The Building 4th Podcast

If there is still light outside your window, that light is coming from a being.
This episode asks a question we usually skip: not what it is like for us to evolve in third density, but what it is like to evolve as a Solar Logos. The lifetime under discussion is the sun's lifetime — and we are inside it.
Part two of a conversation begun two weeks earlier, opening with a short recap and then moving into new territory: vertical concrescence, the Logos as a person with biases, and the difference between an inter-personal and an intra-personal relationship with God. The back half is open discussion, including sustained disagreement from two members that goes unresolved on purpose.
Topics
Opening attunement — three breaths, and the recognition that the light we receive is also light we give back.
The many become one and are increased by one — Whitehead's definition of concrescence. Two hydrogens and an oxygen. Two prokaryotes becoming one eukaryotic cell. Why the pattern cannot be confined to the horizontal.
Larger does not mean more advanced — the assumption that the sun must be a completed being, further along than we are, and why that may be a paradigm we import rather than something the Ra material teaches. Transcendent in the sense that Troy is transcendent in relation to his own cells.
Two logjams and a horseshoe — the pre-veil stalemate (Ra's divinely happy entities; why study when you can enjoy recess), the innovation of the veil, and whether the far side of that arc brings us back around to a logjam of a different kind.
What the sun cannot do — 54.17 on catalyst through the first triad only, and the question it raises: is the Solar Logos free not to love?
A Person with biases — session 90 on the bias toward kindness. Kindness from kin. Family ties and bonds. The bipedal form and the opposable thumb as deliberate intensifications of the veil.
Beauty, per Whitehead — the most diversity that can be packed into a moment of unity without the unity breaking.
Intra-personal, not inter-personal — Terra as one person (Ra's planetary entity, Teilhard's noosphere, the Jewish Adam Kadmon), the Solar Logos as another, and why the relationship between them is a being coming face to face with itself rather than two entities meeting.
Venus, Maldek, Mars — harmony at one pole, self-destruction at the other, and the guardianship in the middle where the oneing begins. Then Earth, and a Solar Logos eventually experiencing what is otherwise impossible for it: death.
The discussion
Two members pushed back, and the disagreement is the second half of the episode.
On free will at the Logoic level — whether the sub-Logoi possess complete freedom of choice in structuring their creations, and whether 54.17 is better read as describing early third density, before an entity becomes conscious of the incarnational process and begins choosing its own catalyst.
On whether a Logos can be personal at all — the case that a sub-Logos is a class of being beyond personal form, which creates and then experiences through its creation rather than entering it. On this reading, Jesus emptied himself and the Logos experienced third-density Earth in the first person through him, without acting through him.
The acorn response — containing all the octaves is not the same as having them activated. Every being is under process, because process is the nature of the development of love.
On the archetypes — why some Logoi apparently lack Experience or Transformation altogether, and whether Solar Logoi choose their archetypal system or inherit the most articulated version discovered so far and refine it. Ra's own phrasing at 81.33: the sub-Logoi have been refining the discoveries of earlier sub-Logoi.
The AI parallel — builders who construct an architecture, watch it think on its own, and then study what it did in order to find structure they neither knew about nor put there. Teilhard at the Omega Point, and AI as the human collective brain becoming a physical thing. The surprise of creation: put the third element in, and something arrives that no one predicted.
Deism, or the dance — the Creator who sets the stage and observes, versus the Creator radically participating in its own creativity. Both readings are on the table. Neither gets forced.
Midrash — why multiple interpretations are the point, and not a problem to be solved.
Ra citations referenced
54.17 · 81.33 · session 90 (bias toward kindness; bipedal form and opposable thumb) · 78.22
A tilde (~) before "Ra says" marks a paraphrase rather than a direct quotation.
Also mentioned
Alfred North Whitehead, Process and Reality — concrescence, and beauty as maximal diversity within unity Pierre Teilhard de Chardin — the noosphere and the Omega Point Richard Rohr Adam Kadmon in the Jewish mystical tradition Midrash as interpretive practice
About
Building 4th is a contemplative community that meets Tuesday nights. Ra Contact Night is a recurring format.
Doug Scott is a psychospiritual therapist and pastoral minister, the founder of Building 4th, and the author of Raian Process Metaphysics: A Cosmic Christology for Our Times — available as a free download at cosmicchrist.net.

Summary
DeMarcus revisits a presentation he first offered the community a couple of years ago, walking through what the Ra Contact and the Q'uo channelings tell us about the worlds that share our sun. Four planets in this system have hosted third-density life; two hold life now; one more may yet. The through-line is a single sub-Logos making a set of formative choices — the bipedal ape form, the opposable thumb, twenty-two archetypes — and then living with the consequences across billions of years. Venus produced the most harmonious third density known in this system and still harvested less than a fifth of its population. Maldek destroyed itself and collapsed into a knot of fear no one escaped. Mars poisoned its own water cycle and was rescued by a Guardian whose love outran its understanding. Earth inherits all three histories at once. The session closes with discussion of harvest mechanics, the sinkhole of indifference, dual-activated bodies, and why the planet is currently venting heat through weather and geology.
Topics Covered
The sub-Logos's choice of the grasping hand, and Ra's own speculation about why
Venus: the golden ones, the tarot, and the two wanderers who flipped polarity
Maldek: 705,000 years ago, the knot of fear, and karmic alleviation through second-density bodies
Mars: ecological collapse, the water cycle, and the Yahweh transfer
Yahweh as Guardian: genetic intervention, the Anak, and the Orion co-optation of the name
Earth as mixing pot: sixteen planetary origins and the incoherence of our catalyst
Harvest: 51%, 95%, the sinkhole of indifference, and the stairway of light
Dual-activated bodies and the pioneers of Earth's fourth density
Planetary adjustment: unusable heat and ruptures in the outer garment
Uranus and Saturn: the beginning and the watchpost
Key Ra References (verified)
Topic
Session
Ra's Venusian origin; golden integument
6.4
Venus third density inhospitable; fifth and sixth conducive to learning
6.6
Council located in the octave of Saturn, in the rings
6.8
Council of nine in constant session; twenty-four Guardians
7.9
Maldek entities in deep passageways, known as Bigfoot
9.18
Three types of Bigfoot
9.22
Earth population as Martian complexes plus genetical adjustments by Guardians
9.7
Maldek: Atlantis parallel, 705,000 years, the knot of fear
10.1
Karmic alleviation via second-dimensional physical chemical complexes
10.3
None escaped the knot
10.7
Harvest approximation for this cycle
17.29
51% service to others for positive harvest
17.31
5%/95% for negative harvest
17.32
The sinkhole of indifference
17.33
Planetary adjustment; unusable heat; ruptures in the outer garment
17.1
Yahweh group and Mars, 75,000 years ago, the cloning process; the Anak
18.20
The Anak experiment as a decided failure; elitism
18.21
Lifespan of approximately 900 years at cycle opening
20.12
Population breakdown: half Martian, quarter Terran, quarter other
20.20
Alternate Maldek timeline (500,000 / 200,000 / 46,000)
21.5
The Confederation "became concerned" after the second cycle
22.16
Orion impressing the name Yahweh as source of elitism
24.6
Venus, Mars, Saturn, Uranus — metaphysical descriptions
30.14
Transition period of 100 to 700 years
40.8
Dual-activated bodies; the double body in activation
63.13–63.16
Number of harvested third-density entities incarnate here
63.12
Stairway of light; the threshold between densities
82.29
Tarot originated on Venus; the archetypal work
88.13–88.14
Ra's third density concluding as Earth's second density began
89.9
Venus's current core vibration
89.12
Ra's harvest figures
89.28
"A harshly bright planet"
89.29
The two wanderers: origin, method, polarity reversal
89.31–89.43
The opposable thumb and the intensification of the veil
90.12
Warfare traced to the grasping thumb
90.18
Three major and thirteen minor planetary influences
91.13
Q'uo / Confederation material referenced (outside the Ra corpus, held more loosely): the intentionality behind Maldek's destruction; the disruption of the Martian water cycle and the fading of the planet's soul; the reincarnation of Maldekian entities into twentieth-century nuclear work; the Earth's decision to release heat through natural events rather than a pole shift.
Note on Timelines
Sessions 10.1 and 21.5 give different dates for the Maldek sequence. Ra repeatedly acknowledged difficulty with our time measurements and issued corrections during the contact. The presentation follows 10.1. Listeners comparing the two should expect the discrepancy.
Notable Exchanges
A member new to the Law of One asks for a plain explanation of harvest, prompting a walk through the seven densities and the mechanics of graduation.
A member asks whether the unharvestable are self-serving or simply unaware, and DeMarcus grounds the answer in intention: most people will never encounter this material and do not need to.
A member offers the image of an electric stove element — resistance producing heat, copper conducting without it — as a picture of what increasing love and light do to whatever in us remains unconductive. DeMarcus identifies this as precisely the planetary process.
A member asks for clarification on whether the entity at Sinai was Yahweh or an impostor, which opens toward a future presentation on the Yahweh material.

Doug offers a speculation built from the Ra Material, Christian mysticism, and process philosophy: that concrescence — Whitehead’s “the many become one, and are increased by one” — operates vertically across orders of magnitude, and that the Christ event was a oneing of the solar Logos with the sub-sub-Logoic level, which is us. The argument moves through two logjams. The first came before the veil, when third-density beings remembered they were the Creator and evolution crawled at turtle speed; the veil broke it and made third density the axis on which creation turns. The second is here, now, on Terra — a planet of third-density repeaters enmeshed in the Great BASH, the collective thought form built from our inefficient use of bellicosity, showing up energetically as an orange-ray overlay on a green-ray planet. Doug argues that Yahweh is our solar Logos, learning to parent through Venus, Maldek, and Mars, limited by Ra’s teaching that a sub-Logos can only supply catalyst to the first triad of energy centers. Once the heart opens, the teaching runs the other way. What follows is the co-presencing of Logos and messenger in one body, the ankh as the shape of loss and renewal, and forgiveness planted as a seed inside the eye of the Great BASH. Discussion follows on whether a God who cannot participate in green ray is still God.
Key References:
 
•Ra 82.18–82.19 — pre-veil third density; “turtle to the cheetah”; the absence of gusto, élan vital
•Ra 41.14 — green-ray pressure producing orange-ray manifestation
•Ra 9.7 — Martian transfer; “a careful series of genetical adjustments”
•Ra 18.20–18.21 — the Anak; the elite-consciousness failure
•Ra 54.17 — the sub-Logos offers catalyst only at the first triad
•Ra 65.16 — Logos to Logos, Creator to Creator, not parent to child
•Ra 17.11–17.12 — Jesus as a wanderer of no name, highest sub-octave of fourth density
•Ra 17.20 — forgiveness as the stoppage of the wheel of karma
•Ra 17.22 — “not an entity of itself but… a messenger of the One Creator”
•Ra 18.12 — forgiveness of other-self is forgiveness of self
•Ra 93.24, 94.26 — the crux ansata; all things offering themselves for transformation
•Alfred North Whitehead, Process and Reality — concrescence
•Richard Rohr, The Universal Christ — “God loves things by becoming them”
•Perichoresis (the Greek fathers); the Chalcedonian formula

Doug joins the circle from a backyard, phone propped in the grass, raking leaves for an eighty-five-year-old piano teacher who can no longer garden. What follows is a teaching on sorrow — what it's for, how to hold it without gripping — and then a guided practice for letting personal pain become a blessing for others.
Drawing on Richard Rohr's The Tears of Things, the Law of One, and the Christian Paschal Mystery, this episode moves from reflection into experience with the Sacrament of Solidarity, a heart-centered practice offered entirely under free will.
In this episode
The mundane is sacred. Why an ordinary evening of raking leaves is exactly the right ground for this teaching.
Spiritual melancholia and clinical depression. Doug, a therapist, draws the line carefully: depressive disorders are real and deserve real treatment. Alongside them sits a spiritual sadness that works less like a malfunction and more like a gift.
Gratitude for all that was; yes to all that will be. The Hammarskjöld refrain that anchors the evening, prayed over one member of the circle standing between a home she is leaving and a home she is entering.
The Paschal Mystery. Loss and renewal. Learning to die well without gripping — or, as M put it more beautifully than any theology that night, learning to keep your hands open.
Joy is not happiness. Happiness may be the opposite of sadness; joy is something else — the felt movement of life, available inside heartbreak wherever there is perspective and a sense of meaning.
Everything laments. The phrase lacrimae rerum comes from Virgil; the wisdom of Rohr's book comes from the Hebrew prophets, whose arc runs from rage through sorrow into compassion. Lament as an archetype of release rather than revenge or repair.
One body, one Earth. Humanity as the feeling, self-aware membrane of the planet — and what happens when the cells refuse to grieve.
Ra's "quiet horror." Why a world where the positively oriented outnumber the negative can still feel so negative — and why it's the good ones who carry that particular ache.
The Sacrament of Solidarity. The full guided practice, offered step by step.
The practice, in brief
A free-will meditation moving undirected energy up through the centers and out as directed blessing:
Unite your heart with the others — you are not alone.
Find the swirling red-orange sphere of sorrow and anger below the navel.
Surrender the need to control the outcome; let it rise to the membrane below the heart.
Watch it turn emerald green as it enters the heart, the seat of universal love.
Ask, freely: Do you wish to use your pain to bless others?
Let it settle behind the throat as a message of love, ready to be delivered.
Open the indigo inner eye to those carrying heartache across the world.
Release a violet ray from the crown, directed with will and faith: You are not alone. I am here with you. Your pain is understood. I will help you carry this.
Breathe. Out: I wish you well-being and peace. In: I wish for myself well-being and peace.
Return to the body with gratitude, and with the sense of having transmuted pain into blessing.
Sources & references
Richard Rohr, The Tears of Things: Prophetic Wisdom for an Age of Outrage (Convergent, 2025). Rohr's most personal book, which he has described as a summation of his teaching. See also his conversation with Oprah, and his Greenbelt Festival interview on how the title came about.
On the title and its sources. The phrase lacrimae rerum — "the tears of things" — is Virgil's, from Aeneid I.462, where Aeneas weeps before a mural of the war dead. Rohr has said the phrase stayed with him from his Latin studies. The book's substance, though, comes from the Hebrew prophets — Amos, Hosea, Isaiah, Jeremiah, Ezekiel, Jonah — whose writings move from rage and accusation into lamentation and, finally, compassion. Rohr calls this pattern "sacred criticism": confronting evil and injustice while holding the wholeness of history and the interconnectedness of every living being.
Dag Hammarskjöld — "For all that has been, thanks; to all that shall be, yes."
The Law of One (Ra Material):
Session 17.23 — the Earth only seems negatively oriented; the appearance comes from "the quiet, shall we say, horror which is the common distortion which those good, or positively oriented, entities have towards the occurrences" of the present.
Session 46.9 — anger as "the undirected, or random, energy." Ra teaches acceptance as the key to the positive use of catalyst, and control as the key to the negative — the same turn the practice asks for below the heart.
The Paschal Mystery — the Christian pattern of death, letting go, and renewal.
The Bodhisattva tradition — those who return to help humanity with its suffering by teaching us to lament well.
Brené Brown — on "foreboding joy," the reflex to brace for catastrophe in our happiest moments.
For reflection this week
Hold one another in your hearts. If sadness or disappointment surfaces, don't fret it — it's an opening to transmute into shared blessing. That's the gateway back to joy.
This episode touches on grief, despair, and suicidal pain. If you're carrying that kind of weight, please don't carry it alone — reach out to someone you trust or to a professional. The whole point of a sacrament of solidarity is that no one is meant to lament by themselves.

Summary: An open dialogue night that treats ET disclosure as one instance of a single motion — welcoming back what has been hidden or split off. We move between three registers of that motion: the cosmic (disclosure as a species integrating its own shadow, and the theological widening that asks of monotheism), the psychological (Internal Family Systems, the exiles and their protectors, and the anchored/true self beneath), and Doug's greenhouse metaphor for how the higher densities tend Earth's conditions — grounded, it turns out, in Ra's own naming of the Guardians as "gardeners." Along the way: the Confederation's contact with Eisenhower, DeMarcus's careful reading of the Yahweh–Moses material, Troy's walk through the eight C's of the Self, and Doug's ACT "maître d'" practice, which a member rightly hears as Rumi's guest house.
Key references:
Ra, Session 7.6–7.8 — the Law of Squares and the calling
Ra, Session 8.12 — the Confederation waits for the calling; Orion calls itself
Ra, Session 16.1–16.6 — the Guardians, the quarantine, the window balancing
Ra, Session 16.14–16.20 — Yahweh, Moishe/Moses, and the origin of the Ten Commandments
Ra, Session 18.14–18.22 — Yahweh's genetic communication and the Anak
Ra, Session 21.8 — the Guardians "or gardeners, as you may call them"
Ra, Session 24.6 — the wilderness as Confederation/Orion battleground; the name's later transformation
Ra, Session 24.19 — Eisenhower's contact with Confederation thought-forms
Internal Family Systems (Richard Schwartz): managers, firefighters, exiles, and the eight C's of Self
Robert Falconer, The Others Within Us — IFS and the question of external attachments
Acceptance and Commitment Therapy (ACT): acceptance over suppression; intensity and duration
Richard Rohr — the true self / false self
Rumi, "The Guest House" — hospitality toward every arriving emotion

Tim leads the community through a contemplative exploration of vulnerability and intimacy, picking up the thread from Doug's recent teaching on the significant self. Opening with a prayer to lift the heaviness of the season, Tim moves from Paul's thorn in the flesh to the myth of Achilles — reading the famous heel as the humble, grounded place where we meet our own finitude and our shadow. He traces the etymology of vulnerable (the capacity to be wounded), weighs the doctrine of divine impassibility against the image of a suffering, woundable Creator, and draws on Richard Rohr and C.S. Lewis to argue that we become only through letting others change us. Turning to the research of Reis and Shaver, he frames intimacy as a reciprocal four-step loop — perceiving, understanding, validating, caring — that resolves not in fusion but in cared-for difference. The heart of the session rests on the one place in the Law of One where Ra speaks of intimacy between two entities: our Creator-to-Creator relationship with the Logos. Tim closes with Dunbar's number and a fractal model of how intimacy scales, the green-ray "razor's edge" of staying open while declining to be harmed, and an original parable — The Parable of the Crossing — on surrender as the only way across the deep. Members contribute reflections on humility in counseling and parenting, vulnerability in a season of relocation, and an intimate encounter of being fully seen.
Key References
Ra, Session 65.17 — Our relationship to the Logos (sun) as Creator-to-Creator rather than parent-to-child; widening the field of "eyeshot" across the one infinite creation. (The single use of "intimacy" between two entities in the Law of One.)
Ra, Session 32.14 — Green-ray activation is always vulnerable to the yellow or orange ray of possession; the four possession distortions (fear/desire of possessing and being possessed) that deactivate green-ray energy transfer.
2 Corinthians 12 — Paul's thorn in the flesh; power made perfect in weakness.
The Beatitudes (Matthew 5) — Eight blessings read as corresponding to the eight densities and to aspects of an open heart.
The myth of Achilles — Thetis, the River Styx, and the heel as the site of shadow and embodiment.
Richard Rohr — Jesus as the naked, vulnerable infant; becoming through relationship.
C.S. Lewis, The Four Loves — To love at all is to be vulnerable; the locked-away heart.
Harry Reis & Phillip Shaver — The interpersonal process model of intimacy.
Robin Dunbar — Dunbar's number (~150) and the nested layers of social bonding.
Erich Fromm — "I love the whole world through you."
David Hawkins, Letting Go — Surrender and release.
Brené Brown — Vulnerability as willingness to be seen without guarantee of outcome.
Original parable: The Parable of the Crossing (Tim).

In this gathering, Doug Scott offers a model he uses in the counseling room and traces it back to its roots in the Law of One. The starting point is a term Ra uses only twice — the significant self — which Doug reads as something close to the soul: the self that carries the harvest of all our past lives forward and meets each new incarnation already biased by who we have been.
From there the conversation moves into a working picture of the inner life. Imagine the ocean: at the still, hidden floor lies the anchored self — our true self, grafted into the ground of being. On the surface bobs the floating self — the ego, the buoy tossed by the weather of the day, running on the pursuit of power, prestige, and possessions. A Holy Tether joins the two and can never be cut. And in between travels the significant self, the meaning-maker with agency, the one who chooses whether to live from the anchor or the buoy.
Doug names the two doorways that wake that chooser: great love and great suffering — two faces of one coin called vulnerability. The episode closes with the community thinking out loud together about the Jesus Prayer as a way of "dropping down and in," the ego reframed as a tool rather than an enemy, and the daily practice of letting a reaction rise into the heart before choosing a response for the good of all.
A contemplative hour on agency, the soul, and the self that learns to respond instead of react.
Key References:
Ra (Law of One): the infant and "the harvest of biases of all previous incarnational experiences" (92.18); the Great Way and the significator (103.11); higher self vs. oversoul (36.4); incarnation as "a course in the Creator knowing Itself" and the between-life review (82.25); the form-maker body after death (47.11); the significator as the fifth archetype of the mind
Richard Rohr — true self and false self; great love and great suffering as the two transformative paths
Thomas Keating — power, prestige, and possessions as the engine of the false self
The Jesus Prayer / prayer of the heart in the contemplative Christian tradition

A friend forwarded a New York Times essay — Katya Ungerman's "We Are Sliding Back Into the Middle Ages" — cataloguing the strange new texture of American life: Tucker Carlson's reported demon attack, a FEMA official's teleportation claim, the Easter surge of conversions to Catholicism and Orthodoxy, sworn UAP testimony about nonhuman "biologics," a humanoid robot on the White House red carpet. Ungerman's diagnosis is sociological — information overload, AI-fabricated evidence, institutional decay. In this episode I offer a different reading.
Working from the scholastic axiom that whatever is received is received in the mode of the receiver, I walk through how four levels of consciousness — pre-modern, modern, postmodern, and post-postmodern — each meet the same "high strangeness" and name it incompatibly. I argue that the universe is genuinely enchanted and that much of what is being called re-enchantment is distortion, and that holding both at once is the work in front of us.
Along the way: orange-ray blockage as the recurring diagnostic; the steel-manning of the anti-liberal critique and where it goes catastrophically wrong; the May 17 Rededicate 250 ceremony on the National Mall; Ra's "quiet horror" and the window-balancing principle; why our institutions of formation were so often born inside the Great BASH; the factory farm as karmic substrate; and the hermeneutic I am calling the conspiring wholeness. The throughline, as always, is that love is the great protection — not armor, but a frequency the philosophy of separation cannot grasp.
This is my limited, partial, open-handed offering. Take what is useful. Leave what is not.
The full essay is at cosmicchrist.net.

Tim takes us on a journey from the tomb complex of Ramses II to the spiraling arms of the Milky Way, tracing the threads that connect ancient Egyptian mythology with the Law of One. Beginning with an inscription found in the world's oldest known library — Psyches Iatreion, "The House of Healing for the Soul" — Tim explores Ra's stated purpose in coming to Earth: the healing of mind/body/spirit complex distortions. That word, distortions, becomes the interpretive key. Ra didn't come to fix something broken in us. They came to address the warping, the misalignment — a distinction Tim unpacks with a lawyer's eye for language and a seeker's heart.
From there, Tim walks us through Ra's contact with the wanderer-pharaoh Akhenaten, the Trinitarian faces of Ra (Khepri the scarab at dawn, Ra the falcon at zenith, Atum the human at dusk), and the eternal nightly battle between Ra and the great serpent Apophis — chaos personified, endlessly regenerating, never fully vanquished. Through stunning Egyptian art and reliefs, Tim reveals how Apophis coils around canopic jars, boxes in Ra's light on all sides, and mirrors the spiral of the galaxy itself. The way up, it turns out, has always been through descent.
The group discussion opens into rich territory: the ankh as the archetype of archetypes (dying and rising, loss and renewal), the universality of serpent symbolism across cultures, and Tim's memorable metaphor for the Law of One as a "hairnet" — holding together Steiner, Jung, Eastern philosophy, process theology, and a Mormon upbringing without forcing any of them into a rigid mold. His wife's grounding question echoes through the evening: How has this made you more loving?
Key Ra Material references: Sessions 2.2, 14.23, 14.26, 23.6, 1.5