Chris Bache – LSD and the Mind of the Universe – SPMC 2019

Stephen Gray: At the end of Chris's talk, during this break, Chris will be signing his new book, and I don't know if he was going to tell you this or not, so I'll tell you the book is called LSD and the Mind of the Universe. It's based on his experiential work with LSD, and he got the publisher—they were going to publish it, put it out in December, and he got them to agree to put out an advanced printing for this conference. So this weekend is the debut of the book. Yeah, right. I don't know if there's going to be enough copies for all the people that will really want this book because I've read the book. I offered, because I'm so enamored of Chris's work, to write an endorsement for it. And so he stuck me in there with some of the other big shots that gave him endorsements. I've read the electronic version of this book, and it's a mind-blower. I'm not kidding. It is a mind-blower. So give a warm welcome to Chris Bache, please.

Chris Bache: Give me just a second, folks, to hook up my technology.

Chris Bache: Your fingers crossed.

Chris Bache: Okay, can you give me PowerPoint on all three? Okay, all right. Is this mic working? Is it working now? Okay, Mercury Retrograde, right. All right, okay, okay, great. And we'll get it on the screen. Okay, thank you. All right, the technology moves forward. It's wonderful to be here with you again after last year. This is such a wonderful community. When I was here last year, I spoke to you about a book that I was just finishing, which I was calling Diamonds from Heaven, and it describes a 20-year journey of using high doses of LSD—73 sessions over 20 years to explore the structure of the universe. That book is now here. Do we have it? Okay, let's see. Do we have it here? Oh, come on, work for me. Okay, let's see one. Here we go. There it is. The publisher changed the title, but in my heart, it will always be Diamonds from Heaven.

Chris Bache: I want to say upfront that I'm not sure that what I did was wise, honestly. I mean that I pushed myself extremely hard on this journey—harder than was probably good for me. But I've come through it intact, reasonably so, and I'm really looking forward to sharing with you where this journey took me and to share it with the world. It's not because I think my experiences are in any way unique or special, but they are a particularly well-focused exploration of the structure of the universe. I want to say clearly that I did this work, not as a therapist, and not really seeking therapy. So, all honor and deep respect to all the psychedelic therapists in the room; this is a different agenda. What I was primarily seeking—I was trained as a philosopher of religion—was an understanding of our universe as deeply as I could get by sinking deep into my own consciousness, and in those deep states of consciousness, exploring the structure, the deep structure of the universe itself. Now, I want to ground this story in the context of our collective psychedelic experience. Let's see, is my mic on yet? Do we—this? No, this one? No, okay, sooner or later, it will come on. I like to walk, but okay. Is it on? Now it's on. Okay, good. Pump the volume a little bit, okay. We have so many people working in so many different psychedelic mediums in this room, right? So many different substances, so many different forms, and so many different agendas. All honor to the psychedelic community and all the work that we are doing collectively. What I'm bringing to you today is the story of one particular journey into the universe, one particular method, one particular format, which does not negate in any way, any of the other dimensions that we're exploring. It is simply one voice in our collective expression.

Chris Bache: So let's go into it. Let's see. I got two clickers here, which one is going to work.

Chris Bache: Okay? Looks like it's just as a winner. Okay. This is my psychedelic lineage. My psychedelic lineage basically grounds in the work of Stanislav Grof. When I was 29 years old, fresh out of graduate school, just beginning my academic career in Ohio, I met Stan Grof's work, Realms of the Human Unconscious, and then his book, LSD Psychotherapy, which is this fundamental manual for working psychedelic sessions—changed my life, turned my life around, pointed me in a completely different direction, and it has become my entire life's work. Now, in terms of the sessions themselves, of structuring sessions—I want to emphasize I've never tripped. I've never gone to a concert on LSD. I've never spent the night, all night, tripping with my friends and talking about things. It's not that those are bad things; those can be fine. But in my work, every time I took LSD, I was working in a very, very carefully controlled environment. I was isolated. I was in my home or in my wife's office. I was totally protected from the world. I did always solo work. I didn't work in groups. There are advantages for working in groups. There are advantages for doing solo work, just owning mine was always solo work, which allowed me to go to follow exactly where the experiences were taking me and to push myself in that direction, wherever it would take me in Stan's work. Are we not getting—Ha, okay, come on. Okay, clearly, two different therapeutic modalities that Stan outlines—psycholytic, low-dose therapy and psychedelic, high-dose therapy. Psycholytic, low-dose therapy—maybe about 200 micrograms, where the psyche peels itself layer by layer, we move into it layer by layer, sessions, up to about 100 sessions. Psychedelic therapy, very, very different therapy, very concentrated and intense experiences. The goal is not to work through all the layers of the personal unconscious, but to sort of blow through the psychodynamic level of consciousness and to trigger an experience of Transcendence, an experience. Basically, they were trying to trigger near-death episode experiences, working with people who were terminally ill—they were going to die, and they were working with the anxiety that they were facing as they were going toward death. This form of therapy was limited to three sessions in Spring Grove Hospital, no more than three sessions. So I came along and I thought, Well, okay, if it can be done safely three times, it can be done safely more than three times, and it can be done safely more than three times. But I found that it was a much, much more demanding protocol than I had anticipated in the beginning, and it took all of my research, my resources, to basically manage what unfolded in this journey. This is not a therapeutic journey. It's a journey of cosmological exploration, and therefore it requires something of an explorer's constitution, and it also requires something of an explorer's preparation, an explorer's position in life where you have the opportunity, where you can push this deeply, this far beyond the edges, beyond the maps, where most people have gone. When I got to the end of this journey, and was writing up my accounts, and was looking back over the whole thing I realized, well, I thought I was just doing an extended course of psychedelic therapy, high-dose therapy. But what I realized was that this process that I had gotten engaged in went so deep and far and generated complications that were so intense, I had to give it a different name. So I call it—do I have psychedelic exploration? The method is the method of psychedelic therapy, total isolation, always working with a sitter, carefully selected music—you know, the whole works there. The difference is the number of sessions involved. For me, 73 sessions. I did three sessions at the psychodynamic level. I did three sessions about 200 micrograms, and then after that, all of my sessions were at 500 to 600 micrograms. Again, this is not a protocol that I recommend. I wouldn't do it that way again. I would do it differently. I would balance the plant medicines more with the synthetic psychedelic medicines. I would really only push myself periodically with high doses rather than pushing myself so relentlessly in that way. I have worked with psilocybin, I have worked with ayahuasca, and salvia divinorum—a number of plant medicines. I did most of that work after I stopped my LSD work. But LSD and the Mind of the Universe is really focused specifically on what happened on this high-dose journey. I want to emphasize that the circumstances in which I did this work were kind of unusual in that they were very, very stable and concentrated and focused. In all of my work, I had the same sitter for all these years, the same set and setting, same intention, same location—all in Northeast Ohio, same substance, same dose level, and the same recording process, always recording every session as completely as possible within 24 hours of the session.

Chris Bache: What this did, I've come to appreciate. When you stabilize your work in this way, when you eliminate as many variables as possible and you're using the same methodology and the same consistency, it stabilizes the conversation that opens up between you and the creative intelligence of the universe. It stabilizes the communion so that one session leads to another session, leads to another session in a very coherent, intelligent manner, even though you may not understand all the details of the continuity when it's unfolding. When you're looking out over a longer period of your work, you can begin to understand the patterns of continuity that you are in dialogue with—in a sense, a single intelligence in this process. I say that carefully because there are so many layers to this intelligence. There are so many forms of this intelligence. But in the end, when you see the continuity across sessions, you can't help but feel like you're engaging a single creative intelligence. Now, I kept detailed records of my work. I have about 400 pages of session notes, again, recording the session always within 24 hours, because you know what it's like—two or three days later, things are not as clear as when you do it right the day after. I kept track of all the dates of the sessions. I even plotted the astrological variables late in the work. I used astrology to choose the dates of my sessions. I was working, on average, about five sessions a year. Now I worked for four years, I stopped for six years for reasons that are not important to go into now—they're in the book—and then I picked up for another 10 years of very intense work. I worked about five sessions a year, and so I looked when I became aware of Rick Tarnas and Stan Grof's hypothesis of the relationship between the outer planets and transit astrology, global transits and my psychedelic sessions, I wanted to study this. So I looked at that, tracked those variables, and there's an appendix on that issue in the back of LSD and the Mind of the Universe. I keep wanting to say Diamonds from Heaven. I have to retrain myself. Now, the story I'm telling in LSD and the Mind of the Universe is not primarily a personal story. There was a personal story. There was personal healing, there were personal insights. But what I found was that when I was doing this work, the personal components generally tend to manifest in the beginning of a session and at the end of the session, when I was leaving space-time and when I was coming back into space-time. That's not entirely correct because sometimes a whole session was spent in personal healing. But in general, after about the first 15 sessions, when I was at the peak of the sessions, as indicated in these large circles in this series of sine waves, which represent a series of sessions, when I was at those peak hours, I was operating far beyond personal reality. Okay, that's the story I'm trying to tell in LSD and the Mind of the Universe. I've dropped out a lot of the personal story because, from a philosophical perspective, that's relevant, but from a therapeutic perspective, it's the large story which is the more important story.

Chris Bache: A lot of work at the medical level, at the therapeutic level, really focuses on ego dissolution, transcending the limitations of your physical body, entering into a deeper communion, into mystical experiences. What I found was when you—and I did this work—it wasn't just one cycle of death-rebirth. Now, in this image, the drop at the bottom of the circle represents egoic awareness, our time-space awareness—the line. Everything below the line is physical reality. Everything above the line is transpersonal reality or spiritual reality. A lot of work, a lot of discussions focus on that first circle, the death-rebirth of ego, and that's an important place to focus. It is the fundamental transition. What I found in my work was you actually go through multiple levels of death and rebirth. And it's not ego dying over and over again. You're going through death and rebirth processes which take place at different levels of the universe, at different levels of the creative intelligence of the universe, and the deaths and rebirths at the higher levels are different than the death and rebirth at the beginning level, when you're shedding time and space, when you're shedding your identity built up in time and space. They're harder to describe because, you know, the levels of consciousness that you're born into. In the beginning, you're born out of one level. At the end, when you're being born into the species mind, it has a certain set of qualities and characteristics. But when you are shedding the species mind, when you are going beyond the collective psyche, when you are entering into archetypal reality, that is a different pattern of death and rebirth. Now, I follow—I use Stan Grof's categories. Stan talks about psychic level, transpersonal experience, high and low, psychic high and low, subtle level high and low, causal level. That's a kind of convenient category. But of course, how can we possibly describe the full spectrum of the divine experience, of spiritual experience, with simply three or six categories? These are simply rough approximations which are useful in order to describe certain transitions that took place on this journey. The 19, when I got to the end of the journey, and I was kind of working and crunching all the experiences and putting them all together for the book, I realized that I began to count up how many fundamental, deep death—and oops, sorry, I'm jumping ahead of myself. These cycles of death and rebirth are kind of really like toruses. You kind of break through, you open up, you expand into a new level. And then there is a sense of gathering in everything that took place, blowing through into another level. And then you explore that level, you become competent and stabilize states of consciousness. At that level, there's a kind of a gathering in, and then, if you follow the process through, it takes you into yet another death and rebirth process into a deeper level. And one of the ways I kind of image this is in terms of a nuclear explosion. Now, this image triggers very, very deep responses in us, and it should. This is an image of humanity's insanity at one level. But I don't want to go there. I want to use it simply to make one point: when you go through deep, deep death and rebirth processes where you are shattering every level that you have known, not only in earth but everything that you have known. In some sessions, it drops you deeper into the universe, and it allows levels of reality to come into your awareness which were not in your awareness before. They were always there, but you were not experiencing them. And there is something like that that happens with a nuclear explosion. When this explosion drives deeper into the atmosphere, it brings out levels of the atmosphere which previously you could not see. And something like that happens with the LSD work or any kind of deep psychotherapy, deep psychedelic work. It brings you into levels that previously you were not aware of. Now, the dualism here is—I want to dissolve the dualism now because the nuclear explosion in the center and the levels of reality one is entering are, in this image, are two different things. Now dissolve that duality, because when one dies at that level, you literally dissolve into that field of reality. You dissolve into that stratum, that stratum of reality. But we're not talking about bombs here. We're talking about the universe exploring the nature of the cosmos itself. When I got to the end of my work, and I was kind of counting up out of all the deaths and all the purifications and all the purgations. How many core fundamental levels of reality did I go through? I counted five. Here they are. First, the death of self, transcending our time-space identity, our egoic reality. After that, something that took place at the collective mind, transcending the individual mind. Something is taking place at the level of species consciousness. After that, something that took place at the archetypal level, at the archetypal dimension of mind. And then something that took place at what I call causal oneness. Now oneness, of course, comes up many, many levels. Oneness can come up in the first ego death. Oneness is a fundamental truth, and it occurs in many different forms. There's something distinctive and unique about causal oneness, or oneness at causal level reality, because here you're dealing with there is no outside to reality. When you're in causal oneness, you are not experiencing oneness. You are in the condition in which the universe experiences itself as being fundamentally unified with no core divisions whatsoever. At any level, physical, spiritual, reincarnational, it's a fundamental core oneness of reality. And then at the last level, what I call Diamond Luminosity, what Buddhism calls Dharmakaya, the pure light of absolute reality. So let me use these five categories and then show you how these lay out in the chapters of LSD and the Mind of the Universe. And then I'm just going to share some observations on each of these categories as we go through just to kind of give a quick overview. Death of self, there's a chapter crossing the boundary of birth and death—I'm going to go back into these in more detail in a minute, but just to give you where it is in the book. Now, there is a chapter one, which is the chapter on methodology. It's a rather long chapter in the book because I really wanted to be very, very clear on the methodology that I used and some of the ways of working with psychedelics at this level. And there's a chapter after this called A Session Day because someone had asked me, why don't you just kind of take us into a typical day and show us what happens? And so I did. I kind of wrote a narrative of a typical session day, but in terms of the levels of consciousness, those three levels of consciousness really kind of function at the death of self.

Chris Bache: My wife is taking care of me, by the way. I didn't mention—I forgot—astrology. Working with astrology and psychedelic sessions really, really interesting insights emerge. My wife, Christina, is a professional astrologer, and she kind of helps me understand some of the archetypal dynamics that are operating in some of the session material.

Chris Bache: Okay, collective mind. There are three chapters that have to do with the collective mind: The Ocean of Suffering—sort of the challenging, purifying part of working with the species mind. Deep Time and the Soul is an initiation into the universe. I'm going to come back to these in a minute. Archetypal mind, there is a chapter The Greater Real of archetypal reality, causal oneness. The chapter, A Benediction of Blessings, then we move to Diamond Luminosity, and the chapter Diamond Luminosity. But before I discuss Diamond Luminosity, I have a chapter called The Birth of the Future Human, which actually describes a series of visionary experiences that started at the initiation of the universe and continued all the way into the final chapter, from session 22 to session 70. It's one of the most consistent recurring themes—what's happening to humanity? Where are we going? What is our historical time in history? What's happening at the deep structural level? And then Diamond Luminosity. And then the last chapter, Final Vision, where I was given the last, what I call the last of the great visions of the journey. And then the Goodbye Sessions, the wrap-up sessions. So let me go back and just offer a few observations on each of these levels. First, let me check my time. Okay, that's not bad. We're okay.

Chris Bache: First, crossing the boundary of death and birth. How many people here know the work of Stanislav Grof? Okay, then you know exactly what I'm going to be talking about here because this is the perinatal level of consciousness. This is that level that is the boundary level between space-time consciousness and first transpersonal reality. When I got into this level, I felt like a poster child for Stan's perinatal level of consciousness. Intense, intense physical purifications, fetal sensations, reliving aspects of birth, tremendous psychological existential angst, questioning the fundamental meaningfulness of life, confronting the meaninglessness of life, and then eventually ego death, a complete shattering of egoic reality. The ego is a tough son of a bitch, but in the final analysis, it's not that hard to take apart. It's harder to heal than it is to shatter. It's kind of curious. But on these last two sessions, this is two and a half years' work in 10 sessions. At the end of these sessions, the last two sessions, it just took me and snapped me like a twig. I started the day as a white male, highly educated academic, obsessed with the meaning of life. It totally inverted all of those variables. It turned me into women, turned me into women of color, turned me into women at the laundromat with no prospects, turned me into women who had no interest whatsoever in philosophy or the meaning of anything of life at all. Of course, it wasn't women that were the problem, of course, and it wasn't a lack of education that was the problem. It was the social identity that I had internalized and accepted as what I am—that was the problem. And the universe forced me to become the opposite of what I was and just snapped me. And when eventually I let go and surrendered to that experience, I entered the world of women under the arm of the Great Mother, and I was taken through the experience of hundreds and hundreds of women's lives. It was just an extraordinary transformation in my own experience. I wish every man could have the experience, and I'm sure many of the men in this room have had that kind of experience, of experiencing so deeply the inner essence and the inner experience of the so-called opposite sex. Now, I believe in reincarnation. I've written a book on reincarnation. I think we've all lived lives as men and women, but what was happening here was I was not being invited to reclaim my former lives as women. This was different. This was saying where you are going. Gender does not exist, let go, and so I let go and I entered into spiritual reality. What happened next, much to my surprise, is that things didn't get easier. Things got harder after going through a transmission experience in which my compassion was expanded and open to the suffering of the world. I entered a domain of collective suffering and anguish and pain, which deepened session by session systematically, and it deepened for two years. It took two years and 14 sessions to go through all of this work. There was a year of the ocean of suffering before I stopped my sessions for the six years. I stopped for six years, and then I started again six years later, under a completely different time in life, a different set of expectations and different astrological transits, but at the other side of that six-year gap, the ocean of suffering started exactly where it had stopped six years before, which I think is a measure of the intelligence and the intentionality of the consciousness that's directing our work. So, hmm. When the ocean of suffering opened, at first, I thought that this represented a deepening of my ego death. I thought I was being, you know, kind of cleaned up more. And this is kind of implicit in Stan's theory. He recognizes, and he's witnessed these collective ordeals, but Stan sees these collective ordeals or at least he did. He saw these collective ordeals as being drawn in through resonance to ego death. All right, so it's ego death which is really the primary driver. And when you get into ego death in the context of the collective psyche, you can tap into some of the suffering of humanity that's still stored in the collective psyche, and it seeps into your experiences through resonance. That's what I—so I went with that interpretation at first, but what I found was that this went on for so long, it was so extreme, and it lasted for so many years, and it involved so many millions and millions of beings, that I decided that this could not be correct. Eventually, I came to the conclusion that these sessions were not trying to sort of purify me or heal me or transform me. These experiences were aimed at nothing less than the transformation of the collective psyche of our planet. It was about healing the entire planet in some way, shape, or form, somewhere in working with very, very intense states of consciousness, something happens that there is a flip. And what had started out in my mind as personal transformation was taken over by the work of collective transformation. Now, I don't think anyone did this to me, nobody. It was no trick that was done to me. I accept responsibility for this. This is simply part of my karmic contract in this lifetime, and I think it's part of the karmic contract of a lot of people in this room. The work you take on in your deep, deep work is often disproportionate to anything that makes sense in terms of your personal life story, even your personal former life story. Many of us get into work so deep that you have to open up to a deeper understanding of what's actually taking place in these sessions, especially at this time in history. If we were doing this work maybe 500 years ago, maybe not so, but this time, at this time in history, the work of the hour is collective transformation. Our species is going into a near extinction event. We do not have time to mess around. We are getting—this is serious work here, and if you are open—

Chris Bache: Yes, if you are open and willing to let this work come through. And I'm not saying everybody should be, and I'm not saying that it's necessarily a healthy thing. In many circumstances, it can be overwhelming and it can be intimidating, and you do not want to go there. But if you're open and if you're capable, and if it is part of your karmic contract, the work we do in these deep sessions—I think there are more bodhisattvas on this planet than we might think. Initially, the work we do is for our collective transformation.

Chris Bache: Now, in my experience working at high doses, every session kind of breaks down into two phases: a purification phase and an ecstatic phase. There's the dark, hard, death and dying phase, followed by the ecstatic phase. In reference to this work, James gave an excellent talk this morning about shadow work and engaging the shadow. Working as I did in a non-therapeutic modality, one of the great gifts I learned from Stan Grof is to absolutely surrender to whatever is taking place in your sessions and let it take you as far as it wants to.

Remember, these are not conventional trips; there's no confusion in the outer world—nothing affecting my inner space. I know that anything I am confronting comes entirely from within or through within. If you completely submit to whatever is taking place, it will take you deeper and deeper. It will lead you into sometimes unspeakable and inexplicable anguish, into chaos, terrible suffering, and confusion. But if you allow this process, it eventually reaches a crescendo, peaks, and takes you through to something that lies on the other side. You enter the ecstatic phase of the session, the teaching phase, the cosmological phase. Even if you come back and revisit the suffering in the next session, you go through this surrender, death, and rebirth process. There is a deeper dynamic unfolding over time, often not clear in the moment.

You cannot understand what's happening in the pain part of a session until you have moved on. Transformation is often understood only from a higher state of consciousness. It's crucial to follow this process through because it takes you from suffering to resolution and peace. You internalize the cycle, which prevents the suffering from being lodged as unintegrated trauma. I have experienced terrible suffering, but with no negative aftereffects because you internalize the cycle of suffering, resolution, and peace. You learn to trust the process and the intelligence behind it.

After coming out of the ocean of suffering in the first year's work, I was spun into what I call "Deep Time," experiencing my entire life from beginning to end as a simultaneous now. Deep Time is not eternity or timelessness but a state of awareness where you perceive different spans of time as simultaneously present. It's like experiencing the moments of your life as a tree, with the deepest themes as the main branches and recent experiences as leaves at the edges.

When I first entered this state in the 11th session, I couldn't remember it afterward. It was such a meaningful experience, yet nearly impossible to reconstruct. However, by returning repeatedly to that living edge in sessions, I found I could understand more, remember more, and pieces began to cohere and integrate into comprehensive gestalts. This is an important epistemological point: when you break through to a new level of consciousness, often you're fragmented. If you go back with clear focus and intent in a clear setting, you learn to maintain awareness in levels of consciousness that initially overwhelmed you. I learned to stay conscious in Deep Time, which happened repeatedly with deeper levels of consciousness.

Concepts of reincarnation began to saturate my life, revealing deep insights of karma and intentionality binding us to time and space. Although I wrote my first book, "Lifecycles," without mentioning psychedelics, focusing on reincarnation and the web of life, I realized reincarnation is fundamental. Without understanding reincarnation, you cannot comprehend the deeper patterns at play in our world.

I took a six-year break, had two more children, wrote a book, and got promoted. Starting again, my journey picked up exactly where it left off, but the ecstatic portion now took me beyond personal reality. I underwent a series of seven initiations into the universe, as if the creative intelligence gave me a course in cosmology.

Each session was named to help me remember and hold them all in my mind. The first session, "You and I Creating," explored the co-creation of the universe.

I won't go into all the details, but "The Cosmic Tour" was an extraordinary journey through the universe's structure, where intelligence showed me universal operations. "Council of Elders" taught me how to maintain coherent cognition across different levels of reality—a crucial skill when breaking through multiple realities.

"Dying into Oneness" represented deeper and deeper unification through repeated deaths. "The Master Plan," "Healing the Collective Wound," and other sessions were integrative, teaching me how to contribute to the collective psyche by pouring grace and joy back into it. Moving beyond the ocean of suffering didn't mean abandoning my species; rather, it made me more useful to it as I nurtured collective healing.

Moving into archetypal reality, I encountered higher and lower levels of archetypes—Plato's forms, yet vastly living beings far beyond comprehension. Entering the species mind, I witnessed how networks of intelligence weave our individual efforts into the species' larger consciousness, preparing me for what came next.

In archetypal reality, I noticed how much cleansing occurs. Sessions like the 28th, with its first contact with causal reality, signify transitions into higher energy levels. Shifting into higher consciousness requires acclimatization and purification. It's not personal purification, but about stabilizing deeper-level consciousness. These sessions were grueling but essential, learning to maintain coherent cognition at these levels.

I began to experience reincarnation as a collective process, experiencing the species as a self-evolving organism through all individual lives. This understanding dissolved the boundary between personal and collective karma, showing their deep interconnection. I wrote "Dark Night, Early Dawn" to answer why my suffering went so deep and long: because at this consciousness level, individual and collective boundaries become porous, allowing for collective transformation.

After a year and a half in archetypal reality, I entered a year of extraordinary blessings—causal oneness, continuous joy. Sessions like "The Forest," "The Birth of the Diamond Soul," and "Singing the Universe Away in Jesus' Blood" offered profound experiences, emptiness, cosmic love, and oneness.

Eleven years after experiencing my life as a totality from start to finish, I began to see all my former lives converging rapidly. These lives coalesced, exploding into diamond light, my first contact with what I call "Diamond Light," revealing how reincarnation evolves humanity. Reincarnation isn't about incremental improvements but leads to a fully integrated being, a "diamond soul," a spiritual awakening that encompasses the many lifetimes we've experienced.

The birth of the future human became a theme as I understood our species reaching a turning point, entering a profound transformation. This consistent theme showed humanity approaching a moment of great awakening.

Despite initially lacking insight into how the universe would facilitate this shift, a year later, session 55, "The Great Awakening," offered clarity. Expanding into collective deep time, I experienced the species' death and rebirth as a profound transformation at the level of the collective unconscious—a shift in our species' blueprint during a frightening, unraveling crisis.

Given a series of initiations, I realized the universe would leverage nonlinear system dynamics to energize our collective psyche, unprecedentedly transforming us and birthing the "future human." The diamond soul encoded in our past, gestating through generations of reincarnation, ready to emerge during this near-death experience, promises an extraordinary evolution.

After completing the blessings phase, I felt at peace, drenched in cosmic love. But with five years remaining, I entered transcendent clarity—absolute light, emptiness. These were rare diamond luminosity experiences, with arduous purification processes in between. Personal healing emerged surprisingly late, signifying a specific order and intention in my journey.

The diamond luminosity experiences shifted, embedding deeper into my psyche and physical body, a transformative pivot. An encounter with distant realities shattered my previous notion of a journey's endpoint, revealing a boundless, infinite process instead.

My role became opening to the universe's creative intelligence, allowing transformation, balancing organic evolution with patience, forsaking an endpoint. A final vision conveyed the birth of the future human, an intimate encounter with the universe as a diamond maker. Witnessing the transformation from topsoil dissolution into diamond souls, I saw the universe as a patient cauldron of creativity, growing sparks of diamond luminosity. Whether this takes a million or a thousand years, the universe acts with relentless patience, inviting us into unimaginable depths.

Coming off the mountain metaphorically, I learned that descending is as challenging as ascending, stepping away from divine intimacy and integration into life. Ten years later, the love of my wife Christina helped ground me, rooting my experience in time and space.

Thank you for letting me share this journey, this joy with you. It's a privilege to bring it to this community. In the upcoming workshop, we'll explore guided visualization, seeking to activate universal places within us all. Thank you very much.