Hair intuition

Source: https://tartariabritannica.com/blog/hair-intuition/

Hair is so much more than just protein and melanin. Each strand is a tiny chronicle of every emotional, hormonal and nutritional experience.

In modern Western culture, while we may not have the conscious understanding of the spiritual impact of how and who we choose to do our hair nevertheless it’s a big energy exchange. In shamanic practice, there is a ceremony called a cutting of cords, a release of old energies, patterns, beliefs, and connections.

After certain events in our life we do have that feeling of wanting to cut our hair. You might think of regular trips to the salon as trend-chasing or vanity, but that’s not always the case, say the shamans.

During the Vietnam War the United States military recruited Native American trackers and scouts. It is said an amazing thing happened. Whatever talents and skills they had possessed on the reservation seemed to mysteriously disappear, as recruit after recruit failed to perform as expected in the field. 

When questioned about their failure to perform as expected, the older recruits replied consistently that when they received their required military haircuts, they could no longer sense the enemy. 

They could no longer access a sixth sense, their intuition no longer was reliable, they couldn’t read subtle signs as well. According to the Natives, hair is an extension of the nervous system, a type of highly evolved feelers or antennae that transmit vast amounts of important information to the brain stem, the limbic system, and the neocortex. In older times everyone had long hair.

The Hair

 "Nothing happens by chance, everything has a purpose"

God, when designing the human body, decided to put hair (and beards, in the case of men) on the heads of these beings for some very relevant reason, which most of us are unaware of. We don't pay much attention to this, and the current fashion among humans on Earth is, in the case of men, to shave their beards and cut their hair, leaving it very short. However, humanity's greatest messenger, called Jesus Christ, always had long hair and a beard, didn't he? Would there be a special reason for this? Definitely yes! All the hair on our body works like electromagnetic antennas, capturing (and emitting) energy from (to) the environment. People who have studied the operation of filamentary electromagnetic antennas know that these structures lose efficiency when their lengths are reduced: in cars that used telescopic filamentary electromagnetic antennas (with adjustable length), when the length of this antenna was reduced, the quality of the signal of the antenna was proportionally reduced of the tuned radio station (due to less capture of the energy present in the environment and emitted by the tuned station). Therefore, when we cut or pluck our hair, we reduce our tune with God (with the energy present in the environment that surrounds us)! We've all heard about the famous female intuition, but male intuition is much less famous. Why? Because, in general, women have longer hair than men and, therefore, capture signals in the environment more efficiently. As these signals from the environment also have energy, women capture more energy from the environment than men and, as a consequence, live, on average, much longer than men in all countries on planet Earth, because everything (including our bodies) is supported by energy. In practically every country in the world, armed forces recruits have their hair and beards (and mustaches) cut. Why? Because people with long hair tend to think before acting and people with short hair tend to act before thinking. And that's what the armed forces want: automatons, who always say "Yes, sir", who carry out the orders received without questioning them. Bearded political and religious leaders (like Fidel Castro, Bin Laden, Taliban, Orthodox Jews, Indian Sikhs and Sadhus, etc.) are not well regarded in the slave society in which we live, as they are not following the usual rule imposed on slaves in society ( all of us). In the Bible, in addition to Jesus Christ, several other people interested in spiritual elevation also grew hair and beards, such as Samson and John the Baptist. Regarding Samson, the telepath, the Bible gives another interesting piece of information: when Delilah cut his long hair (all wrapped in braids) he lost his strength and was easily subdued and became blind (like us...).

People interested in a closer relationship with God tend to let their hair grow, such as Orthodox Jews, Russian Orthodox Christian clergy, Sikhs (Indians who wear turbans to hide long hair and beards), sadhus (holy men from India), many master gurus (like Osho, etc.), famous scientists (Einstein, Darwin, etc.), etc. Genetic diseases, those with which we are born, are due to our karmic baggage accumulated due to mistakes we made in past incarnations. However, physical problems we develop after birth are due to our harmful habits that we are practicing in the current incarnation. In other words, we reap everything we sow, in this and past lives. Observing society we see that women practically never go bald, while in men the incidence of baldness is quite common. Certainly, God, when constructing the human species as male and female, did not favor the woman with the greatest strength in her hair (all other animal species do not have this imbalance between male and female). Soon after birth, boys and girls are all hairy. Over time, boys can become bald adults, due to some harmful male habit that females do not practice! What is this habit? Ejaculation! Males often go bald in their youth, after they begin to ejaculate. When ejaculating, males lose a considerable amount of vital energy (enough energy to generate a large number of lives, billions of sperm in a single male ejaculation!). In a normal sexual relationship, the man loses this vital energy and the woman receives this energy lost by the man! This habitual energy imbalance leads to male baldness over time. What evidence do we have to support this claim? I've never seen a bald roadside walker, they're all hairy: these walkers have few sexual relations. Most passive homosexual men (who receive a penis, but do not use their own penis during sexual intercourses) go to the grave with a head full of hair: this is the case, for example, of the late fashion designer/deputy Clodovil Hernandez. Fat people generally don't like sex (fat is, unconsciously, a kind of protective armor against the opposite sex): fat men are generally hairy; if, in addition, they are passive homosexuals, even more hairy (the case of our former finance minister/deputy Delfin Neto).

Paracelsus

Paracelsus held that true knowledge is attained in two ways, or rather that the pursuit of knowledge is advanced by a two-fold method, the elements of which are completely interdependent. In our present terminology, we can say that these two parts of method are intuition and experience. To Paracelsus, these could never be divided from each other.

The purpose of intuition is to reveal certain basic ideas which must then be tested and proven by experience. Experience, in turn, not only justifies intuition, but contributes certain additional knowledge by which the impulse to further growth is strengthened and developed. Paracelsus regarded the separation of intuition and experience to be a disaster, leading inevitably to greater error and further disaster. Intuition without experience allows the mind to fall into an abyss of speculation without adequate censorship by practical means. Experience without intuition could never be fruitful because fruitfulness comes not merely from the doing of things, but from the overtones which stimulate creative thought. Further, experience is meaningless unless there is within man the power capable of evaluating happenings and occurrences. The absence of this evaluating factor allows the individual to pass through many kinds of experiences, either misinterpreting them or not interpreting them at all. So Paracelsus attempted to explain intuition and how man is able to apprehend that which is not obvious or apparent.

According to Paracelsus, intuition was possible because of the existence in nature of a mysterious substance or essence — a universal life force. He gave this many names, but for our purposes, the simplest term will be appropriate. He compared it to light, further reasoning that thereare two kinds of light: a visible radiance, which he called brightness, and an invisible radiance, which he called darkness. There is no essential difference between light and darkness. There is a dark light, which appears luminous to the soul but cannot be sensed by the body. There is a visible radiance which seems bright to the senses, but may appear dark to the soul. We must recognize that Paracelsus considered light as pertaining to the nature of being, the total existence, from which all separate existences arise. Light not only contains the energy needed to support visible creatures, and the whole broad expanse of creation, but the invisible part of light supports the secret powers and functions of man, particularly intuition. Intuition, therefore, relates to the capacity of the individual to become attuned to the hidden side of life.

By light, then, Paracelsus implies much more than the radiance that comes from the sun, a lantern, or a candle. To him, light is the perfect symbol, emblem, or figure of total well-being. Light is the cause of health. Invisible light, no less real if unseen, is the cause of wisdom. As the light of the body gives strength and energy, sustaining growth and development, so the light of the soul bestows understanding, the light of the mind makes wisdom possible, and the light of the spirit confers truth. Therefore, truth, wisdom, understanding, and health are all manifestations or revelations of one virtue or power. What health is to the body, morality is to the emotions, virtue to the soul, wisdom to the mind, and reality to the spirit. This total content of living values is contained in every ray of visible light. This ray is only a manifestation upon one level or plane of the total mystery of life. Therefore, when we look at a thing, we either see its objective, physical form, or we apprehend its inner light. Everything that lives, lives in light; everything that has an existence, radiates light. All things derive their life from light, and this light, in its root, is life itself. This, indeed, is the light that lighteth every man who cometh into the world.

Thus we must come to recognize not only the shapes of thing — their colors, their numbers, and their arrangement — by the reflected light of nature; we must perceive the qualities of things their goodness, their beauty, their integrity — and we come to experience a certain affinity because of our own intuitive reaction to the radiant energy everywhere present. This invisible light, of which the visible part is merely a shadow or reflection, arises in the invisible source of light in the solar system, which is the spiritual or original sun, concealed behind or within the luminous orb of day.

Paracelsus, following the Neoplatonists and some other early mystics, was of the opinion that there were three suns in the solar system — one physical, one astral (or belonging to the psychic sphere), and one spiritual. Ihese three suns bestowed the life-light of the world according to their own natures. The light of the physical sun warms and reveals the bodies of things; the light of the psychic sun nourishes and reveals the structure of the soul; and the light of the spiritual or root sun, sustains and nourishes the human spirit. These three suns, therefore, become the causes of certain qualifications within light-life energy.

He early recognized the importance of nutrition. Food is not merely a physical substance; it is a medium for the transmission of life force.

Man possesses the power to change certain parts of himself. He can become more noble or more kindly. He can engage in activities which strengthen him, or he can neglect his needs and thus diminish his proper powers.

Man is responsible for his use of energy. Who uses it wisely, enjoys the blessings of God; who uses it unwisely is deprived of these blessings, and must wander in the darkness of ignorance and sickness. Only the good man can have good health, and only the wise man can be truly good.

Wrong physical habits, resulting in the corruption of natural processes, will ultimately endanger life. Of such, Paracelsus wrote extensively He mentions the overloading of the stomach with excessive food, and injury to its functions caused by excessive drinking and the use of condiments. As the reward for such total disregard for the natural laws governing nutrition and digestion, the unreasonable individual becomes dvspeptic and his entire health is threatened. Paracelsus also indicated that wrong associations among persons may injure health by inviting intemperance or creating situations in which the normalcy of conduct is in some way compromised.

Our old physician points out that nature is indeed a patient mother, and if we will correct our ways and cease our abuses, health can be restored in many cases. If, however, we continue to cater merely to appetites, no doctor can give us remedies that will really compensate for our own foolishness. Man was originally provided with instincts to care for such things, but by degrees, his mental and emotional intensities so greatly increased that he could no longer depend upon the normal demands of his appetites. He must therefore re-learn the art of normal living.

There seems to be a hint that Paracelsus believed in rebirth, for he implies that spiritual causes of sickness might be due to conditions which existed before birth, and these conditions must be regarded as violations of natural law through ignorance or intent. Nothing in the world happens without a cause. That which cannot be explained in reference to a present lifetime, must be referable to some antecedent causation. Paracelsus therefore says that the presence of a good physician is a miraculous indication of divine intercession; whereas the presence of a bad physician indicates that the patient does not deserve to recover. This rather sarcastic attitude probably reflects the feud between Paracelsus and his professional associates.

In nature, sympathetic attraction of things always manifests as like attracting like. This is true spiritually, philosophically, emotionally, psychologically, and materially. This attraction, however, has both a benevolent and dangerous aspect. If like attracts like, attraction is primarily upon the ievel of vibration. Things of similar vibration are drawn toward each other, either inwardly or outwardly, sometimes both. Sympathy continually pulls things together, antipathy pushes them apart. Sympathy operates through understanding; antipathy through misunderstanding. Wisdom is a uniting power; ignorance a separating force. Virtue brings man into sympathy with all that is virtuous; whereas vice attracts that which is similar to itself.

In formal histories of medicine, it is customary to orient Paracelsus as the last of the great medieval doctors and the first modern physician. He was bound to the past by his numerous metaphysical, magical, and talismanic theories; but he was also a man far ahead of his time in his chemical researches, his ideas of hygiene and eugenics, and his emphasis upon psychotherapy, diet, biochemistry, and sanitation. He may also be considered as one of the last great philosophers of medicine, and a staunch supporter of the use of religion in the treatment of disease.

According to Paracelsus, sickness always arises from disobedience to the divine or natural laws which relate to health.

Paracelsus also had another theory which perhaps will seem incredible to us, yet it deals with a subject which we have never satisfactorily solved. This has to do with the problem of germs, bacterial organisms, and viruses — those microforms of life that are so dangerous to the health of ordinary mortals. Paracelsus believed that the germ, or its equivalent, is a psychic entity created by creatures possessing mental and emotional powers. He pointed out that epidemical disease usually accompanies outbreaks of destructive human intensity. War, for example, is nearly always accompanied by a plague, and also by violent seismic disorders.

Two other kinds of creatures belong to the elementals and were not born of Adam. These are the giants and dwarfs. St. Christopher was a giant, but of human birth. But certain other famous giants — as Bern, Sigenot, Hildebrand, Dietrich, and !i dwarfs like Laurin, have their origin in the world of the elemen| tals. The giants come from the forest people; the dwarfs from the gnomes. Both are monsters and misbirths. These monster creations are as rare among elementals as they are among human beings. When such a birth occurs, God has again some special purpose in mind, which I do not now feel called upon to explain.

The giants and the dwarfs are alike in their great strength; also in that there is no propagation among them. They are born, live, and die with no heirs and no soul. The giants are the outcome of certain conjunctions, the same as comets, earthquakes, and so forth. Such things are not created according to common natural law, but for a reason that God alone knows, which can never be appropriately explained except lay the study of astrology. Comets, meteors, and other universal phenomena can be  fathomed also only by this means.

To sum up finally what I have written before, I now disclose that God has set guardians and watchers over all that he has made. The Creator wants his children to progress and become like himself. That which is against his plan, he destroys by his many agencies.

Source: Manly P. Hall, Paracelsus - His Mystical and Medical Philosophy, The Philosophical Research Society, 1964.