The Collection of Pacquets in the Empowerments of Ambaktu

By Michael Bertiaux

Inside of the empowerments of Ambaktu, especially in its esoteric phase, we find the build-up of centers of power, the gradual coming together of forces, and the collection of energies of a tangible and exact type. We understand this to be the collection of pacquets. The life and power of the empowerments have been concentrated in these points of force, which are of a collective nature. They appear to be collections of esoteric hot-points. From the Vudu, I have received the following explanation:

The smaller the area of space, the more concentrated would seem to be its powers. This has been shown by the ways in which the energies envelop themselves or intensify so that the appearance they have Is as a continuous turning inwards or moving into a more and more closely defined and combined space. The powers that are in space are the powers which the realm of space possesses. They a.e the powers which imagination has discovered within the compactness of space. This happens in any collection or series of spells so that they are in every way more and more closely identified with themselves, especially with the many and varied forms of themselves, because they are trying to be known to themselves in the same area as they occupy. They want to know themselves without any intermediary, without any pause in the act of knowing. So everything in the science of Vudu will turn in upon itself and come to know itself more by this self-involvement. This seems to make the power stronger and to make it appear as if it derived its powers from becoming more and more confined to ever smaller spaces- Ghuedhe, or the Saturn-Pluto complex of the Voudoo Mysteries, appears to teach by example this process as he is the ruler of this ideal.

So we can understand that space is power in a latent or diffused and extended way and when it is concentrated it becomes power-bearing in an ever-increasing degree. This space is also the place of imagination, or the magickal use of imagination, where the priestly power is to be found as diffused and spread over the entire place of work. Then when it is brought into inner and Light pockets, or brought together in bundles and collections, like any other object might in the physical world, it takes on a power and a uniqueness of force. It becomes energy and life; indeed, it expresses itself as a life of its own. This power can then be used by the priestly hand to direct the mysteries exactly and without any loss of energy, as the fuel of mysticism and the physics of initiation. When we want to talk about how it is that the Vudu Mysteres work in the world of matter, we simply have to focus upon what it is that. is given as pure energy and how it is managed by the priestly hands. From this living form of being, which is the spiritual level of reality, we see in the abounding and absolute compactness of space the reason for the existence of these energies and their level of productivity. They are constantly making powers by their pushing inwards upon themselves. This pushing inwards of the powers, which gives to the powers their unique quality or the force of the divinity, which we associate with such empowerments, when given, creates its own space- but it also takes over the exoteric spaces around the inner spaces so as to form a pattern of protection and a pattern of energy. Each priestly initiator has seen the powers when they are grouped about the esoteric and exoteric placements. These are the powers which have a special uniqueness and special form of divine mao-work. By an esoteric method known only to himself, the priest can trace in the body of the student, who must be a chela, the pathway of the occult energies and how in the field of energies, the powers are laid out or distributed. He will do this work by a special and secret method which allows him to locate the powers in their ideal placement, rather than in their approxirriate distribution. Remember that the priest must locate these powers where they are supposed to be and then compare them to where they might be. He then must move the back to where they should be, if there is any distance between the ideal and the real placement. For if there is any distance, it must be explained. The distance occurs largely as the result of the activities of past lifetimes. The practice of certain theurgical operations, especially those of a highly personal and subjective form, will tend to draw the points of power away from their original and archetypal spaces, or spiritual placements. When this happens, the first work is to try and find out where the powers are and bring them back to where they belong. There are special rituals, which are done to achieve this and these rituals are always effective in achieving a return to the basic placement of power.

Naturally, the mystical relationship between the Guru and the Chela must be established and of a very long duration, because they must hold together an astral and mental webwork, which serves as the occult connective between lifetimes. These mystical and magickal powers are in every sense eternal, since they otitlast the episodes of time or temporal incarnation, which each chela must experience as he grows more and more deeply into the mystical energies. In the past perhaps the relationship between the Guru and the Chela was not as ideal as it -Is supposed to be or should be considering the work in metaphysics. Now, in this lifetime, as the energies are now available for exploration and research, the chela can achieve the true level of being and the true awareness of mystical growth. He must come back to where the power of the Guru is to be found, and this is measured by the distances between what is the space of the collection of pacqtiets and what it should be. Then the mystical healing can begin.

Question: Are there examples,of these distances between powers in the traditions of the Vudu-gnosis, as contained in the Old Roman Catholic Church from Atlantis?

Answer: Yes. The mystical traditions of the Atlantean Church have come down to us in forms of special rituals, which are either Old Roman Church in form or based on the Vudu-Mysteries. These traditions are built up in order to overcome the distances between the Guru and the Chela. They are designed in order to overcome the distances between the ideal and the form of reality found in the chela. There is always a kind of separation between the old ways, which are the ideal, and the ways we find the energies present in the chela when he first, appears to us. But the work can be done in order to make him free from the differences between the ideal and what has come with him into this lifetime. This means that while there is a certain distinction to be experienced in the act, of incarnation, the act itself can be corrected by a magickal or theurgical operation. This is shown in the Tibetan and Old Roman Catholic elements, as we find them in the Vudu-Process. The actual techniques of exorcism and purification, which are made use of in the process are actually or dynamically given as ways of restoring balance. It Is particularly important to know fliat the old systems work very effectively, because they are using the same forms from lifetime to lifetime.

Question: Does the sex of the priest make the power of the sacrament work in this process of the restoration of balance?

Answer: The Atiantean methodology made it necessary for the priesthood to be composed of males, since it drew its occult power in this respect from the male mysteries. This is repeated in the patterns of the Old Roman Church of Haiti and also in the Tibetan Esoteric work. For it was taught that the male chelas would become male priests by means of these mysteries of a metaphysical view of male sexuality, based on physical incarnation as a fact. In order to overcome the imbalance of the energies, the chela would incarnate in a male body and so all of the collections of pacquets, or gatherings of energy at this point, were to be seen as a focus of the male powers and empowerments.

Question: And was there not a secret map to be found in this process, which guided the old form of priestly magick in the directions of the restoration of balance?

Answer: The Old Roman Church of Atiantis and, Haiti did teach the existence of such a map to be found in the body of the chela, which showed actually where there were differences between the ideal or true placement of the powers in their collection of pacquets and what was the actual result of the process of incarnation, because the energy levels at the moment of the act of incarnation were so diffused. This diffusion was the cause of the error or degree of imbalance, which the laws of the gnosis and 'Its special operations sought to restore and make definite and strong.

We should now come to look at the methods which were used by these priests in order to make a return to the original powers a reality. Here is the esoteric exercise used for correcting the collection of pacquets as used by the late Archbishop Cyrus A. Starkey of the Old Roman Catholic Church of Haiti: