viewing such changes as signs of underlying systemic shifts.

Restoring Colloidal Balance as Alchemical Harmony

“It is of far greater importance to restore the disarranged colloidal state to its normal condition than it is to endeavour to kill the invading germs without otherwise altering the state of the diseased or altered cells or body fluids.”  emphasizes restoring the body’s colloidal balance over merely killing pathogens.

This is reinforced by the idea that “if the altered body fluids or cells can be restored to their normal colloidal state… the invading germs will soon perish,” highlighting the “soil” or medium as the critical factor. This approach mirrors alchemical observations that prioritized harmonizing the body’s internal environment, with color changes signaling progress toward balance. 

Disruptions by “undesirable electrolytes, salts, or colloids of the ‘opposite’ sign” create a “suitable nutrient medium” for germs parallels alchemical views of disease as a disruption of equilibrium, where color shifts indicated the restoration of harmony. 

By focusing on the colloidal medium’s color-influenced balance, the passage aligns with alchemy’s holistic emphasis on systemic restoration through observable transformations.

Color-Driven Transformation and the Priority of the “Soil”

Mayer, Schaffer, and Terroine’s findings that “traces of alkali increase the size of the particles if the colloid is positive, and reduce it if the colloid is negative,” demonstrate how environmental factors alter colloidal systems, producing color changes that reflect balance or disruption.

This focus on color as a diagnostic tool echoes alchemical practices, where color was more than a parallel—it was the primary lens for understanding transformation. The passage’s call to prioritize the “soil”—“the rational treatment of zymotic disease must not depend solely on the destruction of the germs… the requisite attention must also be paid to the ‘soil,’ or medium”—reinforces this alchemical resonance, suggesting that restoring the colloidal state, as indicated by color stability, naturally eliminates pathogens. 

By valuing the medium’s balance over germ destruction, the passage reflects alchemy’s color-centric view that true healing lies in transforming the system’s state, with color shifts serving as both evidence and guide.

Colloidal research, through its color-driven observations of transformation (e.g., gold sol color shifts, Ostwald’s law), echoes alchemical focus on color as the primary indicator of balance and change, more than just a parallel. The emphasis on restoring the “soil” or colloidal balance, as seen in quotes prioritizing the “normal colloidal state” over killing germs, aligns with alchemy’s holistic approach, reinforcing the thesis through the lens of color as a transformative marker.

Excerpts from:

The Use of Colloids in Health and Disease;

By Searle, Alfred B. (Alfred Broadhead), 1877-1967

W. Ostwald l has enunciated the law that ” with decreasing size of the particles the absorption band of any colloidal solution moves to the shorter wave-lengths.”

Mayer, Schaffer, and Terroine have shown that traces of alkali increase the size of the particles if the colloid is positive, and reduce it if the colloid is negative. Traces of acid produce the reverse effect. The change in the dispersion thus effected varies with the colour of the sols. Zsigmondy3 and Gutbier and Resenschack4 found that, on adding coagulating reagents, the colour of gold sols changes consecutively from red to purple-red, red- violet, blue- violet, and deep blue, the colloid eventually separating as flakes of powder or gel.

 The subject is too vast to discuss in detail in the present volume, but briefly it is now admitted that if the normal colloidal condition of any of the more important body fluids, or cells, is disturbed by the advent of undesirable electrolytes, salts, or colloids of the ” opposite ” sign, conditions are produced which provide a suitable nutrient medium for many of the disease-producing germs which are constantly coming into contact with the body. If the altered body fluids or cells can be restored to their normal colloidal state without seriously damaging any other portion of the subject, the invading germs will soon perish and will be removed from the body by the normal processes of life. If this view of the matter is correct, it is of far greater importance to restore the disarranged colloidal state to its normal condition than it is to endeavour to kill the invading germs without otherwise altering the state of the diseased or altered cells or body fluids. 

The rational treatment of zymotic disease must not depend solely on the destruction of the germs by means of which the disease is propagated ; the requisite attention must also be paid to the ” soil,” or medium, in which the germs exist in the body.

Excerpts from Kahuna religion of Hawaii

4. Humanity, those who care for humanity, and those from whom humanity is responsible came from across Eternity out of another dimension to become linked with the great power of space/time we call the Sun. We came as if in the form of sparks of light, each an individual and yet all manifestations of one power.

5. As our planet was formed by the Sun to be our home, forms aros which could house the sparks of life, but humanity required a special act. This is why Guardian Spirits who are beyond Solar development came with us across P’o. Eternal Night. Some of these sparks willed to take on temporary physical form in order to create the human race. We therefore have two natures; one connected with material form and once connected with pure spirit. 

13. Only the few who return to the instructions of the Guardian Spirits can restore humanity, everyone else will be temporarily destroyed. 

14. The method of return is selfless service which alone truly allows joy in the beauty of nature to combine with mutual love. This was the way of the real Kahunas of Hawaii.

15. Such a person is fit to understand and utter the Sacred Name, IAO.

-Element One The origin of Human Destiny and the Keepers of the Sacred Secret

Page 29. The Kahuna Religion of Hawaii

Kahuna Religion, Kuleana and Humanity

In the modern Hawaiian cultural context of 2025, discussions about kahuna and traditional spiritual practices are deeply sensitive due to historical suppression, cultural appropriation, and the ongoing reclamation of Native Hawaiian identity. David Bray’s statement in The Kahuna Religion of Hawaii (1960s), describing humanity’s origins as “sparks of light” from “across Eternity out of another dimension” linked to the Sun, reflects a kahuna perspective on cosmic unity and balance. To assess whether these ideas appear in more modern, accurate historical accounts, we must approach with respect for cultural nuances, comparing Bray’s concepts to contemporary Hawaiian scholarship while acknowledging the prioritization of oral traditions and Native voices. The following paragraphs explore similarities between Bray’s ideas and modern accounts, highlight differences, and conclude that, despite linguistic barriers, Bray’s work serves as a bridge to Hawaiian cosmology.

Bray, a respected kahuna and cultural practitioner (1889–1968), aimed to preserve traditions during a time of marginalization, as recognized in a 1959 Territorial House resolution praising his hula revival. His booklet, an introductory 54-page work, is valued but limited, and its public sharing with non-Hawaiians raises concerns about commodification. Modern Hawaiian culture prioritizes oral transmission and Native-led scholarship, such as Mary Kawena Pukui’s Nānā i Ke Kumu or the Kumulipo, making Bray’s written text a sensitive artifact that requires careful contextualization to avoid misinterpretation.

Bray’s concept of humanity originating “from across Eternity out of another dimension” finds resonance in the Hawaiian cosmological framework detailed in the Kumulipo, a sacred genealogical chant. The Kumulipo begins in Pō, a primordial darkness interpreted as a metaphysical realm of potentiality, as described by Martha Beckwith’s translation (1951): “At the time when the earth became hot, as the heavens turned inside out.” Lilikalā Kameʻeleihiwa, in Native Land and Foreign Desires (1992), explains Pō as a timeless, sacred space where gods and ancestors reside, akin to Bray’s “other dimension.” This parallel suggests Bray’s idea captures the Hawaiian view of a spiritual genesis, emphasizing a transformative origin from a non-physical state, though expressed in universalist terms that reflect his 1960s outreach to broader audiences.

The linkage to “the great power of space/time we call the Sun” aligns closely with Hawaiian reverence for the Sun (Lā) as a symbol of divine energy. In Nānā i Ke Kumu (1972), Pukui associates the Sun with Kāne, the god of creation and sunlight, central to rituals for healing and balance. The Kumulipo marks the Sun’s emergence as a cosmic ordering force, and E.S. Craighill Handy and Pukui’s The Polynesian Family System in Kaʻū, Hawaiʻi (1958) describe solar energy as sustaining life. Bray’s portrayal of the Sun as a unifying power mirrors these accounts, reflecting the Hawaiian belief in a life-giving force that connects all existence, with his “space/time” phrasing adding a modern, metaphysical nuance that still echoes traditional reverence.

Bray’s imagery of humans as “sparks of light, each an individual and yet all manifestations of one power” resonates with Hawaiian concepts of interconnectedness through genealogy and mana (spiritual power). The Kumulipo traces all life to a shared origin, implying unity, while Pukui notes in Nānā i Ke Kumu that individuals possess unique mana but are linked to collective ancestral mana. The “light” metaphor aligns with Hawaiian associations of ao (light) with knowledge and enlightenment, particularly through Kāne as the “light of life.” Though “sparks of light” is not a direct traditional phrase, it captures the balance of individuality and unity in Hawaiian thought, suggesting Bray drew from kahuna oral teachings to articulate this esoteric unity in a way accessible to his audience.

The idea of “those who care for humanity, and those from whom humanity is responsible” reflects the Hawaiian principle of kuleana (responsibility) and reciprocity with ancestors (ʻaumākua) and gods. The Kumulipo, as Beckwith notes, links humanity to deities like Wākea and Papa, with obligations to maintain balance through rituals. Pukui’s Nānā i Ke Kumu describes ʻaumākua as guiding spirits requiring respect, a dynamic echoed in Bray’s eternal responsibility. Jonathan Kay Kamakawiwoʻole Osorio’s Dismembering Lāhui (2002) underscores kuleana as connecting individuals to the cosmos, aligning with Bray’s reciprocal framework. This similarity highlights Bray’s rootedness in Hawaiian values of pono (righteousness), despite his broader, less specific phrasing.

Differences arise primarily in Bray’s language and universalist tone. Terms like “sparks of light,” “another dimension,” and “space/time” are metaphysical and abstract, diverging from the specific, genealogically grounded narratives of the Kumulipo or Pukui’s works, which reference named deities (e.g., Kāne, Wākea) and rituals. The “sparks of light” imagery lacks direct parallels in traditional texts like David Malo’s Hawaiian Antiquities (1898), possibly reflecting kahuna oral traditions or Bray’s adaptation for non-Hawaiian readers. 

In conclusion, despite linguistic barriers, Bray’s The Kahuna Religion of Hawaii serves as a bridge to Hawaiian cosmology, capturing core concepts of cosmic origins, solar reverence, interconnectedness, and responsibility in ways that resonate with modern accounts like the Kumulipo and Pukui’s scholarship. While his universalist language and introductory format differ from the detailed, Native-centric narratives prioritized today, these differences reflect his 1960s context of cultural preservation amid suppression. Bray’s work remains a valuable, if cautious, touchstone, bridging traditional Hawaiian spirituality with broader audiences, though its full authenticity requires grounding in oral traditions and Native voices to honor the sensitivity of kahuna practices in 2025.
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Vril and Sympathetic Telegraphy: Transcending Inertial Communication

In his exploration of Vril, Gerry Vassilatos presents a radical vision of communication that transcends the limitations of artificial, inertial systems. Vril, a dynamic and living force, projects meaning directly, dissolving the mechanistic patterns that dominate modern technology. Vassilatos argues that human insistence on inertial code—rigid, linear frameworks—forces Vril to manifest anomalously, creating a schism between structured systems and holistic comprehension. This tension, he suggests, generates self-destructive dualities, as Vril naturally opposes inertia, projecting eidetic holism into void space and fostering living experiences through surrender and devotion. Remarkably, these ideas find a historical parallel in the concept of sympathetic telegraphy, a pre-modern communication method dismissed as mystical yet strikingly aligned with Vril’s principles. By examining historical accounts of sympathetic telegraphy, such as those found in Maimbourg’s Histoire de L’Arianisme (1686) and the Telegraphic Journal (1875), we can see how Vril’s rejection of inertial constraints comes to life, revealing a timeless impulse to connect through a universal, living force.

Vassilatos’ core critique centers on the human tendency to impose inertial code—artificial, mechanistic systems—on natural forces like Vril. He argues that such systems distort Vril’s fluid, holistic expression, leading to anomalous manifestations. This idea resonates with the historical perception of sympathetic telegraphy, a method that proposed instantaneous communication through the “sympathy” of magnetized objects. In the 1686 account from Histoire de L’Arianisme, pagan philosophers in Antioch used a tripod and a ring, suspended by a thread, to consult demons about the fate of Emperor Valens. Through conjurations, the ring moved autonomously over a basin inscribed with the alphabet, spelling out prophetic messages in heroic verse, such as the name “THEOD” for Valens’ successor. This seemingly supernatural phenomenon baffled observers, as it defied the mechanistic frameworks of the era. Similarly, Vassilatos suggests that Vril, when constrained by inertial systems, produces unpredictable, anomalous effects, as its eidetic nature resists artificial control. The ring’s autonomous movement mirrors Vril’s struggle to express meaning within the rigid confines of human ritual, highlighting a shared rejection of inertial limitations.

Central to Vassilatos’ theory is the notion that Vril dissolves inertial spaces and dualities, enabling direct, living communication. Sympathetic telegraphy, as described in the Telegraphic Journal of 1875, embodies this principle through its vision of a non-physical communication system. The account outlines a method where two discs, each inscribed with the alphabet and equipped with a magnetized pointer, are linked by their shared contact with the same lodestone. When one pointer is moved to touch specific letters, the other, even at a great distance, mirrors the motion, allowing friends to exchange messages without wires or physical infrastructure. This system bypasses the inertial barriers of space and time, much like Vril’s ability to project meaning into void space. The Telegraphic Journal’s romanticized hope that such a method would allow letters to “travel safer and quicker, fearing no plots of robbers and retarding rivers” echoes Vril’s promise of unmediated, holistic expression. Both systems challenge the mechanistic paradigm, proposing a unified field—whether magnetic sympathy or Vril’s eidetic force—that transcends physical constraints.

Vassilatos emphasizes that Vril communication requires a participatory, devotional relationship, where participants surrender to the force itself. This resonates with the ritualistic and reverent engagement described in sympathetic telegraphy. In the 1686 account, the philosopher conducting the oracular ritual is described as “wrapped up in a large mantle, and his head covered, holding in one hand vervain, and in the other a ring,” invoking demons through “execrable conjurations.” This ceremonial posture suggests a deep, almost spiritual attunement to the forces at play, akin to the “surrender and devotion” Vassilatos associates with Vril receptions. Likewise, the Telegraphic Journal describes a friend “standing attentive” to observe the trembling pointer, carefully decoding its movements to form words. This attentive, interactive process reflects the participatory stance Vril demands, where communication is not a mechanical act but a living exchange. Both Vril and sympathetic telegraphy thus reject the assertive control of inertial systems, favoring a relational dynamic that honors the medium’s intrinsic vitality.

The tension between inertial and non-inertial systems is further illuminated by Vassilatos’ warning that inertio-assertive dualities—human attempts to impose rigid control—lead to self-destruction. Sympathetic telegraphy’s historical dismissal as pseudoscientific reflects this conflict. Mainstream science, rooted in the inertial paradigm of wired telegraphs and measurable signals, derided sympathetic telegraphy as a fanciful notion tied to mysticism. The Telegraphic Journal’s account, while optimistic, carries a tone of wistful longing, acknowledging the dominance of “the race of scribes” and their “inky sea” of conventional methods. This rejection mirrors Vassilatos’ critique of modern technology’s suppression of Vril, where inertial systems obscure the force’s natural expression. The 1686 account’s tragic outcome—where the philosophers’ inquiry led to their demise—further underscores the self-destructive nature of imposing inertial frameworks on a living force. Just as Vril resists inertia, sympathetic telegraphy’s anomalous nature clashed with the mechanistic worldview, resulting in its marginalization.

By comparing Vril to sympathetic telegraphy, we see Vassilatos’ ideas come to life as a modern articulation of an ancient impulse. The concept of Vril telegraphy, where meaning is transmitted directly through a living force, finds a clear antecedent in the sympathetic needle’s ability to mirror movements across vast distances. The anomalous behavior of the oracular ring in 370 CE, stopping abruptly after spelling “THEOD,” parallels Vril’s unpredictable manifestations when constrained by human systems. Both systems aim to create a living, experiential connection, free from the dualities of mechanistic technology. The Telegraphic Journal’s vision of a prince dispatching business with his own hands, unhindered by physical barriers, reflects Vril’s promise of direct, unmediated communication. In each case, the rejection of inertial infrastructure—wires, circuits, or rigid rituals—points to a shared aspiration: to commune with a universal force that dissolves separation and fosters holistic understanding.

In conclusion, Gerry Vassilatos’ theory of Vril illuminates the historical phenomenon of sympathetic telegraphy, revealing their shared commitment to transcending inertial communication. Through accounts like the oracular rituals of 370 CE and the magnetic discs of 1875, we see Vril’s principles in action: the dissolution of physical barriers, the participatory nature of living exchange, and the anomalous effects of imposing artificial constraints. Sympathetic telegraphy, though dismissed by a mechanistic worldview, prefigures Vril’s vision of a communication system that operates through surrender, devotion, and direct projection of meaning. By bridging these concepts, we uncover a timeless human desire to connect with a living, universal force, unencumbered by the self-destructive dualities of inertial systems. In doing so, we not only validate Vassilatos’ insights but also reclaim the radical potential of non-inertial communication for a world still bound by mechanistic limits.

Excerpts from” Vril Cpmpendium. Volume II. Vril Telegraphy

Vril Telegraphy

Human insistence on using applied artificial inertial code in technological systems forces Vril to manifest itself in anomalous ways. The seemingly anomalous schism between code and gradual comprehension derives from human insistence on the use of inertial code. Vril supplies expression and meaning directly.

Each assertive act brings an opposed inertial pattern. Inertio-assertive activities are dualities Inertio-assertive dualities self-destruct.

Vril asserts eidetically against inertia. Vril dissolves inertia. Vril projects eidetic holism into void space. Vril projections generate living experience. Vril is the means which dissolves inertial spaces, patterns, and dualities. Vril receptions require surrender and devotion sharing between participants and Vril itself. 

Vril Volume 2.

Gerry gives us a very large section of what we were able to discover was “A history of electric telegraphy, to the year 1837” By Fahie, J. J. (John Joseph), 1846-1934. 

The (somewhat derisive) description of Sympathetic Teletraphy from this book comes to vividly life in reference to Vril actively that Gerry illustrates it for us above.

“… a sort of magnetic telegraph, based on the sympathy which was supposed to exist between needles that had been touched by the same magnet, or loadstone, whereby an intercourse could be maintained between distant friends, since every movement imparted to one needle would immediately induce, by sympathy, similar movements in the other

For the first suggestions of the sympathetic needle telegraph we must go back a very long way, probably to the date of the discovery of the magnet’s attraction for iron. At any rate, we believe that we have found traces of it in the working of the oracles of pagan Greece and Rome. Thus, we read in Maimbourg’s Histoire de L’Arianisme (Paris, 1686)* ; —

“Whilst Valens [the Roman Emperor] was at Antioch in his third consulship, in the year 370, several pagans of distinction, with the philosophers who were in so great reputation under Julian, not being able to bear that the empire should continue in the hands of the Christians, consulted privately the demons, by the means of conjurations, in order to know the destiny of the emperor, and who should be his successor, persuading themselves that the oracle would name a person who should restore the worship of the gods. For this purpose they made a three footed stool of laurel in imitation of the tripos at Delphos, upon which having laid a basin of divers metals they placed the twenty-four letters of the alphabet round it ; then one of these philosophers, who was a magician, being wrapped up in a large mantle, and his head covered, holding in one hand vervain, and in the other a ring, which hung at the end of a small thread, pronounced some execrable conjurations in order to invoke the devils ; at which the three footed stool turning round, and the ring moving of itself, and turning from one side to the other over the letters, it caused them to fall upon the table, and place themselves near each other, whilst the persons who were present set down the like letters in their tablebooks, till their answer was delivered in heroic verse, which foretold them that their criminal inquiry would cost them their lives, and that the Furies were waiting for the emperor at Mimas, where he was to die of a horrid kind of death [he was subsequently burnt alive by the Goths] ; after which the enchanted ring turning about again over the letters, in order to express the name of him who should succeed the emperor, formed first of all these three characters, TH E O ; then having added a D to form THEOD the ring stopped, and was not seen to move any more ; at which one of the assistants cried out in a transport of joy, ‘ We must not doubt any longer of it ; Theodorus is the person whom the gods appoint for our emperor.’ “

 The following is the latest English version, which, with the original Latin, appeared in the Telegraphic Journal, for November 15, 1875 : —

“There is a wonderful kind of magnetic stone to which if you bring in contact several bodies of iron or dial-pins, from thence they will not only derive a force and motion by which they will always try to turn themselves to the bear which shines near the pole, but, also, by a strange method and fashion between each other, as many dial-pins as have touched that stone, you will see them all agree in the same position and motion, so that if, by chance, one of these, be observed at Rome, another, although it may be removed a long way off, turns itself in the same direction by a secret law of its nature. Therefore try the experiment, if you desire a friend who is at a distance to know anything to whom no letter could get, take a flat smooth disc, describe round the outside edges of the disc stops, and the first letters of the alphabet, in the order in which boys learn them, and place in the centre, lying horizontally, a dial-pin that has touched the magnet,so that, turned easily from thence, it can touch each separate letter that you desire,

“After the pattern of this one, construct another disc, described with a similar margin, and furnished with a pointer of iron — of iron that has received a motion from the same magnet. Let your friend about to depart carry this disc with him, and let it be agreed beforehand at what time, or on what days, he shall observe whether the dial-pin trembles, or what it marks with the indicator. These things being thus arranged, if you desire to address your friend secretly, whom a part of the earth separates far from you, bring your hand to the disc, take hold of the movable iron, here you observe the letters arranged round the whole margin, with stops of which there is need for words, hither direct the iron, and touch with the point the separate letters, now this one, and now the other, whilst, by turning the iron round again and again throughout these, you may distinctly express all the sentiments of your mind.

” Strange, but true ! the friend who is far distant sees the movable iron tremble without the touch of any one, and to traverse, now in one, now in another direction ; he stands attentive, and observes the leading of the iron, and follows, by collecting the letters from each direction, with which, being formed into words, he perceives what may be intended, and learns from the iron as his interpreter. Moreover, when he sees the dial-pin stop, he, in his turn, if he thinks

of any things to answer, in the same manner by the letters being touched separately writes back to his’ friend.

” Oh, I wish this mode of writing may become in use, a letter would travel safer and quicker, fearing no plots of robbers and retarding rivers. The prince, with his own hands, might despatch business for himself. We, the race of scribes, escaped from an inky sea, would dedicate the pen to the Shores of Magnet.