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Declan Reece Shearsmith Mark Tamsin Greig Maggie Julia Deakin Yvonne's Mum Matt Lucas Cousin Tom Nick Ewans Pyjama Zombie Alex Lutes Trisha Zombie Chris Martin Keith Chegwin voice Rest of cast listed alphabetically: Lucy Akhurst Zombie Shot by Soldiers uncredited Peter Bateson Livid Commuter uncredited Paul Bayfield Army Officer uncredited Peter Baynham Zombie uncredited Liz Cater Wheelchair Zombie uncredited Timothy Mark Chipping Pub Zombie uncredited Chris Clarke Livid Commuter uncredited Tony Cook Zombie uncredited Michelle Cornelius Zombie uncredited Joe Cornish Zombie Shot by Soldiers uncredited Beckie Darlington Zombie uncredited Julia Davis News Reporter voice uncredited Andy Diggle Zombie uncredited David William James Elliott Wesker Zombie uncredited Dylan Freed Pub Zombie uncredited Salo Gardner Zombie uncredited Mark Gatiss Zombie uncredited Thomas Hodge Zombie uncredited Russell Howard Zombie uncredited Garth Jennings When he arrived, he became the senior officer on the scene.

He instructed Chauvin and another officer to come with him to Hennepin County Medical Center "to check on the party's condition" and told the two officers to get witness information.

Schleicher played a segment of police body-cam video in which Pleoger asks Chauvin to talk to witnesses. Once he arrived at the medical center, Pleoger said he was told by staff that Floyd was "doing poorly," and, later, that Floyd had died. Pleoger said he called the liteunant in charge of the city at night to inform him of the critical incident, and that lieutenant prodded Pleoger to ask the officers involved if they used additional force.

Only then did Chauvin tell Pleoger that "he knelt on Floyd or knelt on his neck," Pleoger said. Schleicher asked when the restraint of Floyd shoud have ended. Pleoger replied, "When Mr. Floyd was no longer offering up any resistance to the officers, they could have ended their restraint. Under the medical assistance provision, officers are required to render medical aid and request EMS, if necessary.

Asked by Schleicher if the dangers of positional asphyxia are "generally known" in the department, Pleoger said "yes. On cross examination, Nelson asked if Pleoger had ever been in a situation as an officer where a crowd starts to "yell" or become "volatile. Asked if it had ever caused him "concern," Pleoger said yes. If someone was having a medical emergency at the same time, Pleoger said, officers would have to "deal with both kind of simultaneously.

Nelson appeared to compare a crowd of bystanders with a "gun battle," asking Pleoger how he would handle a situation when there was a "threat" and someone in need of medical assistance, such as CPR. Jeremy Norton, a Minneapolis Fire Department captain who has been with the department for 21 years, told jurors about communications mix-ups as he and his engine crew received a radio dispatch to go to the Cup Foods location where the police struggle with Floyd had occurred.

He said the call was initially classified as Code 2, a non-emergency response without lights and sirens, for someone who might have a mouth injury. There was little other information, Norton testified. Shortly after leaving the fire station, a second radio dispatch raised the alert to Code 3, an emergency call with lights and siren.

But there was no supplemental information, he said. After arriving outside Cup Foods, Norton said he saw a couple of Minneapolis police cars, off-duty firefighter Genevieve Hansen in a group of upset and angry bystanders, but no patient.

From speaking with Hansen, and a police officer inside the store, Norton learned that an ambulance carrying Floyd had left he scene. Seconds later, he received a new radio dispatch to rendezvous with the ambulance. He and his crew, all of whom had emergency medical technician certifications, joined the paramedics trying to resuscitate Floyd.

Norton said he and one of his crew members did continual pulse checks until the ambulance reached the hospital. Asked if they ever managed to get a pulse from Floyd, Norton told prosecutor Erin Eldridge "No, ma'am. Norton said he and his crew did a short debriefing after the incident. He filed a fire department report on the incident. Smith said he noticed on the scene that Floyd wasn't moving, was handcuffed and was being given no medical attention.

He checked for a pulse and found none. He said Floyd's pupils were large and dilated. I told my partner, I think he's dead, and I want to move this out of here," he said. The Body of Light can be utilized in this method as well.

Experiencing the Body of Light: T h e Body of Light is unique and distinct from the astral body in that it has profound tangi- bility to it and can be made visible, under proper conditions, to the naked eye.

It is a means of using the etheric energies of the material body and subconscious to create a form or shell that. T h e Body of Light is technically simple, but in practice is not without its dangers, as the essence from which it is constructed is often vitalized with powerful psychic residue from our subconscious, giving a sort of potential semiau- tonomous consciousness to the Body of Light.

T h e Body of Light must never be allowed to operate independent of its creator. Death: For the average person, outside of the occasional lucid dream or possible sudden insight or psychic experience, death is the the first real experience with the invisible world. However, unlike with the other methods, in death the physical body is abandoned completely, the energy withdrawn, and opportuni- ties to integrate the experience into the entire spectrum of life experiences is partially lost, because death is not limited to the dissolution of the physical body, but the material persona or ego and to the astral sheaths built up around it as well.

Experiences are stripped down to their bare-essential minimum and absorbed into the eternal memory that composes Self. However, those who have experienced death consciously during their incarnation are capable of dying consciously, with full awareness, and entering into a variety of spiritual domains after leaving physical life.

They are also capable of choosing their "death path," as well as their next life path, in the form of rein- carnation, while still in this life. These choices are easy and simple to make; it is simply a matter of making the decision and committing to it rather than regarding it as a special privi- lege reserved for so-called high initiates.

All of the above methods are based on the fundamental truths pre- sented in the Emerald Tablet. T h e methods covered in this book - lucid dreaming, astral projection, the Body of Light, Rising on the Planes, and preparations for death and dying - are clearly from the subjective cate- gory, but are described in a manner that encourages objective testing of results whenever possible. Humility, mercy, and grati- tude are important moral and ethical qualities that we must develop and express if we are to make an ally of the Guardian of the Threshold.

There are roughly nine subjective methods and four objective methods that can be used. All methods are based on the fundamental truth found in the Emerald Tablet of Hermes. Assignments for Chapter O n e 1. Copy the text of the Emerald Tablet on a piece of paper and read it daily, making it the basis of your meditations for at least two weeks. Perform a nightly review prior to going to bed or as you fall asleep. Working your way backwards, examine each of your actions across the day and determine if you could have acted in a more productive manner and what that manner would be if you had the opportunity to relive the experience.

Imagine your- self going through the experience again, this time, changing your actions to the desired ones. At least once a day, more if possible, offer a heartfelt prayer of gratitude for all that you have, are, and will be, and all that you have experienced, so that you may discover its meaning in your life. Begin keeping a nightly log of your dreams.

In contemporary esotericism the most common m a p used to describe the invisible worlds is the Tree of Life. While there are several versions of the Tree of Life, they are all in agreement about the number and placement of the sepherah, or spheres that represent the various levels of conscious- ness we are working at directly experiencing.

Variations between the different models of the Tree consist in the placement of the paths, or interconnecting lines that demonstrate the primary means by which we interact between these levels of consciousness and move from one to another. For the sake of instruction, the standard Lurianic Tree as used by modern magical groups will be utilized.

T h e Tree of Life described here is rooted in Jewish mysticism, but has been highly modified by the later addition of non-Jewish elements and interpretations.

Its extensive use by various authors and societies in Renaissance and later occult revivals has qualified its use as being specific to the hermetic schools of those periods. These methods still apply to any cosmological model students wish to use. It is important to remember that cosmological models such as the Tree of Life are maps of eternity, and the map is not the territory.

Only by direct and personal experience in these domains do we understand the profound limits we have in express- ing them in concrete terms, as well as the inspired creativity many have had in their successful efforts to do so, so that others might follow after them. In addition, there is the Neoplatonic model of the universe, used during the Renaissance and later periods, in which the various levels of creation were arranged in concentric circles, rather than in the linear model of the Tree of Life.

This concentric-circle model is seen extensively in the writings of Robert Fludd. It is easy to ask, "Why so many versions of the same universe? While all models will take you from the relative to the absolute, from the concrete to the abstract, from the material to spiritual, each does it from a slightly different start- ing emphasis. Qabala is concerned with the big picture, with cosmology from the start.

Alchemy is concerned with unlocking the energy that makes up matter and experiencing the spiritual in the material. T h e Egyptian cosmology, as related in The Book of the Dead, is concerned with the invisible, but starts from the view of the recently deceased as they find themselves in their tomb and experiencing the Lower and Upper Worlds. Like the Tibetans, the Egyptians saw physical life, and initiation in particular, as a dress rehearsal for what happens after death.

Modeling the universe then becomes further complicated by the attempt to make individual experiences meaningful and understood by the collective group, be it religious, esoteric, or society as a whole.

Known symbols are used, or new ones are placed in relation to known ones to show similarity. In turning the abstract into the concrete, the words "like" or "as" are used, and metaphor becomes the medium of the day.

Historical events become teaching tools of cosmic significance, and teaching stories are taken as literal events. N e w symbols, words, and myths are created to express what was previously unexpressed in a specific cultural context resulting from previous iconic, linguistic, or folk limitations.

For this reason it is important to learn a tradition from someone who has gone down the road before us whenever possible. It is also the reason why a system must be picked and adhered to exclusively for at least eighteen to twenty-four months if one expects to make serious advancement along the path. Remember, intellectual development is. Persistent and repeated practice enables one to develop the necessary positive habits that make success a reality.

T h e inner mysteries of a system can be transmitted in weekend seminar, a book, or even in a m o m e n t of recep- tivity, but to fully understand and articulate them takes years of steady effort. This effort is all the more important if we are not under the tute- lage of an experienced senior student or genuine adept. C r e a t i o n : An O v e r v i e w W h e n the universe came into being, humanity, or the " h u m a n seed," that aspect of consciousness that was to grow into realization of god- hood, descended from primal unity.

This unity is symbolized in qabala by the divine world of Atzilooth, and the Holy Upper Trinity in the Tree of Life, consisting of the three highest spheres or levels: Kether, Hockmah, and Binah. These levels are so subtle and intense in the purity of their singular natures that contact with them permanently alters our self-awareness.

Technically speaking, it is only on these levels that true and genuine spiritual development takes place - that is, experiences we carry with us for eternity and not just as a phase of our Becoming.

When consciousness experiences increasing levels of density as matter is created, duality forms and continues to the material world. This first descent from unity to duality is the so-called Fall, and to prevent a pre- mature return to unity - that is, before all of creation could be encoun- tered - a barrier, referred to in the qabalistic literature as the Abyss, appears. This separation from the unitive experience is the "first day of creation," or appearance of time and space as we can understand them.

As the descent continued, the h u m a n seed experiences progressive levels of sexual polarization as well as further removal from its memory of unified consciousness - unified not only in the sense of an interior state, but also in terms of unity with the rest of creation.

As the h u m a n seed takes on denser levels of awareness, its psychic connection is reduced, and its ability to exert an occult influence in the natural world is diminished to a point of being nonexistent. After the level of Divine H a r m o n y in creation, or Tiphareth, the center of humanity's sense of self, an additional barrier was created: the Veil, or Paroketh. Here is the appearance of individuality free of the Divine spark. Finally, a third barrier is encountered, and that barrier is what sep- arates material creation from the psychic and spiritual worlds.

Here, humanity has no memory of its Divine origin and has complete free will to seek what it desires. But it also no longer has any occult powers and is purely materialistic in its actions and effects. All that remains is a faint memory of what was and could be again. It is this subtle memory that drives humanity back up the Tree and on the Path of Return to its pri- mordial estate.

This dim ember of spiritual consciousness and the power it contains is the driving force that has led to the creation of every known philosophical, esoteric, religious, and occult practice. Levels of Being T h e reduction of the human seed's unity with creation parallels a similar fragmentation within itself, or at least there is the appearance of a frag- mentation, for if there were no sense of separation and free will, there would be no reason to undertake the work of Becoming.

T h e Great W o r k of self-creation must be a choice, and while assistance is available, it must be asked for, as an act of will - it is not forced upon anyone. To help us understand our options, the various levels of consciousness within us voice their opinions of what "we" should do, and in turn, each human being functions more as a collection of competing interests and desires rather than as a rational and functional being.

It is by recognizing, addressing, sorting out, and satisfying in a constructive manner these competing forces - and getting them to cooperate - that we become whole again. It is in our experiencing of wholeness that we experience our natural state of holiness, or unity.

In qabala the soul or consciousness is seen as existing on four levels, each corresponding to a letter in the divine name of God - Y H V H - as well as to one of the ancient Elements of Fire, Air, Water, and Earth.

These Elements are energetic states that are expressed through their. Since humanity is said to be made in the image and likeness of the Creator, it is no surprise that we find focal points in ourselves that cor- respond to these Elements or qualities. T h e physical body is given to Earth, the emotions and astral body to Water, the rational and organiz- ing self also the ego or limited sense of self to Air, and our immortal awareness and absolute potential to Fire.

It is these four selves or levels of awareness that we must integrate into a single and effective working unit to be successful on the esoteric path. To do otherwise is to under- take occult operations for the wrong purpose and reasons and to risk further fragmenting of our being. W h a t is convenient about this organizational structure of the human being is that it is not limited to qabala, but also finds direct par- allels or outright use in alchemy, many schools of general esotericism, and specialized areas such as Enochian magic.

Modern schools of eso- tericism, particularly those in the N e w Age movement, have adopted it wholesale when they refer to the four levels of Being: physical, emotional, mental, and spiritual. As a result, none of these ideas will be particularly new even to the inexperienced reader. But the root and more subtle aspects presented here may be, and it is in this deeper knowledge of the origin of ideas and the details that they are composed of that we can achieve a meaningful and useful relationship with them.

W h a t is important to keep in mind is that each of these levels, while interacting in a continuous manner with one another, also constitutes its own complete environment or world. These worlds olam , are an important part of practical qabala, as well as alchemy, in that they are a vital, living example of how nature repeats itself over and over again from the subtle to the dense, and in that repetition creates environments that, when they are being experienced, give the impression of being a universe unto themselves.

This is easy to understand if we simply take a look at our own life. H o w often do we not get so engrossed in our own actions of the moment that we lose sight of the bigger picture? A single moment of lust, rage, altruism, or distraction can lead to a series of events that affect us for months, years, or our entire lives.

It is a common. This kind of myopic obsession is no different in some aspects of the psychic and spiritual domains, particularly when we keep in mind that the energies and intelligences we are dealing with are more instinctual than rational. They absorb and digest ideas, emotions, thoughts, acts, and so on, and create a unified whole - but that whole is centered around a single or primary theme. This primary theme colors every- thing that happens in that level of consciousness sepherah or even the larger worlds olam.

For example, experiences in the sphere or cosmic level known as Netzach will always be focused around beauty, harmony, sexual love and romance, art, music, and natural magic. A profound sense of nature, refined instinctual power, and personal joy will be present.

T h e astrological energies of Venus would dominate and stimulate the corre- sponding psychic center in our physical, etheric, and psychic anatomy. T h e same experience, if we could call it that, in the sphere known as Tiphareth would be focused around the self in harmony with the Cosmic rather than the more social oriented harmonies of Netzach. Love would be more impersonal, even devotional in a spiritual sense, and the creative-sexual drive to union would be directed towards deity, Cosmic Consciousness, or one's Higher Self rather than personified into physical sex and projected onto another h u m a n being.

A sense of being at the center of the universe, or in harmony with all of creation - visible and invisible - might preside, as the astrological energies of the Sun would dominate and stimulate the corresponding psychic center in our physical, etheric, and psychic anatomy. In Hod, one would have the sense of union as an idea, an intellectual form symbolically represented and given expression by making the ab- stract concrete, but still impersonal in mind.

Here union - be it sexual, social-emotional, or mystical - would be translated into words, forms, and images that convey an idea rather than directly experience it in the more conventional sense. Here, the astrological energies of the planet. Mercury would dominate, stimulating the corresponding psychic center in our physical, etheric, and psychic anatomy.

This is just an example of how three of the ten levels of Being fil- ter, or tincts, as they say in alchemy, our perceptions of an experience, thereby creating or setting in motion new and additional experiences. Each cause has an effect, which in turn is a new cause, pushing us further on our chosen Path. T h e same experience would also be altered by the world it is experi- enced in. Powerful experiences of Netzach in the physical world Earth would lead to physical sex, artistic creations, and a love of nature.

In the psy- chic world Water the experience would be highly emotional and sensation centered. In the mental world of the ego and self Air it would be more idealistic, archetypal. In the true and genuine spiritual world Fire it would be pure energy and concepts experienced directly, without separation or sense of "otherness. Even if that thing or "it" is an aspect of our physical body, emotions, or subconscious, the more we experience it, the more comfortable we become in that experience, the more mastery we gain with the challenges it presents.

Until we have an experience, con- sciousness is latent and existing only as a potential in seed form. It is from experience that we develop self-awareness and become self-created beings. T h e scheme of Western esotericism, based on the Tree of Life, gives us four worlds and ten levels of consciousness, for a total of forty poten- tial specific areas of consciousness, in which to experience a greater degree of complexity and unity of life. Some schools even say it is fifty, in reference to the Fifty Gates of Wisdom.

T h e r e are at least seven hun- dred psychic centers in the h u m a n body that can be developed to assist us in our journey. F r o m this it is easy to see where incongruities between how an idea is imagined or idealized in the mental world, and how it is actually experienced in the material world, can lead to emotional knots or obstructions that present themselves as psychological complexes.

These complexes are the root of all h u m a n suffering, and untying them. W h e n they are released, a wave of energy, insight, and emotional satisfaction and joy fills our life, even when we are faced with seemingly unconquerable obstacles. For students serious about their progress on the spiritual path, it is critical that these obstructions or emotional knots, these complexes of the psyche, be addressed in an orderly and timely manner.

Psycho- therapy can be of great assistance, especially if it is combined with the use of an astrological birth or natal chart to identify them, and if thera- peutic suggestions are grounded in daily living. The Higher Self: the Soul of Fire T h e Higher Self is a confusing topic; since it is something we really know little about, we need to take other people's words for it, hoping that they have e n o u g h experience to k n o w w h a t they are talking about.

Such experiences and their codification become the basis for religious, philosophical, and esoteric movements. Rituals are then used to dramat- ically enact the process, phases, and results of one or more individual paths of awakening made accessible to the broader public. In Western esoteric circles it has become fashionable to talk about one's Holy Guardian Angel.

For some, the Holy Guardian Angel, or H G A for short, is an individual's Higher Self, their spiritual spark Yechidah made accessible to them, or in some instances merging with them into a single being. This unbreakable union is k n o w n as the alchemical marriage and is the first major milestone of the spiritual path. There is still more work to be done, but at this point on the spiritual path, we are adults in the universe - we are emancipated.

Others say that our Holy Guardian Angel is not our Higher Self, but is a completely separate entity or being that is assigned to us at birth, follows us for our life, and, if we undertake the proper methods, can unite with and we become "more than h u m a n.

Our True Will is our divine discontent: our instinctual urge, even need, to become more than we presently are. It is our creative energies at their most basic and profound level.

Intuition is the "Voice of the God" speaking to us,. Regardless of which theory about the higher guardian angel or about the Higher Self you believe, they are both only theories until they are experienced, and they have been mentioned only to put the methods discussed in this book in their proper context.

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