Telepathic Octopus & Experiences of Connectivity

The more we quiet the inner dialogue and become witness to pure energy beyond locality in time or space or self, the more sensitive we become. Acute awareness of what is being thought and acted upon within the collective web invites grace & humility to be found in facing the vulnerable honesty that is relentlessly revealed to the witness and the body of the witness. Applying our sensitivity to the cues of the golden path, as they are revealed to the heart, is the grace in what may sometimes be like being dunked under a wave in the surf.
On this vulnerability of telepathic witnessing, and considering the differences in socialisation for the octopus, compared to the human, I can see impeccability in acceptance of truth as the body comes into the knowing. As we progress, there is no concealing and nothing to conceal or deny, which will prompt genuine development of the individual heart through responsibility to truth.


the following is from Terence McKenna's book "Food of the Gods" (1992)

        "Nature, in her evolutionary and morphogenetic richness, has offered a compelling model for us to follow in the shamanic task of re-sacralization and self-transformation that lies ahead. The totemic animal image for the future human to model is the octopus. This is because cephalopods, the squids and the octopi, lowly creatures though they may seem, have perfected a form of communication that is both psychedelic and telepathic - an inspiring model for the human communications of the future.

Consider the Octopus
An octopus does not communicate with small mouth noises, even though water is a good medium for acoustic signaling. Rather, the octopus becomes its own linguistic intent. Octopi have a large repertoire of color changes, dots, blushes, and travelling bars that move across their surfaces. This repertoire in combination with the soft-bodied physique of the creature allows it to obscure and reveal its linguistic intent simply by rapidly folding and unfolding the changing parts of its body. The mind and the body of the octopus are the same and hence equally visible; the octopus wears its language like a kind of second skin. Octopi can hardly not communicate. Indeed, their use of "ink" clouds to conceal themselves may indicate that this is the only way that they can have anything like a private thought. The ink cloud may be a kind of correction fluid for voluble octopi who have misstated themselves. Martin Moynihan has written of the complexities of cephalopod communication:

"The communication and related systems of... cephalopods are largely visual. They include arrangements of pigment cells, postures, and movements. The postures and movements can be ritualized or unritualized. Colour changes presumably are always ritualized. The various patterns can be combined in many and often intricate ways. They can be changed very rapidly. Since they are visual, they should be relatively easy to describe and to decipher by human observers. There are however, complications...

Read or not, correctly or not, the patterns of cephalopods, like those of all other animals, encode information. When and insofar as they are messages, intentional or not [they] would seem to have not only syntax but also a simple grammar."

Like the octopi, our destiny is to become what we think, to have our thoughts become our bodies and our bodies become our thoughts. This is the essence of the more perfect Logos envisioned by the Hellenistic polymath Philo Judeaus - a Logos, an indwelling of the Goddess, not heard but beheld. Hans Jonas explaind Philo Judaeus' concept as follows:

"A more perfect archetypal logos, exempt from the human duality of sign and thing, and therefore not bound by the forms of speech, would not require the mediation of hearing, but is immediately beheld by the mind as the truth of things. In other words the antithesis of seeing and hearing argued by Philo lies as a whole within the realm of "seeing" - that is to say, it is no real antithesis but a difference of degree relative to the ideal of immediate intuitive presence of the object. It is with a view to this ideal that the "hearing" here as opposed to "seeing" is conceived, namely as its deputizing, provisional mode, and not as something authentic, basically other than seeing. Accordingly the turn from hearing to seeing here envisaged is merely a progress from a limited knowledge to an adequate knowledge of the same and within the same project of knowledge.""