Power and foundation
Author: Oleg Cherne
The power and foundation of money are concepts defined by the process of our interaction with money — how we influence it and how it influences us. This process of forming or losing mental resources determines which values are true for a person. The power and foundation of money is not only a formula for our physical and mental provision, but also a question of how far we can develop, grow, and implement the principle of growth, which has a special value itself.
The power and foundation of money represent a particular energy state that is primarily related to the behavioral nature of money itself. It is their feminine principle that comes from their energy. Money needs relationships expressed in various forms of reactions and interactions. It is important to understand that they do not accept the inertia of the energy-intensive process and are not part of high-frequency processes. This is important to consider in order not to fall into the low-frequency processes. The ability to interact with money, to understand its power, and to lean on it, serves not so much to improve our nature as to prevent the possibility of its deterioration.
The necessity of money for money’s sake is not in its presence or volume, but in where and in what its energy is invested by those who have money. In other words, it is a question of the use of energy in general. What matters to us is the degree of spirituality of interaction with money, the degree to which our spirit is used for money. This forms our foundation related to money or becomes money’s foundation related to us, which is, however, our false support. This is what our relationship to money is built upon and above all — the capitalization of power upon ourselves.
If we have not cultivated our attitude towards money, we will not be able to form our guiding principles. At best they will be replaced by slogans. And without principles we shall know nothing of discipline; and if we do not know discipline, we shall not know harmony. And although the Shangdi ritual does not resolve these issues at this stage, it is important to address them.
Whether we like it or not, the concept of money always borders on the concept of serving or servicing. Consequently, money becomes either something that shapes us or something that destroys us. By becoming an emotion, money dominates us and, whether we like it or not, we become hostage to the power of money. Without knowing this power, we will submit to it to a greater or lesser extent, depending on the accompanying reasons, primarily related to upbringing.
In acknowledging this power over action or power over us, we are in fact constantly confronted with the nature of our personal corruption, which we either correct, thus reducing our spirit’s oppression, or increase (which means that the lower space has bought us).
Power and foundation rest on two conditions: the first is the condition of accumulation, the second is the condition of loss. The Shangdi ritual of power and foundation draws attention to the energetic principle associated with the ability to attract, to saturate, to replenish, to wear. Having this does not mean the actual ability to have or wear, but it is a condition for developing an attitude of sufficiency. If insufficiency is developed in us, we begin to depend on accumulation rather than nurturance, where physical and temporal processes easily supersede energetic and timeless ones. And then the desire to have is often replaced by the notion of responsibility for that possession. It is important to keep in mind that indulging one’s emotions and the question of preserving human nature are often at odds with each other.
In terms of human energy, money is an intimate matter because it relates to internal and external hygiene. It is not an external but an internal principle of self-care. In essence, having money is conditioned by the ability to wear its energy like a fragrance.
And for women, money has particular tactile properties of experience, very often manifesting in a state of affect when they can or cannot have something. Sometimes they are even expressed as a situation that can be called «not having it, even if it is there».