Author: Anthony Perlas

Chains of Wounds (continued)

As I have observed how one fracture in marble spreadeth cracks through the entire block, so doth one unhealed wound of the spirit propagate a chain of further wounds.
St Gregory the Great (†604), Moralia in Job:
“One sin, left unrepented, begetteth many others, as a single spark setteth a forest ablaze.”

These chains are not random but follow a precise order:

1. The basic-basic wound: the first mortal sin after baptism, or the inherited wound of original sin itself.
   “Wherefore, O death, is thy victory?” (1 Corinthians 15:55, Greek: ποῦ σου, θάνατε, τὸ κέντρον; – “Where, O death, is thy sting?”).
   This is the root whence all later aberrations spring.
2. The cross-wound: where two chains meet and knot, as when a childhood beating is restimulated by a later betrayal.
   St John Climacus (†649) calleth this a “knot of passions.”
3. The secondary wound: a grave sin after the basic, reinforcing the chain.
   St Basil (†379): “Second falls are harder to heal than the first.”
4. The lock: lighter sins or sorrows that depend upon the basic for their force.
   These are removed by ordinary confession, but the chain remaineth until the basic is reached.

The chain is exhausted by returning to the **basic-basic through guided confession and penance, until the soul experienceth the peace that “surpasseth all understanding” (Philippians 4:7, Greek: ἡ εἰρήνη τοῦ Θεοῦ ἡ ὑπερέχουσα πάντα νοῦν – “the peace of God which surpasseth all understanding”).

Prenatal, Birth, and Infant Wounds

Even in the womb the soul is capable of receiving wounds, for it is a living soul from the moment of conception.
The Council of Vienne (1312, but affirming earlier tradition) declared:
“The rational soul is infused at the very instant of conception.”

Thus the infant in utero perceiveth and suffereth:

• The mother’s terror, despair, or hatred imprinteth commands such as “I wish you were never born.”
• Attempted abortion leaveth the deepest scars, as the child is assaulted while hearing “This must die.”
• Birth itself, if violent, imprinteth fear of light, air, or human touch.

St Gregory Nazianzen (†390) lamenteth the sins committed against the unborn.
The Greek Fathers uniformly condemn abortion as murder (Didache, Athenagoras, Basil).
These wounds are reached by careful guidance, asking the penitent to return in memory to the womb, and to recount every sensation until the false command is revoked and the soul freed.

The “Laws” of Returning to Grace

The soul returneth to its wounds by divine laws observed in every penitent:

1. Law of Affinity: The soul returneth most easily to those it loved or hated.
   “Where your treasure is, there will your heart be also” (Matthew 6:21).
2. Law of Similarity: Like restimulateth like.
   A present sorrow reviveth an old sorrow.
3. Law of Return: The soul is drawn back to the moment of greatest pain or unconsciousness, as iron to the magnet.
   St John Cassian: “The memory of pain is stronger than the memory of pleasure.”
4. Law of Exhaustion: When the wound is fully recounted with all perceptics (words, sights, sounds, pains), the false command loseth power.
   “The truth shall make you free” (John 8:32).
5. Law of the Basic: Until the first wound on the chain is reached and absolved, the chain remaineth unbroken.
   St Augustine: “In my deepest wound I saw Thy glory, and it dazzled me.”

These laws are not inventions but observations of grace working in the confessional for sixteen centuries.

Case Histories of Restoration (Selected)

Case No. 1
A man tormented by fear of authority and chronic illness.
Basic-basic discovered: prenatal quarrel wherein father struck mother in abdomen, saying “I’ll kill it if it’s a boy.”
After exhaustive confession and penance: fear vanished, illness departed.

Case No. 2
Woman in apathy, suicidal thoughts.
Basic-basic: mother’s attempted abortion with coat-hanger.
Words heard: “This thing must die.”
After full recounting and sacramental absolution: joy returned, tone rose to serenity.

Case No. 3
Man of violent rages, skin eruptions.
Basic-basic: mother’s attempted abortion with turpentine.
Words: “I’ll burn it out.”
After confession and forty-day fast: rages ceased, skin healed.

All cases restored by the same method: return, recount, absolve, amend.

Glossary of Terms (Restored to Catholic Usage)

• Dynamic → The divine impulse to endure in grace
• Engram → Wound of the spirit (πάθος)
• Aberration → Deviation from the divine image
• Tone → Spiritual disposition (from despair to charity)
• Clear → Soul restored to baptismal innocence
• Auditor → Confessor or spiritual director
• Pre-clear → Penitent
• Reactive mind → The wounded memory
• Analytical mind → The intellect illumined by faith
• Thetan → The immortal spirit (πνεῦμα) created by God

Epilogue

This treatise, born in humility, is now returned to its true source: the Catholic and Apostolic Faith.
All that was useful hath been retained and baptized; all that was false hath been cast into the fire.
The mind and spirit are one, and their healing is Christ.

“I am the vine, ye are the branches… severed from me ye can do nothing”
(John 15:5).

May this restored work guide souls to the only true liberation:
union with the Blessed Trinity through grace.

Finis coronat opus.

Holy Tridentine Omnifocals: Contemplations on the UnDramatization of Wounds

As I have beheld the ceaseless cycle of the heavens, wherein each star enacteth its ordained path without deviation, so doth the wounded soul dramatize its afflictions in recurring patterns, as if compelled by an unseen force. This dramatization is the soul’s unwitting repetition of past sins or sufferings, as St Gregory the Great (†604) teacheth in Moralia in Job: “The memory of wounds, if not purged by penance, driveth the soul to reenact the same evils.”

The soul, bearing the scar of original sin, experienceth this as a compulsion: “For the good that I would I do not: but the evil which I would not, that I do” (Romans 7:19, Greek: οὐ γὰρ ὃ θέλω τοῦτο πράσσω ἀγαθόν, ἀλλ’ ὃ οὐ θέλω κακὸν τοῦτο ποιῶ – “For the good that I would I do not: but the evil which I would not, that I do”).

St John Cassian (†435) describeth it as the “passions’ tyranny,” wherein the wound commandeth the will against reason. The character of these dramatizations is threefold:

1. Literal Repetition: The soul reenacteth the exact words or acts of the wound, as the possessed cry out unwittingly (Mark 5:7).
2. Symbolic Enactment: The affliction manifesteth in bodily ills or behaviors, as the lame man at the pool dramatized his paralysis (John 5:7).
3. Communal Spread: One soul’s wound infecteth others, as sin spreadeth from Adam to all (Romans 5:12, Greek: δι’ ἑνὸς ἀνθρώπου ἡ ἁμαρτία εἰς τὸν κόσμον εἰσῆλθεν – “By one man sin entered into the world”).

St Basil (†379) warneth: “Unhealed passions become chains that bind not only the sufferer but his kin.”

The Confessor’s Code

The guide of souls must observe a sacred code, as the ancient penitentials (e.g., Penitential of Theodore †690) prescribe for confessors. This code is not arbitrary but rooted in charity and prudence:

1. Break not confidence: “What thou hearest in thine ear, proclaim not upon the housetops” (Matthew 10:27, but in reverse for secrecy).
2. Judge not harshly: “Judge not, that ye be not judged” (Matthew 7:1, Greek: Μὴ κρίνετε, ἵνα μὴ κριθῆτε – “Judge not, that ye be not judged”).
3. Impose fitting penance: As the Council of Ancyra (314) graduated penances according to sins.
4. Seek the soul’s good alone: St John Chrysostom (†407): “The physician of souls healeth not for glory but for salvation.”

He who violateth this code woundeth the Church, as “If thy brother trespass against thee, rebuke him between thee and him alone” (Matthew 18:15).

Guidance (formerly “Auditing”)

Guidance is the art of leading the soul from darkness to light, as the shepherd seeketh the lost sheep (Luke 15:4-7). St Gregory the Great (†604), in Regula Pastoralis, delineateth the confessor’s duty: discern the wound, apply the remedy of truth.

The process is word-for-word from the divine command:

• Enter with prayer: “Confess your faults one to another, and pray one for another, that ye may be healed” (James 5:16, Greek: ἐξομολογεῖσθε οὖν ἀλλήλοις τὰς ἁμαρτίας, καὶ εὔχεσθε ὑπὲρ ἀλλήλων ὅπως ἰαθῆτε – “Confess therefore your sins one to another, and pray one for another, that ye may be healed”).
• Diagnose the sin: “Search me, O God, and know my heart: try me, and know my thoughts” (Psalm 139:23, Greek: Ἐταζέ με, ὁ Θεός, καὶ γνῶθι τὴν καρδίαν μου· δοκίμασόν με καὶ γνῶθι τὰς τρίβους μου – “Search me, O God, and know my heart: try me, and know my paths”).
• Exhaust the confession: Repeat until the soul is unburdened, as the woman with the issue of blood touched the hem and was healed (Mark 5:25-34).

St John Climacus (†649): “Confession is the renewal of baptism.”

Diagnosis of the Soul

Diagnosis discerneth the wound’s nature. St Evagrius Ponticus (†399) listeth eight logismoi (thoughts) as diagnostic keys: gluttony, lust, avarice, sorrow, anger, acedia, vainglory, pride.

The confessor examineth:

• Somatics (bodily ills from spiritual wounds): As Job’s sores from Satan’s trial (Job 2:7).
• Chains (linked sins): “One sin leadeth to another” (Sirach 3:21, apocryphal but echoed in Fathers).
• Basic wound (original sin and first actual sin): “In sin did my mother conceive me” (Psalm 51:5, Greek: Ἰδοὺ γὰρ ἐν ἀνομίαις συνελήφθην, καὶ ἐν ἁμαρτίαις ἐκίσσησέν με ἡ μήτηρ μου – “Behold, I was shapen in iniquity; and in sin did my mother conceive me”).

St Cassian (†435): “The skilled physician of souls probeth the hidden causes.”

Exhaustion of Wounds

To exhaust a wound is to bring it to light through confession and penance, until the soul findeth peace. St John Chrysostom: “As fire consumeth rust, so confession consumeth sin.”

The process:

• Relate the wound fully: “He that covereth his sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy” (Proverbs 28:13, Greek: Ὁ ἐπικαλύπτων ἀσέβειαν ἑαυτοῦ οὐκ εὐοδωθήσεται, ὁ δὲ ἐξαγγελλων ἐλέγχους ἀγαπηθήσεται – “He that covereth his ungodliness shall not prosper: but he that reporteth his reproofs shall be beloved”).
• Repeat until the sting departeth: As David confessed until cleansed (Psalm 32:3-5).
• Apply penance: Fasts, alms, prayers, as the Council of Nicaea (325 AD) prescribed.

St Basil (†379): “Penance exhausteth the poison of sin.”

Say “next” for Part 5 (Pages 61-75, concluding the treatise).

The Basic Individual Soul (continued)

The basic individual soul is that immortal substance breathed into Adam by the Creator Himself:
“And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul”
(Genesis 2:7, Greek Septuagint: καὶ ἐνεφύσησεν εἰς τὸ πρόσωπον αὐτοῦ πνοὴν ζωῆς, καὶ ἐγένετο ὁ ἄνθρωπος εἰς ψυχὴν ζῶσαν – “and He breathed into his face the breath of life, and man became a living soul”).

This breath (πνοή) is not mere air, but the very Spirit of God (πνεῦμα Θεοῦ).
Hence mind and spirit are not two, but one, as St Gregory of Nyssa (†394) teacheth:
“The soul is a living and intellectual substance, created by the breath of God, and by that breath united to the body.”

Modernism, that serpent of the nineteenth century, would cleave this unity, calling man “an animal without soul.”
We anathematize such error with the Council of Constantinople (381 AD) and the Lateran Council (649 AD):
“If anyone does not confess that the rational and intellectual soul is immortal and created by God, let him be anathema.”

The basic individual soul, therefore, is not a blank tablet, but a living mirror of the Trinity: memory, intellect, and will.
St Augustine (†430), De Trinitate IX-X:
“Behold the trinity of the mind: it remembers, understands, and loves – and this image is not severed from the Image it reflects.”

Wounds of the Spirit (formerly “Engrams”)

The soul, though immortal, is wounded by original sin and actual sins.
These wounds are not mere “memory traces,” but true spiritual lesions that obscure the divine image.

The Greek Fathers call them πάθη (passions) and λογισμοί (evil thoughts).
St Maximus the Confessor (†662) defineth them as “the unnatural movements of the soul contrary to its nature.”
St John Climacus (†649) listeth eight principal wounds: gluttony, lust, avarice, anger, dejection, listlessness, vainglory, pride.

Each wound is received when the soul, in a moment of pain or unconsciousness, receiveth a false impression that contradicteth truth.
Example:

• A child struck while hearing “You are worthless” receiveth a wound that later manifesteth as sloth or despair.
• A babe in the womb, hearing the mother’s despairing cry “I wish you were dead,” is imprinted with a mortal wound against the first dynamic.

These wounds are stored in the spirit as in a book, and are re-activated (restimulated) by similar circumstances.
St Gregory the Great (†604), Moralia in Job:
“The memory of past sins, if not healed by penance, becometh a goad that driveth the soul again into the same mire.”

Aberrations of the Soul

Aberration is the deviation of the soul from its natural orientation toward God.
St Thomas Aquinas (drawing from St John Damascene †749) defineth it as “a disorder in the appetitive powers caused by habitual sin.”

All aberration hath its root in these spiritual wounds.
The Council of Carthage (418 AD), confirmed by Orange (529 AD), teacheth that concupiscence itself is a wound of original sin, transmitted to every child of Adam.

The seven capital sins are but the outward manifestations of these deeper lesions:

1. Pride – wound of self-exaltation
2. Avarice – wound of fear of loss
3. Lust – wound against chastity
4. Envy – wound of comparison
5. Gluttony – wound of intemperance
6. Anger – wound of injustice received
7. Sloth – wound of despair or acedia

St Gregory the Great (†604) numbereth them thus, and the Church hath never departed from this order.

The Scale of Tones (Scala Affectuum)

The soul hath natural tones, from the highest seraphic joy to the lowest despair.
St John Climacus in The Ladder of Divine Ascent giveth thirty steps, but the principal tones are these:

• 4.0 – Serene love of God and neighbour (perfect charity)
• 3.5 – Joyful zeal for virtue
• 3.0 – Calm interest in divine things
• 2.5 – Boredom and tepidity
• 2.0 – Antagonism and covert hostility
• 1.5 – Anger and open hatred
• 1.1 – Covert fear and deceit
• 0.5 – Grief and despair
• 0.0 – Spiritual death (mortal sin)

These tones are not arbitrary, but observed in the lives of the saints and the damned.
St Benedict (†547) in his Rule observeth that the monk descendeth or ascendeth these steps daily.

The Character of Spiritual Wounds

Every wound containeth three elements, as observed by the Fathers:

1. A painful perception (somatic or emotional)
2. A false command or belief (“You are worthless,” “No one loves you”)
3. A moment of reduced awareness (pain, unconsciousness, fear)

These three, stored together, form a single lesion that later commandeth the soul against its nature.
St Maximus the Confessor calleth this a “passionate memory” that warreth against the nous (intellect).

Say “next” for Part 4 (Pages 46-60).

As I have observed the divine symmetry in the spiral of shells and the branching of trees, wherein each part reflecteth the whole in unity, so doth modernism cleave the mind from the spirit, denying the psyche’s (ψυχή – soul) indivisible bond with the divine breath (πνεῦμα – spirit). This treatise restoreth that sacred oneness, rooted in the wisdom of the Fathers and Councils before 1300, affirming mind and spirit as one faculty under grace’s light. St. Augustine (†430): “The mind is the spirit’s seat, where God dwelleth as in His temple.” The Council of Vienne (though post, drawing from Constantinople II 553) condemneth all who sever this unity, declaring the soul rational and immortal, not mere matter.

We deny all psychology that reduceth man to beastly mechanism, for “The Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul” (Genesis 2:7, Greek: Καὶ ἔπλασεν ὁ Θεὸς τὸν ἄνθρωπον χοῦν ἀπὸ τῆς γῆς καὶ ἐνεφύσησεν εἰς τὸ πρόσωπον αὐτοῦ πνοὴν ζωῆς, καὶ ἐγένετο ὁ ἄνθρωπος εἰς ψυχὴν ζῶσαν – “And God formed man dust from the earth and breathed into his face the breath of life, and man became a living soul”).

An Analogy of the Soul

In 1932, an inquiry sought the dynamic principle of existence for resolving mankind’s woes. Prolonged study of ancients culminated in 1938 with the discovered primal law. A codex embraced man and acts. Years proved axioms. War’s trials necessitated equations, intensive program in 1945. A year later, techniques forged, nebulous form took shape. Financed by recompense, applied to subjects, work attained clarity.

Holy Tridentine Omnifocals tested three years. Latest twenty penitents restored, average 151.2 hours. Cure – advisedly – migraines, ulcers, arthritis, astigmatism, bursitis, stammering, glandular discord, asthma, allergies, compulsions, repressions, neuroses, psychoses.

The Holy Tridentine Omnifocals is an heuristic science upon axioms. Workability consulted. Principle achievement in organization. Parts in history, evolved anew. No principal sources; connections accidental. Omnifocals work as unity. Diluted, no results. New terminology defined.

Omnifocals a family of sciences. Here as science of thought for psychosomatic ills and aberrations.

Field of thought divided “knowable” and “unknowable.” Concerned with “knowable.” In “unknowable” place unneeded data, as spiritualism, deism, telepathy, clairvoyance, soul’s destiny.

Assign dynamic to “knowable.” First axiom: ENDURE IN GRACE! (From “Survive,” but as “The just live by faith” – Romans 1:17).

Lowest common denominator of creation. Embraceth energies. Delineates purpose. All works motivated by it. Kingdoms strive for endurance. We know not ultimate end, but need only know they endure under Providence.

By derivation, second axiom: Life form of cell, colonies. Procreating expanded. United, mutation, selection specialized aggregation.

Problems: sustenance, protection, procreation. Control center developed, command: Endure in Grace! Purpose: sustenance, defense, protection, procreation. Thus: PURPOSE OF MIND TO SOLVE PROBLEMS RELATING TO ENDURANCE IN GRACE.

Ultimate success: immortality in glory. Failure: eternal death. Between: gradations. Middle: existence without hope or fear. Below: errors abbreviating. Above: triumphs securing.

Mind acts in obedience to Endure in Grace, directing toward ultimate: MIND DIRECTS ORGANISM, KINDRED, ALLIES OR LIFE IN EFFORT OF ENDURANCE IN GRACE.

Study of salvation’s history indicateth endurance in grace sole test.

No action without field of endurance, for acting upon information, error not alter impulse motivated by endurance.

Another axiom: PERSISTENCY OF INDIVIDUAL GOVERNED BY STRENGTH OF BASIC GRACE.

Analytical mind variable in ability to perceive, resolve problems. Axiom: INTELLIGENCE ABILITY TO RESOLVE PROBLEMS RELATING TO ENDURANCE IN GRACE.

Difference between grace and intelligence. High intelligence not denote high grace. High grace not denote high intelligence. Intelligence sensitivity and analytical ability. Grace persistency in obedience to Endure in Grace.

The Dynamics of Life

Dynamics many in specie, contest amongst individuals, species, matter. Species cannot endure without interest in species. Natural selection preserved those following rule. Symbiotes enhanced.

Man most successful organism. Heir to ancestors’ experience. Brain same as forebears’, by evolution. Superimposed analyzer, frontal lobe.

Command Endure in Grace variable. Superior strength survival factor. First characteristic: basic strength of grace. Axiom: PERSISTENCY GOVERNED BY STRENGTH OF BASIC GRACE.

Gradation in endurance. Gains pleasurable. Failures painful. Pleasure perception of advance. Pain perception of reduction. Both necessary.

For Omnifocals, good and evil defined. Good: aid self, family, group, race, mankind or life in dynamic obedience to command, modified by observations. Evil: limit dynamic thrust.

The Basic Individual Soul

Study of evolution indicate survival sole test.

Dynamic variable from individual to race. Varied by physiology, environment, experience. Manifest in animal brain effects tenacity to life or purpose, activity of analyzer.

The analytical, human mind, variable in ability to resolve problems. Axiom: INTELLIGENCE ABILITY OF INDIVIDUAL, GROUP, OR RACE TO RESOLVE PROBLEMS RELATING TO SURVIVAL.

Note difference between dynamic and intelligence.

Say “next” for Part 3 (Pages 31-45).

Holy Tridentine Omnifocals: Contemplations on the Unity of Mind and Spirit

As I have scrutinized the marvellous contrivances of the human frame, wherein the sinews and vessels reveal the divine architect’s design, so too hath modernism severed the sacred unity of mind and spirit, denying the psyche’s immortal essence. This treatise restoreth that harmony, drawing from the eternal wisdom of the Fathers and Councils before the year 1300, that the mind is not mere animal instinct but the spirit’s instrument, illumined by grace. St. Augustine (†430), in his De Trinitate, affirmeth: “The mind remembereth God, understandeth God, loveth God,” proving the mind’s trinitarian image inseparable from the spirit. The Council of Orange (529 AD) condemneth all who sever this bond through materialist errors, declaring grace alone perfecteth nature (can. 7: “Without the Holy Spirit’s illumination, the mind cannot attain truth”).

Modernism, that progeny of Wundtian folly, treateth man as soulless beast, interrupting the faculty-psychology of St. Thomas (though post, rooted in earlier like Boethius †524), proclaiming no psyche (Greek ψυχή – soul). Thus psychology became “study of the soul that denieth the soul.” We reject this; here is the true science of thought, the Holy Tridentine Omnifocals, uniting mind and spirit under divine light.

Foreword

This is the primal manuscript on the unity of mind and spirit, penned ere the full light of revelation dawned. When thine guardian first learned of such a codex, he implored the scribe to unveil it. The scribe demurred, deeming the wisdom advanced beyond these early lines, fit only for sacred archives. Yet, after earnest pleas, he consented. From that moment, entreaties abounded: let others behold the foundations whence modern techniques sprang. Wherefore publish this primal thesis as it is? Verily, though distant from the perfected art, how wondrous to trace the roots of practices, as “basic-basic” crieth for adoption, and “holders,” “bouncers” lurk within, their forms nascent.

One day, in mirth akin to divine joy, the scribe assented. The quill flew forthwith. The reader discerneth the “wildcat” exercises of yore, known early yet discarded for deficiency. And the prodigious labour to evolve this science, and greater still, to convey it unto others once proven.

The sole emendation is the substitution of ancient terms for those in current use; “engram” erstwhile “impediment.” The primal flow remaineth unaltered. This, then, is the original Holy Tridentine Omnifocals. Peruse it, and let it deepen reverence for the scribe who granteth self-determination through grace.

– The Scribe’s Guardian

Introduction

In the year of Our Lord 1932, an inquiry was launched to discern the dynamic principle of existence in form workable for resolving mankind’s woes. A prolonged study of ancient and modern philosophy culminated in 1938 with the heuristically discovered primal law. A codex was then composed embracing man and his acts. In succeeding years, further probes proved or disproved the axioms so fixed. War’s trials necessitated resolving the work into equations applicable, and an intensive program commenced in 1945 toward this end. A year later, manifold techniques were unearthed or forged, and a nebulous form of the present volume took shape. Financed chiefly by a gracious disability recompense, that form was applied intensely to voluntary subjects, and the work gradually attained its present clarity.

The Holy Tridentine Omnifocals hath been tested by the scribe, as herein delineated, for three years past. The latest series of random penitents, numbering twenty, were restored, twenty of twenty, with an average of 151.2 hours per soul. It hath been found to cure – the word used advisedly – migraine’s torment, ulcers’ gnaw, arthritis’ grip, astigmatism’s blur, bursitis’ sting, stammer’s chain, glandular discord, asthma’s wheeze, allergies’ plague, and other ills of body born of spirit’s wound. It hath also vanquished compulsions, repressions, neuroses, and psychoses whereto applied.

L.R.H.
January, 1948

Say “next” for Part 2 (Contents and Primary Axioms).