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Peter Horttanainen

Learning by Thinking
Peter Horttanainen

Peter Horttanainen

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Kundalini The Liberating Force There is no doubt about it: if God is with you, your mental waves will be crushed and you will become liberated. Much of the knowledge contained in spiritual books will be understandable by you when you go through those experiences. You can never understand the Gita or the Bible because you do not know Jesus Christ, you do not know Arjuna, you do not know Krishna. You may find it surprising that you are Arjuna, and Krishna is sitting inside you in the form of the Guru. The battle you have to fight is with your mind which is the Kauravas. The king of the Kauravas is Duryodhana which is your ego. It will not accept defeat very quickly, even if Krishna is there. It is very difficult to eliminate this ego. But once Krishna uses His Shakti (chariot), and Arjuna sits in it, He will see that it (the ego) is gone.

Kundalini The Liberating Force There is no doubt about it: if God is with you, your mental waves will be crushed and you will become liberated. Much of the knowledge contained in spiritual books will be understandable by you when you go through those experiences. You can never understand the Gita or the Bible because you do not know Jesus Christ, you do not know Arjuna, you do not know Krishna. You may find it surprising that you are Arjuna, and Krishna is sitting inside you in the form of the Guru. The battle you have to fight is with your mind which is the Kauravas. The king of the Kauravas is Duryodhana which is your ego. It will not accept defeat very quickly, even if Krishna is there. It is very difficult to eliminate this ego. But once Krishna uses His Shakti (chariot), and Arjuna sits in it, He will see that it (the ego) is gone.

To awaken Kundalini Shakti, the safest way is to receive the grace of a blessed Siddha Guru, who have already merged his identity with the Supreme Consciousness, the Shiva, and have become one. When Kundalini Shakti gets active by a Siddha Guru it automatically starts functioning. Kundalini becomes the master of fist whose goal is Shiva, the source of existence. In this world, despite all that we achieve, we never feel contented and never attain permanent peace, happiness or bliss. Complete fulfilment is only possible when we realise our own self, when the Kundalini Shakti gets aroused in our bodies and the backward journey towards Shiva gets Initiated, till one day, with the mercy of Kundalini, the jive gets liberated from all the attachments with the world.

As this Kundalini Shakti is very powerful, no one else other than Shiva can control this Kundalini Shakti, when it is awakened.

Under the guidance of a Guru, the movement of the Kundalini is controlled, the six spiritual centres get slowly pierced, the nervous system gets cleansed and the individual becomes transformed completely. He realises his own Self at the sahasrara, the seventh spiritual centre and becomes One with the Supreme Consciousness, the Shiva. The main principle is that when awakened, Kundalini Shakti ceases to be a static power, which sustains world consciousness. Once set in movement She is drawn to its other static centre in the thousand petalled lotus (sahasrara), by merging Herself and the jive with Shiva consciousness or the consciousness of eternal ecstasy beyond the world of form. When Kundalini sleeps a man is awake to the world, when she wakes up, he sleeps, that is, he loses his consciousness of the world and enters his causal body. In this Yoga he passes beyond to the formless consciousness.

As the aspirant transcends the sense-mind more and more and emerges to be a stronger witness, someday he gets instantly illumined further about the nature of the ‘self, and the ‘non-self. He automatically starts recognising that the ego-‘I’ and mind which contain the ideas, thoughts, images of men and material, and numerous other things is the ‘non-self, and the witness is the ‘self. He further recognises that the ‘non-self has items which have size, length, birth, death, etc. The emotions of lust, greed, attachment, jealousy, hatred, etc., also take place in relation to the ‘non-self. On the other hand, the ‘self is unchangeable, and is not bound by time or space. It is all peace, silence and calmness. The ‘non-self’ is untruth. This ‘self is truth.

There is no doubt about it: if God is with you, your mental waves will be crushed and you will become liberated.

Much of the knowledge contained in spiritual books will be understandable by you when you go through those experiences. You can never understand the Gita or the Bible because you do not know Jesus Christ, you do not know Arjuna, you do not know Krishna. You may find it surprising that you are Arjuna, and Krishna is sitting inside you in the form of the Guru. The battle you have to fight is with your mind which is the Kauravas. The king of the Kauravas is Duryodhana which is your ego. It will not accept defeat very quickly, even if Krishna is there. It is very difficult to eliminate this ego. But once Krishna uses His Shakti (chariot), and Arjuna sits in it, He will see that it (the ego) is gone.

Don’t think that Kundalini gets active just for nothing! It is God in your heart which says to Shakti, ‘Get up and bring this jiva back to Me!’ She obeys God, and she has to do this work. Even if it takes one life or 50 years, she will not leave the job undone.

Through all the processes of learning we are limiting ourselves although we say we are growing, we are expanding. Expand in consciousness, not in mind and world! That is specific to the existence of man. If you try to expand in mind and the world, some day it will bring you grief. If you expand in consciousness, you will become like Shiva. You can expand in consciousness by contracting in mind and world. Remove the mind and world, and you are Shiva.

The real things are already inside you. You superimpose certain things from outside and you become limited, you don’t expand. When you remove these things, you expand really. Baba says, ‘Expansion is My life!’ Is it true? Actually when you remove the burden, you are in every corner of the universe. When you put the burden on yourself, you are limited to your home.

In the ego-world, the man thinks he is dust, living at the lowest chakra and playing at the second chakra which deals with greed and lust and jealousy and many other things. Maximum, he goes up to the third chakra which relates again mostly to his greed and jealousy.

Kundalini is based on spiritual reality, what you have always been, what you have forgotten about yourself, because you know yourself as a body. So you just adjust at the second centre most of the time. Ninety-five per cent people are running only in search of things which exist at the second and third centre or the first centre. But at the place of a Siddha-Purusha one has to cross over. Sometimes the Guru will break him by His own Will so that the person reaches higher. This breaking of nerves is a normal phenomenon in the Kundalini process. There is breaking and re-making, breaking and re-making. So often I say, ‘Any person who is passing through Kundalini, do not underrate him!’ May be you do not find him very sociable and adjustable. There are many things you just cannot imagine what is happening.

Because when you love Jesus, your attention will go in Jesus, and when your attention is in Jesus, your Kundalini will get active, and you will be transformed slowly and steadily, yet inevitably. Nobody can stop it. Once Lord wishes, He has to transform you through Shakti. Nobody can stop it.

So Kundalini is positive. It is not negative. Whatever negative things appear in your life, they may be due to your own karmas. Kundalini is only pulling you out of these karmas. Kundalini is not putting you into some trouble.

The Path of Spiritual Practices

The spiritual practices help the aspirants in two ways: (a) All spiritual practices help in the upward flow of energy through the backbone thus automatically clearing or breaking some of the mental formations and freeing the I-sense from them. It may be pointed out that the spiritual path is an upward path for this bound I-sense, while the worldly path is downward path for this I-sense. In the downward path, the I-sense gets more and more bound. This represents the process of involution. It is only on the upward path that bondages are broken slowly and steadily, thus representing a process of evolution and transcendence. (b) The second way in which spiritual processes help the aspirant is that they sharpen the process of clear observation and introspection thus helping the path of enquiry as already given. In this respect, meditation and ;spa are very helpful. By pursuing them, a stage soon comes when the aspirants start witnessing the working of his mind and ego very clearly. In fact, he starts discriminating between the two different states of ‘I’. One state is that ‘I’ which simply witnesses and observes; the other state is the ‘I’ which works, desires and claims things as ‘mine’.

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The Path of Mankind: The Journey From Created To Creator. In theory, the ‘Philosopher’s Stone’, or the extracted quintessence, was a corporeal allegory for a foundation or corner stone, in turn symbolising the attainment of wisdom—this is the reward Hermes Trismegistus pronounced, the dispersal of the darkness of ignorance: “And all obscurity will flee from you. This is the power of all powers.”

The Path of Mankind: The Journey From Created To Creator. In theory, the ‘Philosopher’s Stone’, or the extracted quintessence, was a corporeal allegory for a foundation or corner stone, in turn symbolising the attainment of wisdom—this is the reward Hermes Trismegistus pronounced, the dispersal of the darkness of ignorance: “And all obscurity will flee from you. This is the power of all powers.”

Gnostics identify Yaldabaoth as the Creator God of the Old Testament, who decides to create archons (angels), the material world (Earth), and human beings. Although traditions vary, Yaldabaoth is usually depicted as having been tricked into breathing the divine spark or spirit of his mother, Sophia, that formerly resided in him into the human being (espe-cially Apocryphon of John; echoes of Genesis 2-3).

Therein exists the Gnostic version of the human dilemma. We are pearls in the mud, a divine spirit (good) trapped in a material body (bad) and a material realm (bad). Heaven is our true home, but we are in exile from the pleroma. Luckily for us, salvation is available in the form of gnosis, or knowledge imparted by a Gnostic redeemer, who is Christ, a figure sent from the higher God to free humankind from the Creator God, Yaldabaoth.

The gnosis involves an experiential and intuitive perception of our true nature and origin, the metaphysical reality hitherto unknown to us, resulting in the Gnostic’s escape (at death) from the enslaving material prison of the world and the body into the upper regions of spirit. How-ever, in order to make this ascent,

Gnostics must pass by the archons, who are jealous of their luminosity, spirit, or intelligence, and who thus try to hinder the Gnostics’ upward journey. To a significant degree, the basic Gnostic myth is recapitulated in The Matrix films, with respect to both the problem that humans face and the solution.

Like Sophia, we conceived an offspring out of our own pride, as Morpheus explains: “early in the ant century, all of mankind was united in celebration. We marveled at our own magnificence as we gave birth to A.I”. Like the Gnostic Yaldabaoth, this malformed offspring of ours created other imperfect offspring (programs, more machines) as well as humans (grown in fields), an illusory material world (the Matrix) in which to imprison them, and archons (Agents) to patrol them I

Just as Yaldabaoth traps humankind in a material prison that is not the ultimate metaphysical reality, so does Al imprison humanity, as Morpheus ex-plains: “As long as the Matrix exists, the human race will never be free” (Matrix).

Rereading the above quote from the Apocryphon of John in terms of the final battle between Neo and Smith in Revolutions is also surprisingly coherent, revealing the depth to which the Gnostic structure holds throughout the plot: the knowledge imparted by Sophia (the Oracle) from within the chief archon, Yaldabaoth (Smith), results in a perception by the human creation (Neo) that the archon programs cannot comprehend, and the human becomes a luminous presence that overcomes their darkness, resounding even from the lowest region of matter (the pit in which Neo and Smith fight from within the Matrix).

Sleeping and dreaming in Gnosticism are said to be the best metaphor of the human ‘ s imprisonment in the alien world . Similar is in The Matrix . Intelligent machines – the Archons – created the world , in which they trapped mankind by putting it to sleep . Human beings were deprived of one of the most important thing in humanity given by God – the free will.

Goethe busily worked at his furnace to produce the same mystical salt formula, and progressed to the Liquor Sillicum: “Now were the strange ingredients of the macrocosm and the microcosm handled in an odd, mysterious manner, and before all I attempted to produce neutral salts in an unheard of way.”182 At first, however, Goethe became so engrossed with the practical application that he made the mistake, like many alchemists, in believing that physically producing the desired transmutation of substances was the end in itself and would provide the answers he sought in particular in a manifest form, i.e. to literally find God in Nature. As Steiner observes, Goethe had not yet penetrated the deeper meaning of alchemy, at least not at the beginning:

“So [Goethe’s] frame of mind […] can be described in the following words: I have found nothing. These seekers into nature can only give me dry, empty ideas; anything that can be squeezed out of them is life’s water. I have busied myself with much that has come down to us from the past from those who declare that they saw into the secrets of life. But the way. the way drives one to despair!”

“Nevertheless. the mysteries of alchemy continued to influence Goethe throughout his life: he gradually came to understand this craft to be an allegorical system, that it was studied by the ancients and medieval scholastics to conlempbte the spiritual and physical aspects of the universe. As the years progressed, Goethe began to use alchemical imagery in his writings, encoding his works in an esoteric allegorical code perceptible only to the attentive initiate.

As mentioned in previous chapters of our study, alchemy is generally perceived to be an ancient quest for the knowledge of how to turn base metals into gold and to procure the elixir of immortal life, marvels that could be accomplished with the discovery of the ‘philosopher’s stone. These simplistic descriptions arc misleading. for alchemy in its original context was more than the search for earthly wealth— it was an all-encompassing philosophy, a ‘Great Science of Knowledge’ that allow man to comprehend his world and the mom realm of the Divine.

Alchemical traditions first originated from the classic pagan and Gnostic ideologies of the creation of the universe. Aristotle taught that the cosmos was fonned by a ‘Prime Moser’ who arranged the four elements into their ro.pective order, all bound together with a mystical fifth element. the lillingettalre. Gnostic doctrines (2nd° to 3rd century AD) were derived from the gradual inclusion of Egyptian. Persian. Greek and other oriental precepts, thus a more complicated belief system in the duality of spirit and matter emerged.

The ancient (inosties acknowledged the existence of a great immortal spirit.emity or deity who is unreachable and incomprehensible. A series of lesser ‘gods’ generated and proceeded from this Being by ’emanation’. In cenain Gnostic myths, the last of these lesser divinities was Sophia. a Wisdom. but she desired to attain full knowledge of the First Absolute Being, and with this illicit desire, she corrupted the process of emanation, begetting the evil spirit. entity called the derniorge.

The world of corporal matter. including the human race. was then created by the demiurge. who reigned with legions of althorn (niters) in the planetary spheres. The physical world was often considered ‘evil’ and corrupt by the Gnostics for it was ruled by rebellious anchons, while the upper sphere. remained the kingdom of the good entities.

The uppermost sphere of Saturn was believed to form a boundary between the lower physical world and the higher spiritual realm. However, the Supreme Being did not desire the eternal destruction of the human race, and thus sent into the physical world divine ‘sparks’ fragmented from Itself that all became confined in matter: a form of the ‘quintessence’ or ‘divine spirit’ in Creation—an internal cosmic map leading man back to that union with the Supreme Deity.

Thus, according to Gnostic ideas, humans were a combination of both wodtb. a body and soul formal from physical matter, while simultaneously possessing a third spintual element called the paciona. or ‘divine spark’ that displayed the divine origins of man. 1″ Humans remained trapped in the physical world unless they received divine knowledge of their hue nature through mysterious messages imparted to a chosen fcw, whose sacred duty it was to transmit this knowledge, or gnosis, to their brethren.

However, knowledge of the physical universe and how it worked was also essential if mankind could hope to overcome this ‘trap’ of corporeal matter ruled by the evil archons. not only to obtain spiritual salvation. but also to attain a certain degree of pease and harmony while on earth. A considerable measure of Gnostic cosmology was adapted from the teachings of Ileraclitus of Ephesus (540-475? BC). a Stoic philosopher who believed the physical realm also operated according to the laws of life and death.”s

It was born in the element of fire. and progressed through the various elements until it would sutler ‘death’ by fire. but as it dies, it leaves a ‘seed’ from which the cosmos is reborn. To initiate this nowth, a universal ‘male’ and ‘female’ clement was required to form a cosmic union. i.e. the ‘divine’ with the ‘physical’, an idea that would be included into the craft of alchemy. Thus, the regeneration of the universe was an eternal series of cyclical ages that proceeded and returned through the divine element of fire. an Important Image in the science of alchemy. As time progressed, many writings recording the various processes in attaining gnosis were compiled, and eventually attributed to the legendary Hermes Trismcgistus. One of the most famous and comprehensive of these texts concerning alchemy is the Emerald Tablet, which mystically explains how to obtain this knowledge to unlock the secrets of the ‘quintessence—the key to understanding the union between heaven and earth:

This is the truth, the whole and incontestable truth, Without one word of falsehood. That which is above is the same which is below. And that which is below is also that which is above. These are the miracles consummated in the One. And, how all things are derived from the One, through your mediation, Also, all that is created by the image of this One Thing through adaptation. The Sun is your father, your mother the Moon. The wind transports it into your belly, and the Earth nourishes it. It begets all the marvels of the Universe. Your power will be complete when you return to the Earth. Separate Earth from Fire, the subtle from the vulgar, Gently and with great ingenuity, Ascend from the Earth to the Heavens and return to the Earth. Combining the superior powers with the inferior. In this manner you will achieve the glory of the Universe. And all obscurity will flee from you. This is the power of all powers, For this goes beyond all subtle things, And penetrates all solid things. In this way the world was created. And in this way turns to new works. And so this is the process. For this I am called Thrice Greatest Hennes For I am the master of the three principles of Universal Wisdom. This concludes what I have to say Of the work of the Sun.'”

At first, this tablet would appear to ask the initiate to seek and acquire secret magic powers, for example, to learn how to ascend to Heaven, and other similar impossible feats. However, the text is not that fantastic in application: Hermes advises the alchemical philosopher to discover how to ‘adapt’ the elements of the earth to build models of the universal forces to observe the cosmos, and extract the quintessence. By observing the celestial forces at work on earth, a philosopher comes to an understanding of the ‘One’ or Supreme Deity and how the created can reunite with the Creator.

The key to divine union and harmony would be the discovery of a ‘bridge’ between the two realms symbolised by the extraction of the quintessence, that the corrupt matter of earth could transform with this divine element and be ‘reborn’ in a state of perfection—in other words. alchemy was an elaborate visible parable for spiritual contemplation. Let us examine this concept further.”” When it is stated “what is above is also below”. it was understood by alchemists that the heavenly kingdom was mirrored on earth and represented by the planets. metals, plants. life forms, and so fonh. Recreating the cosmic forces by anificial means and applying them to these various substances. one could observe the process of transformation from corruption to perfection. Thus alchemists identified or invented various procedures to isolate and observe the circle of life at work in the physical realm, which are usually seven in number. presumably to symbolise the seven planetary steps of the geocentric Macrocosmos ascending to that realm of the spiritual kingdom. These may differ in order depending on the perception of the philosopher:

1) Calcination: Process of burning the materials to white ash. considered a procedure of purification. symbolises the secret fire that destroys all corruption. Represented by the planet Saturn.

2) Dissolution: The ashes, usually calcinated plant material ‘sal stalls’, is dissolved, part of the symbolic process of “dissolving” the corrupt body and “solidifying” the spirit. i.e. separating the “Earth” from “Fire” according to Hermes. Represented by the planet Jupiter.

3) Separation: The process of separating the ‘male’ and ‘female’ elements as they arc not in harmony. Pan of removing the “subtle from the vulgar. Represented by the planer Mars

4) Conjugation: The “marriage” of materials, for example the ‘male’ (Sun) clement of sulphur combined with the ‘female’ (Moon) element of mercury, to produce the ‘chile— salt. This trinitarian process was used in gold alchemy.

5) Fermentation: Symbolises the putrefaction of death. Represented by the planet Venus.

6) Distillation: An invention of the alchemists to liberate volatile essences, the venical spiral tubing represented purification of the spirit and soul as they ascend to heaven and return to earth. Represented by the planet Mercury.

7) Solidification: Solidifying the materials and collecting it in the alembic once distilled. “Dissolve and solidify”—the ‘Philosopher’s Stone’ is perfected.

In theory, the ‘Philosopher’s Stone’, or the extracted quintessence, was a corporeal allegory for a foundation or corner stone, in turn symbolising the attainment of wisdom—this is the reward Hermes Trismegistus pronounced, the dispersal of the darkness of ignorance:

“And all obscurity will flee from you. / This is the power of all powers.” Alchemy was practised on all substances, plants. mineral and organic material, as the divine quintessence was trapped within all matter. In this manner, many medieval therapeutic remedies were prepared. for as mentioned. organic material and minerals were associated with the different planets, which in turn were indentifted with different personalities and diseases. For example, let us examine the ‘Elixir of Saturn’. The deity and planet Satum in alchemy was associated with inhibition and concentration, and with the skeletal structure, to name only a few qualities. Certain afflictions connected with Saturn were melancholy. rheumatism. lethargy, and aging for example, hence the expression “satumar. An alchemist might take one of the medical plants affiliated with Saturn, and on Saturday of course, would perform one or more of the various seven steps to extract the healing essence of the plant for the patient. However, many alchemists were obsessed with finding the key to transforming base metals into gold for it was a metal associated with divine insight: wise King Solomon’s kingdom was so plentiful with gold that silver was not reckoned with his wealth. The pagan god Mercury. or Hermes according to Greek mythology, was a divine messenger that bridged the heavenly kingdom of gods, and the earthly world of men: his mission as messenger and guide to souls journeying to the afterlife was symbolised by the caduceus. a golden wand surmounted by two wings or a crown, and entwined

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The word guru literally means one who brings light amidst darkness: Gu meaning darkness and Ru meaning light. The guru quest is orchestrated through the guidance of the gurus. A guru is not an ordinary teacher or a prophet or even just a saintly poet. He is a spiritual torch endued with the jyothi (light) that illuminates the path to God; the path of liberation. The guru is the one who takes one from darkness into light. The guru is thus one who reveals the light in the the darkness . He is the person who takes away darkness and ignorance the and fills it with light. wisdom.

The word guru literally means one who brings light amidst darkness: Gu meaning darkness and Ru meaning light. The guru quest is orchestrated through the guidance of the gurus. A guru is not an ordinary teacher or a prophet or even just a saintly poet. He is a spiritual torch endued with the jyothi (light) that illuminates the path to God; the path of liberation. The guru is the one who takes one from darkness into light. The guru is thus one who reveals the light in the the darkness . He is the person who takes away darkness and ignorance the and fills it with light. wisdom.

The role of the guru in the quest for salvation is worth mentioning at this stage.

Meaning The word ‘guru’ comes from “

gu”, meaning darkness, and “ru” meaning light. So a guru dispels spiritual darkness and gives light to the disciple. Another meaning links the name guru with a word meaning ‘heavy’. In other words, the guru removes the burden of doubt and ignorance from the disciple, leading from the unreal to the real.
The four qualities of the guru The guru must:

• be knowledgeable in scriptures
• have achieved the spiritual goal
• be free from desire
• be pure and without cunning.

The work of the guru

The guru:

• guides the seeker in: — which action to take — which food to eat
• advises from his knowledge of mantras and techniques of meditation.

The guru acts as a helmsman to steer the disciple across the ocean of birth, life, death and rebirth.

The guru takes us from darkness to light (“gu” meaning darkness; “ru” meaning light).

The word guru literally means one who brings light amidst darkness: Gu meaning darkness and Ru meaning light. The guru quest is orchestrated through the guidance of the gurus. A guru is not an ordinary teacher or a prophet or even just a saintly poet. He is a spiritual torch endued with the jyothi (light) that illuminates the path to God; the path of liberation.

The guru is the one who takes one from darkness into light.

The guru is thus one who reveals the light in the the darkness . He is the person who takes away darkness and ignorance the and fills it with light. wisdom.

The day this light pierces the darkness of the heart and glows with its unique inner radiance, you will receive answers to your many questions. Once you have its vision, you will know your true identity. You will know the reason why you are here. You will know the purpose of your life. You will clearly see the goal and the path you must walk to attain it.

`Man is ever in search of inner peace. It is only when man turns within that he begins to find peace. Enter the cave, the dark deep cave of your heart, and behold! The bright point of light, magical, eternal, and overwhelming, fills you with its radiance.

The vision of this inner light is God realization.

‘True, the light of the Divinity shines within each one of us; but, alas, we live in the outer darkness, unaware of the Light within

What do we know of the Light within us? ‘Let me repeat, the Light inextinguishable dwells within each one of us, but we cannot see it, for it is hidden behind veils of ignorance, veils of mind and matter. The great wall of the ego stands between us and the Divine, and we cannot see the Light Divine.

It is the Guru who can destroy the great wall of the ego and lead us from darkness to light.

‘The Guru reaches out to us and, with His grace, annihilates the ego; He tears away the veils of ignorance, which shield us from self-realization. He reveals our true identity to us.

That thou art! It is His grace that liberates us from bondage to the circle of life and death. This gift of grace has devolved on the Guru from God Himself, for God knows that the world is in dire need of grace. His presence is of course universal; He gives us the Guru, for our individual benefit, for our personal liberation. ‘This is why our ancient scriptures enjoin us to venerate the Guru as God. This is the greatest blessing that the Guru can bestow on us.

He leads us out of the darkness of moha and maya into the light of detachment and peace. After this realization, we enter the Realm of Light; we will reach our eternal home illuminated by the radiance of that Light.

The Guru has lit the brilliant light of spiritual wisdom, and the darkness of ignorance has been dispelled.

The arrow of the guru ‘ s instruction shatters ignorance , and light is revealed ; the illusion created by the darkness of māyā disappears … When the mind is absorbed in God the sense of duality ( dubidha ) runs away .

“Self-help” is a multibillion-dollar industry. Human beings will pay through the nose to discover “enlightenment” or “knowledge” for life. All true knowledge, however, is of God. “In him lie hidden all the trea-sures of wisdom and knowledge,” Paul writes in Colossians 2:3. Daniel declares the same: “He gives wisdom to the wise and knowledge to the scholars,” revealing “deep and mysterious things.” Only God, Daniel adds, “knows what lies hidden in darkness” (Daniel 2:21-22). Thus, God may direct us to other outlets for knowledge—books and retreats, colleges and universities, travels and experiences. But seeking Him lights this path. “You will grow as you learn to know God better and better” (Colossians 1:10). Tired of ignorance? Of stumbling in darkness? Of trying unreliable sources? Cry to Him who is Knowledge, Understanding, and Light. If we but ask, He enlightens. How? He is the Source of all. fie/

The end of all learning is to know God.

We ask God to give you complete knowledge. Colossians 1:9

Know thyself. Since ancient times, philosophers have urged our inner knowl-edge. But the Bible encourages us to approach it differently. “Commune with your own heart upon your bed,” says Psalm 4:4 (KJv). Take some good time, that is, to know how God wired you. Then marvel at how He made you and use His unique creation to glorify and bless Him. Complete knowledge of ourselves, yes, glorifies Him. A lot of work, in fact—this knowing ourselves. But when it comes to looking inward completely, what exactly should we know? First, know your gifts. Your strengths. That special anointing placed in each of us by God’s Spirit. “Each person has a special gift from God” (1 Corinthians 7:7). What’s yours? Can’t figure it out? Ask God to show you. Then as you seek God for this self-awareness and discover it, you’ll see how to best give back to God’s Kingdom. Even if it looks unusual. In fact, the more unusual it looks, the more correct it probably is.

Most important, know who you are in Christ. Victorious. Triumphant. A new creature in Him. Able to do all things through Christ who strengthens you beyond any weakness because He shines brighter. And that’s not just a slogan. That’s the blessing of complete knowledge of Him.

The term Guru ( teacher ) is meant by “ remover of the ignorance ” . The syllable “ Gu ” refers to ignorance and the syllable “ Ru ” refers to the remover . Thus , one who removes ignorance and fills in prudence is is called “ Guru ”

The satguru , the giver of truth, or the Perfect Master , removes this ignorance forever.

We are ignorant; ignorance fills our minds.

The Guru generates the sword of wisdom within them and has them sever the head of their own ignorance.

It is therefore an absolute necessity to have a Guide , a Guru to help us pierce the veil that separates us from God.

The human soul is of the same character as the universal Spirit , that is Brahman , but the influence of maya does not allow the individual to pierce the veil and realise this identity . He goes on mistaking the world as real in itself.

Realistically , only higher – order consciousness has the capacity to pierce the veil .

The pursuit of this path enables one to pierce through the veil of matter and behold the self – effulgent spirit by whose light all things get illuminated and by whose presence everything lives and moves . It ensures a life of pure consciousness.

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Thus, the Earth remains a closed system where new people are constantly born for the purpose of powering the economy and generating mostly negative emotions (off of which the archons feed) and going through their whole life not remembering who they are, or what the real situation into which they are born will bring. For humans, the soul net ensures that the planet remains a trawling ground for the archons to trigger our emotions—which they expertly do through the media, war, fear and other methods of deception—so they can get fed.

Thus, the Earth remains a closed system where new people are constantly born for the purpose of powering the economy and generating mostly negative emotions (off of which the archons feed) and going through their whole life not remembering who they are, or what the real situation into which they are born will bring. For humans, the soul net ensures that the planet remains a trawling ground for the archons to trigger our emotions—which they expertly do through the media, war, fear and other methods of deception—so they can get fed.

From Archons to Archetypes – Jungian Agnosticism The human ego is that aspect of our consciousness which experiences itself as an archon – a pre-existing subject, agent or ’cause’ of action, whose identity remains unchanged by its actions.

Ego is one of the main programs trying to stop you from reconnecting with the God within, it can be broken. It’s a distraction and is one of the main emotions you must master in order to see the illusion of separation for what it is, an illusion. Ego divides, which is what they want, the Archons (The Lower Light). Ego is the reason for the tower of Babel which led to the separation of Humanity and led to Humanity losing the oneness and not understanding each other. Ego is the reason why they (The Archons) manufactured and in a smart way, got the go ahead by the masses for royalty and a social structure, which did and does contribute to the Lower Lights power, which is a front like the Reptilians being the ones in control of the manipulation, when it is really the Archons. Ego is the root to all this, but it was engineered that way. Ego is what today divides countries, states, towns and people, there is much that can be taught from it.

Your own Ego is what´s keeping Mankind trapped within the lower Matrix of the Ego-Mind.

Before Jesus came to earth, the archons enslaved the humans, limiting their access to the connection between names and the divine.

This separation is maintained by a biblical demiurge who facilitates the creation a well-ordered world that is meant to enslave humankind by assuring its continued ignorance.

This enslavement can be maintained only through ignorance,

The only way out is by the saving gnosis, which first expose these evil machination for what they are, and then show the way to break this encompassing oppressive system. This system, however, is not just, or even primarily, the material world or the demiurgical body. It is much more a matter of a cosmic law, which is a “means of regularizing and thus stabilizing the implication of man in the busi-ness of the world and worldly concerns?

Building upon Plato’s famous Allegory of the Cave, the Gnostics generally viewed the cosmos as a vast prison house; the earth or “sublunar realm” is located at the uttermost dregs of the dungeon where prisoners are held in chains as Plato described in his Allegory, deep in a cave, where their vision is obscured, and their field of reference and knowledge of true reality radically curtailed. Gnostic systems imagined various intermediate realms stacked up through the heavens, ruled over by “archons,” Cosmocrators, “powers and principalities” at each level, all of them serving to further separate our earth and we lowly humans from the true, untouchable, highest God. They made a distinction between this highest, absolutely quiescent, unmoved and unmov-able true God or Godhead, and the “creator God” who had unleashed honor into the cosmos by creating an imperfect physical world subject to decay wherein subjects are enslaved. This creator God the Gnostics painted as a real tyrant, who enslaved humanity on purpose, then lied to them, proclaim-ng himself to be the only God demanding total obedience and sole adulation from his prisoners.

Other Gnostic writings equate the creator God with Plato’s original pre-sentation of the Artificer or Demiurge of the Timeus who, in Plato’s vision, only shaped and ordered the preexistent physical universe, following the model of the eternal forms in the Realm of perfection. But Plato’s Demiurge suffers quite the distortion at the hands of the Gnostics, who cast him as the primary player in a grand cosmic plot to torture a captive humanity.

He rules over an array of archons at every intervening level, whose task it is to bar our upward passage toward Godhead. To this end, the sinister agents of the creator God, termed Yaldabaoth in a string of Gnostic texts, a fusion of two Hebrew terms, Yahweh and Sabbaoth, Lord of Hosts, have buried our spark of divinity in the thick, viscous globs of matter that make up our bodies and the physical universe.

Our spark of divinity is drugged therein, buried, asleep, unconscious, benumbed, drunk on the poison of the world. It is imprisoned in an alien world to which it emphatically does not belong and from which it is in desperate need of escape. This can only be effected by an outside party not, as in Plato’s original view, by one of the prisoners himself who manages to break his bonds and turn toward the light, make his way out of the cave, and lift himself up toward salvation through Gnosis, knowledge of the truth. In Gnosticism it is only a radical outsider not a creature of this earth but a heavenly being of pure light who descends into the morass of the prison for the very purpose of liberation of the prisoners.

This divine light being generally termed the “Gnostic Redeemer Figure,” appears as a constant throughout Gnostic literature. Christian Gnostic groups, of course, recognized Jesus Christ as this descending Redeemer figure, a pure thought from God’s mind, the Logos, a being of light who entered the world of darkness at the risk of great peril to himself to reach those “who had ears to hear him,” and call his own back to himself to be raised up after sloughing off their prison house of the body and return back to the Pleroma with him.

In Gnosticism this salvific knowledge entailed a knowledge of the truth, the truth about who we really are (divine) and where our true home lies (in the Pleroma, the perfect mind of Godhead), the truth about what we have become (drunk and weighed down by the physical body), where we have been thrown (prison = the earth), and where to speed back to (the Pleroma = heaven, our true home). The true high-est Godhead is not present in the physical world, did not create it, and did not reveal his will or anything else in the Bible or any other document available to the masses of the world, according to the Gnostic texts.” Only his messenger has been sent, the Redeemer, to outwit the archons, awaken our sleeping divine spirit and lead us home.

Thus, the Earth remains a closed system where new people are constantly born for the purpose of powering the economy and generating mostly negative emotions (off of which the archons feed) and going through their whole life not remembering who they are, or what the real situation into which they are born will bring.

For humans, the soul net ensures that the planet remains a trawling ground for the archons to trigger our emotions—which they expertly do through the media, war, fear and other methods of deception—so they can get fed.

This food is called “loosh,” and is energetic by nature, and is only nourishing to the archons when it comes from a state of fear or anger in humans and animals. It is said that many archonic entities swarm around slaughterhouses to feed off the fear of animals as they approach and experience death. Few people can grasp the magnitude of the soul net. How is it that we are all literally forced into reincarnation with no previous memory of our past lives?

However, because humans are powerful beings, the archons can’t just rely on force for all this. They need to trick us into giving them consent through our free will. How do they do that? How do they get us to willingly travel into the soul net?

They use the trick of the white light upon death. We follow it because it is intoxicating, and it leads us right into the soul net. We are then thrust back into this prison planet for another lifetime of ultimate enslavement, for which we have little or no defense.

Only by fully comprehending the extent of our enslavement as humans on Earth, can we consciously break free from the archonic deception after our physical death.

They wanted to take the free man and make him a slave to them forever

Even in Gnostic stories of creation, these same archetypes exist. Centuries before the Christian era, Essene communities had dwelt on the shores of the Dead Sea. In their story of creation, the Gnostics believed that an Aeon named ‘Sophia’ existed in a pleroma. The best description is that this is a wisdom that is known as a frequency of vibration that moves from eternity to creation and back. During a brief sleep, Sophia entered a ‘state of deficiency’ and fell from the pleroma, creating the ‘Demi-urge’, a god who created humanity and Seven Archons to control enslave man on Earth. Man is unaware of Sophia, even though there is a ‘divine spark’ in us and the Earth by the Aeon, Sophia. Man worships the ‘false-god’, i.e., the demi-urge, and is kept in check by the Archons. What is important is to note that the Archons are made up of the seven visible planets.

‘Demiurge’, a god who created humanity and Seven Archons to control enslave man on Earth.

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Best Guru Quotes

“One thing: you have to walk, and create the way by your walking; you will not find a ready-made path. It is not so cheap, to reach to the ultimate realization of truth. You will have to create the path by walking yourself; the path is not ready-made, lying there and waiting for you. It is just like the sky: the birds fly, but they don’t leave any footprints. You cannot follow them; there are no footprints left behind.”
― Osho

“With me, illusions are bound to be shattered. I am here to shatter all illusions. Yes, it will irritate you, it will annoy you – that’s my way of functioning and working. I will sabotage you from your very roots! Unless you are totally destroyed as a mind, there is no hope for you.”
― Osho

“A true teacher would never tell you what to do. But he would give you the knowledge with which you could decide what would be best for you to do.”
― Christopher Pike, Sati

“No one and nothing outside of you can give you salvation, or free you from the misery. You have to light your own lamp. You have to know the miniature universe that you yourself are.”
― Banani Ray, Awakening Inner Guru

“A wise man’s goal shouldn’t be to say something profound, but to say something useful.”
― Criss Jami, Healology

The guru must be a man who has known, has actually realized the Divine truth, has perceived himself as the spirit.
– Swami Vivekananda

A Guru is not someone who holds a torch for you. He is the torch – Sadhguru

You don’t go to a Guru for solace. He is not a tranquilizer – he is there to awaken you – Sadhguru

The job of a Guru is not to interpret the scriptures but to take you to another dimension of life – Sadhguru

Deep inside of you is a ‘Guru’ with the wisdom of the entire Universe – Erin Fall Haskell

The Teacher provides Spiritual Energy! Just like roots provide nutrients to the flowers – Master Choa Kok Sui

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Master´s of wisdom. Self-Discovery, and Transformation.

Master´s of wisdom. Self-Discovery, and Transformation.

There are two worlds: the outer world and the inner world. When the kundalini is fast asleep, man is awake to the outer world. He wants to have everything that the outer world can offer him and he feels that he can get satisfaction only from what the outer world can give him. When the kundalini is awake, man is fully aware of the inner world. He knows that the outer world cannot satisfy his inner needs. He has brought to the fore the capacity of the inner world, which he has come to realise is far superior to the capacity of the outer world. He has brought to the fore the hid-den powers, the occult powers, within himself. Either he uses these powers properly or he misuses them. When he divinely uses the powers of the kundalini, he becomes the real pride of the Mother Supreme. When he misuses them, he becomes the worst enemy of man’s embodied consciousness and of his own personal evolution.

Any individual can practise kundalini yoga if he sincerely wants to. Or if he only wants to study it – that kundalini yoga is worthy of study with the deepest reverence. The main objectives of kundalini yoga are to realise the dynamic existence in the static existence, to change the lower state of consciousness into the higher state of consciousness, to transform the bondage of the finite into the freedom of the Infinite. The dynamic existence is Shakti and the static existence is Shiva. If Shakti is not present in Shiva, then Shiva will remain static. Shakti, the Mother, is the Power, but it is the Father who hous-es this infinite Power.

Blessed is he who practises kundalini yoga as part of his self-discovery and not in order to acquire power in hypnotism, black magic or other low forms of occultism which operate in and from the vital world. A genuine student of kundalini yoga is he who tries to unite the vital power and the spiri-tual knowledge in perfect harmony with the evolv-ing spirit of life. A genuine seeker never considers the hidden powers or occult powers as his goal. He cares only for God. He longs only for God’s loving Presence in his life. The kundalini power is the dynamic power in us. When the dynamic power and the spiritual knowl-edge go hand in hand, the perfect harmony of the Universal Consciousness dawns and the conscious evolution of the human soul reaches the transcen-dental Self.

Most genuine spiritual Masters have advised their disciples not to care for the hidden powers of the kundalini. If a disciple cares only for truth, only for light, then he will make real progress in his inner life. We practise kundalini yoga in order to get power of one kind or another. But if we meditate on God and please God, the Creator, He will give us His entire creation if He wants to. If we want the Creator first and foremost, and not His creation, then we will get the Creator. And once we have the Creator, His entire creation will also be at our dis-posal. If we cry for one tiny part of the creation, we may get it with comparative ease; but the infinite wealth of the Creator will be withheld from us, and we will have to be satisfied with the tiny portion which we asked for.

The Spiritual Kundalini is a higher frequency of life force than the normally active Mundane Kundalini. Once the Spiritual Kundalini is awakened within a person, it rises up the spine to the top of the head and eventually merges with the Crown Chakra, the seat of Spirit in the body. Along the way, this high frequency fire serpent fully activates all the chakras, destroys limitations on all levels of a person’s being, and finally transforms him or her into a god or goddess.

The Return of the Serpents of Wisdom is an extraordinary synthesis of esoteric wisdom, and it contains some information that is highly secret.

It is a Serpent of Wisdom, living in the noumenal worlds, which comes to save man when he needs salvation.

Some whose desire to raise the Kundalini fire is inordinate resort unwisely to a haphazard use of various forms of yoga or even illegal drugs. The raising of the Kundalini under the Ascended Masters’ tutelage is not a sudden burst of fire, but a gentle rising of strength and consciousness. The key to unlocking this energy of the Kundalini is adoration of the Mother Principle.

Will-power in kundalini yoga Spiritual Masters of a very high order do not go through concentration or meditation to open their chakras. They simply use their invincible and all-conquering will-power and open the seven centres as easily as someone eats seven grapes. You can call this will-power the light of the soul or the breath of the spirit. This will-power is like divine volcanic power. it does not take them more than a few sec-onds to open a centre.

These great spiritual Masters also once trod the path of strong concentration and deep meditation. They did not concentrate or meditate on the chakras; they concentrated on God’s Feet and meditated on God’s Heart. From God’s Feet they received God’s ceaseless Compassion, and from God’s Heart they received God’s boundless Love. While playing with God’s Compassion, they saw and felt that God’s Compassion, was nothing other than God’s indomitable Will-Power. While playing with God’s Love, they saw and felt that God’s Love was noth-ing other than God’s Wisdom-Light. When these Masters, in the course of time, were granted the use of this boundless Light and Power, they were to use it only when the Inner Pilot com-manded and not at their own sweet will.

A real spiritual Master has less freedom in the ordinary sense of the term than an ordinary human being. The ordinary human being has a limited power of choice. He can use his limited power of choice to go against God’s Will at his own sweet will. But a real spiritual Master has surrendered his individual will to the Will of the Supreme. He can never have any personal will other than the Divine Will.

The Absolute Supreme asks the spiritual Master always to use his wisdom-light before using His will-power. Very often, ordinary yogis and people who are fond of occultism and magic do not use wisdom-light at all. They just use the will-power that comes from the vital. Will-power can come from the vital world, from the soul’s region or from the transcendental Self.

When we use the will-power from the transcendental Self, we are safe, totally safe. When we use the will-power from the soul’s region, we are also totally safe. But when we use the will-power from the vital—the lower vital, the aggressive vital, the destructive vital or even the dynamic vital—then we run into danger. Very often people who do this create danger and difficulty for themselves and for others because they do not have proper control of the vital force. But a real spiritual Master first uses God’s Wisdom-Light and then uses God’s Will-Power in order to illumine blind mankind and feed hungry mankind.

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The Lost Secret of Immortality uncovers the real magic of the Philosopher’s Stone, and guides readers to the mysterious Kundalini – the original center of enlightened energy in the body. The kundalini also seems to be a factor in the production of the Philosopher ‘ s Stone , the magnetic influence of which in certain ways resembles that of radium

The Lost Secret of Immortality uncovers the real magic of the Philosopher’s Stone, and guides readers to the mysterious Kundalini – the original center of enlightened energy in the body. The kundalini also seems to be a factor in the production of the Philosopher ‘ s Stone , the magnetic influence of which in certain ways resembles that of radium

Alchemy and apocalypse share a common gendered language. They envision the unity of the world, and all its matter, as a coming together of the female and male powers that animate the world. When male and female were sacredly conjoined, according to alchemical lore, then you would have the miraculously all-powerful stone. The book of Revelation also forecasts a sacred marriage.

Figuier, speaking of this element, says that none of the alchemists have ever discovered it. The spirit of fire, transmuting all things, the salt of tartar, the spirit of wine driven to the centre by cold, and the essential salt of vipers, remain mysteries in the Hermetic dialects.

The Alchemists, on the contrary, say that it is only intended to be concealed from the profane; and that if any man by long study do attain to its knowledge, then to him it is revealed by the divine favour , and this mixture of religion and Alchemy will be found pervading every treatise on the subject.

The three great objects of the philosopher’s search, namely, the transmuting agent, the universal solvent, and the universal remedy,—in other words, the Philosopher’s Stone, the Alkahest, and the Elixir of Life,—were essentially the same body, causing by its purifying power the base and imperfect substance to cast aside its impurities, and exhibit itself in the most simple and perfect state, bringing back health and youth to the shattered constitution, and when pure, dissolving and decomposing all the bodies in order to exhibit them in a renovated and more complete form.* The phenomena of life, death, and resurrection were illustrated by the language of Alchemy,

The best’ and shortest summary that could be given of the contents of the Aurea Catena Ilomeri may be attained by quot-ing the following passage from an old Hermetic treatise, called The Secret of Secrets;

We have taught how a, body is to be changed into a spirit, and again how the spirit is to be turned into a body, namely, how the fixed is made volatile, and the volatile fixed again : how the earth is turned into water and air, and the air into fire, and the fire into earth again : then the earth into fire, and the fire into air, and the air into water, and the water again into earth. Now the earth, which was of the nature of fire, is brought to the nature of a quintessence. Thus we have taught the ways of transmuting performed through heat and moisture ; making out of a dry a moist thing, and out of a moist a dry one : otherwise natures which are of several properties or families could not bQbrought to one uniform thing, if (unless ?) the one should be turned into the other’s nature. And this is the perfection according to the advice of the philosopher. Ascend from the earth into heaven, and descend from heaven to the earth ; to the intent to make the body which is earth into a spirit which is subtil, and then to reduce that spirit into a body again, which is gross : changing one element into another, as earth into water, water into air, air into fire ; and that into a more subtil nature and quintessence. Thus have you accomplished the treasures of the whole world.

Here, then, we have the Mystic Fire of the Eastern Sages, the Astral Spirit in Han of Paracelsus, the Anima .Mundi, the Golden Chain of Homer, the Heroin of the Philosophers, the Gold of the Alchemists, the Magical Quintessence, for according to the old maxim, “All is in Mercury which the Wise men seek.” The remainder of the paper relates to the doctrine popularly known as ” The Chain of Being.”

In Christianity kundalini is referred to as the Holy Spirit. It is the primal life force that animates all living entities, the evolutionary force behind all living matter. In Tantric Yoga kundalini is an aspect of Shakti, the divine female energy. The objective of Kundalini Yoga is to raise the kundalini energy to the crown chakra, where it unites with Shiva, or the male polarity, and inspires awakening. Intriguingly, the kundalini life force energy, referred to by various names, appears to be a universal phenomenon in esoteric teachings for at least the past three thousand years. Kundalini has been interpreted from the Bible as Christ consciousness, the recognition that we are all children of God, animated by the Holy Spirit or kundalini: “The spirit of God hath made me, and the breath of the Almighty hath given me life.” (Job 33:4 KJV) This life force energy is also referenced in alchemical tracts using the symbol of the philosopher’s stone.

Jungian psychology equates Kundalini arousal with the seven stages of transmutation of metals [=activating/transmuting the seven chakras] in the attainment of the coveted Philosopher’s Stone, described in ancient alchemical texts. Halligan showed how the raising of Kundalini to the crown chakra at the top of the head essentially equates with alchemical “conjunctio”, the mystical marriage of opposites in any spiritual journey which makes union with the Divine a subjective reality, where the Self is fully formed. “A conjunctio metaphorically creates the Philosopher’s Stone, the Self, unity with the Divine. Therefore, for many Jungians the experience of Kundalini awakening is the Eastern version of individuation [coming into Self-hood].”

The day has come when we should seek to unlock the treasure of this ancient volume with a key fashioned from the Philosopher’s Stone . ” ( The discovery of the philosophers ‘ stone and the awakening of Kundalini are treated as one and the One.

The Lost Secret of Immortality uncovers the real magic of the Philosopher’s Stone, and guides readers to the mysterious Kundalini – the original center of enlightened energy in the body.

The kundalini also seems to be a factor in the production of the Philosopher ‘ s Stone , the magnetic influence of which in certain ways resembles that of radium

All the obscure jargon used by the alchemists and their talks about the transmutation of metals and the Philosophers ‘ Stone hid under its murky symbology a search for the divine .

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Samadhi and gnosis, Two BECOMING ONE, Awake on these levels , the soul becomes master of the ranges of gnostic thought , gnostic will , gnostic delight , and if it can do this in Samadhi , it may carry its memory of experience and its power of experience even into the waking state. This is world union.

Samadhi and gnosis, Two BECOMING ONE, Awake on these levels , the soul becomes master of the ranges of gnostic thought , gnostic will , gnostic delight , and if it can do this in Samadhi , it may carry its memory of experience and its power of experience even into the waking state. This is world union.

Two BECOMING ONE

This is a crucial concept that is repeated in various forms throughout the Gnostic Mass. The state of “samadhi” is achieved in meditation, and it is said to be characterized by the union and dissolution of the subject and object in formless, non-dual ecstasy. Crowley likens the word “samadhi” to the phrase “union/together [sam] with God [adhi, like ‘Adonail.” This is duality (subject and object) becoming unity (samadhi), and it is often mentioned with the phrase “union of opposites.” The term “samadhi” is used but there are many names. As a process of the Two or Many becoming One, this has been called samadhi,’ satori or kensho,’ union of opposites, unity with God,” Knowledge and Conversation of the Holy Guardian Ange’ becoming the Way,” liberation or moksha, ” enlightenment,” the Great Work,’ the Quest for the Holy Grail,’ henosis,’ nirvana,’ and many other terms. As an object or image of the Goal, it is the Stone of the Wise,’ the Philosopher’s Stone or the Gold at the center of the Dross,’ the Divine Nectar/Amrita or the Elixir of Immortality/Life,’ the “hidden wealth of secret places,’ Godhead,’ the Heavenly Dew.

That gnosis of samadhi, being a gnosis which is self – aware of each [ thing ]

Awake on these levels , the soul becomes master of the ranges of gnostic thought , gnostic will , gnostic delight , and if it can do this in Samadhi , it may carry its memory of experience and its power of experience even into the waking state. This is world union.

GNOSIS , the fire which burns up the straw of desire and hope , is all that is meant by the word Samadhi

The Gnostics called it acquiring the wisdom of Sophia, Sophia being a name for the celestial being who is and oversees cosmic intelligence, the goddess of wisdom who has the knowledge of everything in the cosmos—when it started, why, what’s going on, who’s doing what and why, and how long it all is going to last. Others called it Christ Consciousness, and the process of retrieving it was once called gnosis (hence, Gnostic), which is direct revelation, unmediated by dogma or human intermediaries.

Not knowing this, lacking the cosmic intelligence, having no gnosis, living with spiritual amnesia, is squatting in a blown-out building with the Wounded Fisher King. Here’s another way to look at the reason for Light temples on Earth. From his studies of myths around the world, Mircea Eliade reflected that while the gods may live a very long time, up into the hundreds of millions of years, they are not free.

They cannot achieve the exquisite, total freedom that only humans can and that is called samadhi or nirvana. “When a god wishes to ‘free himself,’ he must first become incarnate, that is, take on the ‘human condition.”

The Earth has been equipped with a marvelous responsive, mirroring device called the visionary geography that provides a perfect environment in which to achieve this “absolute freedom,” Eliade indicates. The planet’s Light grid comprises the distributed “body” of that awakening into freedom; samadhi is the potential total impact of all the different Light temples. The Earth was designed with the structures of this sympathetic magic to induce freedom.

Another key reason for all the sacred sites and Light temples is that they are functional parts of the planet’s spiritual physiology. They create and maintain the biosphere. They create and nurture the human as a sentient life form.

Breaking through the ontological amnesia is gnosis, getting the picture direct.

Discovering the nature of our designer planet and how to interact with it is taking the lid off things. The “works” is the Earth’s visionary geography and Light grid. It was designed to facilitate the serial retrieval of deep cosmic memory so we may answer the question. The variety of Light temples are the means to recollect ourselves across time and space because these Light temples are carefully designed to be Mystery revelation centers, places where we may reclaim a portion of ourselves at the cosmic level.

We need to construe human identity in larger than normal terms; not only have we had many past lives and not only have they been initiated and coor-dinated by our Higher Self or eternal soul, but even this fullness of being is a frag-ment of a larger fullness. Reconnecting with this fullness is the purpose of using the Earth’s Light temples.

Man is a mind in the living body . Man is an ideal blend of Matter , Life and Mind. Since, Mind is finite, he is bestowed with limited powers of Consciousness. Beyond Mind is the Supermind , the gnostic power of consciousness , which is in eternal possession of the Truth.

He is capable of projecting the Earth – element alone ; namely , fiery his immortality , or super – human power , earth , airy earth , watery earth , earthy or åtmic radiance . earth . This Great Four is the Tetraktys Thus an Eagle is one capable of rising of the Pythagoreans — the “ Fourfold Root into the true Air and looking straight of Everflowing Nature ” -in one of its at his own Sun.

The Gnostic is a not a physical one, a ‘ great soul ‘ whose body Gnostic because he knows , by revelation , was made not of matter but of light . He was who his true self is. ‘ Similarly, the Manicreated to restore the fallen sparks of light cheans. This super Mana was the power which guarded the stition was found in many parts of the world.

It commands a new birth , promises a new heart . It is new wine , new cloth , a new commandment; to its followers is promised a new name; they shall sing a new song. They long for the New Jerusalem, a new heavens and a new earth, yes!

Their higher frequency simply shifts the centre of force a degree upward within the body, perhaps making the new body just that much larger than the one we now know.

The higher and lower self: individuality and personality Following the classic Indian views, theosophists believe in rhyth-mic world manifestations, manrantaras, alternated with periods of cosmic sleep, prakyas. When a manrantara begins, the elementary individual spirits, called monads after Leibniz, awaken. They are will-ing to endure the trying exertions of the physical universe. They learn to become creators themselves in matter, ultimately to be-come co-creators of the next universe.

Monads develop gradually. ‘They start with many mineral lifetimes, and they gradually ascend, via plant and animal lives, to human lives. This development is an involution as well as an evolution. The monad begins as a spiritual being, far removed from its physical counterpart. As this physical counterpart gradually evolves into a vehicle of consciousness, and into a human being, the monad gradually involves, to inhabit and to meld into the person with his physical body, and so, finally gains self-consciousness.

Each great manvantara consists of smaller cycles in which manifestation and rest periods alternate. At the beginning of smaller manvantaras planets come about where the monads can take the next step in their evolution. Our present humankind went through less dense material conditions in its previous mineral, plant, and animal stages of monadic evolution. The human body is prepared from the higher mammals. Before the monad descends for the first

Once we have become human, we continue our development under our own responsibility. Ultimately, we will return to our spiritual origin, but now self-aware and with a fully evolved body. From where we are now, our further evolution is toilsome, with the ever-present risk of entanglement in matter or in our ego. Our personal will as incarnated human beings is both a seduction and a cardinal result of evolution.

The abyss of being and nothingness are one and the same. In other words, the unity of presence and identity in the gnostic myth lies in the acceptance of the common loss of both. This insight into ourselves—into the common nonentity of our presence and identity—is what the “rising” of the savior comes to mean in the gnostic savior accounts.

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Meaning of gnosis – The Mind thus deluded hastens to unite itself with the evil essence. But thereupon the Christ is fully revealed as the perfect Great Mind, burns down the false tree utterly and unites the Mind with the Tree of Life. Then apparently and not till then does the Mind become identical with the Christ.

Meaning of gnosis – The Mind thus deluded hastens to unite itself with the evil essence. But thereupon the Christ is fully revealed as the perfect Great Mind, burns down the false tree utterly and unites the Mind with the Tree of Life. Then apparently and not till then does the Mind become identical with the Christ.

MEANING OF GNOSIS

Gnosis is the life of the heart through God , and the turning away of one ‘ s inmost thoughts from all that is not God .

We find that in the first treatise of the Corpus Hernteticum, in the famous Poinzatares or Shepherd of Men document, the demand of the initiand is : ” I would learn about existent things and understand their nature (i.e. the origin and develop-ment of the world], and know God “.

And after the showing of the vision of the world-order and world-process, the Initiator, the Divine Mind, informs the contemplator: ” Thou halt been taught the nature of the universe, yea the grandest vision”.

The world-vision, however, is, as we have already seen, not the end, but the beginning of the path of perfection ; and naturally enough, for it has to do with beginnings and not with ends. This is seen most clearly in the so-called Mithra-liturgy, where the’ perfect body’ has first to be enformed ‘ out of the pure elements before the mystics can ascend to the vision.

But if we talk of beginnings with regard to the universal process, we must not forget that they are only beginnings for us, and not of reality itself, which has no beginning or end. This is admirably brought out in the Trismegistic tradition as follows:

“For to the Good there is no other shore ; it has no bounds ; it is without an end ; and for itself it is without beginning, too, though unto us it seemeth to have one—the gnosis. ” Therefore to it gnosis is no beginning; rather is it that gnosis doth afford to us the first begin-ning of its being known”.

And all things whatsoe’er attend on God, these hath God promised to bestow on thee ; for thou hast been made god, thou haat been born immortal. This is the Know Thyself ‘—knowing the One who bath made god of thee.” As to this immortal or spiritual body, the general belief of all the mystics was that in the human body there was so to say the potentiality of a cosmic body, a body of wholeness.

Thus in one of the Trismegistic mystery-prayers we find the petition : “The all in us-0 Life, make thou it whole ; O Light, enlighten it ; 0 God, inspirit it “). This all ‘ is the new immortal body, the body of the resurrection; Life, Light and the Good are the Divine Soul, Mind and Spirit which are to complete it in gnosis.

The outpouring of the gnosis is to operate a change of being—enlivenment, illumination, inspiration. God, as Spirit, transmutes us into spirit ; as Light, He glorifies us, irradiates us so that we become glorious ; and, as Life, bestows upon us immortality. The con-summation is to be a fulness or teonian being of spiritual immortal lustre.

Though it is true there is something of an absolute nature about this ‘ light of the gnosis,’ for it is essentially spiritual and immediate, the gnosis is also frequently spoken of as a ‘ path,’ a gradual ‘ ascent.’ In the loftiest conceptions of it, however, this path is not a psychic ‘ heaven-journey’ ; it is rather a spiritual immediate way that opens out in every walk of life.

There is no need to ‘ leave the world’ to find it, except in the sense of casting out of ourselves the ‘ supreme vice’ or ‘ chiefest evil,’ which, as set over against the supreme virtue of gnosis, is called ignorance of God, in the sense of a positive force of wilful disregard of the divine. It is a question of ‘ repentance,’ but in the spiritual sense of a turning back of the whole nature, that is of the whole will being set towards the Good.

That the gnosis was essentially religious or spiritual and not intellectual, is already fully established, but it may be authoritatively confirmed by the following categorical statement with reference to the vision of the Beautiful and Good: “There is one way alone that teacloth unto it —devotion joined with gnosis”.

The entrance on the pathway of the gnosis is called a’ going home ‘; it is, as we have seen, a return, a turning back from the world, a repentance of the whole nature : “We must turn ourselves back into the old old way “.

Entering into gnosis is a waking from drunkenness and sleep, and nescience of God, from world-drunkenness to righteous soberness. ” For the evil [deluge] of unknowing is flooding all the land and bringing utter ruin on the soul boxed up within the body, preventing it from sailing for the harbours of salvation “.

The only salvation is gnosis—gnosis of God,for: “God is not ignorant of man ; nay rather is it that He knows him through and through, and that His will is that He (in His turn] should be well-known (by him]. This is the only means of safety for a man—his gnosis of his God. This is the Way up to the Mount (lit. Olympus). By this (ascent] alone is it that man’s soul is made good”. The climbing of the mount is the ascent (anodos, anabasis) of the soul to the height of contemplation, or its plunging into its spiritual nature ; it is the way above, as well as the return.

Looked at from the human standpoint, gnosis is the contest of devotion ‘ (C.H. x. 19), the 6 virtue of the soul’ and also the end of science ‘; he who knows himself ‘ is said to be ” good and pious and still while on the earth divine “. Regarded, however, from the soteriological standpoint, or in regard to the theory of salvation, the path is not self-made, but made by the descent of the Saviour, in pre-Christian as well as in the Christianised forms of the gnosis.

The ascent of the mount is repeatedly men-tioned, as it is throughout nearly the whole of mysticism, and must not be referred to the Moses-legend; it is purely Pagan.

In the Magic Papyri (Pap. Lug. v.) we read : ” I am he whom thou didst meet beneath the sacred mount,” and in the Trismegistic treatise called The Secret Sermon on the Mount, the probationary path is called the wending up the mount ‘, on the top of which the transfiguration and vision take place. In the same initiatory sermons elsewhere the neophyte is exhorted : ” Seek for a guide to lead thee to the gnosis) gates, where shines clear light, pure of all darkness, where not a single soul is drunk, but all are sober, waked from their drunken sleep, with heart’s eyes fixed on Him who willeth to be seen “.

This is brought out still more finely in the passage: ” But on the pious soul the Mind doth mount and guide it to the gnosis’ light. And such a soul cloth never tire in songs of praise to God and pour-ing blessings on all men, and doing good in word and deed to all, in imitation of its sire “. The knowing of God is thus a knowing or seeing ‘ with the eyes of the heart ‘ ; such eyes are called ‘spiritual,’ blessed,” immortal.’ The eyes of the body are not the organs of true vision, as the souls lament when first shut in body: ” Windows are these—not eyes !” The body is the veil of nesoitince,’ the surround of darkness,’ the carapace of selfhood ‘ ; for : ” No ear can hear Him, nor can eye see Him, but only mind and heart “.

Gnostic knowing is the intuition of the true or spiritual mind, immediate apprehension or apperception of the living reality. Though generally referred to metaphorically as seeing, vision or contemplation, because sight is the keenest of the differentiated senses, it is rather immediate insight; indeed it is called the one sense, the simple sense, the unitary sense, the sense of the intelligence.’

“The spiritual man, the man who knows himself, should not make anything succeed through magic, not even if he think the thing is good ; nor should he compel fate, but suffer it to take its natural course. He should move onward by the quest of his true self alone, and thus attaining unto gnosis of divinity, should gain the three ‘ that has no name on earth, and let fate carry out its will on its own clay—that is upon the body.

And if he understand it thus and order thus his life, he shall have vision of the Son of God becom-ing all things for the sake of saintly souls, in order that he may draw every soul out of the region of the fate into the realm where it is free of body.”

The three ‘ or triad ‘ are, presumably, Light, Life and the Good, as we have seen above. The Son of God is the Mind, the Shepherd of Men, the Divine Guide unto the Light, who illuminates the mind of every soul and so bears it aloft, or makes it free of fate.

As the attainment of gnosis con-notes the idea of freedom and salvation, so also it suggests the notion of power, conquest and control. The possession of gnosis thus bestows authority,’ a term interchangeable with ‘ power ‘ in a gnostic sense.

A wealth of additional evidence could be brought forward, but enough has already been given to show that the ground-idea of gnosis is transmutation into spiritual being, and this is fundamentally an Oriental religious idea, the anti-podes of philosophy in its general modern mean-ing of the fabrication of an intellectual system.

Gnosis is thus accompanied with vision and revelation in the sense that the above quotations should have by this time made clear. It would further. be easy to show that these also are the general characteristics of the gnosis in the Christianised systems as well, but that would require a paper in itself. It is enough here to quote a single pro-nouncement from a little known fragment of a Valentinian apocalypse preserved by Epiphanius.

“Greeting from Mind that never weary grows to minds that nothing can make weary Now will I wake in you again the memory of the mysteries above the heavens themselves, the mysteries to which no name can anyhow be given, of which no tongue can tell—the mysteries no rulership and no authority, no subject or mixed nature, have power to comprehend, but which have been made plain unto the understanding of the consciousness that stands above all change.”

THE ‘ BOOK OF THE HIDDEN MYSTERIES’

They who desire to ascend must first purify their garments—both soul and body. For the mind to ascend, the body must be as if dead, and the purified soul absorbed in the mind ; the ascending mind being guided by that good-nature by means of which alone it can attain to union with the Divine.

Such a spiritual struggle arouses the fiercest antagonism of the opposing essences that lie in wait for the soul on the first stages of the ascent, the purgatorial realms of unseen nature, corresponding with the external sub-lunary spaces, where are the demons of the ways of the midst, as they are elsewhere called.

But by the grace of the Divine goodness all these are vanquished and the mind is raised to the firmament, while the angelic hosts above it cry aloud: ” Lift up your heads, 0 ye gates, and the king of glory shall enter.” For they recognise that the victor in this fight is potentially or spiritually higher than themselves; the doctrine being that not even to the intelligence of angels are the wonderful mysteries of pure and holy minds, that is of spiritual men, revealed.

The first stage of the ascent, then, is marked by that degree of purification of the lower nature which enables the aspirant while still alive in an earthly body to win his way through the purgatonal realms of Hades, and their opposing and at the same time chastening hosts.

The next stage is that of spiritual rebirth, which occurs when the mind is made worthy to ascend beyond the firmament, regarded as a wall of separation’ between the purified and the un-purified, between Hades and Heaven ; the mind is become “as a new-born child that passes from darkness into light.” This child has now to grow in stature. It enters the heavenly realms, the celestial states, of which there is a multitude.

Through these, as it grows in stature and in purity, it continues to ascend. As it rises it becomes the purifier and sanctifier of the essences below it. The mode of its communion in these states is that of the mystical sacrament of the eucharist; it eats and is eaten, to use the graphic symbolism of the most primitive and elemental act of all; it is benefited and benefits in turn. It has communicated to it the mysteries of the orders of the essences through which it passes and communicates to them the perfection of its intelligence.

This may seem, at first sight, a strange doctrine. It explains, however, the first greeting of the celestial essences; the idea is apparently that the purified ascending mind, precisely because it has been incarnated in the lower realms and has fought its way again above, is possessed of a treasure which is lacking to the celestial essences who have not descended. They recognise in it the sign manual of the supreme nature of the Good and assemble to adore it. But Heaven is by no means the end.

As in the doctrine of so many other great schools of the mystic) way, the joys of Heaven are an even greater hindrance to the attainment of perfection than the mingled joys and sorrows of earth-life. The re-generate or spiritual child or youth is allowed to taste the celestial joys; but as the mind grows in stature and reaches spiritual manhood, it has to approve itself by a mighty trial of suffering willingly borne.

When then the ascending mind has passed through the heaven-stages, it draws nigh to the Great Boundary which separates Heaven from the mysteries beyond, that limit apparently which divides the finite from the infinite, or at any rate from the supercelestial spaces. Here for a time it rests from its labours to gain strength for the great trial, in that state which is called Distinction. Beyond this lies the mystery of the Cross.

If It would go further the mind must endure the great passion and suffer crucifixion ; for unless the mind undergoes all that Christ suffered, it cannot be perfected. The purification of the superficial human nature is the preliminary to the stages of perfection which transcend the purely human stage, and connote the perfection of the very depths of that nature.

But how is the mind to be crucified when it has already reached the height of celestial bliss ? When the deep motion to union with Christ arises in the regenerate nature as though it were the sign of true spiritual manhood, then a mighty revolution or transformation occurs in the depths of the lover’s being. They who crucify the mind are those very same celestial essences or angels who previously adored it.

These now, it would appear, desire to keep it with them, and because it would ascend still higher, hate it and oppress it. The crucifixion, however, is not of the mind only, it is of the whole human nature ; for the mind is crucified in the midst and the soul and body cruoi-fled on the right and on the left.

Thus only can the amazing subtlety of sin be vanquished and destroyed. After the great passion, the mind is laid in the ‘ sepulchre ‘ to rest for three days; what state the ‘ sepulchre ‘ symbolises we are not told. But on the third day it rises from the dead, and unites to itself its now perfectly purified soul and body, which in the new life of the perfected human stage are now subjected entirely to it, and are no longer the causes of its subjection. The mind now becomes conscious of its being made like unto Christ—’ our union.’

But though the evil of soul and body has been purged, there are still elemental depths of the nature within that have not yet been vanquished, and which cannot possibly be van-quished till some degree of identification with Christ is reached.

The very root of evil has now to be eradicated. The temptations of normal man are overcome, even the subtle temptations of the celestial joys have been transcended; but there are temptations that assail those greater than men, and roots of evil from which these superhuman deceptions arise. From this root of ignorance there grows up again and again an immense tree, whose branches oast darkness over divine souls and hide them from the perfect light.

These branches are out down time and again, but like the heads of the hydra of fable they spring up ever anew in the depth of man’s nature, until they are finally destroyed by fire—the Baptism of the Spirit.

This is the stage of the dark night of the soul indeed. It is now that the mind sees by the grace of Divine illumination that it must descend again to the very lowest regions to tear up the tree by its roots.

The sorrowful return is begun ; the newly awakened or illuminated mind descends into the depths of Sheol, to combat the subtlest and fiercest essences of evil and opposition in its own nature. It fights and fights on, but finally is slain, for of itself it cannot win the victory ; the debt of death even of the mind itself must be paid, for as yet it is not one with the Divine Mind, the Christ.

The mind then is slain ; it is the final mystic death. But as it was crucified above and raised above ; so now it is slain below and raised in the depth by Christ Himself, the Divine Mind, and so peace-fully and swiftly makes its second ascent through all the regions and states. Then and not till then is it deemed worthy of the divine Baptism of the Spirit.

For now it becomes not only like to, but enters on the first stages of identification with Christ. It now receives the adoration of the heavenly hosts, apparently the supercelestial choir, and has the power of the divine High Priest bestowed upon it.

No longer is it mind, it has entered the sonship consciously, though as yet it is not the Son who doeth all according to his will. One would have imagined that hero the seer would have ceased and not dared to go further.

By no means ; he still continues with ultimate visions of the divine drawn°, now set forth as the mind conceives them as experiences of its own, while still short of identity with Christ, and then again as the triumphant deeds of Christ Himself.

There are still further combats for the sonship itself ; for beyond all personal salvation, there is universal salvation, and a mystery of utter sim-plicity in which all oppositions are finally to be resolved.

After consciously entering or being born into the Christ-state by the Baptism of the Spirit, the Mind, as High Priest, now communicates to the supercelestial host in the holy of holies the supreme eucharist, the spiritual type of every eucharistic feast.

After this farewell banquet as it were, the Mind passes into that state where there is no longer vision, to enter on the stages of mystery of union with the Universal Essence itself. Though there is now no longer any ‘vision; for the conflict is really with principalities and powers and essences, the writer is still constrained to use symbols and personifications.

The Universal Essence is first figured as the Tree of Life. The Mind first becomes a divine catechumen, as it were, and is instructed by the High Priest of the Universal Essence in three mysterious doctrines —namely, the distinction of minds, the coming of the mind into the body, and the final end of the nature of all things. But instruction must be followed by realisation, the hearing of the doctrine is to be followed by the doing of the will.

Though the Mind is now in the supernal Paradise, it is not content but would be one even with the Tree of Life itself, a union which is said to be “the consummation of visions and the perfection of mysteries.”

But this desire, sublime as it is, necessitates still further combat. There now comes on the scene the Aroh-Enemy himself, the adversary of the Christ, and transforms himself into the semblance of the Tree of Life, at the same time proclaiming: ” I am the bread which came down from heaven ; whoso eateth of me shall live for ever.”

The Mind thus deluded hastens to unite itself with the evil essence. But thereupon the Christ is fully revealed as the perfect Great Mind, burns down the false tree utterly and unites the Mind with the Tree of Life. Then apparently and not till then does the Mind become identical with the Christ.

But beyond the Tree of Life of the supernal Paradise is the Arch-Good. Even the unutterable rest and peace of union with the Tree of Life is not the end. Before the universal consummation can be reached the Mind must execute judgment on the adversaries of the Good. That which was effected for it above, it must now effect for itself below. It then receives a mystic sword and takes its downward way once more, but now with joy in full consciousness that none can any longer oppose it.

The Divine Mind enters Sheol, apparently the purgatorial realms, or Hades, overthrows the essences of the demons of those regions, who gather together to oppose it, and the minds imprisoned therein are delivered, enlightened and forgiven; these regions moreover are illuminated and purified and made like to the celestial realms.

The Mind has now cast out of itself the whole adversative nature. But below the purgatorial realms lie the depths of perdition.

The Mind accordingly descends into Hell, and thereon the minds there who’are the slaves of perdition, amaied at its beauty, desire to be united with it and be saved. Just as previously Purgatory was transformed into Heaven, so now Hell is changed into Purgatory ; perdition is transformed into purgatorial chastise-ment of an essential nature. For when it is said previously that the Mind destroys the purgatorial demons, it means that it destroys them as demons, and not in their essence.

When the Mind has executed judgment in Gehenna, it descends still further to the lowest Abyss, the seat of the Prince of Darkness, to destroy the very root of demonic evil, the that which had had the power to appear to it above as the Tree of Life itself. Here is the limit of the sensible universe depth-wards.

When it is said that the Mind destroys these roots, we are told it signifies that it has reached a stage of universal purification, when its sole will is to be united with the Aroh-Good alone. But between it and this supreme consumma-tion lies a mystery called the Insensible Essence. It has long reached a state where there is no vision or symbol of any kind.

There is the simple sense of the Insensible—utter negation. This Essence possesses no name that is named on earth or under the earth ; it possesses nothing of nature. It is immaterial, unconscious, lifeless and insensible.

Although the Mind would vanquish it, it will not submit, for it is the final essence of contumacious-ness. Before this mystery of non-being’ can be revealed, the final resurrection must take place ; that is to say, apparently, the Mind whose purified nature first included as far as the purgatorial realms only, must now extend itself to the whole sensible universe below as well as above.

It therefore once more begins its ascent from the very ground of what it has thought to be non-being. Thereon begins the final ascension and resurrection. As it mounts it sees all those that it had slain lying dead before it.

Together with its supreme yearning to become the Father, there arises in it an overwhelming love to have mercy on the slain and raise them from the dead. It would now extend its goodness to all, including the evil and ‘ make them all like unto itself.’ Thereon a wondrous voice is heard : “Come from the four winds, O Breath, and breathe upon those slain that they may live!”

The resurrection is consummated ; the slain are raised and draw nigh the Divine Mind, who greets them with the words : “Ye are my brethren : for truly are ye bone of my bones, and flesh of my flesh.” They are thus united with Him that they may ascend with Him.

Then are all His limbs gathered together and He has united to Himself all minds in the universe. Thus made whole He contemplates the Essence Above, the Light of the Divine. Nay more, He descends again below all essences, and there now sees that what He had before resurrection ‘ sensed’ as the Insensible, is the very same one Essence of the Divine He had seen above, and so he cries aloud : ” If I ascend up into heaven Thou art there, and if I descend to hell there also art Thou.

And if I raise the wings of my understanding like those of the eagle, and dwell in the uttermost parts of the sea, even there shall Thy hand lead me, and Thy right hand shall hold me.” With this Universal Essence then at last is the Divine Mind united and embraces all in itself. It now no longer ascends or descends, for it is all-containing.

Time has also now ceased for it. The Mind has even left the name of Christ, for it has transcended distinction, name and word. It can no longer be said : ” Father, glorify Thy Son, that Thy Son also may glorify Thee,” for all distinction of glorifier and glorified has passed away. Nay, more, Love the Spirit even, in any sense of dis-tinction between lover and beloved, is transcended by perfect Minds.”

For whom should they glorify, as the Good is in them and they in it ? granting it correct to use the expressions in it and in them, for one is the nature and one the person of them and of it; granting it correct to use the terms of them and of it.

Neither will they any longer be named heirs, for distinction is blotted out from them, and when there is no distinction, who can inherit from another? Come now therefore, and let us glorify with unutterable glory the Mind which no longer glorifies but is glorified.” This consummation, however, is by no means a monotonous sameness of sheer unity.

It is the prelude to the creation of a new and better universe. For now is the Mind united to the creative power of Divinity. ” It will thus begin, by a new and holy brood-ing, to create a new world, and will create a new man in its image, imageless, and according to its likeness likenessless. It will mete out heaven with its span, and will measure the dust of the earth with its measure ; it will number the drops of the sea, and weigh the mountains in a scale.

And who will speak of it, that cannot be spoken ? or name it, that cannot be named ? Let us, with the apostle, marvel at a mystery and say : Oh the depth and the riches, the wisdom and understanding, above the name of Divinity, of the Perfect Mind when perfected. For man cannot comprehend its judgments, and its ways are inscrutable. For who hath known its mind? or who hath been its counsellor? “

Gnosis is the life of the heart through God , and the turning away of one ‘ s inmost thoughts from all that is not God .

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Human intelligence is too small to solve the mystery of the appearance of the universe. But there is the possibility of the human mind being in a state in which the image of the universe is not recorded, and the mind is in tune with something which is neither material nor mental, but the nonmaterial-nonmental reality. In this reality there is no trace of the universe, of mind or of matter. Its realization is both mental and nonmental.

Human intelligence is too small to solve the mystery of the appearance of the universe. But there is the possibility of the human mind being in a state in which the image of the universe is not recorded, and the mind is in tune with something which is neither material nor mental, but the nonmaterial-nonmental reality. In this reality there is no trace of the universe, of mind or of matter. Its realization is both mental and nonmental.

That is, ordinarily, this luminous and living force is latent in the body with itsthree sheaths (matter-life-mind), and is capable of becoming quiescent. When,by absorptive concentration, this highest, splendorous, and omnipotent power isin union with Supreme Consciousness, a ‘deathless substance’ (amrita) starts toflow. It is then necessary, by purificatory and vitalizing exercises, to prepare bothbody and mind for the utilization of this substance. This splendorous power is Kundalini.

Still it can be added here, that a serious student, determined to makeexperiments by undergoing the layayoga practices, will discover the tremendouspower of thought and concentration which usually remains hidden.Concentration becomes so real and forceful that at a certain stage it rouses alatent power which is at zero level in our ordinary state of existence; now, he isin contact with that power which becomes the gigantic power-reality in his life.This power no longer exists in imagination, but becomes such a powerful forcethat it is able to alter the vital functioning of the body to a state of suspension,and transmute mental consciousness into a mindtranscendent form; and, in theordinary state of existence, it causes perfect vital functioning, and makes themind forceful, constructive, attentive and tranquil. All this means that anunknown aspect of our existence begins to manifest itself on the surface stratumof our lives which illuminates our mind from within, and vitalizes our bodythrough an established vital control. This unsuspected power has been termedKundalini, and layayoga has demonstrated the possibility of rousing it. Layayogahas also shown that these practices can be successfully carried out withoutabandoning the ‘worldpath’. Many accomplished layayogis are examples of this.Kundali-power operates in the chakra-system.

Real spiritualknowledge cannot arise if Kundalini is not roused. Is he mistaken? Wama saysthat without the awakening of Kundalini, liberation is not possible. Is he wrong?Tailanga has stated that the rousing of Kundalini leads to yoga. Shankaracharyahimself was an accomplished yogi in Kundaliniyoga. Arawinda has calledKundalini the divine force. Did all these spiritual leaders and yoga mastersfollow materialistic yoga? We understand that Kundalini is the spiritualdynamism which remains latent when coiled, but becomes real in life when it isroused. The real spiritualization of human life occurs through dynamic Kundalini.

But the philosopher’s intelligence appears to have sensed that there issomething which is beyond matter. Even the human mind is considered to be toosmall. There has been talk of a cosmic mind or greater intelligence, and also ofGod. Anyhow, everything appears to be uncertain, speculative. What can we do?Master: ‘So long as the highest spiritual truth is left to the judgment of thosewho think that what is obtained through human intelligence aided by instrumentsis the real truth, and anything else is not truth but superstition and nonsense; solong as God is sought for in terms of philosophic thought and reasoning alone,He will appear to be far way from us.’

‘God is far away when the “sight” is submerged in the materiality ofour existence; it cannot go beyond the sensory boundary; and hence God is so faraway that he is not seen at all.‘God is very far and also very near. When God is “seen” within, he is everpresent in our consciousness; the contact is never lost. When God is seen within,he is also seen without; and he is also seen in what is beyond both within andwithout. God is within and also outside and is what is neither within nor outside.No one can say “It is this, it is not that”. It is an infinite ocean of Being andConsciousness.‘And also God cannot be denied. To deny God means to accept the permanentlimitation of our beingness. In our being also lies the substance of infinity whichbecomes illumined in the Beingness of God. God is our being in its supremestratum.’

‘Why is this “cosmosity” which is the root of all our sufferings?’Master: ‘It can as well be said that because of the “cosmosity” we are given achance to enjoy so much.’‘Why has the universe been manifested? Who can answer that, and if it isanswered, who can understand it? When human power cannot produce it, whenhuman intelligence cannot penetrate into it, how can that question, as such, behelpful.

Human intelligence is too small to solve the mystery of the appearance of the universe. But there is the possibility of the human mind being in a state in which the image of the universe is not recorded, and the mind is in tune with something which is neither material nor mental, but the nonmaterial-nonmental reality. In this reality there is no trace of the universe, of mind or of matter. Its realization is both mental and nonmental.

The mind of our everyday life, which perceives the world, desires, feels pleasures and pains, thinks and wills, is notall, but only one aspect of our being, represented by I-consciousness aroundwhich is whirling the sensory world. Again, the mind in its other aspectcompletely closes its doors to the world and does not desire, think, and will, butrealizes the Supreme Reality which is all, and besides which there is nothingelse. Ultimately this unitary experience merges into a beingness which is itselfthe beingness of Supreme Consciousness.

‘The Infinite Power Principle is the being of the Infinite SupremeConsciousness. In its purely power aspect, that is, power isolated from SupremeConsciousness, it is no longer infinite as it is no longer the being of the InfiniteConsciousness. Thus it is as if a finite section of the infinite being in which theInfinite Consciousness appears as a finite being. This finiteness in infinity is the phenomenon of the mental and material universe.

The universe is real when theInfinite Consciousness is veiled, but unreal when the finite being is no being asis “seen” in the Supreme Being.‘The finite being manifesting as the I-consciousness is nil at the infinite point,but this nothingness appears to be something when the supremeness of the Beingis veiled. In other words, a phenomenon of Godlessness, which is in reality anonbeing, emerges as a being. But there is a possibility of arousing spiritualityamidst mundaneness, which leads to liberation. Spirituality is the awakening ofGodliness in consciousness.

So spirituality is not something engrafted into man;it is in the highest aspect of his nature, through which man can manifest his God-being, which is his own being in its supreme aspect. Without spirituality man is ahopelessly restricted being moving aimlessly, with his lust and greed, in the mundane ocean.

When mental consciousness is in the bindu state, diversifiedmental powers are collected and highly concentrated as mental dynamism. Thegreater the concentration of power, the less are the dimensions, but the moreincreased the potency. Bindu—the power point—is a natural and indispensablecondition associated with power in its operation. Bindu occurs both in the mentaland material fields.

The atom is the bindu of matter; the nucleus the bindu of aprotoplasmic cell; and samadhi consciousness the bindu of the mind.The reduction of the diversification of mental consciousness is the process ofconcentration leading to the bindu stage. The inner nature of the mind is to tendtowards bindu, though it is rather unobservable when mind exhibits its multiformfunctions. At this state, the higher mental-energy system remains almostdormant; but it is fully activated in concentration.

Even in diversified mentalstates, towards-the-bindu-motion operates fragmentarily. An example is thefunction of attention in relation to physical sensory perception and intellection.Physical sensory perception and associated intellection are due to the limitinginfluence on the mind. Pragmatically, it is important and indispensable fordetermining the individual’s position in the world around him and to see theworld in a practical manner. But it is not the whole picture of the mind, it is onlya fragment. It is a great mistake to think that the whole mind is what isrepresented by perception, intellection and will at the physical sensory level.

One may even go so far as to assume that the mind is identical with the brain.

The brain is important when, and as long as, mind exhibits physicalconsciousness. But when mind in its supramental aspect functions assuperconsciousness the brain is not important to it; the brain then, practicallyremains a passive nonmental apparatus.

There are five classes of receptors, each endowed with the power of receivingonly a particular form of sense quality. After the sense qualities are received bythe receptors, sensory paths are created from the receptors, first through thesensory nerves and then through the neuronal connections in the brain, to thecerebral cortex, and thence to an area of the higher brain stem.

Nothing more isknown about sensory path in its nervous aspect, and there is no further trace of itin the brain. This has resulted in too much speculation. For instance, that the endpoint of the sensory path is in a certain area of the brain which is in connectionwith Consciousness. But this connection does not necessarily indicate that thisparticular brain area itself is the seat of consciousness. It may mean that the areais in some way connected with Consciousness; and when this area is damaged orremoved, the connection is cut off. If this brain area is the seat of consciousnessthen is Consciousness distinct from brain, or is it identical with the brain, that is,brain = consciousness? But, actually, consciousness has not been traced to that area or any other partof the brain.

The sensory path which has been created is observable up to the brain; it is observable because it is a physicochemical process. But how thephysicochemical process in that brain area causes the appearance ofconsciousness is not known. How the metamorphosis of physicochemical energyinto consciousness occurs has not been explained. How physicochemical eventsin the brain suddenly occur as psychic events cannot be explained.Consequently, it is not easy to make mind = brain.

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Training Your Mind To Realize Its Potential, This kundalini energy of enlightenment resides within each and every one of us, Often dormant until we make the choice to seek unity with God. In our timing spiritual study and practice, we awaken the sleeping power within, and we are profoundly changed—physically, mentally, and spiritually.

Training Your Mind To Realize Its Potential, This kundalini energy of enlightenment resides within each and every one of us, Often dormant until we make the choice to seek unity with God. In our timing spiritual study and practice, we awaken the sleeping power within, and we are profoundly changed—physically, mentally, and spiritually.

The Kundalini Book of Living and Dying is such a significant work; it explains the nature of kundalini, why it is important, and how any person can bring its benefits into his or her life. In the process of enlightening our-selves, we contribute mightily to the enlightenment of the soul of global humanity. Our ability to evolve as human beings and as souls, our ability to unite with God, our ability to leave behind forever hate, war, and ter-rorism will be facilitated—even determined—by kundalini.

This kundalini energy of enlightenment resides within each and every one of us, Often dormant until we make the choice to seek unity with God. In our timing spiritual study and practice, we awaken the sleeping power within, and we are profoundly changed—physically, mentally, and spirittfally.

The hallmarks of kundalini are phenomena such as surges of electricity in the body, detachment from the body, intense heat and fire, buzzing sounds, a feeling of being in the presence of God, and awareness of spiritual presences such as angels. More important, however, are the benefits that lie beyond the phenomena: creativity, genius, enhanced well-being, longevity, and, most significant of all, enlightenment.

Experiences of kundalini have been recorded around the world since ancient times. Kundalini is the divine fire of God and the gods, thesamadin of adepts, the raptures of saints, the healing power that floods through the hands of healers, the inspiration of invention, the intense happiness of a peak experience. The average person may think that kundalini belongs only to those whose spiritual practice elevates them into a rarified atmos-phere of consciousness, but this is not so. Kundalini is universal, available to all.

Anyone who prays or meditates regularly is likely at some point to feel the power of kundalini.

The common psychic abilities occur by opening the solar plexus chakra and include: clairvoyance, which is seeing images from the emotional plane; and clairaudience, which is hearing sounds from the emotional plane.

The opened solar plexus chakra also enables the person to register lower emotions from the emotional plane. The adjective “lower” signifies that these emotions are associated with personal relationships and could be positive or negative in nature. Examples of lower emotions include positive regard, anger, fear, and desire. When the heart chakra is opened, the person is able to register higher emotions from the emotional plane.

The adjective “higher” signifies that these latter emotions are associated with group relationships and could also be positive or negative. Examples of higher emotions include compassion, devotion, and a consciousness of the weight of grief under which humanity struggles. And when the crown chakra is opened, the person is said to be an “illumined seer” and can register an “inflow of light, information and inspiration,” which is a higher form of clairvoyance and clairaudience.

Training Your Mind To Realize Its Potential

The Buddhist Yogi Master explains the 7th chakra: “Your sushumna is the primary conduit of the kundalini energy in your nonphysical body. It is an astral nerve tube that runs between and connects all of your major chakras. It begins at the base of the spine, where your first Chaim: is located, and then rons up through your spleen chakra, navel chakra, heart chakra, throat chakra and ends in your Sixth chain, the third eye, which is located in the centre of your forehead.

It runs in the astral plane next to and along the spinal column. To go into Samadhi you must pull the kundalini energy up from your root chakra, the first chakra at the base of your spine, all the way up to your third eye! Then you must move all the kundalini energy you have amassed at your sixth chakra, the third eye, up and into your seventh chakra- which we in Buddhist Yoga refer to as the crown chakra.

This is the difficult part, because the crown chakra is not directly connected to the third eye by the sushumna. II takes 8 great deal of willpower, and total vibratory purity, to move the kundalini energy all of the way up to the crown chakra from your third eye. When the Kundalini energy enters your crown chakra. you experience Samadhi, Samadhi is the direct experience of nirvana.

The crown chakra is the nexus of one thousand dimensional planes. That is why, in Buddhist Yoga, it is often referred to as the thousand-petalled lotus of light.” There are various points of view held by different spiritual teachers as to which chakra to focus on in mediation. I would like to share an exercise combining breathing and following the breath as well as simultaneously working through the six chakras.

What exactly is kundalini?

Kundalini is the personal aspect of the universal life force named prana by the yogic tradition. This primal cosmic energy is akin, if not identical, to ch’i, ki, the Holy Spirit, and various other terms from cultures that identify a life force that is the source of all vital activity. Prana has not yet been identified by modern science, but ancient wisdom maintains that it is the means for raising human awareness to a higher form of perception, variously called illumination, enlightenment, cosmic consciousness, samadhi. Kundalini, often referred to as the “serpent power” because it is symbolized by a coiled snake, can be concentrated and channeled through the spine into the brain—a process likewise not yet identified by modern science. The systematized process for accomplishing this upward flowing of enerav is known as kundalini

This spiritual bliss is true yoga. In every realm of Nature, it is the union between two opposites that creates bliss or life. According to modern psychology, everyone is both masculine and feminine. In other words, there is woman in man and man in woman. Unique to Hindu mythology is a single form of half-male and half-female called Ardha-narisvara. Like two sides of the same coin, shiva and shakti are opposite sides of one Supreme Reality. Shakti — the universal energy—residing in the human body is called kundalini. She is the active aspect of the Absolute. When kundalini awakes, it rises from the base of the spine in the mooladhara and unites with shiva at the top of the head in the sahasrara. A nectar-like coolness, as it were, coming from hundreds of moons starts flowing from this union of shiva and shakti. Thus, the individual Self merges into the universal Spirit—the subtlest union of the masculine and the feminine within. This ultimate union of shiva and shakti occurring at the top of the head is called yoga, love, samadhi, Self-realization, enlightenment, liberation, moksha, nirvana, kaivalya, emancipation, whole, or truth. Indeed, it is the highest of all unions.

Kundalini Awakening

Kundalini, the power of the inner Self, is a potential spiritual energy inherent in every human being. Yoga can be effortlessly achieved by awakening and channeling kundalini, which is loacted in the subtle body, not in the physical body. The subtle body is within this physical body like the bladder inside a soccer ball. It is an exact counterpart of the physical body. Without the subtle body, the physical body cannot survive. The seat of kundalini is exactly midpoint from the sole of the foot to the top of the head. It is said that no super conscious state or samadhi is ever possible without the kundalini awakening. Although the word kundalini originated in India, the kundalini awakening experience is common to all religions. For example, in Christianity, it is called the “Holy Spirit.”

Kundalini awakening is a divine gift of God received through the medium of a Gum (true spiritual master). By the look, touch, word, or thought, a Guru can fully unfold the kundalini in a worthy seeker. In yoga, this kundalini awakening is called shaktipat. For instance, the initiation that Vivekananda received from Ramakrishna Paramahansa was shaktipat. Kundalini yoga is also known by various names such as, maha yoga, siddha yoga, shaktipat yoga, gurukripa, gurumarga, sahaja yoga, kriya yoga, puma yoga, or the perfect yoga. Kundalini, functioning on the physical plane, is called hatha yoga, on the plane of speech, mantra yoga, and on the mental plane, laya yoga. Explaining the effect of shaktipat initiation, Muktananda said:

“As we follow Siddha yoga, these various yogas (Raja yoga, Mantra yoga, Laya yoga, Hatha yoga, and Dhyana yoga) happen to a person without his practicing them. Without his trying to learn them, they just come to him. This is the result of kundalini awakening. Just as nobody deliberately pushes the outgoing breath out or pulls the incoming breath in — it happens by itself — in the same way this yoga is self-generated and self-sustained. You don’t have to do anything you just sit back and watch it happen to you. This comes from shaktipat initiation.

In the sahasrara (the cerebral center at the top of the head), there is a sparkling tiny blue light, which an individual can seeonly after the awakening of kundalini. It is the vibration of this blue light that controls breathing in every human being. What is called death is nothing but the departure of this blue light from the physical body.

In Kundalini yoga, all aspectsof yoga comeautomatkally to a seeker whose kundalini is awakened. Then the seeker’s entire personality—actions, emotions, mind, and intellect—starts to develop. The inner realms open up. Knowledgearises from within. The seeker radiates love and feels extraordinary bliss. This kundalini energy is a fact, not myth or fiction. Indeed, Kundalini yoga is a complete yoga.

Physical, mental, or emotional movements initiated by the awakened kundalini are called kriyas in yoga. Explaining kriyas, Muktananda wrote: “Some of the kriyas are a pan of Raja yoga, some of Hai& yoga, some of Mantra yoga, and some of Bhakh yoga, for when the power of the Guru enters the disciple, all these yogas occur spontaneously according to the disci ple’s needs. When all four yogas come together to work within the disciple, this is called Siddha yoga or Malta yoga.”” With theawakening of kundalini, dormant compartments in the brain start blossoming like flowers. The faculty of intuition, which remains dormant in most people. starts developing. This awakening generates electrical impulses, which are intimately connected with the entire brain. Yogis hold that psychic energy and physical energy are convertible into each other. To energize the whole brain, the following psychic energy centers called rhaknIts need to be activated:

I. Mooladhara— Earth or survival center; corresponds to coccygeal plexus; connected to the sense of smell:4 petaled deep red lotus at the base of the spinal column.

  1. Swadhisthana—WaterorsacialcenteGeorresponds to the prostatic plexus:connected to the sense of taste; 6 petaled orange lotus at the root of the genital organ.
  2. Manipura— Fire or will center; corresponds to the solar plexus; connected to the sight; 10 petaled bright yellow lotus in the naval region.
  3. Andra& —Air or heart center; corresponds to the cardiac plexus; connected to the sense of touch; 12 petaled blue lotus in the heart region.
  4. Vishuddhi —Ether or throat center; corresponds to the cervical plexus; connected to the sense of audition; 16 petaled purple lotus at the base of the throat.

Ajna— Mind or third eye center; corresponds to the cavernous plexus; 2 petaled silver-grey lotus in the middle of the two eyebrows.

  1. Sahasrara—Consciousness or crown center; corresponds to the cerebrum; 1,000 petaled multicolored lotus.
    Though the chakras are located in the subtle body, their influence extends to the physical body. Sivananda remarked: “Just because post-mortem examination of the body does not reveal these chakras in the spinal column, some people think that these chakras do not exist at all, and are merely the fabrication of a fertile brain. This attitude reminds us of a doctor who declared that he had performed many post-mortems and had never yet discovered a sour° When kundalini is awakened, either by yogic practices or by the Guru’s grace, it activates all these chakras as it travels up from the Mooladhara to the Sahasrara. The most important nerve (nadi) in the subtle body of a human being is sushumna, which extends from the base of the spine to the top of the head. Within the sushumna nerve, there is a fine nerve called vajra. Within this vajra nerve, there is a very fine nerve known as chitra. In the chitra is the finest nerve called brahma. It is this brahma nerve that is the passage for kundalini and contains all the chakras. For a comprehensive knowledge of these chakras,

One who can go into “ Samadhi ” regards himself as a great yogi .

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Kundalini, the Key to Cosmic Consciousness, THE SECRET OF YOGA, The Goddess Kundalini is roused from her age-long slumber to ascend to her Lord in the pericarp of the Thousand-Petalled Lotus.. Some say Shiva or Christ is within the Thousand-Petalled Lotus.

Kundalini, the Key to Cosmic Consciousness, THE SECRET OF YOGA, The Goddess Kundalini is roused from her age-long slumber to ascend to her Lord in the pericarp of the Thousand-Petalled Lotus.. Some say Shiva or Christ is within the Thousand-Petalled Lotus.

Before attempting to offer an explanation for the indescribable mystical state let us see how far the usually accepted idea of Grace can cover the varied manifestations of the phenomenon. In the utterances of prophets, mystics and saints themselves the factor of Grace in the achievement is again and again emphasized. The belief is of great antiquity, almost as old as religious experience itself, and is repeatedly expressed in the religious literature of the world.

Among the Buddhists the ever-abiding Buddha is substituted for God. Considering the fact that from the very beginning the human mind has attributed the existence of all phenomena, inexplicable to it, to the agency of supernatural entities or divine beings, it is no wonder that for the still more incomprehensible mystical experience an added degree of divine favour has been thought to be a sufficient explanation for it. Until very recent times intractable diseases were often ascribed to the maleficent influence of evil stars or spirits, gods or goddesses even by the civilized populations of Europe and Asia, and exorcism or propitiation was resorted to, sometimes with adverse effects, to cure the malady. In India, even after the discovery of vaccination and with the full knowledge that it provides an effective safeguard against the disease, many credulous people side by side with the inoculation, present the customary offering.

The mind then freed from the domination of desires and sensory impression remains rapt in the contemplation of the marvellous, extremely fascinating inner world. How in the light of these facts can it be admitted that samadhi itself results in the cessation of thought, caused by intense con-centration or by a diminished flow of blood to the brain, or by the stoppage or slowing down of the breath?

Had the phenomenon been confined to the practice of dhyana or Hatha-Yoga only, even then the solution would provide insurmountable difficulties in the way of its acceptance by a rational mind. But when we find that the exercise of intellectual discrimination, selfless action, constant thought of Divinity, passionate devotion and, above all, merely a gesture from the Unseen in the form of Grace can bring about the mystic state, the whole problem assumes a different aspect altogether.

It becomes obvious that all the current explanations offered for this condition do not, in these circumstances, provide a satisfactory answer to the riddle. There must be some other factor underlying and common to all these which exercises a decisive function in the attainment of the divine objective. It is a commonly observed fact that the normal human con-sciousness is able to apply itself only to a limited field of observation at one time, and this law operates in sleep and hypnotic conditions also. For instance, while reading a paper we can scan only one word and one line at a given instant and not have all the words and all the lines of that page before our mind at the same time. Similarly while trying to imagine the colossal body of the sun, our largest picture of it can only correspond to the widest landscape seen, and can never exceed the limits of the mental horizon present in us; although the sun is millions of times the size of earth, all we see at one time from horizon to horizon is but an infinitesimal part of the earth.

The experience of samadhi, as described by Yogis and saints, is a plunge into the Infinite, a dive into the plumbless depths of an unbounded Conscious Ocean or the vision of an all-pervading Omnipotent Being or the face-to-face encounter with a personified God, of unlimited power, in a halo of infinite glory, unlike anything seen on earth. In all the genuine phenomena of this kind, the effect on the visionary has been always stunning, and the experience has been repeated, with variations of course, but always with a powerful impact on the mind.

The question is: How can this occasional virtual metamorphosis of consciousness be explained in terms of the solutions suggested? Either the whole subject is delusive and the vision is only an overpowering hallucination, in which case the inquiry need not proceed any further, or the phenomenon is the outcome of an alteration in consciousness, resulting from an alteration in the functioning of the brain. Arrest of thought can at the most tend to keep the consciousness unruffled or, in other words, it can cut off the impressions coming from the senses and keep the flame of awareness absolutely steady for some time, but it cannot enlarge the capacity of consciousness to such a degree as to cause a staggering effect on the individual, wafted to a new plane of being, to infinity and immortality. Unless there occurs a radical transformation in the power of cognition of the observer himself, allowing him to compare his former state with the vision seen, the mystic state, as described by great Yogis and mystics, is not possible.

The consciousness will continue to have, even in the condition of stillness of thought, the same limited capacity as is allowed to it by the brain.

When the Master asks: ‘Do you hear the murmuring of the brook?’ he obviously means thing quite different from ordinary ‘hearing.’ Consciousness is something like perception, and like the latter is subject to conditions and limitations.

You can, for instance, be conscious at various levels, within a narrower or wider field, more surface or deeper down. These differences in degree are often differences in kind as well, since they depend on the development of the personality as a whole; that is to say, on the nature of the perceiving subject.” Jung’s own solution of the problem does not explain the reason for the transformation of consciousness, which he admits. For every manifestation of the phenomenon of religion he ultimately turns to the Unconscious, a self-invented magic key which a little verbal turning and twisting, can be made to fit into any lock.

The transformation of consciousness does not, in the genuine cases, point to a subconscious content of the mind nor collective unconscious, from the primeval savage to the modern intellectual, but to a state of awareness which, transcending limits of time and space, can exercise the faculties of enhanced knowledge, clairvoyance, and prophetic vision for which psychology has no explanation to offer at all.

This metamorphosis of consciousness is not of the nature of a subjective experience only, but coming with enhanced intellectual efficiency, supernormal psychic gifts, and moral elevation provides conclusive of the fact that the change has affected the very roots of being, and shows a difference of the same kind as is present between a man of mediocre mental ability and an intellectual prodigy.

When we never allow ourselves to remain in doubt about the fact that there must exist a biological distinction between the former type of mind and the latter, it is really strange that we fail to allow the same difference between the common run human beings and the illuminati. In the absence of a satisfactory explanation from any modern source we are driven to look into the ancient volumes relatingto the subject for a solution of the problem.

When we do so we find that the phenomenon of transformation, transfiguration, conversion, transmutation, or rebirth is fully recognized by almost all the religions and occult doctrines of the past. ‘While every faith and occult creed possesses its own method of physical and mental training to effectuate this transformation there is no unanimity among them either about the nature of the transformation effectuated or the factors responsible for it. At the present moment hardly anyone is prepared to acknowledge that there is a regular psychosomatic arrangement

in the body by which approach to Divinity and higher planes of consciousness becomes possible. For the scholar as well as for the common man, religious experience is a subjective phenomenon, although its effects may give rise to objective results. In this context the remarks of William James* are of particular interest: “When, however, a positive intellectual content is associated with a faith-state, it gets invincibly stamped in upon belief, and this explains the passionate loyalty of religious persons everywhere to the minutest details of their so widely differing creeds.

The Physiology of Yoga

Before proceeding to describe the mode of operation of the divine Energy, kundalini, and the methods devised from ancient times to arouse it to activity, it is necessary to enter into a brief dis-cussion about one point. If kundalini is the only natural device in human beings, implanted by nature to lead to transcendent states of consciousness, how has it been possible for the followers of other schools of Yoga and the adherents of other religions to attain the mystical state without awakening this power, and even without having the knowledge that such a force exists designed to stimulate it? Furthermore, if there exists a power centre of this kind at all in the human frame, how has it escaped the notice of modern anatomists who have probed into every nook and corner of the body, and why when special methods are available to activate it, is the knowledge of the mechanism so rare, even in India, and the number of successful initiates so extremely small as to be almost negligible?

There is another important point also: since kundalini is the ultimate source of all the phenomena proceeding from any type of Yoga or any kind of spiritual discipline, how is it that even accomplished Yogis, who achieved transcendence by means of Raja-Yoga, Bakhti-Yoga or Karma-Yoga, or mystics have not been able to detect and locate his hidden power centre as Hatha-Yogis and Tantrics have done. These points are very relevant to the issue and they indirectly support our hypothesis. We have already arrived at the conclusion that religion, in order to be an inherent attribute of the human mind, and not merely an artificial creation of prophets and sages, must have an independent base in the psychic makeup of man, necessitating a complementary biological apparatus as well. The only way by which this psychosomatic contrivance could make its presence felt is to create an awareness in the surface consciousness of the purpose it has to accomplish.

The whole vast structure of Kundalini.. Yoga revolves round this cavity and the spinal canal. For those unacquainted with human anatomy it is only possible to indicate the approximate location of the area on the basis of an inner perception of the region or the sensations experienced there. This, to the best of our knowledge, has also been the means of observation of the ancient masters of this Yoga, which accounts for the variation found in the number of the nadis and the cakras, and also in their location. It is for this reason that accurate observation and study by experts is necessary in order to place the subject on the footing of an exact science. The effects produced by an awakened kundalini are so multilateral from the very beginning to the final stage that once a thorough investigation is started a host of possibilities will come into view, one after the other.

The Goddess Kundalini is roused from her age-long slumber to ascend to her Lord in the pericarp of the Thousand-Petalled Lotus. She first ascends, like a flame, to the Manipura-Chakra, of which the navel is the hub; and the lower half of the body is filled with the mystic fire. Thence she continues her ascent; and in union with her Lord, the Divine One, the whole body is filled, even to the tips of the fingers and toes, with the Secret Psychic-Heat.

Kundalini-Yoga is also called Laya-Yoga. One accom-plished in this form of Yoga is thus said to be in possession of the power to create and destroy the world at will. The idea that the serpent power is a limitless source of energy capable of investing the initiate, who has succeeded in arousing it, with entire command over the forces of nature, has no basis in reality, and is a product of the exaggerated accounts, contained in the ancient manuals, about the marvellous attributes of kundalini. These attributes aptly apply to the cosmic aspect of the creative energy, or shakti, but when applied to the individual the limitations that mark off the puny human creature from the almighty Cosmic Being must be applied to the individual aspect of kundalini as well. If it were not so, the very notion of “rousing Her from sleep” or “conducting Her to the Sahasrara”or that “She should be led upward as a rider guides a mare with the reins”, or that “She, the young widow, is to be despoiled by force” or that “With practice a Yogi becomes skilled in manipulating her” and other similar expressions used by ancient authors would be unthinkable. It is therefore obvious that the power alluded to is a potent life energy, normally in a dormant state, but capable of being activated with proper efforts directed to that end.

Kundalini is the key to the evolutionary mechanism. It is, therefore, but natural that it should be connected with and have influence over the spinal cord, the autonomic nervous system and the brain, for any stimulus to evolution to be effective must start from the cerebro-spinal directorate, and in order to be fruitful must have its closest cooperation and assistance at every step. Why it should be connected intimately with the reproductive system is abundantly clear from the very nature of Kundalini-Yoga, and the explanations furnished by its exponents. With the awakening of kundalini the successful initiate is in a position to utilize the tremendously potent prana, or organic life force, present in this region, for the important task of remodelling the brain and the nervous system to the point of evolutionary perfection, where man begins to approach the stature of a superman, adorned with new channels of perception and a Transcendent Consciousness, able to penetrate to the supersensible, subtle regions of the universe. This is the reason why Kundalini-Shakti has been revered by the ancients as a goddess and the deepest homage and worship offered to her.

The aspirants to Yoga who believe that they can force the gates of heaven open with this or that method do not realize the stupendous nature of the task that they undertake. Whatever the method used for gaining transcendent knowledge or even occult powers and whatever the intensity of the effort the final arbiter of the award is kundalini. It is for this reason that from time immemorial the serpent power has been worshiped instinctively in countless forms and in numerous guises by almost all the people of the earth. Even those who place no reliance on religion and no faith in God, considering intellect to be the sole guide and architect of human fate, also pay homage to kundalini indirectly, for without the constant seepage of the Elixir of Life into the brain through the susumna, as an indispensable factor in the process of evolution, human thought could never have attained the towering heights it occupies at present.

“You cannot see the seer of sight,” says the Brhadaranyaka Upanishad (3.4.2.). “You cannot hear the hearer of hearing, you cannot think the thinker of thought, you cannot know the knower of knowledge. This is your self that is within all. Everything besides this is perishable.” The same idea of the incomprehensibility of the eternal, unconditioned Knower is again expressed in the same Upanishad (3.8.1) in these words: “He is never seen but is the Seer; He is never heard, but is the Hearer; He is never thought, but is the Thinker; He is never known, but is the Knower. There is no other seer than He, there is no other hearer than He, there is no other thinker than He, there is no other knower than He. He is the Inner Controller—your own self and immortal. All else but Him is perishable.”

A radical transformation in the foundations of a man’s person-ality, as comes to pass in the case of an accomplished Yogi, is actually a transformation in the nature of the Knower who is now in a position to perceive both the inner and the outer worlds. Such an alteration cannot occur without changing the whole mental structure of a man. This is exactly what this volume is intended to pinpoint and to prove.

The fact that people in general are not properly educated about the real nature of the metamorphosis brought about by Yoga is at the root of the present-day flood of faulty literature on the subject from the pens of authors lacking completely in experience of the mystical state. This has done and is doing grave harm by disseminating wrong and sometimes even dangerous information about an undertaking requiring expert guidance and extreme care at every step. The other evil that has resulted from this ignorance is that false prophets and sham Gurus have sprung up and dominate the stage everywhere, especially in the West, reducing this venerable system of spiritual discipline to a farce, and in this way doing great disservice to a cause which in the present critical situation of the world is of paramount importance. The ancient authors, especially those writing on Kundalini Yoga, have made no secret of the divine attributes (vibhutis) and miraculous powers (siddhis) that automatically develop in one who attains perfection in Yoga. Patanjali, in his Yoga-Sutras.

How poor the current picture is of the lofty science of Yoga, especially in the West, can be observed from the fact that one dressing himself in a certain peculiar way, or one who can stand on his head for a few minutes, or one who, when he touches you, exhales a certain perfume, or one who sits calm and silent in a certain posture for prolonged spells is regarded as a Yogi.

There is not the least inquiry as to the way by which such a person has transcended the normal mental state of an intelligent man. If there has been no such crossing of the boundary line, it means that Yoga has not been accomplished and, however learned or calm or self-controlled or physically healthy or agile a man might be, he is still as far from the consummation of Yoga as any other average individual.

Even the awakening of kundalini, unattended by a metamorphosis of consciousness to the point of transcendence, does not make one aware of the supersensory realms. One in whom such an awakening occurs may display some psychic gifts, but in other respects he rises no higher than a common medium or sensitive. For real transformation or, in other words, for the fruition of Yoga one must be in rapport with higher planes of existence and have access to Supernal Wisdom which flows from the truly enlightened even as fragrance exudes from a blooming rose.

In actual fact, a contrary view would be more sensible and accurate. As it is in the world that our bodies and minds are nourished and, again, as it is because of the world that the higher state of consciousness, experienced in samadhi or turiya, is attained, it naturally devolves as a duty on one who has tasted the Supreme Bliss of this indescribable state to exert himself to the utmost to help others to reach the same summit in order to repay the debt he owes to the world and to the countless people of the world whose labour, directly or indirectly, contributed in innumerable ways to his existence, maintenance and, finally, to the achievement that brought him such glory and joy. In a law-bound Creation it is obvious that this higher plane of consciousness cannot be a prize, reserved for a few; but what we have failed to recognize so far, is that it must be a summit which every member of the race is destined to reach one day. Those who climb to it first, acting as pioneers, must guide others on the steep ascent until the task is accomplished, and the whole caravan arrives safely at the top.

Kundalini, by its very nature as the evolutionary instinct and power mechanism in man, implanted with a divine purpose, covers all the varied facets of human life. In the present critical situation of the world there is no other branch of study so illuminating as this to determine the direction of human evolution and the meaning and purpose of human life. What first psychical research and now parapsychology have so far failed to ascertain can be determined with ease, correct to the last detail, with the arousal of kundalini. We have not yet dwelt on the promises and potentialities for the edification and exaltation of man pregnant in Her. Transcendence, genius and psychic gifts comprise only a section of the inventory of incomparable benefits obtainable through Her Grace.

It has to be borne in mind that the evolutionary impulse is carrying mankind toward a more glorious, more sublime, and more happy life with all the attributes of mind, all healthy desires and passions necessary for his survival both in his present state and in the destined Higher Order toward which he is bound. The superman of the future will live, thrive and beget, almost as we do, with this difference—that all his actions and desires, obeying an indomitable will, will naturally be well considered, balanced, and chaste. He will have learned how to build a peaceful Eden, free from every trace of violence, war, want, and disease, with a far more harmonious and equalitarian social order, to permit every individual to live undisturbed in the blissful paradise within himself. Kundalini is the Divine Power, both individually and collectively, which as the controller of evolution, raising man from the position of a speck of protoplasm, is slowly moulding him into a Man-god, amid all the uproar and unrest that characterizes our age, in order to endow him with inner attributes and to crown him with a glory in the millennia to come which are beyond our loftiest dreams.

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Kundalini can become active any moment when you are near a Guru. That is why Jesus Christ often said, ‘When you are near me, you are near fire’. This Kundalini is fire. ‘Near me’ means ‘when you are near me’, ‘you’ means the consciousness in you, and ‘me’ means the Cosmic Consciousness. The Kundalini is the most important instrument in the hand of the Guru, by which He can take you on the path of liberation. The Guru is sitting inside you.

Kundalini can become active any moment when you are near a Guru. That is why Jesus Christ often said, ‘When you are near me, you are near fire’. This Kundalini is fire. ‘Near me’ means ‘when you are near me’, ‘you’ means the consciousness in you, and ‘me’ means the Cosmic Consciousness. The Kundalini is the most important instrument in the hand of the Guru, by which He can take you on the path of liberation. The Guru is sitting inside you.

The Guru is sitting inside you, because Shiva (or Christ, Buddha) is sitting inside you. The form of the Guru is always inside. Similarly this Shakti is at the command of Shiva, the Cosmic Consciousness and the Guru also. In the human body, this Shakti can work at any moment. When you are sitting near a Guru and looking at the form of the Guru, walking with Him, talking to Him, laughing with Him—at any moment it can become active: because this Shakti, the aspect which is known as Kundalini, is also searching the Cosmic Consciousness, Shiva.

This Kundalini can become active any moment when you are near a Guru. That is why Jesus Christ often said, ‘When you are near me, you are near fire’. This Kundalini is fire. ‘Near me’ means ‘when you are near me’, ‘you’ means the consciousness in you, and ‘me’ means the Cosmic Consciousness.

When the body of Guru is near the body of the sadhaka, the attention is also in the form of the Guru. That is the advantage. But merely two bodies being close to each other will not create the current. This fire will not become active. But when your attention is in the Guru, it means that your individual consciousness is in touch with Cosmic Consciousness.

You do not know that when you walk in the ashram, most of the time individual consciousness is in touch with the Cosmic Consciousness. So any moment you may feel the vibrations, the Shakti will become active, and your body will start moving. Now what does the Kundalini do? From the base of the spine, it has become active. It is the Shakti of Shiva, it wants to go up and meet Shiva, since it has become active in your body, for which . your personal consciousness, individual consciousness or jive has done some efforts.

This Shakti takes this jive also towards God, because you are praying to God, you want to meet Him, you want to contact Him, you want to have oneness with Him. Because of that the Shakti became active. Shiva said to Shakti, This jive, wants to come to Me, you get up, because by his own efforts he will not come to Me!’ So the Shakti gets up, and it is the purpose of Shakti also to meet Shiva; and It takes the jive with It towards Shiva.

So it is the liberating force, it is the force which grants you Moksha (Nirvana) or kingdom of heaven. But before you achieve that kingdom of heaven, this Shakti will break your mind. Whatever wrong formations are there, whatever formations which contain any kind of attachment, whatever emotions: jealousy or violence or lust or anger—all are considered as basically false in a human personality.

This Kundalini, this Shakti will move up and start breaking these formations which contain these items; because the jive, unless it is purified thoroughly, the fire, and the things, contaminating the Svc are removed, it cannot enter the kingdom of Heaven. So the Kundalini fire, the Kundalini Shakti, gets up and then it starts moving towards Shiva. But Shiva keeps control on it.

If Kundalini Shakti wants to meet Shiva immediately then it can really break the whole nervous system, if it is not controlled, Shiva keeps control on it. It will break something, remake something, destroy something, reconstruct something and slowly, the whole of your mental system, mental body is reconstructed; and all your faults are burned into this fire, and are reduced to ashes.

Similarly, the Kundalini will keep on burning your faults, not you. Suppose there is a paper, and there is a stone here; we burn the paper; but the stone feels. ‘I am going to be burnt!’, although the fire will never reach the stone and it will never get burnt. Only the external things which stick to it will burn. Similarly, bondages and karmas, which bind the jiva, will be burning and sometimes you will feel the trouble. You will feel that the danger is to you, but you are absolutely safe. Kundalini will burn only your bondages, your karmas, and would liberate you. Purification means, it will purify you and take you to Shiva. Meeting with Shiva means, that you have entered the eternal life, you have become one with Shiva, you have become a Yogi and you have achieved the kingdom of heaven. But you must pass through this hell. Most of us are not ready to pass through the hell.

The major role of Kundalini is to take the jiva slowly and slowly towards God, which is the goal of Kundalini and which is the goal of jiva also, so that jiva gets a contact with Shiva. In some cases, it is Shiva who first provides the contact to jiva and then the Kundalini starts becoming active. Thus the jiva is always safe. The Kundalini is the most important instrument in the hand of the Guru, by which He can take you on the path of liberation. Nowadays many people are incapable of following various steps which lead to purification.

When the Kundalini is activated, the man is caught. Otherwise people come to a Guru and run away. They don’t want to become Yogis because it is a difficult path. When the Kundalini is active, you are caught. Now you have to go on this path.

A you straight. Kundalini will not rest fill it makes you straight. The more you cooperate with it, the more beneficial it is for you, and when you go to a Guru, be very conscious of it.

Kundalini is the cosmic energy, which is lying asleep inside you, and it can become active, and it should become active with the grace of the Lord or Guru. Then it goes on and you will have to cooperate.

You are trying to reform the Guru since ages. But you have never succeeded, because He is unchangeable! You will have to change! But you make a lot of attempt to change the Guru, His habits, His style, but you say, ‘I am striking my head against the wall! This Guru will not change!’ So you feel frustrated; but you will have to change. He is the unchangeable truth. You are the changeable ego. From the ego you have to be changed to spirit. Now you feel that you are flesh and blood, and tomorrow the Guru will tell you, that you are the consciousness.

So this work goes on like this. Guru is not possessive, that after granting you realisation He would like to possess you. No! His only business is to make you realise God. Then you will become absolutely independent in happiness, in knowledge, and Guru will say, ‘My child, now you go and show this path to other people.’ When you start telling this path to other people you will find it extremely difficult to put even five people on this path! Everybody will oppose you! It is a very difficult path.

You know that many individuals have no idea of spirituality. They may be religious people going to temples and worshipping God. This kind of religion is a conditioning, it is a bondage. Spirituality is a process of liberation. Spirituality and religion are very different things. A man, who is ignorant about spirituality and does not know the way to God, sometimes comes to a Guru, and quite often gets an experience which changes the direction of his life all together. For example, the Guru may come in the dream and tell something at night which comes out true then, the whole mental structure of the person gets shaken, trying to find out ‘How did it happen?’ A man comes with an incurable disease, and the Guru just comes in the dream and touches the person, and the disease is gone. Or, some day the man may come near the Guru, and this Shakti, which is known as Kundalini, starts moving automatically.

Such mind-body experiences take place near a Guru, and the life of the individual takes what you call a new turn: it goes absolutely in a different direction later on. This experience through the Guru is responsible for putting thousands of people again and again on the spiritual path. When you come into the world, all your senses tell you that this visible world, which you can approach through senses, is real and this is the only world. So you work for it, you work in it, you get all education to be a very efficient man in this world not bothering about some of the more real questions: who are you? why should you come in this world? how long are you going to live? when are you going to die? why should you die at all? and why should you not want to die? A more important question is: when you have seen thousands and millions of people dying daily, why should you not accept it willingly and consciously? Some day somebody puts you on the spiritual path, a Guru specially, and then he starts making the operation of the cataract of your Third Eye, because your Third Eye is not able to see the reality as it is clouded, the vision is clouded. It is the Guru who starts operating on it.

How did the Guru communicate something to me which is true? Is it possible? You fear to tell it to people. They will laugh at you! But you never know that this Shiva is already in your room. He does not need any door to enter. The Guru is just His representative. The Shiva, who is present on your left and right and everywhere, just manifests Himself.

People do not know the reality of spirituality that you are also everywhere. An experience through the Guru starts changing your life; it starts changing your thinking. A state will come when your thinking will be the same which is given in Bhagavad Gita or in Upanishads, or in many other scriptures.

You will speak the same language. You will say, ‘God is everywhere. I am that reality. I am also everywhere!’ because then you know that your physical body is not true. But this is the end of spirituality when you know this. In the process of reaching that state you go to many stations, and many stations will come where you stop for a moment, half-confused, half-real, and you find that most of the people are going in this direction.

When you alone are going in that direction, you doubt your own journey sometimes. All your relatives ask you, ‘What has happened to you? You were a very successful man in life, you were drawing very good salary, you were respected in the office, and now you are talking something else?’ Hence, sometimes it creates a doubt in you whether spirituality is the right path or is it just fantasy. But this is the same journey which Buddha performed, which Mahavira performed, which each one of you has to perform some day, whether in this life or in the next or in the next to next, till the drop of water merges into the ocean or meets the ocean, till one meets Shiva which is

Yoga itself, till one finds the true goal. Yoga is not standing on your head with your feet towards the heaven. Yoga means that the individual consciousness must meet Cosmic Consciousness, they must unite. There is an eternal desire for this spiritual unity. When I say, ‘I have a desire of love!’ it means a desire of meeting Shiva. The jiva has got separated from Him, who was complete, who was full, who was all bliss, who was all ananda. Now the jiva is hankering after getting bliss, but out of confusion it is searching happiness in so many other things. Till it returns back to its source (that is Shiva), it will never be fulfilled.

So you can see what a change has come. Only God can reverse the direction of the flow of this energy in the minds of the people. The flow of this energy is reversed by Kundalini and sometimes by the single touch of the Guru.

In the cosmos there is one God. It has two aspects. One is Cosmic Consciousness which is Shiva. It is stable. It represents the entire wisdom and will power. There is a second aspect of God which is Shakti. All the visible world is produced by this Shakti. This is the operational aspect while Shiva is the intelligence aspect. Shakti represents the dynamic aspect, Shiva the static.

When you are ignorant, you may ask what does it mean? You are a flame, and you say, ‘I am the chimney.’ You are consciousness, and you say, ‘I am the body.’ This is fundamental ignorance!

When you are ignorant and you consider that you are the body, you claim, ‘I am this body!’ This is the first claim you make. This is the root of the ego in man, root of ignorance. Then you claim, ‘This body of the mother is mine!’ It is a tendency to claim things as mine. This is known as Ahamkara-ego and Mamkara-possessiveness. Ahamkara means, ‘I am this body!’ Mamkara means a tendency of the ego that ‘this thing belongs to me!’ These are the two most basic foundations on which the personality of a person starts developing.

In many cases, it gets active when the crisis is very deep. Sometimes it gets active when the breakdown is taking plea, sometimes it gets active when the man is at the point of death, sometimes it takes place when the doctors say, ‘This man is dead, he cannot be revived!’ and the man suddenly calls on the Guru: maybe the force then starts working!

When your Kundalini becomes active, and God is pulling you towards Himself, can you do something at that time? Of course you cannot do much, but still you can undertake some exercises if you understand what Shiva wants you to be, why He has granted you Kundalini, and what the Kundalini will do.

Because when you love Jesus, your attention will go in Jesus, and when your attention is in Jesus, your Kundalini will get active, and you will be transformed slowly and steadily, yet inevitably. Nobody can stop it. Once Lord wishes, He has to transform you through Shakti. Nobody can stop it.

When people talk about Kundalini, they only talk about some problems that after Kundalini arousal this happened and that happened. They never say, ‘I got such and such insight into divinity, I got so much peace and so much happiness.’ So Kundalini is positive. It is not negative. Whatever negative things appear in your life, they may be due to your own karmas. Kundalini is only pulling you out of these karmas.

Kundalini is the main support of all the yoga practices. When kundalini is sleeping it is aroused by the favor of the guru [spiritual teacher], then all of the lotuses [lotus here stands for nerve center] and granthis [swallowings, nerve plexus?] are pierced. Then prana goes through the royal road, susumna. Then the mind remains suspended and the yogi overcomes death.

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Nature of mind – The lowest principle in man (the physical body) man indeed still pass through thew three kingdoms. just as it ts at present passing through the mineral kingdom. Just as today man lives in the mineral kingdom with his physical nature. so in the future he will live m the plant kingdom. and then rise to will higher kingdoms.

Nature of mind – The lowest principle in man (the physical body) man indeed still pass through thew three kingdoms. just as it ts at present passing through the mineral kingdom. Just as today man lives in the mineral kingdom with his physical nature. so in the future he will live m the plant kingdom. and then rise to will higher kingdoms.

There is another kingdom above that which man has immediately and physically around him. But to which kingdom does man in his physical nature belong? At the present stage of his evolution. he belongs with his physical nature to the mineral kingdom. Physical, chemical and mineral laws hold sway over man’s physical body.

Yet even as far as his spiritual nature is concerned, he belongs to the mineral kingdom, since he understands through his intellect only what is mineral. Life. as such. he is only gradually learning to comprehend. Precisely foe this reason, official gimlet disown. life, being still at that gage of development in which it can only grasp the dead, the mineral.

Science is in the process of learning to understand this in very intricate detail. Hence it understands the human body only so far as it is a dead. mineral thing. It treats the human body basically as something dead with which one works, as if with a substance in a chemical laboratory.

Other substances are introduced [into the body), in the wise way that substances are poured into a neon. Even when the doctor, who nowadays is brought up entirely on mineral science, sets about working on the human body.

it is as though the latter were only an artificial product. Hence we are dealing with man’s body at the stage of the mineral kingdom in two ways: man has acquired reality in the mineral kingdom through having a physical body, and with his intellect is only able to grasp facts relating to the mineral kingdom.

This is a necessary transitional stage for man. However. when man no longer relies only on the intellect but also upon intuition and spiritual powers, we will then be aware we are messing into a future in which our dead mineral body will work toward. becoming one that alive.

And our science must lead the way. must prepare for what has to happen with the bodily essence in the future. In the near future. It must itself develop into something which has life in awl,, recognize the life inherent in the earth for what it is. For m a deeper sense n is true that man’s thoughts prepare the future. As an old Indian aphorism nghtly says: What you think today. that you will be tomorrow. The very being of the world spnogs out of living thought, not from dead nutter. Outward matter is a consequence of living thought, jug as ice is a consequence of water; the material world is. as it were, frozen thoughts.

We must dissolve it back again into as higher elemetm, because we grasp life in thought. If we transform(it into) thoughts of the whole hunab nature, then we have succeeded; our science will have become a science of the living and not of dead matter.

We shall raise thereby the lowest principle of man—at first in our understanding and later also in reality—into the next sphere. And thus we shall raise each mother of rnan’s nature—the ethenc, the astral included—one stage higher. What man formerly used to be we call. in theosophical temiinology, the three elementary kingdoms

These preceded the mineral kingdom in which we Ise today. that is, the kingdom to which our science restricts itself. and in which our physical body lives The three elementary kingdoms are bygone stages (of evolution]. The three higher kingdoms—the plant kingdom. the animal kingdom and the human kingdom—which will evolve out of the mineral kingdom, are as yet only at a rudymentary stage.

The lowest principle in man (the physical body) man indeed still pass through thew three kingdoms. just as it ts at present passing through the mineral kingdom. Just as today man lives in the mineral kingdom with his physical nature. so in the future he will live m the plant kingdom. and then rise to will higher kingdoms

Today with our physical nature we are in a transitional stage between the mineral and plant kingdoms, with our (them nature in transition from the plant kingdom to the animal kmg-dom, and our astral nature in transition from the animal kingdom to the human kingdom.

And finally, we extend beyond the three kingdoms into the divine kingdom. with that pan which we have in the sphere of wndom, where we extend in our own nature beyond the astral….

Be clear from now on about the respectwe positions of plant, animal and man. The plant it the precise counterpart of man.

There is a very deep and significant meaning in our conceiving the plant as the exact counterpart of man, and man as the inverse of plant nature. Outer science does not concern itself with such matters; it takes things as they present themselves to the outer senses. Science connected with theosophy. however, consider the meaning of thing. in their connection with all the rest of evolution.

For, as Goethe says. each thing must be seen only as parable. The plant has its roots in the earth and unfolds as leaves and blooms to the sun. At present the sun has in itself the force, which was once united with the earth. The son has of count separated itself from our earth. Thus the entire sun forces are something with which our earth was at one time permeated; the sun forces then lived m the earth.

Today the plant is still searching for those times when the sun forces were still united with the earth, by exposing its flowering system to those forces. The toll forces are the (same as those which work all ethenc forces in the plants. By pretenting its reproductive organs to the sun, the plant dimes an deep affinity with it; its reproductive principle is in an occult way linked with the sun forces.

The head of the plant the root, which is embedded in the darkness of the earth, is on the other hand similarly akin to the earth. Earth and sun are the two polar opposites in evolution.

Man is the inverse of the plant; the plant has its generative organs turned towards the sun and its head pointing downwards. With man it is exactly the opposite; he carries his head on high. orientated towards the higher worlds in order to receive the spirit—his generative owns are directed downwards.

The animal stands half-way between plant and man. It has made a half-turn, forming, so to weak, a crosspiece to the line of direction of both plant and man. The animal amts its backbone horizontally. thus cutting across the line formed by plant and man to make Inugine to yourselves the plant kingdom growing downwards, the human kingdom upwards, and the animal kingdom thus horizontally; then you have formed the cross from the plant, animal and human kingdoms.

That is the symbol of the cross.

It represents the three kingdoms of life, into which man has to enter. The plant, animal and human kingdoms are the next three material kingdoms (to be entered by man). The whole evolves out of the mineral kingdom; this ts the basis today. The animal kingdom foam a kind of dam between the plant and human kingdoms. and the plant is a kind of mirror image of man.

This ties up with human life—what lives In man physically—finding its closest kinship with what lives in the plant … The sun is the bearer of the lie forces, and the plant is what grows in respome to the sun forces.

And man must unite what lives in the plant with his own life forces. Thus his foodnuffi are, occultly, the were as the plant. The animal ktngdom acts as a dam. a drawing back, thereby interposing itself cross-wise against the development process, in order to begin a new flow. Man and plant, while set against each other, are mutually akin; whereas the anuml—and all that comes to expression in the body is the animal—is a crossing of the two principles of life.

The human ethnic body will provide the basis, at a higher stage. for the immoral nun, who will no longer be subject to death. The ethnic body at present still dis-solves with the death of the hunun being. But the more nun perfects and purifies himself from within, the nearer will he get to permanence, the less will he perish.

Every labour undertaken for the etheric body contributes towards man’s immortality. In this sense it is true that man will gain more mastery of immortality the more evolution takes place naturally, the more it is directed towards the forces of life—which does not mean towards animal sexuality and passion.

Animalism is a current which breaks across human life; it was retardation, necessary for a turning-point in the stream of life. Man had to combine with animalism for a while, because this turning-point had to take place. But he must free himself from it again and return again to the stream of life …

One can even acquire a fine perception for the lifeless mineral kingdom. The minerals have a group soul on the Devachan plane, just as the animals possess a group soul on the astral plane.

The souls of the minerals live in Devachan. Therefore they are not available to man. As the fly when it walks over our hand is unaware that there is a soul within it, so have men no notion that stones have souls. If stones possess souls, then you will also be able to understand how a moral understanding of them can arise.

A human or animal body has desires, passions and driving-impulses. The body of a plant no longer contains any passions but it still has a driving force. The body of the stone has neither desires, nor driving force, therefore it sets an ideal for man in that our impulses must become spiritualized. And in the far distant future of mankind that will be accomplished; man will possess bodies without desires and impulses.

One day man will be like a diamond; he will no longer have inner impulses, but such things will then be outwardly under control. The mineral already displays such chastity today—it is matter without desire.

The occult pupil must already cultivate this desirelessness at the present day. In this sense the stone stands higher than animal, plant or man. An ancient Rosicrucian saying states: I have placed and hidden the eternal creator word in the stones; chaste and modest they hold it in the depths of physical existence. If one can raise such perception of the stones into spiritual experience, one will become clairvoyant in the highest regions of Devachan.

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When this energy returns down the Ida and Pingala and activates and balances the various energy centers, there is a major change in the person’s life. Although there are cases of the kundalini rising spontaneously, without purposeful spiritual practice, your reservoir of kundalini energy usually remains dormant throughout your entire life. It’s like having a racing car and never getting out of first gear! Tavistock Institute. Part 152

When this energy returns down the Ida and Pingala and activates and balances the various energy centers, there is a major change in the person’s life. Although there are cases of the kundalini rising spontaneously, without purposeful spiritual practice, your reservoir of kundalini energy usually remains dormant throughout your entire life. It’s like having a racing car and never getting out of first gear! Tavistock Institute. Part 152

Through the practice of Kundalini Yoga, we stimulate and release this unused kundalini energy, and allow it (it is never forced) to rise up the central column of the spine until it reaches the top of the skull, activat-ing the secretion of the pineal gland. This brings about a major change of consciousness.

When this energy returns down the Ida and Pingala and activates and balances the various energy centers, there is a major change in the person’s life. Although there are cases of the kundalini rising spontaneously, without purposeful spiritual practice, your reservoir of kundalini energy usually remains dormant throughout your entire life. It’s like having a racing car and never getting out of first gear!

“Wherever there was any manifestation of what is ordinarily called supernatural power or wisdom, there a little current of kundalini must have found its way into the shushmana. Only. in the vast majority of such cases. people had ignorantly stumbled on some practice which set free a minute portion of the coiled up kundalini. All worship, consciously or unconsciously. leads to this end.”

CREATIVE POTENTIAL

“What is Kumlalin’? The energy of the glandular system combines with the nervous system to become more sensitive so that the totality of the brain per-ceives signals and interprets them, so that the effect of the sequence of the cause becomes very clear to the man. In other words, man becomes totally, wholesomely aware. That is why it is called the Yoga of Awareness. As all rivers end up in the same ocean, all yoga ends up by raising the kundalini in the man. What is the kundalini? The creative potential of the man.”

Kundallni is a reservoir of latent energy that resides at the base of the spine of every human being. She is located in the Muladhara Chakra, lying in a coiled form of three and a half time at the mouth of Sushumna, the central energy channel of the subtle body, keeping it closed. Psycho-spiritual in nature and an aspect of Shakti, she is also known as ‘Liquid Fire’ or ‘Liquid Light’.

The return journey

The awakening of dormant Kundalini followed by its ascent up through Sushumna marks the return journey. To awaken Kundalini is the biggest hurdle, an extremely challenging task. An entire lifetime of pursuit and practices may not be enough to achieve this goal.

The innermost layer and closest to our soul, it is the eternal center of consciousness. There is a great difference between the joy and pleasure experienced by the mind and this sheath of bliss. The mind feels happiness and pleasure based on external circumstances and sensory stimulus which is temporary and the feeling changes over time. The state of eternal bliss is the everlasting peace and joy experienced just due to our being, without any external factor. It has its origin in Sahasrara Chakra. It is also known as casual body.

This is the final stage of meditation, where a state of supreme bliss and divine Consciousness is achieved. At this stage the Kundalini Shakti rising from the base of the spine unites with Shiva in the crown of our head. This is called enlightenment and it is the Realization of the Ultimate Truth.

Kundalini Energy. The place in the body where dormant energy lies, from which all potential might be accessed, involves a gland tucked under the sacral bone at the lower end of the spine. In Sanskrit it is called the Kunda. Medical science is aware of the organ and refers to it as the coccygeal body, but doesn’t understand its function.

“Kunda” literally means “reservoir.” This reservoir lies dormant as a pool without a single ripple. The energy is sleeping so deeply that one could go through an entire lifetime unaware of it. “Kundalini” is a little pool of energy that has been activated.

Kundalini is not the whole of the Kunda but only a little wave that has been aroused and brought into consciousness. It is a hint of what is possible when the infinite reservoir of primal power is accessed.

When that awakening happens, when that energy moves upward to nourish the brain, you are startled to find the dimensions that open and the knowl-edge and capabilities that are suddenly available.

They have always been present but are not in your awareness until Kundalini is activated. A tiny trickle of Kundalini is already awakened. It animates your body, providing just enough consciousness to get through the day but not enough to access the higher realms. This minimal flow of Kundalini energizes all the senses.

As the flow increases, you can access the invisible spiritual dimensions beyond the limits of the senses.

How it Works.

Physiologically the Kunda interacts with the reservoir of cerebro-spinal fluid at the base of the spine. The fluid continuously flows up to the brain bringing nutrients and bathing every cell. Then the fluid moves back down the spinal circuit carrying away metabolic residue. The movement of the LifeForce (Shakti) energy magnetizes the spinal fluid.

When this magnetized fluid reaches the brain many neurons, formerly dormant, become activated. There are two main types of pranic energy. The energy accessed at the base of the spine is lunar prana, “Shakti,” magnetic feminine energy related to physical manifestation and the lower chakras. The energy accessed in the brain is solar prana, “Shiva,” electrical masculine energy coming from the heavens. These two energies are constantly intermixing through your body.

If it were not so, life could not continue. The four ventricles (cavities) in the brain all serve as reservoirs for the cerebro-spinal fluid. When the fluid is magnetized by Shakti energy, the brain reservoirs become a magnetic field which attracts. Shiva (electrical energy). Thus the ancient myth is played out in your own physiology.

You cannot feel Kundalini in the brain until you have refined your sensitivity.

As you begin to awaken Kundalini and it rises from one chakra to the next, new energies begin to flow through your being. You might occasionally experience involuntary movements (kriyas) indicating resistance to its passage. As the flow becomes steady, goals and desires which you once thought to be important lose their fascina-tion. Consciousness becomes more refined, vibrating at higher frequencies. At each level of consciousness, new dimensions of your Being begin to open up. Eventually you transcend the sensory plane and enter more subtle bodies (etheric, mental, astral.)

This power or energy is called the kundalini . Kundalini shakti is defined in the traditional tantric philosophy as the power that is lying unused in the human body . Tantra aims to tap this reservoir , set in motion by the latent energy , and give full …

Kundalini Energy

The Root or Base Chakra represents the seat of energy, the basic force that infuses life. The Hindu religion refers to this base as the reservoir of Kundalini energy. Kundalini is believed to emanate from a central core of the body, physically related to the spine. Through a channel called the Sushumna, the energy rises through a cavity in the bony canal of the spinal cord. This physical canal also provides a central connecting electrical system from which the peripheral spinal nerves of the body communicate with the brain.

The Silver Cord

Sanskrit teachings detail a “silver cord” connecting the human spirit with God, a Higher Power or an overriding Spiritual Principle. This Divine energy flows down through the top of the head, or Crown Chakra. An extension of Sushumna energy, the “silver cord,” connects the spirit and body together. Kundalini yoga or meditation practitioners often teach techniques which implement the movement of Kundalini energy from the Root Chakra at the base of the spine, all the way up the Kundalini Path of energy to the Crown Chakra—and on to connection with the Divine spirit and spiritual reality.

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Masters of the Wisdom, The new 5th kingdom on Earth

Masters of the Wisdom, The new 5th kingdom on Earth

In this process of founding the kingdom of heaven upon earth, the same procedure is being followed as was used in the earlier stage of founding the fourth kingdom. The “seven men, each on his own lot,” reach a moment of tension and of creative power wherein the seeds of life, which they contain within themselves, can come to fruition, and groups of such appearing seeds can appear in the world “on their own lot.”

Potting it more simply and In terms symbolic, and therefore more easy of understanding. we might state that the seven rays, expressing themselves in the human family through the seven ray types, are now at the stage of unfoldment where the process can be carried forward into the formation of the seven my groups, and these in their totality will express the Kingdom of God. Groups wiU be formed which will be outstandingly of a particular my type but which will work in all the nine major fields of human expression.

There are several similar experiments going on at this time upon the various streams of ray energy and under the direction of various Masters of the Wisdom.

Will the response of humanity and the reaction of these groups be such that a network of them may be started on a large scale everywhere—groups which will be characterised by vision, cohesion, love, impersonality. sacrifice, persistency and creative ability?

These are the questions which we, the teachers on the inner side, an today asking ourselves as we study the problem of the best way of helping the human family through this crisis. Bear in mind that the objective before these groups Is 1951 to relate the Hierarchy, and that for which it stands. to humanity; to bring into a close rapport the two centres whose energy must eventually be fused and blended Into one whole. Perhaps you will grasp the underlying idea with greater clarity if you will remember the personal work which you should be endeavouring to do with yourself.

This is, is it not, the effon to fuse and blend the personality and the soul, or the higher Self and the lower selves. To do this you have to realise that the illumination of the mind is a vital and essential factor.

There are, therefore, three points to consider the Soul. the illumined Mind and the Personality. To these three you have to add a consecrated and awakened heart, full of love to all, vibrant with compassion and with understanding. Bear. therefore, these four factors in mind:

  1. The dedicated oriented man the personality
  2. The overshadowing. spiritual man .. Abe soul
  3. The Illumined mind the medium of relation
  4. The consecrated, loving heart the expression of these three.

This is the personality and individual correspondence to the broader picture and the world factors and the wider undertakings with which humanity is at this time faced. Just as in the life of the individual a man is confronted with the opportunity to function as a disciple in training with a view to initiation, so today humanity is faced in the same way with a similar situation and possibilities.

The higher correspondence with which the Hierarchy is occupied at this time, and of which the outline just given Is an Inadequate analogy, Is as follows:

  1. The intellectual centre, Humanity, receptive, ready and expectant.
  2. The spiritual centre, the Hierarchy, positive, deliberate and munificent—ready and waiting to bestow that which is desired, reached for and claimed.
  3. The New Group of World Servers. They are the more advanced members of the human family, sensitive to hierarchical inspiration and to human need and to spiritual unfoldment as a determining factor in world affairs.
  4. Small groups which correspond to the illumined minds of the individuals—intuitional and acting as a cohesive element and a fusing factor between humanity and the Hierarchy. They are gathered out of the New Group of World Sewers.

Let me now present you with another vital consideration. Looking back over your individual lives, you will be conscious that it was the points of crisis and the cycles of tension which constituted for you the major opportunities and the moments of “moving toward.” Of these opportunities you either profited or—by neglecting them—you temporarily failed. This same critical factor (if I might call It so) acts also In the world of men and In groups and masses; today the point of tension for humanity in such a situation, similar to that to be found in the Individual life, can be noted.

The Hierarchy stands also at a point of extreme and scientific tension—scientific because induced and directed; you can, if you so choose, picture these two great groups as facing each other. The Hierarchy is aware of the need, of the purpose of the dual tension, and desirous of bringing this tension to such a “crisis of precipitation” that the fusion of the two groups will be Inevitable, whilst the other group, humanity, unaware generally of the implications of the situation. is suffering, bewildered and full of fear. Between these two groups stands the New Group of World Servers, constituted today of two bodies of people:

  1. Those who are aware of the Plan, are subject to and sensitive to hierarchical Impression and dedicated to the task of bringing about the desired fusion or group atonement. These are the consecrated sewers of the world who are free from all taint of separativeness. full of love to all men and eager for the spread of understanding goodwill. They correspond to the “consecrated loving bean, mentioned above.
  2. A small minority who have emerged out of the New Group of World Servers and who can (in every country) function in group formation if they choose, and so bring about the fusion for which the New Group of World Servers is working and for which the point of tension in humanity and in the Hierarchy predisposes and has prepared the hearts of men. Their opportunity and responsibility is great, because they know the Plan, they are in touch with the guiding teachers on the inner side—and are sensitive to the higher impression. They correspond to the points of illumination, and so to the “illumined minds,” referred to above.

The quality of the “seed of the sons of God” which was effectual in producing the human family was intellectual, and the self-conscious self-directed man was the result. The fruit of this quality, plus the livingness of the seed itself, can be seen today in the more advanced and cultured thinking people and in those who are in any sense of the word personalities. The method employed was the gift of mind to the more advanced among the animal-men in a majority of cases, the stimulation of the instinctual faculty in others, whilst a third method was the leaving of a minority to the ordinary course of evolution.

These latter today constitute the least developed and the most backward of the races upon the Earth. They are, in fact, a very small number indeed. In connection with the “seed-groups” which are fusing and blending in humanity at this time, and which—in their totality—constitute the nucleus of the fifth kingdom, the distinguishing quality is the ability to respond intuitionally to higher impression and to present the mind (with which humanity was endowed in the earlier process) to the light of the intuition and hence to illumination.

This intuition is a blend of the two divine qualities of buddhi-manas, or intuitive spiritual understanding (involving interpretation and identification) and the higher abstract mind, which is essentially the power to comprehend that which is not concrete or tangible but which is, in reality, an innate recognition of the lower aspects of the divine Plan as it must affect life in the three worlds. Humanity, being still primarily self-conscious and self-centred, regards this Plan as the divine Plan for man, but—as the seed groups grow and develop—the narrowness of this partial view will become increasingly apparent.

God’s Plan is all-embracing and His purposes are inclusive of all forms of life and their relationships. This quality of the seed groups is described in current esoteric literature as love-wisdom (the heart nature and the higher mind), and this is descriptive of the future groups; it is not love, however, as usually understood, or wisdom as man generally defines it.

This is free of emotion and of the astralism which is distinctive of the solar plexus life which most people live; love, esoterically and in reality, is perceptive understanding, the ability to recognise that which has produced an existing situation, and a consequent freedom from criticism; it involves that beneficent silence which carries healing in its wings and which is only expressive when the inhibition aspect of silence is absent and the man no longer has to still his lower nature and quiet the voices of his own ideas in order to understand and achieve identification with that which must be loved.

Can you follow the beauty of this concept and comprehend the nature of this silent depth of true understanding? Wisdom is the sublimation of the intellect, but this involves the sublimation of the higher as well as of the lower aspects of the mind.

It is a blend of intuition, spiritual perception, cooperation with the plan and spontaneous intellectual appreciation of that which is contacted, and all this is fused and blended with and by the love which I have defined above, plus that esoteric sense which must be unfolded before the second initiation can be taken. I call this especially to your attention. Seek to understand and perceive the subtle evidences of the esoteric sense, and then define it and explain its processes and evidences, invoking as you do so the higher sensibilities.

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To enter the invisible point of the horizontal line is like breaking through geometry into a dimension which opens beyond multi-dimensionality itself: there is the Kingdom of God, the magic garden. So very near and yet so fan How to enter it? The so-called mystic writers say that the Kingdom is within you, the gate is within you, the key is within you, the path is within you … but it has to be cleared first. The mind is highly valued in yoga, not for itself, but as an essential vehicle to the hidden parts of our nature. Tavistock Institute. Part 153

To enter the invisible point of the horizontal line is like breaking through geometry into a dimension which opens beyond multi-dimensionality itself: there is the Kingdom of God, the magic garden. So very near and yet so fan How to enter it? The so-called mystic writers say that the Kingdom is within you, the gate is within you, the key is within you, the path is within you … but it has to be cleared first. The mind is highly valued in yoga, not for itself, but as an essential vehicle to the hidden parts of our nature. Tavistock Institute. Part 153

THE MIND IS CAUSED BY DUALITY

This yoga awakens kundalini and causes it to flow up the Sushumna nadi. At the moment of union, the mind (temporarily, at first) is annihilated and samadhi results. The mind is caused by duality: union of prana and apana removes this duality and, thereby, the mind. When, through mudras, kundalini pierces the Vishnu Granthi (throat knot), the Divine energy can enter the head chakras and samadhi is achieved. Samadhi is a result of union and is a conscious state. Swami Svatmarama says, Then, in the second stage, the prana unites with the apana and enters the throat chakra. The Yogi then be-comes firm in asana, wise and comparable to the Gods.

If our sacred identity already exists within us at this present moment, why can’t we recognize it immediately and consistently? Why instead do we feel a relentless drive, a searching for something we cannot easily identify? And why are many people completely unaware of their possibilities, their potential for wholeness? Seekers have wrestled with such issues for centuries.

The mind is highly valued in yoga, not for itself, but as an essential vehicle to the hidden parts of our nature.

The Sixth Chakra is in the Brow Point. It corresponds to the pituitary gland. It is here, when you gain your intuition in terms of the direction. that you want to go. It is here that the major channels of energy meet (Ida, Pingala and Sushmana). This is the chakra associated with the Third Eye, the eye that gives you the depth and dimension within the subtle worlds. The Third Eye holds the knot of Shiva. To dissolve this knot is to attain a state of unity, to overcome dual-ity; to realize fully that there is no separation between Self and everything else. As speech is to the Throat Centre. so visualization is to the Brow Chakra. This chakra has the power to man-ifest from thought alone. The awakening of this chakra brings such a state of consciousness that you will be able to communicate with your inner teacher, the source of wisdom within.

The Crown Chakra is located over the top of the head, and it is associated with the pineal gland. The Seventh Chakra has key characteristics of humility, surrender and of ‘bowing down’ to the Infinite. The twin forces of Ida and Pingala have now been absorbed by the Sushmana at the Brow Centre; it is now the pure force of one at the Crown. The awakening of the Crown Chakra is at the heart of Buddhism, Sufism, Hinduism and yoga. It is the realm of enlighten-ment. Its association to the pineal gland is still a mystery. So far we know that this gland is connected to the amount of available light we receive. It is also connected to the amount of spiritual light that we receive. The Crown Chakra represents the potential for enlightenment that we all possess. The seven-fold pattern represented by the chakras system is the blueprint for spiritual development.

The Three Knots

When you look at the symbolism of the chakras you will find that there are three knots that need to be penetrated for the path of kundalini to flow freely. Only consciousness can dissolve the three knots. Each of these three knots is represented by a Shiva Lingham, that which is surrounded by something symbolically in the chakras. The first one is the Knot of Brahman, which is in the First Chakra.

The second is the Knot of Vishnu at the Heart Chakra.

The third is the Knot of Shiva at the Brow Point. In each of these places all the three streams of energy come together and knot and entangle themselves into an energetic realm. As your awareness penetrates the first lower knot, you start releasing your attachment to all the sensations, the names and the forms of all things. You will begin to forge a new relationship to the senses and the sensations that come through them.

Before you penetrate that knot every sense grabs your mind and seizes it, making it very difficult to be still and steady. All the meditations that stimulate the Navel Chakra will open up the fire that will eventually break through the first barrier to awakening.

As the second knot unties it adjusts the relationship to that which sustains. The meaning of Vishnu is ‘the sustainer. when it is still bound in a knot, you find yourself trying to establish your identity through relationships. This can either be personal relationships or a relationship to a tradition that binds you. As the knot is penetrated, you gain a lightness of heart and play-fulness. You no longer feel attached to any of the forms in life. It will open up the ability to start hearing the subtle sounds or cosmic frequencies that yogis listen to in deep meditation.

Finally, there is the third knot at the brow. Here the knot is beyond the five elements. It is at this place that the Ida crosses over the Pingala nadis. When this opens, the breath balances in both nostrils equally for a time. It pierces you beyond the sense of time and the sense of lower identity.

Yogi Bhajan always states that when you open this centre you will see the past, present and future. When this knot is still firmly tied, you may indeed gain powers, but you will be attached to them. So. this is a very challenging knot to overcome because many people believe they have opened it just because they are having psychic experiences. Their attachments to those realms betray them.

As the kundalini energy grows these knots are opened. These three gateways are one of the reasons that the three locks are so important. The Great Lock puts a slight pressure on all three knots, so that the Prana and Apana can balance in the Ida and Pingala channels.

When this happens you will start to open the flow of energy into the depths of the knot, to eventually untangle the blockage. The Root Lock mixes the Prana and Apana and pulls the lower three chakras out of their slumber, by using the fire at the Third Chakra.

The Diaphragm Lock works on the second knot at the heart. This works by pulling the fire at the Third Chakra up into the Heart Centre, which eventually pours into the Second Lock. When reciting mantra and after having applied both the diaphragm and Neck Locks. the ojas (cerebrospinal fluid) in the spinal column is concentrated and starts opening not only the Fifth Chakra but begins to penetrate the third gateway at the Sixth Chakra.

Kundalini brings into balance the left and the right hemispheres of the brain bceuse it unite polaities into ONENESS and WHOLENESS:

With a greater clarity one can look back into the past, understand the present, and anticipate the future.

Somewhere, on this line, there is an ungraspable spot, a geometrical point called now which actually breaks the line into its past and future segments. The present is an invisible point on the line because it cannot be quantified in time units like the past or the future and yet the irritating paradox is that, from the human standpoint, only the present is, the past is no more and the future not yet.

If our meditation can enter within this invisible point (by thoughtless meditation) it swells it like air in a balloon so as to have past and future absorbed in it: the intensity of the all pervading Present is enjoyed because super-ego (past) and ego (future) have been renounced.

To enter the invisible point of the horizontal line is like breaking through geometry into a dimension which opens beyond multi-dimensionality itself: there is the Kingdom of God, the magic garden. So very near and yet so fan How to enter it? The so-called mystic writers say that the Kingdom is within you, the gate is within you, the key is within you, the path is within you … but it has to be cleared first.

The path is the inner channel within the spine (Sushumna nadi) referred to as the Tree of Life. It is the path of Kundalini, the residual divine Energy within Man. However there is a gap in this subtle channel. (The gross manifestation of this gap outside of the spinal chord is expressed as the gap between the solar plexus and the vagus nerve of the parasympathetic nervous system).

Also the path as well as the chakras (psycho-spiritual centres of energy on the Sushumna nadi) might be constricted or closed because of the loads resulting from previous karma, spirit possessions, nervous troubles, etc. Hence the path has to be cleared first. But, as we will explain later, this cannot be done by the seeker himself because his attention cannot reach his own Sushumna.

We understand now the role of the true Master (guru): he is the one to water the seed of life with the vibrations of divine energy that flow like rays, from his being. When the holy vibrations enter into the being of the seeker they fill the gap within the Sushumna and thus form a bridge on the path of Kundalini’s ascent.

This seed of life will manifest into the Tree of life; when Kundalini is spontaneously awakened by the vibrations of the guru, She realises that She is being invited by the Divine authority of a highly evolved realised soul. She thus rises, piercing six chakras (chakra bhedah) in the central channel (Sushumna).

When the kundalini unites at this energy centre, the meditator attains Supreme bliss, Superconsciousness, the highest knowledge, Self-Realization.

The crown centre is known as the thousand petal lotus, which is located at the top of the head. Its colour is violet, and is linked to perfection—not to be confused with our egoic sense of perfection. It is the seat of our soul, and associated with enlightenment. It is situated in the limbic system of the brain. When the kundalini unites at this energy centre, the meditator attains Supreme bliss, Superconsciousness, the highest knowledge, Self-Realization. Experiences of transpersonal states of consciousness, and different dimensions of consciousness come when this centre is awakened. We are able to rise beyond into a timeless state, and experience divine inner joy and bliss.

Shiva and Shakti merge and play, the triple time of past, present, and future merge, all come together in the bindu. In the bindu also is the fire of jnana (wisdom).

Now from then; and even the oneness of direction, from past to present, from present to future, is merged in oneness of dimension.

Siddhi is something of an anomaly, since it is the only aspect of the mind to survive awakening. All other aspects of the mind are transmuted into the higher frequencies with the exception of this single eye — the mind’s eye. Once the heart has bloomed, the inner eye provides a communicative link or interface between the brain and pure consciousness. The inner eye could be described as perfectly circular, seeing in all directions simultaneously. Whereas the gift can read the pattern of the future, the Siddhi can see the future in precise detail.

When past, present, future, or subconsciousness, consciousness, super consciousness is merged into ONENESS one gets the ability to get insights of NOW and can see furture events happening.

And time in bliss disappears altogether; it is neither shortened nor lengthened. In bliss time simply does not exist. When you will be in bliss, time will cease to be for you. In fact, time and misery are two names for the same thing. Time is another name for misery. Time and misery are synonymous. Psychologically time means misery; and that is the reason why we say that bliss is beyond time. What is beyond time cannot be found through time.

That is why we say that it is better we wander around awhile more. And so we wander and wander. We are waiting for the moment when the doors of the temple will open up a little wider and we will enter it with everything we have. But the doors of the temple never open up for more than one person at a time. Only one person can pass through it. And you cannot take even your position or prestige with you, because then you will be two—you and your prestige. You cannot carry even your name with you, because then it will be two—you and your name. You cannot carry any baggage with you; you can carry absolutely nothing. You have to go there totally naked and alone; then only can you enter.

One must sacrifice a lot to develope these higher spiritual abilities to have the ability to see the future events in present state of NOW for an example.

Physiologists do not accept the existence of Kundalini, because they are not able to locate and identify it in the body. What is known as Kundalini is the development of the fourth state i.e. the mental faculty. One specific result of activation of the Kundalini is unprecedented, spiritual experiences as also the power to foretell the future of individuals. The development of the fifth i.e. spiritual faculty (Atmic body) is a continuation of the development of the fourth state.

Once a glimpse of reality becomes available, the false just ceases to be. Once we have a glimpse of God, then God alone is, and nothing else. But that glimpse will be possible only when everything within us is still and quiet. And then there is no question. Then everything is his. Then thoughts, feelings and desires, all are his. Then anything and everything is his. But to have this glimpse, this recognition, it is essential in the primary stage, in the first place, that thoughts, feelings and desires, all should come to a standstill. Now we will sit for meditation.

“A man’s spiritual consciousness is not awakened unless his kundalini is aroused.” Kundalini is the motivating catalyst behind the transcendent experience. It’s the key to changing your state of being. How? Kundalini stimulates neuroplastic activity in the brain, and consequently, the ability to see and experience life beyond the material, physical dimension.

If this is true, it means that our consciousness, or some portion our consciousness, resides outside the brain, outside the body, in a metaphysical dimension, unseen by normal people.

It is said that the fifth of eight siddhi super power (PRAPTI) can; Through this Siddhi the Yogi attains his desired objects and supernatural powers. He acquires the power of predicting future events, the power of clairvoyance, clairaudience, telepathy, thought-reading, etc. He can understand the languages of the beasts and birds. He can understand unknown languages also. He can cure all diseases.

The Yogi, when he is in Samadhi, acquires the power of predicting future events.

Another word future insights or the ability to predicting the future is known as “Precognition”.

Precognition

Precognition is the ability to foresee future events. It can involve any combination of clairvoyance, clairaudience and/or clairsentience.

Another kind of precognition seems to involve seeing a soul’s time track completely, before the soul experiences it. This fifth-dimensional precognition occurs when all the soul’s possible futures have been seen simultaneously along with the ultimate outcome. This implies that one can move forward in time and experience the future self directly. It also appears to imply that free will gives way to predestiny.

Is it possible that one can see through all the veils of perception to the absolute truth beyond all relative realities? Truth, if it exists, would have to encompass all of space and time completely, and therefore, recognition of it would mean being able to simultaneously comprehend past, present and future. From this vantage point, all of Creation is happening at once; a million years becomes the blink of an eye; entire universes are created and destroyed in a fraction of a second.

A soul in a state of God consciousness experiences being everywhere at once; everything in Creation is a part of him/her. Is it possible that you are simply God experiencing itself one soul at a time? In other words, right now you are experiencing one version of the cosmic drama behind the eyes of one body, mind and soul. Perhaps each soul in the universe is simply another part of you that you haven’t yet chosen to experience personally in linear time.

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Why You’re Still Stuck: How to Break Through and Awaken to Your True Self, We think that by doing all of this, we are avoiding suffering. We’re not. An avoidance of life is suffering. An avoidance of our True Self is suffering. The Archons preventing Mankind from finding their Higher Self, and therefor keeping them trapped within ignorance (sleep and darkness), and tuned into suffering of this world.

Why You’re Still Stuck: How to Break Through and Awaken to Your True Self, We think that by doing all of this, we are avoiding suffering. We’re not. An avoidance of life is suffering. An avoidance of our True Self is suffering. The Archons preventing Mankind from finding their Higher Self, and therefor keeping them trapped within ignorance (sleep and darkness), and tuned into suffering of this world.

We cannot handle the cognitive dissonance between our self-image and our avoidance, so we build a fantasy to escape it. We live out our fantasy in our heads, which the world remains oblivious to. We think we’re hiding out there to avoid suffering, but it’s in our fantasies where we suffer the most. Our fantasies are fuel for our narcissistic image and are a rejection of life. These fantasies—along with our stories and images—are the very things that prevent us from having a real life.

We think that by doing all of this, we are avoiding suffering. We’re not. An avoidance of life is suffering. An avoidance of our True Self is suffering. But living life fully and experiencing all its joys and sorrows? That is not suffering.

The Heroic Life

The avoidant life doesn’t have to be your destiny. Your life offers the opportunity—as it does everyone else—to be heroic. Consciousness beckons us to express the archetypal story of humanity through our own lives. This “Hero’s journey” calls us all to adventure and is the same fundamental story expressed in all the great myths. It is ‘heroic’ because it tells the story of humanity: we heed the call, leave home, stumble and fall, learn, transform, face our demons, lose hope, die and resurrect, triumph over adversity, save the village, get the treasure, and become hope itself. That is the essential human story. This is such a terrifying yet rewarding path for us to take because it thrusts us unapologetically into one of many flavors of the eternal story. We take a leading role in the cosmic play—leading not because we are better than, but because we lead humanity courageously to the Truth.

This process—life—works when it connects us to our humanity. All of it. Not only the pleasant, fun, abundant, light parts—but the horrific, dangerous, chaotic, and shadowy parts too. But we don’t like those dark, humany things, and so we reject them. We would rather have our comforts and fantasies than live a life that includes everything. Instead, we avoid the shadow and thus avoid life. We choose to sanitize, dilute, give up, and refuse the call. We choose the plastic replica, mask, and artificial apple treat instead of the genuine article. We filter out all the shadows and are left with a flat, two-dimensional life.

You have two paths ahead of you: one is the path to a heroic life, and the other leads to an avoidant life.

The heroic life moves us from the realm where “all life is suffering” to a realm where we become a vehicle that brings consciousness forth into the world. Like Hermes, we become a messenger for the gods, and like the Philosopher’s Stone, we “transmute lead into gold.” In practical terms: we move humanity forward because of our journey. We begin to make our lives stand for something greater than our suffering.

We do something about our situation or another’s, rather than sitting around dwelling in misery. We move from the confines of our culture and upbringing, and begin to wake up to something outside of the mundane. Something inside of us stirs. We get a nudge… we hear a whisper. We are called to leave our ordinary way of being, with the attachments and comforts of everyday life, and begin to show up more fully in the world.

The avoidant life is a life of repression, and what is repressed is the fear of being who-we-really-are and everything that requires of us. It is the constant denial of the call. We simultaneously yearn for the fullest expression of our True Self and resent the quest to realize it. We look towards what we want, seeing the wasteland and dangers that lie ahead, and judge them. It appears hard, treacherous, impossible, and so we deem our truth not worth the risk.

We turn away not only because of a lie, but towards a lie. A lie of ease, safety, and comfort. But how easy is a mundane, mediocre life full of suffering? How safe are avoidance and denial really? How comfortable is the lack of peace and fulfillment, or the boredom, depression, and emptiness? The avoidant life seems like the easier path, and it may be—on the surface. You don’t have to face the fears, put yourself out there to be rejected, endure the failures, tell the truth, take responsibility, make hard choices, or risk your life. The costs of what is lost, regretted, betrayed, abandoned, denied, and shunned by taking this path are not as obvious, yet are perhaps even greater in their price.

Both are valid, and both will be a life that’s exactly what you need… but only one is worthy of your divinity.

So humanity began , almost by accident , with grains of original light trapped within him , each of which must spend itself trying to be reunited with God . Thus the drama of exile , which was to be played out …

to the time when the Earth will be on the brink of needing the Healing bomb of Divine energy contained in the whole golden disc yet to be re-assembled and activated. It will be a close call as the realm of darkness battles the realm of light in the eternal cosmic struggle.

The standard medical belief that you have two strands of DNA. Deese two strands, with all their complex amino acids and RNA, hold the codes and genetic material that makes you who you are. Or so you thought; only having two strands is actually very limiting and keeps you trapped in the third dimension and the illusion of separation.

Believing all you are is your body, believing God is out there somewhere, and that you are worker ants, or slaves that have to work hard just to survive on this planet. I and my original colleagues can take some of the blame for that condition as we wished to totally control you, so only allowed two strands of DNA to be active in your early bodies. We needed workers to do our laborious jobs.

Humans or Mankind is programmed to believe they were locked into death, decay and being hooked up to survival; to believe they are being controlled by and are slaves to time. Cut of from the unlimited abundance of all there is, and with the DNA only partially activated, their multi-dimensional selves have been trapped in a prison of experience that repeats itself over and over again, as though the entire planet is playing a stuck record. Some call this Karma. Humanity has been known for its inability to learnfrom its own adventures; tyrants and wars have come and gone, and none seemed the wiser for it until now. This is where it alllighte s up; as humans wake up start to empower themselves, awakening to their Divinity, Light Body and Multi-dimensional Self

When Gnosticism wages war against the cosmos and its archons assolving the deceit of a man – made reality and every ideology of human domination over creation

The cosmic struggle involves the human being. This is then the third point to notice in the metaphysics of Life Philosophy. The human individual acquires its importance as a being split between spirit and life: namely. between the conscious rational, mental part of its life and its natural. original (hidden) internal ‘spark.’

Humankind aspires to know its own true nature. which is identical to the ‘nature’ of things ‘as they really are.’ The concept of ‘experience’ (Erlebnis) was to serve here as the main tool for anyone wishing to touch upon things as they are. There can be no Life Philosophy without the concept of experience or its derivatives.

This is due to this concept’s role as a vessel that carries us beyond the boundaries of the familiar world to a hidden nature yet to be discovered. mapped and exposed. This voyage of the human being into ‘experience’ is identical to anti cosmic motivation: the assettion that one must eircumsent the (innately false) world order as we know it in order to touch upon the ‘nature’ of things ‘as they really aft’

The human being is thus divided between spirit and life, and represents the arena of combat between these elements. Humans seek to expose their true (hidden) nature. thereby revealing the true nature of things. To my mind this is the most important point of those reviewed thus far. Since true nature and the exalted divine are identical. the human being aspires to connect with the hidden divine spark. within him or herself.

The dichotomy between ‘true’ reality and imagined reality of the world as we know it; the supremacy of the ‘true; living element as the sole source of everything: the hidden, foreign. unseen quality attributed to the ‘nature’ of things ‘as they really are the individual’s place as a being divided between spirit and lifc, and humanity’s quest to expose its true (hidden) nature and thereby also the nature of things as they are – are merely a reconstruction within Life Philosophy’s symbolism of the gnosticism attributed to the sects that operated in the first centuries AD. Dualism, monism and the role of the human being are then the elements of gnostic theology; they constitute gnosis as much as Lifc Philosophy. Yet,

Lifc Philosophy emerges more particularly as a modem construal of the original gnosticism. This is a type of modem, secular construal since it involves interpreting gnosis as a contemporary system of symbols and metaphors. At the center of this interpretation we find that two basic concepts, immanence and transcendence, have undergone a role reversal or a crossover.

Within the gnosticism perceived as original by scholarship – namely, that of the first centuries no – the hidden, true benevolent God is transcendent and opposed to a (false) world of immanent nature (whether this be the product of a God of creation. or is equivalent to a self-contained creation).

In Life Philosophy the roles arc reversed: here it is immanent nature to which oneshould connect and which one should come to know, while it is the spiritual God of transcen dence from whose oppressive fetters one must break free. Within this context, the deification of nature entails a reformulation, using the terminology of Life Philosophy, of the foreign, hidden divinity that is the gnostic God of love: and this reformulation entails a metaphorical reversal. Here, secularization of gnosis may be termed as a form of ‘immanentization’ of the former gnostic transcendent God.

Life Philosophy may thus be portrayed as a modem. secular world view which is nonetheless informed by a gnostic. anti-cosmic cosmology. As such, it is a form of heresy: the world is oppressive, gnosis liberates,

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We ask, will they do it? Who answers? Who dare answer? Who goes? Who interests himself, as a brother, to reclaim the mind from the haunts of wretchedness? We see who does not. And we see the reason. Public opinion is in the way. Public suspicion would be aroused. The fear of that opinion melts no mind into the sweetness of virtue. Mass consciousness is the opinion within the Matrix. Tavistock Institute. Part 151

We ask, will they do it? Who answers? Who dare answer? Who goes? Who interests himself, as a brother, to reclaim the mind from the haunts of wretchedness? We see who does not. And we see the reason. Public opinion is in the way. Public suspicion would be aroused. The fear of that opinion melts no mind into the sweetness of virtue. Mass consciousness is the opinion within the Matrix. Tavistock Institute. Part 151

The Bible ;ettres nothing with the mind that rejects it. It does not settle many things with minds who profess to be guided by it. It gives what it has to give, and nothing more. It preaches peace on earth, and has for the last eighteen centuries, but war reigns—the strife is not ended by its decision. The Bible is settled, but mind is not. The Bible is well, but who is controlled by it?

Who, when a man smites him on one cheek, turns to him the other also ? We ask who ? Answer me, ye, who turn the peace of the world upside down ? Ye who contend with your brethren, and who write to overthrow what you never will accomplish, the wisdom of men like your own. We write what we see and know.

The forces of worldly wisdom never can overthrow them-selves. The more parties, or coals it makes, the more divisions and subdivisions it creates ; the more works opposed to works are written and read, the more sects and creeds will prosper, and mind will work against mind with no abatement of vehemence, no relaxation of zeal, no inducement to reform without wisdom from heaven to induce, and there is no hope of union and harmony, without hope in mes-sengers of superior wisdom. Who then shall aid ? Who shall write, and preach, and publish what will overcome minds and reconcile them with each other? Who? We can see who will not do it ! We can see who will do it. But who will do it? The an-swer is written. God has written it. Nature is the page. Nature is the answer. But what is nature ? Hold ! What is mind ? Is it without nature? Is it not a work of God in harmony with nature ? Are not all his works in harmony with each other? Has he made any mind without nature? What has na-ture not, then, to do with it?

It is not a circle in harmony with the welfare of man. It is not a circle befitting the cause of hu-man progress. It is not a circle which can be made serviceable to our designs, without a change which would deliver it front a condition that distinguishes it as the second circle in the sight of good men and angels.

It is a circle so low as to warrant no work of reform among men, so worldly as to forbid the sacrifice necessary to other’s improvement, and so much of all things in common with all things, as to be nearly useless in the work of human redemp-tion. It is a circle devoid of independence, devoid of sincerity, devoid of will without selfish gain, de-void of industry without worldly applause, and de-void of the essentials of true wisdom.

It will not be employed by spirits who will to correct the vices of society, by spirits who will to overcome the evils of men, and who are in-terested in what is necessary to secure a permanent reform. Wisdom will not select such votaries of folly to advance its cause. It will not ask such cowards to put on the armor of service. It will not offer pearls of wealth to minds in the mire of worldly wisdom.

It will not move hands to write what will do no good. It will not move minds to act without controlling the action. It will not write what will please the fancy and folly of weak-ness, the ignorance and wrong of misguided minds, or the superstition and partiality of sectarian wis-dom. It will write what will instruct, what will make wise, what will do good, what will not do harm, what will not destroy the soul.

We ask, will they do it ? Who answers? Who dare answer? Who goes? Who interests himself, as a brother, to reclaim the mind from the haunts of wretchedness ? We see who does not. And we see the reason. Public opinion is in the way. Public suspicion would be aroused. The fear of that opinion melts no mind into the sweetness of virtue.

It is not just the public opinion that stands in the way, but the product of mass consciousness with is based on public opinion to think as all others to stay in line to the controllers of The Matrix.

What conditions force upon the mind, the same conditions never will remove. The facts are not changed. The wisdom of facts never change. The wisdom of unchangeable facts is eternal. And the impression of eternal things on the mind is eternal. When an impression is eter-nal on the mind, it is not wise to write what is op-posed to the wisdom of God. The wisdom of God is not the wisdom of men without God. The wisdom of God is not selfishness. It is not partial. It wishes good, and does good to all mind, by removing the ignorance with which it is encompassed.

Wisdom is of God. Wisdom is not of ignorance. Whatever is wise is of God. Mind, wise in the wisdorn of God, is of God. Mind, without the wisdom of God, is not of God—not of the wisdom of God. When minds are wise of the wisdom of God, they do as God does. They bless as God blesses. They have mercy as God has mercy. They forgive as God forgives. They save as God saves. They cure as God cures. When mind is unwise, it denies the wisdom of God. It acts not as God acts.

Enlightment is the only way to exit the Archon Matrix Mankind is trapped within/imprisoned within. “Enlightenment is ego’s ultimate disappointment.” Therefore, the Ego get´s is strenght and power out of ignorance which is the opposite to enlightment. “The mind creates the abyss, the heart crosses it.” Ignorance is what keep mankind trapped within the matrix of the archons.

The spiritual hard work is to remove thousends old years of structures within the human mind. Ignorance blocks the way to the heart and hindering it to open. When the gate to the heart is open then fear no longer has control over mandkind.

The first cir-cle of mind will condemn. The second circle will object. The third circle will criticise, and the fourth circle will approve. This will allow of no abatement. It will not be denied, when spirits in the body reach the wisdom in this sphere. The fourth circle represent the spiritual heart. when open crosses the abyss.

The wisdom of the fourth circle is what is best adapted to the progressive advancement of minds in the body. We see what is best, and we see that progress, step by step, is the only way to improve minds, in the condition which this text will find them. We see wisdom in greater glory than we can make minds, in the rudimental sphere, understand. We see a circle where no mind in the body can approach, without long application to study the works of God.

We see a wisdom which far outshines what nature reveals to minds in the lesser circles. Communications, emanating from this circle, will always be adapted to the condition of the minds for whom they are intended.

What will benefit one may not personally instruct another. We see who will he benefited. We see who will not be instructed. The instructor is not instructed by his instruction. The mind who receives instruction is instructed. We write for those who receive, and we see that many will do so. Others will not. Let him who bath an ear, hear what the spirit saith unto him. Let him who bath not an ear to hear our mess age, understand that we shall not write what will do no good. We will write what conditions require, and as they require wisdom.

The minds which are wedded, because united, can never be disunited ; even the work of wisdom, which calls one and not the other to this sphere, does not separate those whom God has joined together. The circle of wisdom which unites the two, death has no power to disunite. They are one in the affinity of their minds.

REPENTANCE is reform. Reform is progress. Pro-gress is advancement in wisdom. Wisdom is of God. Folly is of men. As wisdom of God prevails over folly, so reform is worked among minds. No mind reforms without wisdom. All reforms are wise, and wise because good. All reforms are not reforms, which bear the name. They are not reforms, because they are not good but evil. No mind is happier for them. Many are more wretched. Such are not reforms, nor their promoters reformers. But what promotes and increases the en-joyment of mind, without disturbing the harmony of a common brotherhood, is repentance. Some re-forms are of this character. Others are wrought as selfishness and ignorance desire. When selfish-ness and folly engage in a work, wisdom and worth do not aid. The reform is what will answer the de-mands of its promoters.

The wiser information and knowledge people using or set in action the higher results in the end. Then ego is not based on wisdom its results in the end is low outcome or just working for a while. Wisdom change deeply in the mind, ego change the surface, wisdom the whole structure of the building, or may create a New Man and New Earth. Wisdom is eternal and it´s range is infinite to any dimension of men´s and woman´s mind and heart. Therefore its power can heal the soul and liberate it from the depths. Wisdom awakes the soul when it get the call of wisdom.

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Gnosis secret information, Secret teachings, Knowledge of this treasure, and its owners, has been lost, Supermind lends itself to the action of the inferior instruments: it is always there indeed at the core as a secret support of their operations, Gnostic Visions: Uncovering the Greatest Secret of the Ancient World

Gnosis secret information, Secret teachings, Knowledge of this treasure, and its owners, has been lost, Supermind lends itself to the action of the inferior instruments: it is always there indeed at the core as a secret support of their operations, Gnostic Visions: Uncovering the Greatest Secret of the Ancient World

Gnostic Visions: Uncovering the Greatest Secret of the Ancient World

The basic tenet of Gnosticism (the name derives from the Greek gnosis, knowledge) is that the divine is present within every individual, and that the way to achieve union with the divine is through personal gnosis or self-exploration.

The Gnostics thought that Evil was not so much a negative quality – an absence – as a positive one. They believed that the world that resulted from the emanations of God (which they called aeons) was a purely spiritual world, which they called the Pleroma. The material world – which included the human body – was the creation of a Demiurge, a rival of God. Some of the radiance from God, sparks of the divine, had become trapped in parts of this material world; in a human being the Soul was one of these sparks. If it were to be freed from the trap or prison of the material world and to rejoin the purely spiritual world, it needed a special and esoteric knowledge or gnosis – hence the word given to this philosophy.

“The meaning of the term Gnosis or Knowledge, as applied to a system of philosophy, may be illustrated by the language of Plato towards the end of the fifth book of the Republic, in which he distinguishes between knowledge (gnosis) and opinion (darn) as being concerned respectively with the real (to on) and the apparent (to pltainomenon).”

This knowledge differs in name only from that `wisdom’ (sophia) which Aristotle tells us is by common consent admitted to consist in a knowledge of First Causes or Principles.”

Secret teachings

Jesus was indeed able to create many miracles that were meant to be shared. We would note at this point that the ability to heal and transmute matter with energy from his hands is only just now being rediscovered on this planet. This is unfortunate since it was a legacy that he left for you all. These skills originally were meant to be included in a book of his teachings that was later manipulated, edited, and amended until they were almost unrecognisable.

The men in power after Jesus’ death were upset by the possibility that everyone might have access to this information and believed that allowing the ‘common man’ to have such powerful knowledge would lessen their grip on the populations. The information mysteriously disappeared and is known in full to only a handful of people on this planet.

There has been much of this kind of knowledge given through each of these divine ones—these beings with what you call c/iris! energy. Yet in every case, those who followed have disregarded the wishes of the divine messenger-teachers and have instead jealously guarded this information for their small and elite inner groups that reside within the larger religious group. What kind of world would this have been right now had you been able to access this ability to heal without potentially harmful chemicals or unnecessary surgical intrusion? What if the passionate displays of weather on this planet could be soothed into a calmer and less destructive version? All these things would have been possible with the teachings that were left behind.

The ancient knowledge, which was your rightful legacy, has been lost to you both through sup-pression by those who longed to keep the power in their hands and by the annihilation of civilisa-tions with a more highly developed technology and social order than you can imagine.

“Knowledge of this treasure, and its owners, has been lost”.

There have been many teachers—male and female—who had the Christ energy and even now there are the remnants of ancient sects and orders throughout the world who have carefully kept these scrolls, tablets, or other written records in secret places known only to a handful of their followers in each century.

This was meant to be a legacy for all of you that would have radically altered your understanding of love, wholeness, and the interconnectedness of all life forms on this planet. But we must ask you in truth—if you had all of this knowledge available to you, would it be used correctly and for the good of all life-forms?

The true gnostic is one who knows the inner or hidden unveiled revelation and who also understands the outer or published veiled revelation. He is not one who has discovered the truth of himself by his own unaided reflection, but one to whom the disclosures of the inner world are known and become understandable.

Finally, this invisible world is inaccessible to us of our natural normal selves, and can be disclosed to us only by revelation, then spiritual knowledge or gnosis has for its object nothing else but revelation. It thus follows that the possession of gnosis means the ability to receive and understand revelation.

“In a general way there was a persistent conviction that redemption and salvation depend on the revelation of certain truths, knowledge of the gods, of the world and of our own personality, and piety became gnosis.” But to discover what gnosis meant for the best of its adherents in the non-Christian world, we must turn to the writings of the ancient mystze and let them speak for themselves. Gnosis is necessarily gnosis of something—but of what? The answer given both by the lofty Trismegistic literature and by the popular Magic Papyri, as indeed by the majority of our sources, is identical: it is finally gnosis of God. Gnosis is not intellectual knowledge; it is conceived of rather as power or virtue.

It is here quite evident that gnosis is a gift, a grace of the spirit; so, though the gift itself is from God, the light of it could be handed on, for spirit lives by giving. ” Fill me with Thy power and with this grace of Thine, that I may give the light to those in ignorance”; thus prays the suppliant for gnosis. It is also evident that mind is spiritual intuitive mind, the human counterpart of that Mind or Divine Monad in which wo are to be dowsed or baptised, according to the doctrine of the treatise called The Cup, and that the whole conception of gnosis is due to religion, and not to philosophy. Salvation by gnosis is the making whole, a spiritual completion or fulfilment, of the nature of apotheosis or theitais, that is of transfiguration from the life of separation into the self-sufficient divine life.

The kingdom is like a man who had a [hidden] treasure in his field without knowing it.

This, however, ‘is not the case. The gospel is not the kingdom ; it is only a part of the property belonging to the kingdom. It is emphatically ” the gospel of the kingdom.” The whole phraseology of the other parables in the chapter confirms this opinion. That saying of Jesus, also, ” The kingdom of heaven is within you, explains this, though it is often badly interpreted. It ought to be, “The kingdom of heaven is among you ; ” that is, Christ and his disciples were among them ; yet they did not recognize them as the true kingdom of God. Christ’s kingdom is not of this world. Where he appeared as their King, they did not know him as such ; and, therefore, they did not know his disciples either. The kingdom of God did not come with observation—with worldly pomp and splendour. Christ was not known by the world as the King of saints, and neither were his disciples known as the true subjects of his kingdom. Therefore, this kingdom was among them ; for as it consists of Christ the King and his people, the subjects, it could not be said to be within them. The parable of the seed, recorded in verse 24, is an illustration. The seed is not the kingdom ; it is the gospel of the kingdom; preached for the setting up of the kingdom and its progress. The seed is not the kingdom, nor is the kingdom like seed. There is something in the kingdom like a man sowing sad. The seed is the word—the sower is the Son of Man ; and, like as a man sows seed in order to increase his produce, so the Son of Man sowed the seed of the word, the gospel of his kingdom, in order to increase that kingdom with the fruit it was to produce, which is believers, the subjects of the kingdom of heaven;

“Again” (verse 44), “the kingdom of heaven is like unto treasure hid in a field,” &c. Now the treasure here mentioned is not the kingdom ; nor is the kingdom like treasure. But there is something in this kingdom like a man finding treasure in a field in which he was digging, without looking for the treasure.

The man is labouring in the field of another, in the ordinary way, not expecting any hidden treasure to rise up as he is digging or tilling the field; but, as soon as be turns up the hidden, unexpected treasure, his joy is so great, he conceals it ; and, though he has not immediately at band as much money as will buy the field, and as there is no other way he can get at the treasure, be goes his way, sells all he has, and buys the field, and then he has secured the treasure.

So the good news about Christ is treasure; and many a man finds it when he is neither looking for it, nor desires it. He may be a man of the world, minding earthly things; seeking what he shall eat and what he shall drink, and wherewithal he shall be clothed; and of the one thing needful entirely careless ; but, in a wonderfully providential way, the Lord brings him to see the Saviour.

In his pursuit after earth, the treasure of the gospel turns up ; he finds Jesus, and, such riches being so unexpected, his joy is great. Ile sells all; that is, he throws away all his own righteousness, which he now counts filthy rags, dross, and dung, and he rejoices in Christ, the greatest treasure. Verse 45.—” Again, the kingdom of heaven is like unto a merchantman seeking goodly pearls.

In this parable, also, there is something in the kingdom of heaven like a man seeking goodly pearls, although the kingdom itself is not the goodly pearls. And here we ask, Where is the difference between this and the last parable? In the one, the man finds the treasure when he is not seeking it. His heart was entirely bent on this world ; and the Lord, in a providential and unexpected way, brings him to Christ. But in the other, we have a man concerned about salvation, earnestly seeking the way to heaven. He knows that the soul is valuable, and he knows the danger of being lost; and he is endeavouring, by the keeping of the law, to buy the pearl to earn salvation.

Is there some connection between siddhis and Gnosis?

The Khecarividyā mentions liberation-in-life twice. In both instances (2.7 and 2.14), the yogin becomes a Siva, liberated-in-life by drinking the supreme nectar (paramrta) at the aperture of Brahma. The drinking of nectar, which results from the practice of khecarimudrci, brings about a large number of supernatural effects (siddhi). This indicates that the attainment of siddhis was of primary importance to the author. Furthermore, the notion of samadhi (unmani and Jaya) is men-tioned several times, but only in passing.” Within the broader context of the visualization practices and the emphasis on drinking nectar, samadhi is presented more like a supernatural effect (siddhi) than an auxiliary in a system of yoga. The absence of descriptions of the liberated yogin in a hypometabolic state further suggests that samadhi is incidental to the main transformative processes of rais-ing kundalini and drinking nectar. Like earlier Saivasiddhanta traditions, the Khecarividya (3.48-54ab) also teaches yogic suicide so that the yogin may cast off his body and become like Siva.

The overmind gnosis is in contact and communication with the supermind above . … in its higher and lower functions , acting in the one case as a passage leading into or in communication with the Supermind beyond , and in the other as a veil …

Gnosis emerges in the material nature . It is by the continuous working of the Supermind in the principles of Inconscience and Ignorance that there can be a total conversion of the realities of the universe . It is the supreme Supramental Gnosis …

Supermind and Spirit Supermind or gnosis is the characteristic , illumined , significant action of SPIRIT in its own native reality.

Mind is not in possession of truth . It is only its ignorant seeker . Beyond Mind is the Supermind , the gnostic power of consciousness , which is in eternal possession of the Truth . This Supermind is the Superman , according to Sri Aurobindo .

This overmind leads to the emergence of the Supermind . The evolving mind thus passing through these strata reaches the Supermind . Such a mind is the most perfect attainable , which Aurobindo calls ‘ the gnostic state ‘.

The life of the gnostic being is the spiritual life that embodies the consciousness of the supreme Reality, Sachchidananda. The Supermind takes us to the threshold of the Supreme Being and makes us aware of the higher Reality in its magnificent light and illumination. Thus the gnostic being is established in the consciousness of the Supreme Being thereby making the spiritual being the highest being possible on earth.

Sri Aurobindo ‘ s Integral Yoga aims at a spiritual life of man and collectivity but this also includes mental and physical life in a transformed state . Integral Yoga aims not at an ethics of religion but a spiritualization of the whole race , the birth of a race of gnostic beings.

Thus the real purpose of integral Yoga is to find and establish a new power of action. It is concerned with the salvation of the whole world. It is for the harmony of all external as well as internal.

The aim of integral yoga is different from that of other yogas. Hatha Yoga aims at the conquest of the life and the body. The ideal of Raja Yoga is the liberatior and perfection of the mental being by the mastery of the whole range of thought and consciousness and control of the emotional and sensational life.

Ascent and Descent

Thus integral Yoga is not achieved by ascent alone. It is not concerned simply with individual liberation. It is not only a way of individual evolution but also a method of social development. It aims at defmite change in the entire earth-consciousness through a descent of the higher powers upon earth. Hence the descent is most important in integral Yoga. It is the key to spiritual and supramental transfor-mation. Thus integral Yoga proceeds by a double method of ascent and descent. The sacrifice of love, of knowledge and of works is the way of this triple ascent. The descent follows the absolute consecration. This descent, Sri Aurobindo points out, is not realization, since, according to him, “Realization by itself does not necessarily transform the being as a whole; it may bring only an opening or heightening or widening of consciousness at the top.’

A Universal Method

The method of Yoga is universal. It is accessible everywhere and to every one who is prepared to bear the ordeal. What fundamentally matters in Yoga is not the Hindu or the Western outlook, but the psychic turn, the spiritual urge, and these are the same everywhere. The doubts of the Western psychologists like Sigmund Freud and Prof. Leuba, among many others, are based on misunderstanding of the nature and method of Yoga. The followers of this path should have the best that is found in the East or the West. To quote Sri Aurobindo again, -They will adopt in its heart of meaning the inward view of the East which bids man seek the secret of his destiny and salvation within; but also they will accept, though with a different turn given to it, the importance which the West rightly attaches to life and to the making the best we know and can attain the general rule of all life.’ Thus it is quite clear that the aim of integral Yoga is the ascent of humanity into a spiritual age.

However, the question arises, why does the Supermind descend into the mind and how? This question can be answered by showing that the Supermind or the supra-mental Consciousness-Force descends into the mental consciousness for making the latter change. That is, the mental consciousness cannot change unless the Supermind makes changes in it. This is the essence of the idea of the descent of the Supermind.

The Supermind is the higher mind above the Overmind, which is the power of the Spirit such that it has the capacity to change the consciousness at the mental level. The idea of descent involves the following ideas: first, the Supermind has the power to transform the mind and secondly, it is the creative power of the Spirit because of which it can bring the Spirit into the level of the mind, life and matter. The Super-mind is the Consciousness-Force and so it can make the mind transform itself into the superior consciousness. Unless there is pressure from the above there can be no change in the mind and consciousness. Sri Aurobindo writes:

For a real transformation there must be a direct and unveiled intervention from above; there would be necessary too a total submission and surrender of the lower consciousness, a cessation of its insistence, a will in it for its separate law of action to be completely annulled by transformation and lose all rights over our being (Sri Aumbimndo 1973: 922).

The power from above demands a total surrender of the lower consciousness and the cessation of its own power over our being. This is the total surrender of the mind to the Supermind or the Divine Will and Power.

The total transformation to be achieved by the Supermind involves taking the mind to the highest level in consciousness and also conquering the lower consciousness with its limitations and ignorance. The mental consciousness is also called the earth-consciousness (Misra 1957: 317), which is transformed by the Supermind. “As a result of the supramental transformation of the human personality, there will be a radical change in the working of mind, life and body” (Misra 1957: 317). Since this is a total transformation of the lower nature of man, it will lead to the emergence of a new personality called the gnostic personality. The kind of change that can take place is beyond the capacity of the ordinary mind to visualize. It can be taken to be a total change which the Supermind can alone achieve. Sri Aurobindo writes:

Out total being can rise out of subjection to fact of present Nature only by an identification with a greater Truth and greater Nature (Sri Aurobindo 1973: 926).

This identification with the “greater Truth and greater Nature” makes the radical transformation possible. In the changed condition, the individual being will be totally identified with the highest being, the Divine Purusha. The individual will be free from the subjection of Nature and will be in attunement with the highest Being, the Spirit. As Sri Aurobindo writes:

In place of the Nature of Ignorance with the individual as its closed field and unconscious or half-conscious instrument, there would be a Supernature of the divine Gnosis and the individual soul would be its conscious, open and free field and instrument.. (Sri Aurobindo 1973: 927).

Aurobindo writes: As we reach in our thought the line at which the evolution of Mind into Overmind passes over into an evolution of Overmind into Supermind, we are faced with a difficulty which amounts to an impossibility. For we are moved to seek for some precise idea, some clear mental description of the supramental or gnostic existence of which evolutionary Nature in the Ignorance is in travail… (Sri Aurobindo 1973: 964).

Such is the effect of the supramental transformation, which will make the individual man a spiritual or gnostic being.

The Transformation of the Mind

The very idea of transformation of the mind is due to Sri Aurobindo’s theory of the evolution of the mind into the Supermind. The main reason for this transformation is that the mind operates at a very low level so that it is incapable of knowing the Reality. Mind and reason is incapable of going beyond the limits within which they operate. They operate within the boundary fixed by Nature.

Mind and the mental being functioning within this boundary so that they fall shoe of the knowledge of the Absolute Reality. Mind and the mental being do not have the capacity to know the Absolute. The Absolute itself remains hidden behind the veil of Ignorance. The mind and reason which are the main features of the mental being fail to penetrate the veil and so are condemned to the domain of the limited knowledge with regard to the Absolute Reality. Mind in a sense is the domain of ignorance. according to Sri Aurobindo. He writes:

Mind k not only capable of ignorance. but. because it acts always partially and by limitation. it worts characteristically as a power of ignorance: it may even and it does forget itself in a complete inconscience. ar nescience… (Sri Aurobindo 2000:625).

Thus mind is a limited force and since it acts within limits it is also the power of ignorance. It cannot make any headway beyond the veil of ignorance. The Supennind in comparison is the power of light and divine power. It is the domain of the divine knowledge and consciousness. It is the supreme Truth-Consciousness, which acts on the mind from above as the source of the mental consciousness.

The supramental consciousness is the fountain head of the conscious-ness at the mental and physical level. It is because the Supermind descends into the lower planes to function within them and make them the instruments of the supramental power. As Sri Aurobindo writes:

Supernind lends itself to the action of the inferior instruments: it is always that indeed at the core as a secret support of their operations (Sri Aurobindo 2000: 625).

This is to suggest that the Supermind works secretly within the lower planes of existence such as the mental, vital and physical. It works below the supramental level because of its involution in the mind, life and matter in the descending order. The Supermind is the transforming power because it has the capacity to rule over the mind and life. Its power comes from the Divine. which is above and beyond the working of the mind and the supermind.

The workings of the Supermind are “merely irradiations of the supermind which accommodate themselves to the limited functioning of the obscure instruments: its own characteristic nature is a gnosis superconscient to mind, life and body. Supermind or gnosis is the characteristic. illumined, significant action of spirit in its native reality” (Sri Aurobindo 2000: 625). Thus. it is the Supermind which ultimately rules over the mind, life and body and transforms them into the instruments of the supramental consciousness.

Still, the Overmind itself, despite containing the first dualisms (or more accurately, not the first dualisms in involution, but the last dualisms to be overcome in evolution’s Refluxing to the supramental Spirit, since the Supermind is not produced by involution but by evolution), is the next-to-highest level that Spirit’s own evolution has produced to date, and is thus a structure of almost infinite grandeur.

Says Aurobindo, “But the Overmind is still a power of llgosmic consciousness, a principle of global knowledge, a delegated light from the supramental Gnosis. When the Overmind descends, the predominance of the centralizing ego-sense is entirely subordinated, lost in largeness of being; a wide cosmic [again, Cosmic perception and feeling of a boundless universal Self and movement replaces it. The source of revelation is not in one’s separate self but in the universal knowledge.” Aurobindo mentions the word “Gnosis.”

As we’ve pointed out, the “gno” in “gnosis” is the same as “kno,” as in “knowledge”; and in Sanskrit, it is jna,” which shows up in the extremely important terms “jnana” and “prajna,” both terms taken by various Buddhist traditions to mean “ultimate nondual knowledge,” “knowledge that is unto Liberation.”

Notice that Aurobindo says that this Overmind Truth knowledge is “delegated”—meaning that it is one step down from Supermind. “Gnosis” or “jnana” is traditionally sourced from the state of turiyatita, or “beyond the fourth” (beyond the Empty Witness—namely, nondual Suchness, or Thusness).

This gnosis, when present in Supermind, is due to the conjoined nondual state. There is another type of nondual awareness—more profound than gnosis, although, as it were, “containing” gnosis as an aspect of itself. But this “higher gnosis” is not merely a state gnosis, but a structure and state gnosis—the nondual gnosis of the Suchness state (the unity of Emptiness and Form) added to a structure comprehension that is literally the fullest of the fullest of all Form possible (because the Supermind has “transcended and included” every structure since the Big Bang).

Typically, when gnosis descends, it is through the filter of what-ever structure, whatever “hidden map,” is present as a lens at what-ever level the individual happens to be when the gnosis is activated—it could be mythic, it could be rational, it could be integral, and so forth—and the person enters a “headless, thoughtless, unity’ state of consciousness, but always as interpreted through its particular hidden map.

But at Supermind, the ‘hidden map” is. for the first time, the absolute leading edge evolution itself—the fullest of the fullest Form anywhere in existence—and thus is, moment to moment, the most complete knowledge available to consciousness in general. This ‘all-structure gnosis” reverberates throughout the known world with a thunderous and electric inclusivity, sweeping up every single thing and event in the known Kosmos into its all-permeating embrace.

This is a gnosis unlike any that have ever appeared before (although, in-deed, there have been various types of “leading-edge gnosis” in the past, which occurred whenever thew-war-level experiencing gnosis, or jnana, was also the highest structure-level that evolution had achieved at that time—whether it was mythic or rational or pluralistic, and so forth). But Supermind is today’s ultimate leading edge, and thus the level that holds this honor in today’s world.

And—to return to the specific point at hand—the Overmind, as one mere step away from Supermind, shines via a “delegated’ (or one-step-down) version of such. This means that certain fundamental dualisms are in place, in particular, as noted, the dualisms of the 4 quadrants (subject versus object and singular versus plural), which, when seen as Spirit’s own ornaments, become the abundantly creative forms through which a Kosmos is manifested, but when viewed apart from Spirit, are the root sources of maya, illusion, and delusory finite awareness.

Overall, the difference between “ignorance” and “Enlightenment” at the Over level is relatively small indeed; especially when conjoined with the Empty Witness state, the resulting “jnana samadhi” (True-Self awareness) is but a small step from “sahaja samadhi” (nominal spontaneous Suchness awareness).

With the Overmind, the big blue pancake has already collapsed and is in the process of falling straight for your headless condition at a very accelerated rate. One of the most notable features of Overmind is its almost constant “awareness of awareness” (which becomes a 24/7 given at Supermind: and again, not necessarily as a highly self-reflexive, constant self-staring. but as an ever-present background Consciousness embracing All).

The Transformation of the Mind

The very idea of transformation of the mind is due to Sri Aurobindo’s theory of the evolution of the mind into the Supermind. The main reason for this transformation is that the mind operates at a very low level so that it is incapable of knowing the Reality. Mind and reason is incapable of going beyond the limits within which they operate. They operate within the boundary fixed by Nature.

Mind and the mental being functioning within this boundary so that they fall short of the knowledge of the Absolute Reality. Mind and the mental being do not have the capacity to know the Absolute. The Absolute itself remains hidden behind the veil of Ignorance. The mind and reason which are the main features of the mental being fail to penetrate the veil and so are condemned to the domain of the limited knowledge with regard to the Absolute Reality. Mind in a sense is the domain of ignorance. according to Sri Aurobindo. He writes:

Mind is not only capabk of ignorance. but. because it acts always partially and by limitation. it works characteristically as a power of ignorance: it may nen and it does forget itself in a complete inconscience. or nrscience… (Sri Aurobindo 2000 625). Thus mind is a limited force and since it acts within limits it is also the power of ignorance. It cannot make any headway beyond the veil of ignorance. The Supermind in comparison is the power of light and divine power. It is the domain of the divine knowledge and consciousness. It is the supreme Truth-Consciousness. which acts on the mind from above as the source of the mental consciousness. The supramental consciousness is the fountain head of the conscious-ness at the mental and physical kvel. It is because the Supermind descent into the lower planes to function within them and make them the instruments of the supramental power. As Sri Aurobindo writes:

Supermind lends itself to the action of the inferior instruments: it is always there indeed at the core as a secret support of their operations (Sri Aurobindo 2000:6251.

This is to suggest that the Supermind works secretly within the lower planes of existence such as the mental, vital and physical. It works below the supramental level because of its involution in the mind. life and matter in the descending order. The Supermind is the transforming power because it has the capacity to rule over the mind and life. Its power comes from the Divine. which is above and beyond the working of the mind and the supermind. The workings of the Supermind are “merely irradiations of the supermind which accommodate themselves to the limited functioning of the obscure instruments: its own characteristic nature is a gnosis superconscient to mind. life and body. Supermind or gnosis is the characteristic. illumined, significant action of spirit in its native reality” (Sri Aurobindo 2000: 625). Thus, it is the Supermind which ultimately rules over the mind, life and body and transforms them into the instruments of the supramental consciousness.

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The Power of Gnosis (Knowledge). No mechanicity can AWAKEN US, no mechanicity can INTIMATELY SELF-REALIZE US. SELF-REALIZATION can only be the result of a conscious and positive work upon ourselves and no Mechanical Law can do this work for us. We believe in EVOLUTION and believe in INVOLUTION, but we do not believe, we can never believe, and we can not accept, that the MECHANICAL LAW OF EVOLUTION could ever AWAKEN our consciousness and mechanically lead us to PROFOUND INTERIOR SELF-REALIZATION.

The Power of Gnosis (Knowledge). No mechanicity can AWAKEN US, no mechanicity can INTIMATELY SELF-REALIZE US. SELF-REALIZATION can only be the result of a conscious and positive work upon ourselves and no Mechanical Law can do this work for us. We believe in EVOLUTION and believe in INVOLUTION, but we do not believe, we can never believe, and we can not accept, that the MECHANICAL LAW OF EVOLUTION could ever AWAKEN our consciousness and mechanically lead us to PROFOUND INTERIOR SELF-REALIZATION.

The entrance on the pathway of the gnosis is called a’ going home

The secret of the Gnostic-Hermetic transformation does not come from the books (such as this one) or maps or drawings of others, but from our own personal self-awakening.

Ancient authors declare that the true Philosopher’s Stone, to be coveted by all, was the new life in Christ Jesus.’ Only by victory over Self could any win victory over nature. To the selfish and the godless no secrets would be revealed.

In the Egyptian system of the Five Bodies, we find a metaphor for alchemical work. The separated elements —Earth, Air, Fire and Water—symbolized by the four lower bodies, are refined and realigned into the reality of the Fifth the indestructible Diamond Self, the Philosopher’s Stone—the symbol of unity and realization.

No mechanicity can AWAKEN US, no mechanicity can INTIMATELY SELF-REALIZE US. SELF-REALIZATION can only be the result of a conscious and positive work upon ourselves and no Mechanical Law can do this work for us.

We believe in EVOLUTION and believe in INVOLUTION, but we do not believe, we can never believe, [andj we can not accept, that the MECHANICAL LAW OF EVOLUTION could ever AWAKEN our consciousness and mechanically lead us to PROFOUND INTERIOR SELF-REALIZATION.

In addition , this pure gnostic energy is present in all life forms as a latent source – potential of subde depth – radiance , though absent in its manifest , actualized dimensions . It is this inner seed – core of enlightened energy or ” Buddha – nature or Christ Consciousness.

Therefore, Finding Your Benben Stone, is about your experience of Gnosis or a spiritual self-awakening unto the Great Cosmic Creator. This spiritual self-awakening unto Christ (KRST) Consciousness was called by the Gnostics “Gnosis,” which is true so-called salvation. The Old Testament scribes wrote about the “the Lord” as one’s “light” and “salvation,” which is an illustration of Gnosis, “The LORD is my light and my salvation; whom shall I fear? The LORD is the strength of my life; of whom shall I be afraid?” (Psalm 27:1, KJV). Here the authors are esoterically saying that “the LORD” is without evocation a subconscious mind, which is your “light” of Truth that leads you into enlightenment or Gnosis revelations and experiences.

The benben stone in Egypt represents a parallel to the “philosopher’s stone” of Western alchemy.

This stone has not only the power of transmuting any imperfect earthy matter into its utmost degree of perfec-tion, and can convert the basest metals into gold, flints into stone, but it has still more occult virtues, when the arcana have been entered into by the choice fathers of her-metic mysteries. The vegetable stone has power over the natures of man, beast, fowls, fishes, and all kinds of trees and plants, to make them flourish and bear fruit at any time, The magical stone discovers any person wherever he is con-cealed ; while the angelical stone gives the apparitions of angels, and a power of conversing with them.

The .Alchymists attributed to the philosopher’s stone three essential properties ; the changing of the viler metals into silver and gold, the curing of all diseases, and the prolonging of human life beyond its natural limits. But, although all of them are agreed as to its power of changing other metals into gold, there is a remarkable discrepancy among them as to the proportions necessary to be employed to produce this transmutation.

Basil Valentine says, ” that he who possesses the philosopher’s stone will never be attacked by sickness or infirmities, until the last hour which has been assigned to him by the King of Heaven.” But all the adepts were not content with limiting the powers of this medi-cine to the prolonging of life, in unbroken health and vigour, to the extreme of its natural limits.

Sufis have mastered the alchemy of the heart, through which the energy of love transforms the individual to reveal the light hidden within the darkness of the nafs or lower self. “The Light of the Heart”) for working with the chambers of the heart to effect an inner transformation that gives the wayfarer access to the light of his true nature. This work clots not belong just to the individual, but can have a direct relationship to the whole of creation and the heart of the world. Once we recognise the mysterious connection between our own innermost essence and the Soul of the World, we can use the tools of inner transformation to work directly with the Soul of the World, to help the anima mtmdi reveal its divine light and awaken.

As a result of Jung’s writings on alchemy, we have begun to understand the nature of the inner alchemical work. The work on the alchemical lead—the prima materia, that which is “glorious and vile, precious and of small account and is found everywhere”‘—is the work on the shadow, the rejected and unacknowledged parts of our psyche.

The philosopher’s stone, the gold made from the lead, is our own true nature, the Self. Rather than a transcendent, disembodied divinity, alchemy reveals a divine light that exists in the very depths of our psyche.

This light hidden in darkness, the lumen naturae, is also our instinctual self and natural way of being, which until it is revealed is covered over by patterns of conditioning and the layers of the false self.

What is the difference between the light discovered in the depths of the psyche and the light of our transcendent divine Self glimpsed in meditation or other experiences? it is the same light experienced in different ways. The Sufis know that the Beloved, the source of all light, has both an immanent and a transcendent qual-ity. He whom we love is both ‘nearer to him than his jugular vein” and “beyond even his idea of the beyond.”

The Self, “larger than large and smaller than small,” has the same dual quality. The yogi deep in meditation and the alchemist in his laboratory are seeking the same light, the same divine nature. Everything that we experience has a dual nature, a masculine and a feminine aspect, and the same is true of the light of the Self.

It can be experienced in its mas-culine form as a pure transcendent light, consciousness without the constrictions of the psyche or the physical world. In meditation we can first glimpse and then rest in our eternal and infinite nature, and come to know a reality not defined or constricted by our body or the manifest world.

This is a reality of light upon light, our colorless and formless essence. We can also come to know our divine nature in its feminine, embodied nature, as the light of being, our natural wisdom, the gold of our true nature. In this light we experience and know the divine within creation, the way our Beloved reveals Himself in a multitude of forms, each form a different expression of H is infinite being. We see how each color, each smell, every taste, even every thought and feeling, is a unique expression of the divine. In this way we come to know Him in His creation in a way that is hidden in the transcendent.

God Is the return to the Self of No-Self, the Ultimate Pursuit of Self-Awakening to obtain the Essense of the God-within, the Central Consciousness, and the Inner Stream from which All Mows, riding the turbulent tides of the Great Illusion, of which the All Is. God Is the Philosophers Stone of No-God, No-Self, sometimes called by their own ego-name, others Olympus, or Mount Mew, or Zion, or Mount Sufferance, which ever the preference of ones’ Iron God-like Will, the Spirit of All Living Beings, several billions of brain-matter crawling the earth, and several billions of God-entities to contend with, all rushing to make their mark in the spacial continuum of times’ lucid transparency. But I dont care for extinction, nor to engulf myself in the extremities of a nirvana you can neither see nor feel, but rather touch the Face of God within the boundaries of this life, living in the limitless everness of forever, to see and feel In this state of perplexed euphoria, the awesome glee in this existence, to glory in the Self of every Self, and whatever tread the path does take, fine in the fundamental belief that I am in fact touching the Grace of God right now, in every particular moment, the Diamond Eye clarifying each instant It cares to place Itself in -a Human Nirvana far beyond the parallels of words that hold no definitive end there Is no end, nothing to submit to, but the endless beginnings super-imposed In the vast beginningless universe content to be devoured by a Diamond Eye in the Skull of Eternity. To be of a God, of an Essense, further than the Word can tell; the Buddha-God Awakened to wake up.

As long as the true nature of man is not known, his lower interests are mistaken for his higher ones. Scientific attainments are often only used for the purpose. of obtaining the power to speculate on the ignorance of those that have no such intellectual acquirements, and by taking advantage of their beliefs to obtain money awl material comfort. Such scientific attainments may be good for such purposes, but they retard the progress of an in a spiritual direction, because they make men more ‘selfish, and cause them to worship matter ; they are therefore— -to say th.e least—useless for the only true and. permanent interest of man,

“We speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory” (1 Cor. 2:7)

The gnostic said, “ Whenever the gnostic comes to know the universal , nothing remains hidden from him. The realization of gnosis meant access to the hidden world. The Gnostics were knowers; they were a people who knew not believed in the reality of the divine spirit. They were a people who had rituals in which profound spiritual experiences took place, of which the visionary experience of knowledge was a central factor. Thus, it is this experience of knowledge that not only categorizes the Gnostic tradition, but defines it. To the Gnostics, the attainment of such knowledge always constituted the supreme achievement of human life.

It must be noted that the source of this ‘Thirst of knowledge” is the creativeness of the Cosmic Magnet, which “impels humanity toward Truth”t. Moreover, N. Roerich believes that in the seed of the spirit lives the realization of knowledge, i.e., it contains the possibility of understanding the cosmos: “Spirit, in thy essence thou hest revealed the beauty of sacred knowledge”

This knowledge hidden in the seed of the spirit inclines one toward Infinity, and the important thing is that the spirit has to strive for the realization of all the subtle principles in order to attain higher knowledge, because through knowledge man can find access to higher spheres. N. Roerich stresses that the quest of truth opens “limitless vistas for the sacred union with the Supreme”.

On the one hand, Infinity is unknown in the world and cannot be perceived from it; therefore revelation is needed. Its bearer is a messenger from the world of light who penetrates the barriers of the spheres, awakens the spirit and imparts to it the saving knowledge “from without”. Knowledge thus revealed, called “the sacred knowledge”, “unlimited knowledge”, comprises everything.

On the practical side, however, it is more particularly “knowledge of the way”, namely the way of the individual spirit out of the world. Equipped with this gnosis, the individual spirit after death travels upwards. Thus, the individual spirit becomes reunited with Infinity. On the other hand, the “sacred union with the Supreme” through knowledge comes from within, because “… every […] knowledge comes from within”. Let us note, at once, the very meaning of the word within.

According to theosophical interpretation, knowledge hidden in the seed of the spirit is comprised of former accumulations: “The stratification of observations over the extent of many lives, laid in the depths of consciousness, is called dormant wisdom”. If these accumulations, called dormant wisdom, are insufficient, it is impossible to achieve enlightenment. Consequently, ascending the steps of evolution, the best attainment of the human spirit is the development of the hidden forces and accumulation of new knowledge which brings the realization of Infinity: “… ascent is the page of wisdom on which is traced the entire power of Cosmos and the manifestation of motion”.

When humanity will realize the great unity between Infinity and the particles, it will acquire “[the] highest wisdom of Infinity, the rays of which play on the Lotus of Consciousness”. We may say that the principal aim of the Roerichs’ doctrine is the perfection of knowledge as a means to becoming one with the source of life. The ultimate “object” of knowledge is Infinity: its event in the spirit transforms the knower himself by making him a partaker in Infinity.

Thus, the knowledge is not only an instrument of salvation but itself the very form in which the goal of salvation, i.e., ultimate perfection,’ is possessed. To this must be added that the Roerichs exclude the possibility of ever achieving absolute knowledge, and therein they see the entire grandeur of life: with every new improvement, with each higher evolution of humanity, with each succeeding cycle of our planet, knowledge will be higher and more complete, and so on into Infinity.

In addition, most Gnostic texts and sys-tems reflect a belief in a proliferated array of intermediary beings who inhabit the cosmos between the Pleroma and the earthly realm of humanity. Though the Gnostics understood hu-manity to be trapped within the physical body, the human spirit is understood to be part of the ultimate spiritual reality (the Heron= and/ or the ultimate God).

This entrapment is usu-ally understood as ignorance or sleep, but not as sin. In order for the human spirit to find sal-vation, it needs to be awakened and delivered from its ignorance by recovering the knowledge (gnosis) of its true self as part of the Pleroma or ultimate God. Thus, the ultimate God sent a redeemer from the Pleroma to bring knowledge to imprisoned human spirits.

Although this redeemer figure can be variously described in Gnostic texts (e.g., as Seth), the majority of the Christian Gnostic texts, of course, identify the redeemer figure with the Christ. Christ then taught the Gnostic “elect.” through “revelation discourses’ the truth about reality and salva-tion. Since the body is evil, Gnostics believed Christ’s human form was docetic (i.e., only appearing human), and thus did not actually die on the cross—a substitute died at the hands of the inferior god and its intermediary powers.

The Gnostics, according to their own writ-ings, tended very strongly to an ascetic lifestyle. The denial of the reality and importance of the human body is the appropriate response for those who know the true character of salvation and the Plcroma.

It seems to me, remains uncomfortably trapped within a fundamental dualism that sees human life as constructed from irreconcilable antinomies: flesh and spirit, evolution and creation, the body struggling to differentiate itself from its animal roots, and the divine spark donated from above.

“Struggle between the flesh and the spirit, rebellion and resistance, reconciliation and submission, and finally — the supreme purpose of the struggle — union with God: this was the ascent taken by Christ, the ascent which he invites us to take as well.”

The path that his Jesus follows towards greater understanding is a way of askesis, of spiritual struggle, that entails divesting the spirit of its encumbrance of flesh. To get nearer to God, you have to get further away from the human condition.

In order to mount to the Cross, the summit of sacrifice, and to God, the summit of immateriality, Christ passed through all the stages, which the man who struggles passes through.’ This path of spiritual ascent is always from the material to the immaterial” and from the flesh to the spirit. The ‘Last Temptation’ is the culmination of this process and the final and ultimate rejection of the domain of the senses, the realm of the flesh and the world of common human destiny. But this seems to be a betrayal of the principle of incarnation, since it shows Jesus unable to reconcile godliness and life in the body. As Macqarrie says, ‘to save the whole of man Christ must have taken on the whole of man’.

The message of the Buddha’, says Carnegie Samuel Calians, ‘is to free oneself from fear and hope by giving up desire.

Kazantzakis . . . considered humanity’s greatest duty to be the transubstantiation of all matter into spirit, an idea drawn predominantly from Buddha and from Bergson’s immanent life force, the élan vital, which seeks freedom from material obstruction and imprisonment.

The arrival of the apostles signals the breaking of the spell, the enchantment dissolved and the illusion revealed. The guardian angel was Satan. Jesus completes his final cry, and empties himself into the death of the cross. Both the passion, and the novel, are ‘accomplished’.

You now have scientists in your world who are recognising that your body-circuitry, the ‘wiring up’ of all of your functions, has somehow been incomplete. This disconnected wiring, related to your not-fully-functioning DNA strands, has been explored in depth in other books and we would urge you to read further on this subject.

Why have we brought this up? It is to point out that the nature of human bodies contains faulty wiring and incomplete memories of who you are in creation and what magical creation abilities you have. Jesus fell into this human body trap from the moment he incarnated into a body and was immediately subject to limitations and emo-tions such as doubt and fear that do not exist in a non-incarnational form.

The ancient Gnostics responded to experiences of divine transcendence by concluding that the world itself is an alien and wicked place, the creation not of the true god of the Beyond but of an evil divinity, or of divine “lowly powers?’

Into this world each human spirit (pneuma) has strayed from its true source, but escape from alienation in the prison of the world and return to the true god of the Beyond is possible. At the individual level the imprisoning element is not just the body but also the soul, because for the Gnostics, Hans Jonas explains, not only the body but also the soul “is a product of the cosmic powers,” so that through both “his body and his soul man is a part of the world and subjected to [worldly fate].” However, enclosed in the soul “is the spirit, or pneuma' (called also thespark’), a portion of the divine substance from beyond which has fallen into the world.”

Salvation of one’s spirit—one’s spark of true divinity—may be attained by gaining correct knowledge (gnosis): knowledge about the pneuma imprisoned in each human being, knowledge about the true god of the Beyond and of the nature and origins of our worldly prison, and knowledge of the methods or techniques that, when practiced, will ensure deliverance.

Gnostic writings envision the cosmos as a vast prison , of which the earth is the deepest dungeon , in which humans are imprisoned.

Knowledge enables man (that is , the Ophitic Gnostic) to reach back to the prime godhead.

The most significant aspects of these beliefs were firstly dualism — the idea that cosmic forces of Light and Darkness, Order and Chaos, were eternally ranged against each other; and secondly the existence of secret and mysterious powers, which could be made available to initiates who were shown how to acquire them by those who had already found the keys to their secret doors.

Spirit and matter were incompatible and irreconcilable — but somehow artificially emulsified here on earth, like oil and water, and always seeking ways to escape from each other. Light was conceived of as being trapped in darkness: spirit was imprisoned in matter. The Gnostic and the Hermeticist sought in their different ways to find the secret of releasing them — only then, so they believed, would true freedom, happiness and everlasting life be attainable.

After this divine substance fell to Earth , the Archons deliberately created human beings in order to imprison the spirit. The process of self – discovery begins as a person experiences the anguish and terror of the human condition.

Although he is immersed in a dimension of infinity, he is only a human imprisoned in time and space, and it is this conflict that defines his tragedy.

Gnosticism has a characteristic theology, according to which there is a transcendent supreme God beyond the god or powers responsible for the world in which we live. There is in Gnosticism a cosmology that entails a dualist stance, according to which the cosmos, having been created by an inferior power, is a dark prison in which human souls are held captive.

Gnostic anthropology views the essential human being as constituted by an inner self, a divine spark that originated in the transcendent divine world and that can, through gnosis, be released from the cosmic prison and return to its heavenly origin. The human body is part of the cosmic prison from which essential “man” must be redeemed. The notion of release from the cosmic prison entails an eschatology that, in its simplest form, assigns salvation to those with gnosis, and ultimate annihilation to the cosmos and its minions.

Hand in hand with the proclamation of the Pneuma – oáp goes the radical derogation of the flesh by the Gnostic charismatics.

A human being is a divine spark that originated in the transcendent divine world and, by means of gnosis, can be released from the cosmic prison and return to its heavenly origin.

Gnosis – The Secret Teachings of All Ages. The true inner secrets are known by those who ascend by the regular practice of meditation into an illumined state. Gnosis is a Greek word which means to know. The true inner secrets are known by those who ascend by the regular practice of meditation into an illumined state? Secret is concerned with this knowledge. What secret knowledge could be any greater than this? HIDDEN KNOWLEDGE-THE KEY THAT UNLOCKS THE SPIRIT

The true inner secrets are known by those who ascend by the regular practice of meditation into an illumined state . … Gnosis is a Greek word which means to know.

Gnostics claim to know God and it is reasonable to assume that the Great Secret is concerned with this knowledge.

Secret is concerned with this knowledge. What secret knowledge could be any greater than this? Gnostics have kept the secret alive in their writing, in stories, in mysteries and in parables. This was the way they taught their new initiates, with these stories that were designed to highlight the secret wisdom.

First , gnosis connotes the state of possessing secret , sacred knowledge , and the Greek gnosis , “ knowledge , ” equates a specific kind of knowledge and salvation.

While the Gnostics valued and appreciated the world of the spiritual creator God, they believed that the demiurge had fabricated the material world precisely to prevent humans from understanding and knowing the true creator God. The physi-cal world was a trap that caused a seeming narcosis, or a sleep state, among humans. Gnosis, true knowledge and insight, be-gan when the stupor induced by the demiurge was overcome. That awakening required a savior who would come to release the Gnostics from their stupor of materiality. The savior’s work was to proclaim the existence of the spiritual world and the reality of the true, spiritual God. This proclamation was a clarion call to throw off the dulling effects of material existence and to begin to pursue the way to true, spiritual knowledge.

HIDDEN KNOWLEDGE-THE KEY THAT UNLOCKS THE SPIRIT

But how to do this? How could the Gnostics transcend their materiality and ascend to the higher, more spiritual world? The demiurge locked their true spiritual selves behind the door of materiality. Once the Gnostics had the proper key to unlock that door, they could enter the truly spiritual world. The key was gnosis, secret and mysterious knowledge.

But what was this hidden knowledge knowledge? Each Gnostic system answered that question in different ways.

True knowledge was deposited in the sacred scriptures, the Bible. So much of Gnostic knowledge emerged from the interpretation of specific biblical passages.

When properly interpreted, these biblical passages (and many others as well) provided the Gnostic with the saving knowledge that would thwart the demiurge.

That knowledge also involved the recognition that the mind needed to be awakened from its material stupor before it could be connected to the truly spiritual world and to the divine mind that created it. Theological anthropology, the religious under-standing of the nature of the human being, provided the rationale. Human beings consisted of body, soul (psyche), and spirit (pneuma).

Gnostics believed that only the spirit, not the soul, could intuit the divine realm. Therefore, the body needed to be trained to submit to the soul, and the soul, in turn, to sub-mit to the spirit, which connected the human to God. Gnostics often described this process as discovering and following a “divine spark” that resided in the person, a divine spirit that, properly understood, would lead to true knowledge of self and of the true God.

To defeat the demiurge and gain access to the divine mind of God, Gnostics also required up-to-date “scientific” knowledge, which they gleaned from cosmology, astrology, demonol-ogy, angelology, medicine, physics, mathematics, geometry, and sophisticated interpretations of the scriptures (remember, the “scientific method,” with its objective proofs and experimenta-tion, was still more than a thousand years in the future.

As for those ignorant unfortunates who were oriented only to the body and the soul, not to the divine spirit, many of them found much to resent in the Gnostic? smug sense of election. Resentment of the Gnostics’ seemingly arrogant presumption, as much as any doctrinal issues, fueled the intense opposition that would eventually drive them underground. Often these themes of the Gnostic call, the spark of knowl-edge, and the Gnostic election coalesce in Gnostic sayings. The following saying from the Gospel ofTbomas reads almost like a Gnostic creed:

Jesus said, if interested people say to you, From where do you comer reply to them, ‘We come from the light, from the place where the light created itself use!! and appeared in its own image.’ If they hey ask futher, Are you the light?’ reply to them, ‘We are its children, and we are the elect of the living Father.’ If they ask you for proof that the Father dwells in you, answer them in this way, It is motion and rest’ ” – THE GOSPEL OF THOMAS

The hytic person was completely oriented toward the mate-rial world. The hylic person had no intimations of the divine spark, could not hear the call of the Savior, and was completely Lacking in the insight or knowledge to begin an ascent toward the divine. The hylics was asleep and unaware, completely en-trapped in the material world. Hylics existed as animated corpses, or as brute beasts, unable to understand either theta-selves or others, and they certainly could not comprehend the nature of God. The psychic person was one step beyond the hylic.

The psychic person had an inkling that the spiritual and divine realm existed. Psychic people knew enough to understand that the material world debilitated them, but not enough to perceive the divine spark, or to hear the call of the Savior, or to begin to ascend. Gnostic Christians considered regular churchgoing Christians to be psychic Christians. The psychic Christians at least knew that there is more to life than mere appearance and materiality, but they did not know how to transcend them. The Gnostic was a pneumatic person.

These people understood their election to ascent; they recognized the interior di-vine spark. They had heard the Savior’s call, and they oriented themselves completely to their ascent to the divine realm. The pneumatics alone understood the true nature of the world as a demiurgk imitation of the true spiritual world of God. They alone pursued the knowledge necmary to progress through the cosmos toward divine union. Gnostics were by nature pneumatics; all other people must be either psychics or hylics.

For our purposes, the defining characteristic of Gnosticism was its focus on the discovery of hidden knowledge and hidden “Truth.

The more general term, gnosis, refers to “knowledge of the divine mysteries reserved for an elite.’ Indeed, for Gnostics, the discovery of secret knowledge was more important than faith and held the ultimate key to spiritual enlightenment.

Luke 11:52 says; “Woe to you experts in the law, because you have taken away the key to knowledge. You yourselves have not entered, and you have hindered those who were entering.”

Gnosticism. -. the. Search. for. secret. Knowledge. “Gnosticism. is. a. quest. for. redeeming. knowledge. and. a. quest.

Rather than attaining gnosis through a “letting go” (of ego, of attachments, of fear), the Gnostic on the journey to the Pleroma must exert tremendous will and perseverance and obtain special knowledge. The ignorant ones, those who weren’t even aware of the need for gnosis in order to be saved, are doomed to oblivion.

The biggest stumbling block of ancient Gnosticism (or at least of any dogmatic reading of it, whether ancient or modem) was the self-fulfilling alienation built into its very structure. Rather than seeing the universe at root as fundamentally benign—the common perception of the mystic suffused with divine love—the Gnostic perceived it as an enormous illusion that one must see through.

Our souls hunger for a union with the divine and for a sense of wholeness where both feminine and masculine qualities can be embraced. Sophia is still alive in our efforts to find the divine spark amidst the darkness of daily life. The Archons confront us in the form of social strictures and pressures that do not always have our best interests in mind. And the Demiurge lives on when we succumb to rigid concepts of God and religion that haven’t been confirmed by our own living experience.

Many Christians insist that being “born again” is essential for salvation, yet few seem to know what this rebirth entails. It seems to have something to do with “accepting Jesus in your heart,” but is that all?

Does it mean anything more than going to the front of the hall after a moving evangelical performance? Esoteric Christianity also stresses the need to be ‘born again,” but it sees this process as both subtler and more demanding than many believe. According to Boris Mouravieff, the “second birth” requires an enormous amount of work, “much greater than that required for example from the student from the time when he starts his elementary education until he obtains his doctorate. To understand why the ‘second birth” takes so much effort, we might begin by going back to Christ’s famous words: “Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God” (John 3:5).

The lowest level is that of the fleshly, or, as the King James Version puts it, “carnal” man, the one who is ruled by the body’s desires and aversions: ‘For whereas there is among you envying, and strife, and divisions, are ye not carnal?” (1 Cor. 3:3).

The second level is that of the soul—the parchie, or, as we might say today, the “psychological.” The King James Version translates the Greek word prychikos as ‘natural’ (see, e.g., 1 Cor. 15:44). While this usage may seem misleading, it is less so if we regard this level as being occupied with what is naturally human—the emotions and the intellect. One of the most universal symbols for the psyche is water, an image that reflects the flowing, liquid, turbulent quality of the mind.

The third level is the spiritual (Greek, pneumatilios). The spirit is, to use a contemporary catchword, “transpersonal”: It has to do with the eternal and unchanging, with what is Far beyond mere desires, thoughts, and emotions. More profoundly, it is the true Self, that in us which at the deepest possible level says, “I am.” It is also the part that reaches toward God.

Secret knowledge, which is a meditation technique or prayer that allows one to have a direct experience of God, just as Gnostics have always maintained, but, furthermore, access to God allows one to develop to a much higher spiritual level, attaining the Holy Grail and through that, spiritual immortality. The barriers that prevent one from reaching a higher level of consciousness are a lack of self-awareness and the way the ego defends itself, being the biggest obstacle to the process one has to face. Another obstacle is the lack of a concept to grasp the meaning, and the notion of a bodymind bridged the gap between Western head centred philosophy and the secret process that allows the mental leap to become possible.

The name Gnostic means wisdom, or knowledge, and is derived from the Greek Gnosis. The members of the order claimed to be familiar with the secret doctrines of early Christianity. They interpreted the Christian Mysteries according to pagan symbolism. Their secret information and philosophic tenets they concealed from the profane and taught to a small group only of especially initiated persons.

The Christ is the first Eon or generation; from him proceed others, by syzygies or pairs, till the void be-comes pleroma or fullness. It is not easy to make a statement that will apply equally to, all the heretical gnostics, nor is it easy to say what was their precise meaning, but it is not unlikely that their ‘Eons were personified abstractions, or the intellectual and moral virtues which go to make up the perfect gnostic, or man perfected in the gnosi8 or spiritual science, and their teaching when expressed in plain language, without metaphor, and understood in re-lation to the several processes by which the gnostic is able to arrive at perfect science, was really less a ‘,surd than it would seem. They probably did not differ much, save in their symbolism, from modern transcendentalists. Their genuine successors in history are the old Alchemists, who meant by the philosopher’s stone very much what the gnos-tics meant by the means by which one attains to the rode, or _perfect science.

The Gnostic Jung

To understand being alone in the true sense, is to unlock one of the greatest mysteries of and keys to the heavens … When isolation strikes the heart, it is a sign that the soul is being brought to another test and crossroad of life. The question arises: Will the individual drop the state of consciousness that is causing the aloneness, brought on by the Divine Spirit, allowing its loving hand to caress the heart; or will he seek refuge and comfort from the ruthlessness of Spirit through the material worlds.

Each time the despair came over me, the Spirit was handing me a choice. I could choose to indulge myself in the loneliness and wallow in it, which would not have done my situation any good, or I could set my pain aside and look to what the Spirit was trying to express to me . . . all hopes of happiness seemed to be gone for ever. Then I heard its sweet melody—the sound of the flute—sharply singing in my head. Immediately, the pain and despair left me; instantly, I understood loneliness. The dull pain of isolation was caused by the tight grasp with which I held onto the things of my past, which previously provided me happiness. I had lost all material joys of that lifetime. However, by accepting the greater joys of the Spirit, I was able to accept the universal love of life—even for those who were my captors. In doing so, the fist that tightly held at my heart, loosened its grip, enabling me to become one with the Spirit. Ultimately, we face (God) alone. It is only while alone that we void ourselves of that which we would grasp and cling to, in hopes of gaining happiness. And it is only when we are empty and alone that we can open ourselves entirely to the outpouring of Spirit. When loneliness appears in its foreboding, hooded shroud, know that with it will come a new fulfilment of love and light.

Gnosticism conceived of the true god as purely transcendental, absolutely surpassing the sphere of heimarmene, the sublunar reality where dark powers rule over our bodies. The highest god does not intervene in this world by force, as the demiurge does, but by revealing secret knowledge (gnosis) to remind fallen souls of their divine identities. According to its opponents, Gnosticism connected this view of the world to a soterio-logical determinism. The Gnostics believed they were saved by nature, because of the identity of their souls with the highest god.”) As long as they were in this world, they only had to resist the power of evil that intended to harm them through the body. God was on their side, but they had to suffer the onslaughts of the demiurg until its final defeat.”

Introduction Gnosis, The Divine Redeemer, “What liberates is the knowledge of who we were, what we became; where we were, where into we have been thrown; whereto we speed, where from we are redeemed; what birth is and what rebirth.”‘

Deliverance from this material world , in other word , can come only by liberating knowledge (gnosis).

Humans are imprisoned in the material universe of fate that the archons control, though we carry within ourselves the leftover sparks of the divine and precosmic Pleroma (Fullness) that existed before the demiurgic construction com-pany took over. Human beings are thus, in essence, absolutely superior to the ecosystem—not stewards or even masters, but strangers in a strange land.

“What liberates is the knowledge of who we were, what we became; where we were, where into we have been thrown; whereto we speed, where from we are redeemed; what birth is and what rebirth.”‘ The primary polarity of Gnostic psychology is not sin and redemption, but ignorance and }gnosis, forgetting and memory, sleep and the awaken-ing of knowledge. The Gnostic sought the pure signal that overrides the noise and corrosive babel of the world—an ineffable rush tinged with the Platonic exaltation of mind, a first-person encounter with the Logos etched into the heart of the divine self within.

“Having conceived that nothing is impossible to you, consider yourself immortal and able to understand everything, all an, all learning, the temper of every living thing…. Collect in your-self all the sensations of what has been made, of fire and water, dry and wet; and be everywhere at once, on land, in the sea. in heaven; be not yet born, be in the womb, be young, old, dead, beyond death. And when you have understood all these at once—times, places, things, qualities, quantities—then you can understand god.”

On one level, this illumination penetrates to the subtlest spheres of consciousness—the call to “be not yet born” recalls the Zen koan that asks the practitioner to recall her original face, the face “before you were born.” But unlike the Zen quest, which proceeds largely by emptying the mind of its obsession with mental bric-a-brac, the budding Promethean Gnostic is here encouraged just to keep loading it up. Hermes is not told to merge with the great ineffable Oneness, but to expand the conceptual and empirical mind, the mind that knows and understands the things of this world, quantities as well as qualities, information as well as wisdom. Gnosis enables die mystic not only to know God, but to know what God knows. Even more important, this cognitive ecstasy is not characterized as something that happens to the aspirant through God’s infinite grace. but as a feat that the aspirant pro-duces through his own mystical, magical, and intellectual labor—in a word, self-divinization.

“Through [the Demiurge’s] unknowing agency the spiritual seed was implanted in the human soul and body, to be carried there as if in a womb until it had grown sufficiently to receive the Logos. The pneuma sojourns in the world in order to be pre-formed there for the final “information” through the gnosis.”

Theories of Change With God being utterly transcendent and unknowable, all the lower realms basically being corrupted (of which the human body is constructed), and the goal being a complete liberation from it all, the fundamental gnostic theory of change and way to this salvation is centered on the acquisition of “knowledge,” or gnosis. The idea here is that God sends Divine Light down to humans thereby enabling them to share in God’s existence.

Such knowledge from and of God not only liberates one from the body’s corrupting passions, but is itself the “ultimate perfection” that transforms the sou1.

In speaking about the relation between the knower and the known, Jonas writes, “There, the mind is “informed” with the forms it beholds and while it beholds (thinks) them: here, the subject is “transformed” (from “soul” to “spirit”) by the union with a reality that in truth is itself the supreme subject in the situation and strictly speaking never an object at all.”

It is, therefore, by one’s reception of Divine knowledge, that one is called, awakened, and finally liberated from all the lower realms. There are also two additional purposes of this gnosis: it gives a magical quality to make the soul impenetrable and invisible to lower gods; and to give knowledge of how one can force their passage to the higher realms.

Gnostic transformation, which is “long and endless” and often confining but also joyous is therefore rooted in one’s communion with this knowledge. This journey, however, is not considered to be made alone, especially in Christian versions of Gnosticism. A “transcendent savior” is believed to bring this “saving knowledge” from beyond these realms in which humans are imprisoned.

This savior comes to bring liberation and He must descend and “assimilate himself to the forms of cosmic existence and thereby subject himself to its conditions.

Gnostics pretty much have a singular focus when it comes to the aims of their religion. On this, Jonas asserts, “The goal of gnostic striving is the release of the “inner [person]” from the bonds of the world and [her or his] return to [her or his] native realm of light.”

It is to be “reunited with the divine substance’ ;” a breaking through and awakening from the spirit’s slumbering.309 He continues, “It is no exaggeration to say that the discovery of this transcendent inner principle in [humanity] and the supreme concern about its destiny is the very center of gnostic religion.”

Given the realm of prisons that the spirit is enclosed within, both cosmically and anthropologically, the goal is the gnostic ascent is through the concentric circles and one’s self to the beyond where God dwells.

Being a thoroughly dualistic perspective, it is through this ascent, via a series of stages, that the immanence of the spirit attains to the transcendence of God.

This attainment therefore “involves a process of gathering in, of re-collection of what has been so dispersed, and salvation aims at the restoration of the original unity.”

In short, the central spiritual formation goal of gnostic Christianity is a liberation of this imprisoned spirit into the realm of God that is utterly transcendent to and beyond all of creation.

We know that gnostic practices were important since the acquisition of unknowable knowledge of God was considered to come via “sacred and secret lore or through inner illumination,” either directly, or through a savior. Such knowledge, Jonas asserts, was not just related to gnosis, but also to the way of life that gnostics should live. On this, he writes, “On the practical side, however, it is more particularly “knowledge of the way,” namely, of the soul’s way out of the world, comprising the sacramental and magical preparations for its future ascent and the secret names and formulas that force the passage through each sphere.”

The Savior must be born in us as He was born in the world; must put off in us, (by fighting for us against our spiritual enemies,) those evils which He put oft with the maternal human; must be crucified in us to the death, or quiescence of our former life; must resuscitate in divine truth in us, and establish His kingdom of love in us, before we can be fitted for His heavenly kingdom, and before the incarnation of the Divine Human can produce in us its triumphant and eternally saving effects.

Thus shall we recover the image and likeness of God, in Jesus Christ, which can never more be effaced; the external, though distinct in degree, will be united with the internal in cone-sponding harmony, and the church immortal, which now descends from heaven, will establish its dominion with us forever.

Many whom curiosity may incite to contemplate the wonders of the new dispensation, which is gradually diffusing its light through the world, may, for a while, gladly receive the testimony in the imaginative delights of the natural mind, but none can have any part or lot in the benefits of the second advent, who do not undergo the process of the first.

We must die to self, before we can have life in the Lord; we must have genuine truth before we can have heavenly love. The Lord is the way, the truth, and the life, and every one who would participate the life, must, with heartfelt humiliation, apply to the manifested Jeho-vah as the only way which can introduce the sincere penitent to that divine truth which alone can enlighten, and to that divine love, which, in its bosom. contains eternal felicity.

By the external senses, we know this world ; but if they are disordered, they are not the mediums of correct knowledge. Through the mind only can we know a spiritual world, and only as the mind is qualified by spiritual love and thought, can we thus know it.

Thus only can we know the things of that world, as by the bodily senses only do we perceive things of this. To learn the properties of each, we must have the qualifications for each. Spirit is known only through spirit, love through love, and wisdom through wisdom ; as matter and its properties are known through material organs.

The former process is imaged and illustrated in the latter, as the spiritual world is imbodied and represented in the forms and objects of this. Because this world corresponds to that within and above it, and man possesses in his spiritual body, and in the material body which covers the spiritual body, the rudiments of both worlds, therefore he is capa-ble of knowing both worlds, of living in both, and of ascending by an orderly process from one to the other ; from a natural life to a spiritual, and from earth to heaven.

In the spiritual world there is good and there is evil, light and dark-ness; and the more perfectly man follows the light of the spiritual world, by obeying it in the love of it, the more fully are the rudiments of that world within him developed into form and energy ; and the more do they take the ordering and government of the world without.

Each, thus, becomes a more perfect medium of knowing the other. The spiritual descends more and more deeply into the nat-ural man, to arrange, purify, and regenerate it ; the natural, thus transformed and conformed, rises up and calls the spiritual blessed in ascribing the salvation to the Lord. The world without, be-comes, as it were, a mirror in which arc reflected the images of the world within. The forms and qualities of the spiritual world are thus manifested through the natural.

The content of the Gnostic teaching consists of the belief that God is radically transcendent. The God who created the world, the Demiurge, is seen as a lower deity. The highest God has nothing to do with this world, except with human beings. They are bound to him in their deepest selves, but they have forgotten this. It is the task of the Saviour to remind the human beings of their bond with God and thus of their true identity. Moreover he has to overcome the demonic powers which keep human beings imprisoned in this cosmos. For a Gnostic believer, the com-plete realization of redemption consists in the return to God after death (the journey of the soul). Already in this life believers must strive to be free of matter and its passions by following an ascetic lifestyle.

Knowledge in this manner knows where he comes from and where he is going. He knows as one who having been drunk has turned away from his drunkenness, (and) having returned to himself, has set right what are his own’ . Clement of Alexandria provides a summation of Gnostic self-understanding: ‘It is not the bath (washing) alone which makes us free, but also the knowledge: who were we? what have we become? where were we? into what place have we been cast? whither are we hastening? from what are we delivered? what is birth? what is rebirth?’ (Exc. Theod. 78.2; Foerster, Gnosis 1.230). Williams notes that most of the Sethian sources reflect a preoccupation with the question of human nature and human origins. . . . Recovery of an awareness of one's membership in this divine family belongs to the essence of salvation in Sethian traditions' (Sethianism’).

Experience provides a special kind of knowledge that is alive and profound. It does not depend upon books or outside authority of any kind. When one has experienced, one knows. The Greek word Gnosis refers to this special, experiential knowledge, especially in regards to the fundamentals truths of existence. Real Gnosis comes from the conscious experience of the Truth of life, death, and all the mysteries that surround us. By “conscious experience” is meant a form of active, awakened perception that penetrates far more than what is physical.

The consciousness—when awakened—can perceive other dimensions. It is here that real Gnosis begins to bloom in the mind and heart, revealing the truth to the soul. This kind of experience is possible for anyone. It does not matter what one believes, or where one comes from. You can be devoutly religious or deeply independent. yet acquire the personal experience of that which exists beyond the physical senses. Furthermore. it is not necessary to belong to any group or promise anything to anyone. And, even more scandalous, you do not have to pay anyone any money. Despite the outrageous demands of thousands of “spiritual” groups and teachers, you can experience and know the truth even if financially poor. Real Gnosis is for anyone who is willing to make the effort in themselves.

In order to arrive at the experience of the truth. there are required steps. Everything in nature works according to laws, and not according to our convenience. This is where most people become diverted from the truth: the truth does not comfort our illusions or accommodate our attachments. Therefore, due to fear and the desire for security, most people avoid the troth. preferring instead to remain comforted by their personal beliefs. even if they are illusions. Yet, for the one who is brave enough to face their own self-deception. the reality of Gnosis is quick to be seen. And. for the one who is brave enough to confront and change their own inner contradictions and mistakes. Gnosis—the knowledge that emerges from that inner investigation—becomes an illuminating light and a nourishing medicine.

By establishing a degree of stability in our mind, our life also stabilizes. Then, we are in a position to prepare ourselves to know the facts of existence: facts that are sometimes disturbing, sometimes painful, and almost always what we least expected. Yet, facts are facts, and once known, they become steps towards greater knowledge.

Very simply, if we am unhappy, only we know that and experience that kind of suffering; it is self-produced and self-experienced. If unhappiness is an internal experience, then happiness must also be internal. Therefore, first we have to face the fact of our unhappiness. Then we need to find the cause of unhappiness and exchange it for a cause for happiness. The only way to do this is by knowing ourselves in depth.

We need self-knowledge. Knowledge is power, and there is no power greater than knowledge of oneself. The power to change resides entirely in self-knowledge. Where we are lacking self-knowledge, we are lacking power to change. Thus, if we feel powerless in some area of our life, we need to acquire knowledge of that area, and in this book are the initial steps towards revolutionizing that situation.

The Oracle of Delphi stated: “Man, know thyself, and thou shalt know the universe and it’s Gods!”

Self-knowledge is the key to the knowledge of everything that exists, for by understanding who we truly are inside, we can then understand the experience of others, where we have all come from, and where we are going. We can only acquire this kind of knowledge on our own, by our own efforts, and in our own experience. In this way, there is no need to believe or theorize, for having experienced the truth, we know.

First Degree of Introduction to Gnosis

This is the introductory degree to the Gnostic philosophical studies or external degrees of Gnosis. It is natural that all students will begin with this degree and eventually continue with the first, second, third degrees, etc. One should keep in mind that these are not the esoteric Gnostic degrees. The esoteric Gnostic degrees, which are the authentic ones, cannot be revealed by anyone who has received them; this is forbidden.

Whoever says: “I have so many degrees, so many Initiations,” is being dishonest. If a person wants to become an engineer, lawyer, doctor, etc. he has to prepare himself for it. That person will go to school and study a great deal. After he has a good theoretical basis in the field he studied, he will begin to practice what he has learned.

Practice brings about perfection. The great sages, professionals, scientists, etc. have not merely had a theoretical knowledge of their respective fields of study, but have also put this knowledge to practice.

Theory by itself cannot bring about anything except an intellectual enjoyment on the part of those who understand it. Study these lessons, and study them with true incentive, with the desire to learn, with the desire of understanding the superior knowledge. But remember that you need to put into practice what you learn if you want to achieve the perfection of the work.

It is necessary to be successful in life. If you want to be successful. you should begin by being sincere with yourself; recognize your own errors. When we recognize our errors. we are on the path to correcting than.

Everyone who corrects his own errors is inevitably successful. The businessman who daily blames others for his own failures and never recognizes his own errors will not be successful. Remember that the greatest criminals consider themselves to be saints. If we visit a penitentiary we will prove to ourselves that none of the criminals consider themselves guilty. Almost all of them say to themselves. I am innocent’ Don’t make the same mistake: have the courage to recognize your own errors. Thus will you escape greater evils. Whoever recognizes his own errors can make a happy home.

The politician, scientist. philosopher, and the religious person. etc. that comes to recognize his mistakes can coma them and be successful in life. If you want to triumph in life. don’t criticize anyone. Whoever unitizes another person is a weakling. The one who critkizes himscl revery moment is a giant.

Criticism is useless because it hurts the pride of others and provokes the resistance of the victim. who then seeks to justify himself. Criticism provokes an inevitable reaction against its maker. If you want to truly triumph in life, listen to this advice: do not criticize anyone. The man or woman who knows how to live without criticizing anyone does not provoke resistance nor reactions on the part of his fellowmen. and consequently creates an atmosphere of success and progress.

On the other hand, he who criticizes others has many enemies. We have to remember that human beings are full of pride and vanity, and this vanity inherent in them produces a reaction (resentment. hate. etc.) that is directed towards the one who criticizes them. He who wants to comet others should best begin by correcting himself.

This gives better results and is kss dangerous. The world is full of neurasthenic persons. The neurasthenic type is a faultfinder. irritable. and intolerable. There are many causes of neurasthenia: impatience, anger, egotism. arrogance. etc. A mediator exists between the Spirit and the body: the nervous system. Take care of your nervous system. When your nervous system is irritated by something that exhausts you, it is better to flee from it. Work intensely but with moderation.

Remember that excessive work produces fatigue. If you do not pay attention to fatigue. if you continue with excessive work, then fatigue is replaced with stress. When stress turns morbid, it becomes neurasthenia. It is necessary. to alternate work with pleasant rest so as to avoid the danger of falling into neurasthenia.

Every employer who wants to succeed should be careful of not falling into neurasthenia. The neurasthenic employer criticizes everything and becomes unbearable. The neurasthenic despises patience and as employer becomes the executioner of his employees. Workers who must work under the orders of a neurasthenic and fault-fmding employer end up hating the job and the employer. No discontented worker works with pleasure. Many times enterprises fail because the workers are discontented, dissatisfied, and do not work efficiently in such circumstances.

The neurasthenic, as worker or office employee, becomes rebellious and ends up being fired from his job. Every neurasthenic worker seeks any occasion to criticize his employer. Every employer has pride and vanity and it is obvious that he feels offended when his employees criticize him. The worker who lives criticizing his employer ends up losing his job. Take care of your nervous system. Work moderately. Enjoy yourself healthily. Do not criticize anyone. Tiy to see the best in all human beings.

According to the Gnostics, the “secret” to knowing God lies in the Gnostic’s knowledge of himself which is achieved through the wisdom of a perfect teacher. Gnosis, however, should not be confused with the spiritual perfection sought by the contemplatives and mystics of the period.

The mystics perceived this state as a gift from God; an ability to “know” God through the opening of one’s mind and heart in prayer, followed by the acceptance of this gift of love. It is a state of “higher understanding” that goes beyond the words of Scripture, entailing a deeper understanding of the written word to the extent of attaining communion with God.

However, this knowledge of God is in some respects fundamentally different from the knowledge of the self required by the Gnostics. In Confessions, Augustine describes the ecstatic state of meditation as “the very soul grew silent to herself and by not thinking of self mounted beyond self’.

In other words, the process of attaining knowledge of God necessitates a life of asceticism, namely, a renunciation of the self, whereas for the Gnostics, it is through the agency of man that God shows His power,60 placing man and the self at the center.

For the mystics, it is the “knowledge” of God that ultimately leads to knowledge of the self, whereas the Gnostics emphasize knowledge of the self as the portal leading to knowledge of God. The distinction here is crucial as both traditions seem to aspire to a similar goal—revelation. Both gnosticism and this particular view of mysticism claim to seek an explanation for an unreadable world but while the former wishes to arouse and articulate a dormant knowledge.

In other words, though there are similarities and their sources at time converge, there are clear-cut differences between the mystics and the gnostics. The “traditional” mystics acquire their divine vision through ar absence of images and an obliteration of the self. And while the mystics do not necessarily require mediator in their process of contemplation, the gnostic requires the heir of the mediator to awaken him from his worldly induced stupor in order to reunite with himself and vicariously with God.

Moreover, for the mystic the process of ascension as well as the final vision and union with God lead to an external revelation that ironically makes its presence known through its absence. That is, by forgetting the material state, by forgetting the self, revelation may be achieved. For the gnostic, it is an internal achievement culminating in the ultimate discarding of the body. The process entails foregrounding a form of knowledge that was consciously absent into conscious presence (i.e., a remembrance of the self), which would then lead to salvation. In this manner, the dream vision, as the locus of said knowledge via its liminality, enables the desconstrucive structure of centralizing the margins in the sense that it seeks to reveal a heretofore hidden Truth. The Gnostic is in constant search for this elusive self.

‘To ascend to God is to enter into oneself, and not only to enter the self, but in an ineffable way to pass through oneself into the interior depths’.

The Gnostics ‘ gnosis was a type of secret information , something never before revealed and never to be revealed . It was a saving knowledge concerning the self ; it was a form of self – knowledge , “ an intricate self – understanding of who they were, how they came to be here, where they came from and how they could return.”

Though scholars tend to differ among themselves as to what the Gnostics actually meant by knowledge. they generally agree what the Gnostics did not mean. They did not mean the absence of ignorance. They did not connote general knowledge, a general fund of facts, such as those that generate entertainment with Jeopardy or Trivial Pursuit. This gnosis had nothing to do with rational knowledge or with philosophical reasoning and had nothing to do with technical know-how or philosophical wisdom.

Though their writings and texts were important to them, these “scriptures” did not, in and of themselves, impart the knowledge that saves. The Gnostics’ posh was a type of secret information, something never before revealed and never to be revealed. It was a saving knowledge concerning the self; it was a form of self-knowledge, “an intricate self-understanding of who they were, how they came to be here, where they came from and how they could return.”

Elaine Pagels translates Gnosis as “insight.” a term suggesting a kind of psycho-logical self-knowledge or a self-awareness that is intuitively attained.’ She cites the Gnostic teacher Monoimus: “Abandon the search for God and the creation and the other matters of a similar sort. Look for him by taking yourself as a starting point. Learn who it is within you who makes everything his own and says ‘My God, my mind, my thought, my soul, my body.’ Learn the sources of sorrow, joy, love, hate … if you carefully investigate these matters you will find him in yourself.”‘ Other examples abound in Gnostic literature: “I tell you this that you may know yourself”‘; and “Everyone who seeks the truth from true wisdom will make himself wings so as to fly, fleeing the lust that scorches the spirits of men.”

In the Gospel of Truth, Gnostic scholar Pheme Perkins notes how salvation, particularly in the writer’s interpretation of the sheep parabks and images, is associ-ated with possession of insight. She elaborates: “For the Valentinian author of Gospel of Tru th, for the author of Dialogueof:he Savior, as well as for the compiler of the Coptic Gospel of Thomas, understanding the true teaching of the Savior is the key to salvation.

For Gnostic believers the clue to the quest for immortality lay in the self-knowledge, or ‘insight,” that comes to one only when the Kingdom of God is discovered within. One cannot discover the spirit unless one first possesses the spirit.” ‘

The center of gravity of this system is individual salvation. For the Gnos-tics, personal knowledge rather than behavior, is the focus of salvation. This is particularly demonstrated in the Gospel of Thomas where poverty is associated with those who dwell in the world without knowledge of wisdom and not a lack of material goods.” However, this knowledge was only for an elite few, those who were gnostic or, as Ehrman so aptly phrased it, “in the know.”” This knowledge was not for everyone and not available to everyone:

“Blessed are the solitary and elect, for you will find the kingdom. For you are from it and to it you will return.”

This secret knowledge was hidden from the populace and available only to those who were capable of receiving and understanding it. Since the material world was evil, this knowledge could not come from the world or from humans.

This saving knowledge could come only from outside the material world. It could come only from God.” To sum up, this saving knowledge came from God and only to certain elite individuals who were capable of grasping its esoteric content. This is, however, an oversimplification.

There is much more to Gnosticism, which will be explained later. But in essence, the key concept is Gnosticism’s saving knowledge available only to those capable of understanding. Those not possessing this saving knowl-edge arc not saved, thus, they arc damned. This understanding of salvation polarizes. It creates knowers versus unknowers, saved versus unsaved, a mindset of exclusion versus one of inclusion.

Salvation is based upon one’s understanding of knowledge (gnosis), how it came to earth, to whom it came, and who was qualified to receive it and pass it on. Only those with Gnostic credentials were candidates. How could this be right? How could this knowledge be accessible only to cer-tain special individuals? If it possessed the capacity to save, why could it not save more people? Would not a God of creation want more people saved? The answer requires analysis of other Gnostic principles.

GNOSTIC WORLDVIEW AND METAPHYSICAL DUALISM

For Gnostics, reality was composed of two basic elements: physical (material or corporeal) and spiritual. There was no middle ground. Spirit was everything; any-thing material or physical was unessential. Any substance that was not spiritual was matter and therefore evil. This was called dualism. Dualism leads inevitably to more than one god.’6 The Gnostic universe from the beginning was depressing. Creation was flawed: “The cosmos is an abortion; humanity, in the fleshly sense, along with all mate-riality, is a mistake.” The world was flawed because it was flawed when it was created: “For the Gnostic Christians, the material world itself was part and parcel of the human tragedy.” Like Buddhists, Gnostics portrayed human life as one filled with suffering and most of it comes from the defective cosmos. People are responsible for some of the suffering, but most of it comes from the original defects in an imperfect cosmos.

According to Gnostic wisdom, these gnostikoi have been elected because they are worthy of election. Their divine spark was prepared for enlightenment, or Gnosis, which meant liberation. Gnostic Christians, for example, considered the teachings of Jesus reserved only for the elect, or pneumatics: “Only the pneumatics, the Gnostics themselves, could truly understand the revelation from God; on the basis of that revelatory knowledge, they were destined to escape the material world. . . . The writings of Jesus’ own Apostles conveyed secret revelations not accessible to the literal minded psychics of the church. . . . Only true Knowers could unravel the meanings embedded in seemingly unrelated details of the text, meanings that comprised the secret teachings of the Gnostic system.” Due to their elevated spiritual status, the pneumatics engaged in a more flexible, sym-bolic interpretation of scripture. This form of spiritual teaching led to multiple

THE BASIC TENETS OF GNOSTICISM

interpretations, all of which seems incongruent with their inflexible understand-ing on salvation.

Salvation from sin, original or otherwise, was not a goal of Gnosticism. Their goal was release from unconsciousness and ignorance, or incomprehension. Humans who possess the divine spark can find their freedom only in learning of its source, how it came to be entrapped in the material world, and how it can escape to return to its original realm. This important theme of gnosis takes us back to the beginning of our search. Gnosis is the liberating knowledge that enables release from the material evil world. This knowledge was “special” and qualitatively dif-ferent from, and transcendent over, the simple faith of the Church. But like the faith of the Church, it was a saving knowledge; and, like the faith of the Church, it required a savior. For the later discussion on Gnosticism and Fundamentalism, it is significant to note that salvation was potential in everyone. It was not vicari-ous, but individual. Individuals saved themselves.

DIVINE REDEEMER

Some scholars assert that the most important principle Gnosticism derived from Christianity was its core idea of redemption.” There are strong arguments to support this. However, by their own dualistic premise (spirit is good, matter is evil), anything material is alien to a supreme God. Thus, by default, Gnostics automatically dismiss any concept of incarnation.” Because flesh was inherently evil, their divine Christ could never come “in the flesh.” It is important that this contradiction be fully grasped. If they do not become incarnate, born in the flesh, can a God or Redeemer save? The Gnostics answer is the Redeemer. This Redeemer was not flesh but took on the “appearance” of flesh. To ordinary senses he looked real, seemed tangible flesh and blood. But Gnostics with the divine spark, with elevated insight, saw pure pristine spirit. Those without the spark saw a physical appearance, a sem-blance or dokais (Greek for “appearance”), from which we get Docetism, an early form of Gnosticism that alarmed the early Church fathers.°

The Gnostic Redeemer was a divine being who came into the world to save his entrapped subjects. It was Christ himself, but what kind of Christ? It was not a real Christ. So how could the divine Redeemer come into the world and NOT be human. Gnostic Christians understood how this could happen in basically two different ways.’ The first was the docetic view previously introduced. Some scholars 42 con-sider the letters oflohn to be an attack on this form of Gnosticism.

To Gnostics, Christ represented only an appearance of being human. Not surprisingly, St. Paul became one of the Gnostic sources of support and they would often quote him. In Romans, for example, it states that Christ came “in the likeness of sinful flesh” (8:3). There were other aspects of Paul’s letters, such as his animosity toward the law that Gnostics embraced. An alternative view for Gnostics of God becoming human without actually becoming flesh was called the Separationist position.

The man, Jesus, was a real flesh-and-blood person. Yet, another heavenly being inhabited Jesus’ body for a period of time. This was the heavenly, divine Christ that entered Jesus’s body at his baptism (the dove descending from heaven) but departed prior to his death. According to this theory, Christ did not suffer. Pain and death are foreign to Gnostic thinking. Following his death, the heavenly Christ returned and resur-rected the earthly, human Christ, empowering him to spread the gnosis that his disciples and others would need for the heavenward journey home. Some Gnos-tics who held this theory had a particular fondness for the Gospel According to Mark.

This evangelist depicts Jesus’s ministry beginning with the reception of the Holy Spirit at his baptism and ending on the cross with his words: “My God, My God, why have you forsaken me?”(Mark 15:34). Considered by Gnostics to be Jesus’s last words, their interpretation is unmistakable. The divine spirit departed his physical body. The spiritual Christ, who could receive no physical pain, would escape crucifixion.

Gnosis means knowledge, and it is knowledge that saves. For Gnostics, salva-tion lies in discovering the truth of their identity, their origin, how they came to this earth, and how they can return to the divine heavenly realm, which is their ultimate destination and goal. This is the knowledge, the truth that leads to salva-tion. But it is grasped by only an elite few who are “in the know.” Gnostic cosmogony, or worldview, is dualistic.

Reality is composed of spirit and matter. Spirit is good. Matter is evil. Because there is evil in the world, it could not have been created by the one True Divinity, or God. Therefore, evil came about through a catastrophic cosmic disaster. As a result, the spirit became trapped in the evil, material world.

In order for this spirit, represented as divine sparks in certain humans, to return to its heavenly divine realm it must acquire saving knowledge. This saving knowledge comes from a divine redeemer. This divine redeemer came into the world to save the lost sparks of the spirit. So far, all of this sounds vaguely Christian.

Then comes the significant fac-tor, or hermeneutical key, that differentiates Gnosticism from Christianity: flesh is evil; therefore, the Gnostic redeemer is all spirit and never became flesh. For Christians, “the word became flesh.” For Gnostics, the word became spirit. No flesh was involved.

From the Christian perspective, the Gnostic divine redeemer was impotent. He (or she) lacked humanity. Gnostic Christians were active in Christian Churches but did not believe all Christians would be saved, primarily because they did not have access to the saving knowledge. Because many belonged to the Church, and because of their insistence that the one true spiritual God could not have been human, Gnosticism posed a very real and major threat to the existence of the young struggling Church. Their ascetic ethic was another serious challenge.

The word apocalypse (from the Greek apokalypsis) means “unveiling” or “revealing.”‘ Apocalyptic, therefore, is esoteric revealed wisdom, and the knowledge it reveals has an immediate relation to redemption. The notion of immediacy relates to mysticism.

The eschatological (end of time) slant the Gnostics gave it included a pronounced dualistic-pessimistic world, one no longer governed by God but by his enemy, the devil and his angelic powers. The world and history were left on an automatic course. Salvation from this material entrapment was achieved by gnosis. “The knowledge of God’s mysteries guarantees salvation; knowledge and cognition, and redemption are closely connected.” This knowledge, or wisdom, was accessible only to the initiated … the saved.

How to Think Like a Gnostic. Introduction Knowledge. Although human beings have a divine origin, they live as “strangers” in this world and are absolutely separated from the divine world.

Although human beings have a divine origin, they live as “strangers” in this world and are absolutely separated from the divine world.

When the divine is reduced to such universal principles, God is wrongfully immanentized and humanized.

The relation between the divine and the human is essentially one of crisis, as the idea of transcendence questions by its very nature the legitimacy of immanent being and mere human life. But precisely by being human, one always fails to reach the divine transcendence from which one is separated by a deep “abyss.”

The aim of Gnosticism is to liberate the pneuma from its material, delusional prison and to reunite it with the Deity. The Archons seek to obstruct this liberation and to maintain their dominion. The tyrannical rule of the Archons is called heimarmene, which manifests itself through natural law, through human governments, institutions, laws, and conventions.

The spiritual interpretation is front and center : the goal of alchemy is the liberation of the spiritual Adam from the bonds of carnality imposed upon Him by the rulers of the sublunary world, the archons.

This ignorance is fostered in human nature by the influence of the false creator and his Archons , who together are intent upon keeping men and women ignorant of their true nature and destiny. Anything that causes us to remain attached to earthly things serves to keep us in enslavement to these lower cosmic rulers.

Humans are generally ignorant of the divine spark resident within them. This ignorance is t, fostered in by the influence of the false creator and his, who together are intent upon keeping men and women ignorant of their true nature and destiny. Anything that causes us to remain attached to earthly things serves to keep us in enslavement to these lower cosmic rulers. Death releases the divine spark from its lowly prison, but if there has not been a substantial work of Gnosis undertaken by the soul prior to death, it becomes likely that the divine spark will be hurled back into the pangs and slavery of the physical world.

Ecstatic Spirituality

The third type of spirituality that surfaces widely in the ancient Mediterranean is ecstatic spirituality. It points to an ecstatic or mystical relationship with God. So we should consider both the words ekstasis, which signals in Greek disassociation or out-of-body experience, and mystis, which indicates someone who has been initiated into the divine secret mysteria (mysteries).

Behind this is the Greek word ma, which means to “close” or “shut” the lips or eyes. It points to an understanding of the divine as something hidden that must be revealed to the ignorant human. This form of spirituality is built on the premise that the god and the human are vastly different and separate in two ways. First, the human is mortal, whereas the gods are immortal.

This means that humans are unlike the gods in their essential being. Second, the dwelling place of the gods is far removed from the human, or is cloistered in a separate space, so that a chasm exists between the two worlds. It is an abyss that is intended to keep the god and the human separate, in multiworlds of their own. The gods are hidden in a shrouded, divine world, beyond the human locale, in a place where humans cannot go. The gods are utterly Other in the otherworld, according to this spiritual perspective.

This difference means that the gods cannot be comprehended by the human being. The natural human mind, being utterly different from the mind of the gods, cannot conceive of the gods, who are ultimately Other.

They are a mystery beyond what the mortal human mind is capable of comprehending. There are no words in human language that even begin to circumscribe the gods. To the mystic, the gods are Incomprehensible and ineffable. what we can know about the gods is that they are hidden, a mystery that remains unsolved.

One might think, then, that type of spirituality is an agnostic orientation. We cannot know anything about the gods; so, end of story. But that is not the case. In fact, the opposite is true: ecstatic spirituality encourages humans to seek knowledge of the gods through two avenues.

The first avenue is human discernment, when we try to read the signs that the gods leave for us in the natural world; for example, by studying the skies or the entrails of sacrificed animals. We might learn the plans or secrets of the gods from a divine figure who crosses over into our world from the othenvorld to tell us what the gods desire.

This figure might be an angel like Michael, with a revelation In hand, or a god like Hermes, with some divine wisdom to share. It might come from a human prophet like Jeremiah, who is inspired by God’s spirit to speak on behalf of God, to set the community straight about exactly what kind of fidelity God requires. Or It might come from a seer like the priest Ezekiel, who is ravished by an apparition of God in a visible shape and is roused to tell about it. It might come in the form of dreams, such as Daniel describes, which require proper interpretation by religious experts to unravel God’s messages.

The second avenue is more traumatic because it involves trying to transmute the human being into a creature divine enough to enter the otherworld and communicate directly with the gods. This transmutation process relies on peculiar rituals that ecstatics develop to raze the human body and make it into a new creature capable of seeking the gods and venturing across the chasm into the otherworld to discover their will. Ultimately, the ecstatics hoped to learn the will of the gods beyond any doubt.

Short sunnerize: Gnosticism say humans need knowledge to separate, escape or liberate themselves from the abyss, liberate the spark of life trapped within matter. Other say therfore they know to understand “Alchemy” to be able to transform their Being to a new Spiritual Being of Light, and they need to raise their inner vibrations through raising their Kundalini, and in the end they will recieve the hidden white stone, or may even find the Philosopher´s Stone.

⦁ Learn Gnosticicm
⦁ Learn Alchemy
⦁ Release the Kundalini Energy in the spine
⦁ Seek total enlightment
⦁ in the end they will find or develop the Philosopher´s Stone

According to the Gnostics, the creation of the world was the result of a cosmic catastrophe. In overreaching herself, she fell from the world of the divine, becoming separated from the other divinities and her own consort.

The Philosopher´s Stone may be created by a process, and the stone may actually be hidden within the thousend petal lotus at the crown chakra. When this flower explode the Philosopher´s Stone is both created and found.

The prima materia (root chakra and start of Kundalini) is the beginning of the opus. At the end of it stands the lapis, which is Latin for “stone:” Once again, we are not really sure just what this stone was which alchemy put such great store by. Sometimes the lapis is called gold, but alchemical texts are forever stating that their gold is not ordinary gold. The mysterious lapis, which the alchemist attempted to release from the confusing matrix of the prima materia, is equated with all sorts of extraordinary things. It is sometimes called the Philosophers’ Stone, sometimes the Garden of the Philosophers, sometimes a rose or a lotus flower, sometimes a diamond. It is equated with Christ.

The alchemists believed the lapis to be immortal and imperishable; and they also believed that it had a catalytic effect on the world around it. In other words, if the alchemist could produce the lapis, the lapis would transform other base substances simply by being what it was. This is the same as the Chinese idea of being in Tao. The lapis reproduces itself, and has a permanent and ever-extending effect on life. So there is something about this inner authority on a psychological level which gives an individual a profound effect on the environment, not because he or she is struggling to achieve power or has arrived at a state of spiritual perfection, but because somehow that core of self acts as a trigger on the psyches of other people. Then we say a person has “mana,” some quality of inner authenticity and wholeness which affects others very powerfully.

The fourth step is a jump. You remain silent, just like a rock. In that moment of silence and stoppage, energy will be there—so much you cannot hold it; it will have to explode. And it will move from the sex center upwards. You will feel as it moves upwards you will fell a transformation, a change. You are not the same; moment to moment something else is coming into being. When this energy touches the head center, the last center, sahasrar, Hindus have said it is as if a lotus of one thousand petals has opened suddenly. You are filled with benediction, bliss, beatitude.

The chakra at the top of the head is known as the thousand-petalled lotus because of the thousand chambers or petals it contains, which resemble a water lily or lotus when it opens. Each of these is connected to an aspect of God.

Try to realize that you are no more ordinary human beings. You have crossed the bondage and now you are not even in the Sahasrara. You are beyond it. Sahasrara is the limbic area and this limbic area is closed like a lotus. When you get your Kundalini entering into it, then this lotus opens…. These petals are nothing but nerves which are en-lightened and they look like flames. But these flames are not with any heat…. They are extremely cooling, soothing, beautifully burning.

So when this Sahasrara lotus opens, then the Kundalini pierces through your fontanel and you get your Realization. This is what has happened to you. Now the only thing is to keep this lotus open and there where we fail sometimes because still there are some lingering human feelings within us.

Your conscious mind feels that integration within you. The rationality which is separated from the heart becomes one with the heart. It becomes one with your attention. Wherever your attention goes, you act in a collective way. All the activities of your attention are blessed. The attention itself is effective.

This is the door or gate.

Padma is a Sanskrit term meaning lotus (flower) . The lotus symbolizes what all humans can ultimately achieve , enlightenment . Enlightenment then is the lotus flower that raises itself above an ordinary world

The jewel in the lotus and the Philosopher ‘ s Stone both represent spiritual perfection.

In Gnosticism, to begin with, the soul has to escape from the Archons who at every stage try to block its way upward.

Salvation is a developmental process. Those eligible to aspire to gnosis , or intuitive awareness of the structures of reality, can only escape the hard world through an arduous change of consciousness.

Each was under the sway of its own ruler or “ archon. ” These rulers were originally the heavenly bodies themselves , upon whose supposed sway over mortal destinies the whole trade of the astrologer was founded, but they resembled … In any case the only way of escape lay in the possession of Gnosis or knowledge.

Humans are unfortunately caught in the middle of this cosmic drama with the light attempting to reclaim its lost sparks and the darkness trying to enslave the sparks. What all of this entails for free will is that only two groups: the offspring of Seth or of the true light, and the “psychical,” have any free will.

The Primal Man was freed from the hellish substance by the Living Spirit who descended and extended his right hand

The final goal of redemption is the liberation of the Gnostic from his entanglement in earthly appetites

The Gnostic systems is a dualistic manner of thought: the quali-tative distinction between God and the world, the great chasm between the divine world and matter. This is what made it necessary to develop a doctrine of how the world came into being. Some elements of the divine world became separated from the

nktipavitc. They sink like sparks of light through the world of the aeons, until they come to the material world in which they are held prisoner. The world came into being by the uniting of ail and the divine substance. In this way “Adam” was not only the first human being but he represents humanity as such as a part of the cosmos, captured within the world of matter, subject to mor-tality, enslaved by the powers of death, oriented toward a freedom that could only come from beyond. The redemptive drama corresponds to this cosmology: the heavenly redeemer descends from the divine pleroma into the cosmos, brings gnosis to fallen humanity, thereby liberating the light sparks held captive in matter, and leads them through the hostile aeons {archon) back to the heavenly world.

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WASTES AND BURDENS OF SUPERSTITION. No mental help in errors and illusions! They only lead him perpetually astray. So he slowly discovers that the only real food for the mind is truth, right thoughts about things that make up his world. Let a man go into a great factory and ignorantly meddle with the tremendous forces at work in the machinery about him, and he only succeeds in injusting himself and making mischief at every turn. This physical universe of which our bodies are a part is a vast and complicated play of tremendous and far reaching forces. When ignorance meddles with it, no help, but only hurt, is found at every turn. But, when we know these forces and make them our allies, then “the Lord which made heaven and earth” becomes our almighty helper.

WASTES AND BURDENS OF SUPERSTITION. No mental help in errors and illusions! They only lead him perpetually astray. So he slowly discovers that the only real food for the mind is truth, right thoughts about things that make up his world. Let a man go into a great factory and ignorantly meddle with the tremendous forces at work in the machinery about him, and he only succeeds in injusting himself and making mischief at every turn. This physical universe of which our bodies are a part is a vast and complicated play of tremendous and far reaching forces. When ignorance meddles with it, no help, but only hurt, is found at every turn. But, when we know these forces and make them our allies, then “the Lord which made heaven and earth” becomes our almighty helper.

In whom there is no help.”— PSALM CAVi., g. “My help cometh from the Lord which made heaven and earth.”—PSALM cxxi., z.

ONE of the most marked distinctions between inanimate things and those that are alive is that living things need out-side help; and, if they get it, they grow, improve, become something more and better than they were.

A stone, after it has come into existence, is quite independent : it does not need anything. But, just because it does not need any-thing, it never becomes anything more or better than a stone. But the tiniest thing that lives, and just because it is alive, is hungry ; it needs food ; it reaches out for something beyond itself ; it is dependent on outside help; and, if it gets it, it grows.

And, as you come up through the grades of life, the higher you get, the more complex the living form, the more the needs multiply, the more numerous the relationships it must enter into with outside sources of supply.

The higher the life, then, the more dependent, the more it needs help in order to live out its ideal. And, when we come to man, we find a creature who, throughout the whole range. of his being, is one incarnated hunger, and who stands in depend-ent relations to the whole universe. He needs food and help for body, for mind, for heart, and for soul.

The earth and the stars minister to his wants: the past and the future both come to his aid. The entire history of human progress, from the beginning until to-day, is but the story of man’s search for that kind of help by means of which he could take step after step on his upward journey.

But,—and this is the point I wish you to specially notice now,—all the way along, his feeling out after help in this direction and that has been a series of experiments. In his ignorance, which has been the necessary result of his lack of experience, he has been constantly making mistakes, look-ing to wrong sources for help. He has had to keep saying, as the result of disastrous trials, There is “no help” here. And thus he has been perpetually learning the great truth, ” My help cometh from the Lord which made heaven and earth.”

This phrase is only the poetic rendering of the scientific truth that all human help comes from the one life that is in and through all things, and particularly through finding out the methods by which this life works, or, in other words, what we call the laws of the universe ; for these are the conditions of all healthy life and growth.

For example, in the matter of help toward the support and growth of the physical life, the finding of food was the result of trials and failures. Many and many a time, man must have looked for help to things that turned out to be not only not nourishing, but even positively poisonous. No help in this direction ! And, then, he turns to that which is naturally fitted to build up his body. So, at first, he attempts to feed his mind on thoughts about the world, about himself, about God, which turn out to be false.

No mental help in errors and illusions! They only lead him perpetually astray. So he slowly discovers that the only real food for the mind is truth, right thoughts about things that make up his world. Let a man go into a great factory and ignorantly meddle with the tremendous forces at work in the machinery about him, and he only succeeds in injusting himself and making mischief at every turn. This physical universe of which our bodies are a part is a vast and complicated play of tremendous and far reaching forces.

When ignorance meddles with it, no help, but only hurt, is found at every turn. But, when we know these forces and make them our allies, then “the Lord which made heaven and earth” becomes our almighty helper.

The same is true also in the higher ranges of the heart and the soul. These, too, hunger for food on which to grow. Here, also, disastrous and far-reaching mistakes are made. Ignorance reaches out its hands for aid toward a thousand things in which “there is no help.”

At last, as the result of many mistakes, it finds the true source of supply, and cries out exultantly, “My help cometh from the Lord which made heaven and earth.” The true trust, the true worship, prove themselves as being those which really help the onward, upward life of man. But now we are brought face to face with a very strange and yet a perfectly natural phase of human development.

At some comparatively low stage of growth, out of the best knowledge of the time, men construct a theory of the world. It is either wholly false or only partly true. Hut it satisfies them for the time, and they come to rest in it. It becomes instituted: money is invested in it, memories gather about it, and custom sanctifies it.

Now, the very virtues that are associated with it make it all the more an obstruction in the way of human progress. For by as much as men believe in it, are attached to it, and in earnest about it, by just so much does it stand in the way of anything better.

The time spent on it is wasted ; it is a burden on the resources and the life ; and yet the unwise devotion to it remains. It no longer feeds the intellectual life, even if it ever did, but has become only a parasite that exists at the expense of the vitality it ought to serve. A thing precisely parallel to this takes place also in regard t’ those religious theories that ought to feed and help the growing life of the world.

Born of man’s spiritual need, a religion comes into being. Its intellectual theories are largely false, because man is still childish and ignorant. Bat it becomes instituted and established in the reverence. the fear, and the affection of men. Forms of worship are arranged : temples and shrines are built, and untold wealth is lavished upon them; sacred memories gather about them. But now, not being true or only partly true, men do not find in them the help they really need.

They become the victims of their own creations ; and that which ought to be their help turns to a burden which crushes out their noblest life. They dare not advance beyond it, and so it keeps them back.

Two quite opposite positions are held in the modern world concerning the importance of belief. One set of people say that it does not make any difference what you believe. Another set will tell you that to hold the true belief is the one most important thing in all the world. .Now, both of these positions are true and both are false.

So he be sincere and earnest, doing the best he knows, a man may hold almost any theoretical opinions and yet be a good man. There are good men in all religions, and good men who are not in any communion. But a wrong opinion, when carried out in practice, must of necessity produce mischievous results.

Or, if its apparent results are not disastrous, it at least stands in the way of finding out a correct theory of what ought to be done, and so hinders the positive good that might be accomplished. And the more earnestly, the more religiously a man holds to his false opinions, and the more rigorously he follows his false methods, of course the worse will be the practical results.

If a man thinks it is just as well to plant thistles as to plant wheat, and yet is so indifferent about the whole business as to plant little of either, the principal harm in his case will be the negative one of the loss of what he might do, if only he knew better and cared about it. But, if one holds this opinion in dead earnest, and so plants all the thistles he can get hold of, his very sincerity and earnestness become the source of evil. An earnest and devout superstition then will do an amount of harm proportioned to its earnestness and devoutness.

Let us stop here long enough to get clearly in our minds just what it is that superstition means. It is derived from two Latin words,—sktkr, over or beyond ; and sto, to stand. It is that then which stands over or beyond, and which so exceeds the reality or mason of things. It is a false faith in religion. It mistakes the nature of God and of man, and so teaches men to look in the wrong direction for help.

It rears a fabric of misconception, and calls it a palace of truth. It arms itself with all the sanctions, the terrors, the hopes and fears that attach themselves to man’s origin and destiny. and wields them as motive forces to compel men to walk in paths that can never lead them to the goal they seek and need to find.

And, having chosen the wrong path, it does what it can to deter the world from finding the right one. It goes without saying that men need to discover the right things to use for food, the right way to cultivate the soil and navigate the ocean, the right ways for the prevention and cure of disease. the right way to organize the family and the state, the right way to do business. Ignorant and careless people sometimes blunder into this right way; but, somehow, the right way must be found, if anything of value is ever to be accomplished.

Corn never grows and inventions are never made, except as nature’s exact conditions are some-how complied with. And those people make the most rapid progress who hold themselves free to study and find out these right ways of doing things. That ship will be the fastest sailer that is constructed in closest accordance with the forces of water and wind and steam.

And so that people will grow the fastest that knows most clearly and follows most closely the natural divine conditions of life and progress. And superstition, which is a false theory, mistaken for and revered as the true one, will always sap a people’s resources and be a burden on their advance.

It makes me sad and weary to review the history of the past, and see how men have wasted their forces in opening up roads that led nowhere, and building what they supposed to be cities of God, but which proved to be only temples of illusion and disappointment. Enough of money, of time, of heart-felt devotion, of untiring labor, has already been ex-pended to make our old sin-cursed and sorrow-shadowed world a very paradise of life and love and joy, if only they had been used in right ways and toward right ends.

And yet that day still seems so far away ! Let us then glance at a few of the wastes and burdens of superstition, so that we may learn, once and for all, the lesson of the importance of finding and following the truth, as the only divine helper of man. i. It makes my heart ache as I think of the burden of false fears that have crushed out the life of the world’s joy, turned natural tenderness into cruelty, and misdirected the efforts of man in his attempts to escape impending calamities.

As men first waked up to consciousness, they found them-selves engaged in a struggle for life in the face of a thousand perils that threatened them on every hand. Wild beasts, other wild men, poisonous plants and reptiles, cold, lightning, invisible diseases,—all these and more were enemies of which they stood in perpetual fear. They knew not at first that these were only natural forces to be studied, and, by the help of other equally natural but beneficent forces, to be overcome ; and so they fancied them unseen but hostile demons, ever haunting their pathway and seeking their life.

The cruelty of these (lemons they sought to pro. pitiate with gifts, with sacrifices, with self-tortures. So the first worship of the world was fear trembling in the presence of cruelty. Every jungle was the lurking place of a demon.

The storm’clouds and the rushing tempests were horrible demons. In all the air about them, concealed in the very brightness of the sunshine, were invisible hosts of demons. The earth was haunted, and scowling faces of hate looked down at them out of the sky. So men crouched and trem-bled at every step, in constant fear that even their simplest action might give offence to some wrathful and mighty foe. But not only has this been true of the ignorance and childhood of the past.

Since the world has leaned better, and since this better knowledge has been within reach of all intelligent people, bigoted and selfish and crafty men have taken advantage of the ignorance and fear of women and children to fight against and keep back the advancing knowledge for the sake of maintaining their magnificent endowments, their perquisites, their prestige, and their power.

There have not been wanting men here in Amer-ica, and in this generation, who have piled on their ‘maginary fuel to keep alive the fires of hell, not because they knew the doctrine was true, but because —they have con-fessed it —the mainspring of their power would be gone if hell were taken away. And while this horrible fear has tortured the conscientious, delicate, and sensitive souls, the conceited, coarse, and sensual natures have been very comfortable in considering themselves of the number of the elect, or have rested in some scheme by which they and their friends were to escape.

How this horrible shadow has hung over and shrouded with gloom what else might have been the happy homes of the world ! Man is the only animal that laughs. And nothing in all the world is sweeter or more musical than the rippling, sunny laughter of childhood. And have I not a right to hate this falsehood about man and this libel on God, when I remember my own childhood ? Hell was a haunting fiend that dogged my footsteps, hushed my mirth, shadowed my playgrounds, and frightened even my dreams.

Many and many a night have I, in my boyhood, wept in fear till I fell asleep on a pillow wet with tears, and waked up to cry out for deliverance to a God that did not seem to hear. I have known of a little girl to whom a house on fire was an unspeakable horror, because of the vivid fancy that pictured herself as in the midst of such an “everlasting burning.” And who shall portray the fears and anguish of ten thousand mothers’ hearts, as they have mourned over their dead children that their most sacred faith had consigned to everlasting doom!

Fear is not only an overhanging horror that shadows life, that quenches joy. that blanches with fear the lips that try to smile ; but it also stands in the way of knowledge. Men ought to fear: but their fear ought to be directed toward the proper object. Then how has this fear, in all the ages, turned natural

The evil here has been twofold. In the first place, accu-mulated wealth is an essential condition of all civilization. People must get beyond the point of mere living, of only getting food and clothes, before they can feed the higher life. But the superstition of the world has taught poverty as one of the cardinal virtues. ” Do not trouble about this world or its treasures. Wealth is a snare.

But not only this. The wealth that has been produced has been diverted from its best uses for the real service of man, and wasted in ways that have been no real help.

If all the wealth that has been diverted to the useless worship of unreal gods and the support of idle and filthy saints, along with that which superstitious idleness might have earned, had only been applied to solving the great questions of making human life divine here on earth, long ere this poverty and disease and suffering might have been so diminished as to turn the Old World into a realization of the dream of Eden.

Once more, consider the waste of brain that has been due to superstition. The whole force of natural evolution has, for thousands of years, been turned, in the case of man, to the building up of the brain. And brain, above all things, has been needed to study and solve the problems of human life. But superstition has constantly opposed itself to this process of brain development. It has tried and still tries to keep the people ignorant, so that they can be easily led. It has discouraged all natural study, and it still treats science and criticism as though they were sins. If it could not divert a great brain from natural study and engage it in its own speculations, it has always sought to destroy it.

As we look over the world, we see the men and women who are really anxious to help on human progress divided into many hostile camps. The power, the thought. the money, the enthusiasm that might be organized into one common attack on the common enemies of human welfare are wasted. and worse than wasted. in mutual quarrels.

Science and religion, instead of working together for man, are fighting each other. It is superstition that instigates the warfare and augments the misunderstandings. In any matter of practical reform, the hosts of superstition stand aside; and, if the work cannot he done in their way, they will hinder its being done at all.

Christendom itself is split into a hundred sectarian frog-mcnts. This might be all very well, if they were only regi-ments in one army, banded together to fight the common foe. Hut, instead of that, they keep their hottest shot for each other. Go into almost any country town, and you will find there half a dozen half-empty churches all begging for support, and so draining the resources of the people, just keeping themselves alive, without force enough to do much beyond merely existing, and sometimes hating each other a little worse than they hate the sin they profess to be trying to annihilate.

What is it but the jealous bigotry of super-stition that is the cause of all these things? There is money enough, there is power enough, there is earnestness enough, there is enthusiasm enough to renovate the world. But superstition diverts it toward false and useless issues foments discord, prevents union, and frightens people away from that knowledge which alone can teach them how the work of human deliverance can be accomplished.

All the good and earnest people of the earth could but join hands, there is no task they might not accom-plish. But so long as, looking through the mists and dark-ness of superstition. they mistake each other for enemies, so long the hope of the world will be deferred. Prejudiced Ignorance and her daughter Fear,— these are the two great enemies of man. Knowledge of what to do and courage to do it,—these are the two great helpers of the race. All effort is vain, unless rightly directed.

And knowledge itself is useless in the hands of a coward. “God is light, and in him is no darkness at all.” A clear brain and an earnest heart, then, will surely lead us to the dis-covery of his paths. What we call the natural laws of the world are only his footsteps. By walking in these, we come to share his control of the forces of the earth. And, when we have mastered these, the burdens of the past will fall off our shoulders, the wasted streams of human effort will be turned into useful channels, and the long battle will end in a joyous and universal peace.

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The New World of the Fifth Kingdom. First of all, we must understand that the Fifth Kingdom of God is a Finished Kingdom already existing in the invisible, and that it comes forth into manifestation as a radiation of individual consciousness.

The New World of the Fifth Kingdom. First of all, we must understand that the Fifth Kingdom of God is a Finished Kingdom already existing in the invisible, and that it comes forth into manifestation as a radiation of individual consciousness.

As we move into the Fourth Dimension we are lifted into omnipresence, the spiritual vibration beyond the limitations of time and space. Here we find the energy of cause, the realm of Divine Mind, Ideas and Creative Force. It is the plane of spiritual consciousness that corresponds to the Fifth Kingdom, the Kingdom of God.

Think of it this way: The fourth kingdom of the human is centered in the third dimension of effects. while the Fifth Kingdom of God operates through the Fourth Dimension of Cause. We must also define the word “human” before we can understand what “non-human” means.

First of all, “human” is a name given to something that does not exist. it is a label applied to that which Is perceived to be a part of the fourth kingdom—the human kingdom—yet there is nothing written in the Akashic Records by Supreme Intelligence that says this kingdom ever existed.

There is. however, an impression in the Records caused by the conscious vibrations of entities identified as those who came/ram the soil, i.e. Earthlings. what does this mean? The significance Is that the crowning gloty of Creation was not a race of human beings but Beings of Light—Spiritual Beings, Divine Individuals fully ordained as Holy Ones of the Most High. Then where did humans come from?

The Ancient Ones tell us that Beings of Light descended into the third-dimensional plane to experience physical matter, and they subsequently became so identified with the form side of life that spiritual consciousness was replaced by material perception. This happened over millions of years and the end result was an imprisonment of the entities in the dream state on the Earth plane.

Death and birth were two of the effects of this entrapment.

Talk about a fall! Former Cosmic Conscious Beings who had full access to all dimensions were now reduced to finding release from the Earth vibration through “death”—then reentry through a physical body involving the fusion of cells by means of sexual reproduction with birth following the gestation period. This was the first instance of what we now call evolution—the evolving of cells into a physical form, all initiated and tarried to fruition on the Earth plane.

Thus the designation of “beings of the soil”—which is related to the Latin word humus, from which came humans, which led to the word human. It is interesting that the word humiliate comes from the same root word as human, and when you think about It, it Is a little humiliating for Beings of the Light Realm to have to sit around and wait for the development of some fertilized egg and then to be sucked into an energy vortex to begin the process of physical growth.

Anyway, as time went on an entire body of third-dimensional knowledge was created, which became the “human domain” and later glorified as the human kingdom, the fourth one up from the bottom. And what does “non-human” mean? Simply to have a vibration in consciousness that is predominately spiritual.

It means moving into the Fourth Dimension, into Omnipresence, the spiritual vibration beyond the limitation of time and space. Here you find the Energy of Cause and the Realm of Consciousness that corresponds to the Fifth Kingdom, the Kingdom of God. To the phenomenal world you appear as any other human being, but your consciousness is dramatically different.

Gone are fear, reactive emotions and other undesirable aspects of personality, and in their place are the qualities of Divine Individualism. As a Being of Light you have dominion over the outer world because you are capable of expressing Fourth-Dimensional Reality into the third dimension and actually molding it according to your highest Vision—the Vision of Truth. All is progressive, and you will find yourself moving from one level of spiritual consciousness to another, and then another, and in the process you will find greater happiness than you’ve ever dreamed possible.

The Promises for Those who walk in the Light.

Throughout the Scriptures and sacred writings we read of trials and tribulations coming to this world, and in each passage there is always a condition, which If met. will provide refuge and safety. Look at the 91st Psalm as an example. It says …”He that dwelleth in the secret place of the Most High shall abide under the shadow of the Almighty: Notice that It says dwelleth. which means to live. inhabit, abide—and not to sun in when things look tough and run out when everything seem rosy.

The result of this staying in one place? He shall deliver thee from the snare of the fowler and from the noisome pestilence.._he shall cover thee with his feathers…his truth shall be thy shield and buckler…a thousand shall fall at thy side and ton thousand at thy right hand. but It shall not come nigh thee…there shall no evil befall thee. neither shall any plague come nigh thy dwelling; Now there’s a significance to all those bodies being piled up at your feet. It is a graphic way of saying that people simply cannot be protected if they are not in the spiritual vibration.

In ‘mortal consciousness- one plays the law of averages and partakes of the game of chance. In spiritual consciousness “the dice of God are always loaded” in favor of those dwelling in the Secret Place. And the 46th Psalm promises the same thing—”God Is our refuge.– In other words, when we abide in the consciousness of Spirit we find shelter.

By finding our refuge within. in the one Presence and Power of our bring we are protected even though “the earth be removed and the mountains carried into the midst of the sea…though the waters roar and be troubled. though the mountains shake with swelling; The promises are there for those who walk in the Light. and we could not ask for more because we cannot violate spiritual law—the Law of Consciousness. It shall, be done unto you according to the state our, consciousness.

The bottom line is that each one of us must seek and find and know our Holy Self and let Spirit do the rest through our meditations and uplifted consciousness. We must become detached from appearance, knowing that whatever happens in the phenomenal world is simply consciousness in expression—providing safety and protection for those in the Light and learning experiences for those who remain in the darkness.

Your thinking mind is not your consciousness; your thoughts feed your consciousness and it is the trend of your thoughts and emotions that shapes your consciousness. Consciousness is your awareness, understanding and knowledge about everything that has been a part of your individual experience.

And until you pursue the level of Christ or Cosmic Consciousness, this particular energy vibration that you are remains a part of the collective consciousness, which is the sum total of the mental-emotional experience of humanity. for the “human” being, consciousness Is the pattern through which the Light-SubsUncetnergy of God flows to create in the physical world that which corresponds to the individual’s dominant vibration. The Ancients described this as consciousness “not in control.”

The effect produced in the outer world matches not only the person’s belief system. but also the race mind beliefs that have been unconsciously accepted under the hypnotic spell of mortality. Does consciousness have power? For the un-awakened, It functions as the outlet through which creative energy flows into form and experience, i.e. it works as an effect to produce a like effect. Yet, we can say that consciousness has power. under law, to express itself.

As we move up into higher levels of consciousness, a sense of mastery (control) dawns in us and we begin to consciously cooperate with the Source within. we move from religious fallen man/woman Into experimental metaphysics and on up to practical mysticism where the spiritual faculties are opened and we, as Consciousness, become Cause to our world. This is Consciousness in control, the Consciousness of Dominion.

To summarize, we know that if consciousness is focused exclusively on the outer world of form, the creative energy released will be totally conditioned by human consciousness which Includes the universal belief that “if anything can go wrong it will? It is a belief system that says that good is subservient to evil; that light can be overcome by darkness; that accidents, sickness, lack, failure and conflict are the natural order of things. However, we also know that if consciousness is predominantly spiritual, the energy expressed will be from the Mind of God within, which manifests as harmlessness, wholeness, abundance, fulfillment and harmony. So we have a choice—to live as a human being, or as a spiritual being.

Do you see now why we all must give up our sense of humanhood? Do you understand why we must accept the truth that in a state of human consciousness we can do nothing? Have you realized that only by giving up the material sense of existence, by surrendering all attachments on the third-dimensional plane, can we ever manifest the Kingdom on Earth? The Kingdom Defined. The four kingdoms on the third dimensional plane are the mineral, plant, animal and human.

The Fifth Kingdom is the realm of Harmony, or Heaven. It is the Spiritual Consciousness of the Fourth Dimension. To live in the Fifth Kingdom means to experience, right here in physical form on a physical planet, all of the attributes of the spiritual plane. It means that the Circle of Life that you call your individual world will be a manifestation of Love.

Now imagine what a world—your world—created out of the Energy of Love would be like. Could there possibly be any lack, limitation or insufficiency? No. Could there possibly be harmfulness in any area? No. Capture the vision of what this means. A world reflecting a spiritual consciousness would be awesomely beautiful.

Nature would have a different look as the lower kingdoms sing together in joyful harmony—and your immediate environment would reflect divine order, peace and goodwill. Your body would feel youthful, strong, and cooperative. Your feeling nature would be lifted to new heights of love, joy, gratitude and contentment, and your mind would dwell in the currents of constructive power and creative action for the greatest good of all.

In no time you would realize that you have an all-sufficiency of visible supply to meet every need and live life more abundantly. You would also notice that the people attracted into your immediate world are gentle, loving, and helpful in every way. And soon, if you are not already in your true place, you would find yourself moved into the perfect opportunity to experience joyful fulfillment in your work.

Even with all of this glorious good surrounding you, you would know that you as a thinking, reasoning personality had nothing to do with it. You were simply a witness to a rather hellish kind of existence being replaced with a heavenly environment—without you even taking thought except to be AWARE of the Truth of your being. How do you find and move into that Kingdom which is your true estate? Let’s find the answer.

The New World of the Fifth Kingdom. First of all, we must understand that the Fifth Kingdom of God is a Finished Kingdom already existing in the invisible, and that it comes forth into manifestation as a radiation of individual consciousness.

This Kingdom of Harmony is the Real World, the New World—”new” to our human experience. In truth, it has always existed as the Will, Plan and Purpose of That Which we call Supreme Being, or God. This “other world” in which most of us presently live is the collective consciousness made manifest, and it has been called an illusion because it is temporary, not permanent, thus not real. Yet both the Real World and the world of shadows are an outpicturing of consciousness.

One is our human concept of reality projected on the third dimensional screen of life, and the other is the Truth of Reality projected on the same screen. Everything on the “screen” is an effect, from the physical body to the physical universe, and the cause of these effects is consciousness. The effect can be a humanly-conceived appearance or a God-conceived

Reality—depending on the state. level, vibration of consciousness. When Jesus said, “My Kingdom is not of this world,” he was explaining that Spiritual Reality must not be confused with appearances—that “this world” was not created or outpictured by Spiritual Consciousness which he represented, but by the mortal consciousness of the race mind, universal or individualized. Now we see one signpost on the path leading to the Kingdom.

It reads: “Attempt not to change that which has been created by man, but let Consciousness reveal that which has been created by Cod. “We could also say that you cannot change the motion picture from the audience. You must go to the projector, which is consciousness, and change the film.

The point here is that if you attempt to fix, change or heal a thirddimenslonal effect with a third-dimensional consciousness, all you are doing is repairing a fake wall with fake plaster. It might look good for a time but sooner or later it is going to fall apart again. Now let’s look at more signposts on the path.

“You of yourself can do nothing, and God’s work is already completed, so when does that leave you it leaves you with a priceless gift on which the future of humanity rests: Consciousness. “We must all reach the point where we understand that humans, using the mortal mind as power, can only continue to build the scenery, paint the drops, arrange the props and play the role in the amateur playhouse productions on earth.

And we must also realize that God’s Kingdom is finished and was pronounced “Very Good.” But the Almighty didn’t just say “ft is done” and leave it at that. The next step was to give the Kingdom and “all that the Father has” to the Holy High Self, the I AM of each individual being.

Thus the Will Plan and Purpose of God—for the individual and the world—was planted in consciousness under the care and supervision of the Christ within, the spirit of Individuality, with these instructions: “Let the Kingdom radiate like the rays of the sun; let it flow like a mighty river, to be manifest in the visible world in accordance with the unfoldment of consciousness.” What does this mean? Let’s And the answer in this meditation: Spirit of the Living God within, my precious Reality, I have given up everything. surrendered all to you, and now I come be fore you as a spiritual child seeking only the Kingdom. I know now that you are the keeper of the Kingdom and that you love me so much that it is your good pleasure to give me, your joint heir, the fullness of this sacred Gift. I now open my entire awareness of being to receive the radiant rays and the mighty flow.

I feel the infilling. Oh God I feel it! Throughout my being I am experiencing the pouring in of Divine Substance, Light, Love, the radiant Essence of Mind, the infinite Supply of the whole Kingdom of God. I am being filled, filled, filled…my cup runneth over. My mind and heart are saturated and permeated and overflowing with the creative Thought-Energy of God, the Divine Thoughtforms of the Fifth Kingdom. The invisible Kingdom has come. The Lord’s Prayer has been fulfilled. I am now the Kingdom Consciousness, and I know that I now possess all that I could ever need or desire for all eternity.

I am now ready for the Invisible Kingdom to be manifest in the visible world of form.I now consent to the expression on Earth of the Will, Plan and Purpose of God. It is happening now. Look! The Kingdom is radiating from my Consciousness like the rays of the sun, flowing like a mighty river. The Divine Thoughtforms are being projected into visibility. I see this … I feel it.

Where there was loneliness and emptiness there is now love and fullness of companionship. I see this…I feel it.

Where there was lack and limitation there is now abundance. I see this…1 feel it.

Where there was illness there is now wellness. I see this…I feel it.

Where there was conflict there is now peace. I see this…I feel it.

Where there was sorrow there is now joy. I see this…I feel it.

Where there was a human sense of being there is now the spiritual livingness in the Kingdom of God—my Kingdom on Earth. I see this…) feel it…and it is so!

We are told that we must step out of the kingdom of men (controlled by the world, the flesh and the devil) into another kingdom which … and mineral— are found in man; and their synthesis, plus another factor, the divine intellect, we call the human kingdom. … He founded the kingdom of God on earth, and produced a synthesis of all the kingdoms in nature, thus causing the appearance of a fifth kingdom.

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God’s Plan of Salvation

God’s Plan of Salvation

The central theme of the entire Bible is God’s plan of salvation which he brings to fulfillment through his Son, Jesus Christ. This plan, which was foreknown by God before the creation of the world and foretold by the prophets of the Old Testament, is to bring about a family of children who will live in intimate fellowship with God as their Father and share in the glory of his goodness forever. The working out of this plan of salvation is the thread which ties the whole Bible together from beginning to end. It brings unity to its diversity and meaning to its action and thought. The Gospel of John summarizes this plan in words that are known by many the world over:

For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life (John 3:16).

The Bible consistently teaches that there are only two possibilities for the final destiny of man: to receive “eternal life” or to “perish.” Since man is mortal – subject to death (Rom. 1:23; Rom. 5:12; Heb. 9:27), he has no hope for a life that lasts forever apart from receiving the gift of eternal life from God, who alone is immortal (Rom. 1:23; 1 Tim. 6:16).

For those who reject God’s way of salvation, Jesus Christ (John 14:6), the final end or destiny will be to perish after the final judgment. For those, however, who accept Christ there will be a very different destiny – eternal life. For the believer in Christ, this eternal life begins in the present life with the “firstfruits of the Spirit” (Rom. 8:23), and will be brought to its final completion in the paradise of the kingdom of God after Christ’s second coming (I Cor. 15:20-28).

Defining the Terms

In the Bible the terms “salvation,” “eternal life” and “kingdom of God” are closely related to each other and are often used as almost interchangeable expressions (cp. Luke 18:18-30; John 3:1-18).

The word “salvation” is a comprehensive term. It includes the idea of deliverance from something as well as the result of that deliverance. When speaking of the eternal salvation of man it refers to being saved from sin, its consequences, and the final condemnation of the ungodly at the last judgment. As a result, instead of being condemned to perish, the believer in Christ will receive the gift of eternal life. Biblically, the term “eternal life” refers to “the life of the coming age.”

The Bible speaks of this present period of time in which we live as the “present evil age” (Gal. 1:4). It is influenced for the most part by the “god of this age,” Satan, and his spiritual kingdom of darkness (II Cor. 4:4; Eph. 6:10-12; I John 5:19). Though God is still ultimately sovereign over all (Psalm 103:19), the Bible teaches that this world is fundamentally in rebellion against God (Eph. 2:1-3). After Christ’s second coming, however, God’s enemies will be destroyed and a new age will be ushered in – the age of the kingdom of God. In this new coming age God’s righteous and loving rule will be established “on earth as it is in heaven” for God’s kingdom will finally have “come” (Matt 6:9-10). This kingdom will be a “paradise” (Rev. 2:7) consisting of “a new heaven and a new earth, the home of righteousness” (II Pet. 2 . 3:13; Rev. 21:1ff). It will be everlasting in duration and those who live within it will have the “eternal life” of the coming age. This eternal life will be a life that is “immortal” and “imperishable” (I Cor. 15:53-54), for it will be life in a kingdom whose origin is “not of this world” (John 18:36) – a paradise where all of God’s people will enjoy forever “the glorious freedom of the children of God” (Rom. 8:21).

He can be grieved: “And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption” (Eph. 4:30).

Each of the emotions and acts we have listed are characteristics of a person.The Holy Spirit is not an impersonal force, like gravity or magnetism. He is aperson, with all the attributes of personality. But not only is He a person; He isdivine as well.

THE HOLY SPIRIT IS A DIVINE PERSON: HE IS GOD

Throughout the Bible it is clear that the Holy Spirit is God Himself. This is seenin the attributes that are given to the Holy Spirit in Scripture, for example.Without exception these attributes are those of God Himself.
He is eternal: this means that there never was a time when He was not. “Howmuch more will the blood of Christ, who through the eternal Spirit offeredHimself without blemish to God, cleanse your conscience from dead works toserve the living God?” (Heb. 9:14).

He is all-powerful: “And the angel answered and said to her, ‘The Holy Spiritwill come upon you, and the power of the Most High will overshadow you; andfor that reason the holy offspring shall be called the Son of God’” (Luke 1:35).

He is everywhere present (that is, omnipresent) at the same time: “Where canI go from Thy Spirit? Or where can I flee from Thy presence?” (Ps. 139:7).

He is all-knowing (that is, omniscient): “For to us God revealed them throughthe Spirit; for the Spirit searches all things, even the depths of God. For whoamong men knows the thoughts of a man except the spirit of the man, which isin him? Even so the thoughts of God no one knows except the Spirit of God” (1 Cor. 2:10–11).

All of the essential aspects of deity belong tothe Holy Spirit. We can say of Him exactly what was said of Jesus Christ in theancient Nicene Creed: He is very God of very God! So we bow before Him; weworship Him; we accord Him every response Scripture requires of ourrelationship to Almighty God.

Who is the Holy Spirit? He is God!

“Air! Air—this invisible envelopment in which we live and move, this substance so immaterial that we can move our hands through it as though it hadno reality at all. But the power it possesses! How great, how terrible!’’

We have seen something of the nature and personality of the Holy Spirit. Nowwe must catch a vision of His distinctive work in each of the great ages of time.But first, to place it in perspective, we must see how the Triune God is at workin every age.The elements of mystery in this make it difficult for the human mind tocomprehend fully. Simultaneously the Father, the Son, and the Holy Spirit havedifferent functions to perform that are distinctive to each.

For instance, it was not the Father or the Holy Spirit who died on the cross of Calvary. It was God the Son.

We need to understand such facts, especially when we think of this presentage and the work of God in it.As we study the Bible, the work of God the Father is especially emphasized inthe Old Testament. The work of God the Son is emphasized in the Gospels.From the day of Pentecost until the present, however, the emphasis is on thework of God the Holy Spirit. And yet the Bible also tells us God the Holy Spirithas been at work throughout history, from the beginning of the world.

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The philosopher’s stone, the gold made from the lead, is our own true nature, the Self. Rather than a transcendent, disembodied divinity, alchemy reveals a divine light that exists in the very depths of our psyche. The gnostic said, “ Whenever the gnostic comes to know the universal , nothing remains hidden from him. The realization of gnosis meant access to the hidden world. The Gnostics were knowers; they were a people who knew not believed in the reality of the divine spirit.

The philosopher’s stone, the gold made from the lead, is our own true nature, the Self. Rather than a transcendent, disembodied divinity, alchemy reveals a divine light that exists in the very depths of our psyche. The gnostic said, “ Whenever the gnostic comes to know the universal , nothing remains hidden from him. The realization of gnosis meant access to the hidden world. The Gnostics were knowers; they were a people who knew not believed in the reality of the divine spirit.

The entrance on the pathway of the gnosis is called a’ going home

The secret of the Gnostic-Hermetic transformation does not come from the books (such as this one) or maps or drawings of others, but from our own personal self-awakening.

Ancient authors declare that the true Philosopher’s Stone, to be coveted by all, was the new life in Christ Jesus.’ Only by victory over Self could any win victory over nature. To the selfish and the godless no secrets would be revealed.

In the Egyptian system of the Five Bodies, we find a metaphor for alchemical work. The separated elements —Earth, Air, Fire and Water—symbolized by the four lower bodies, are refined and realigned into the reality of the Fifth the indestructible Diamond Self, the Philosopher’s Stone—the symbol of unity and realization.

No mechanicity can AWAKEN US, no mechanicity can INTIMATELY SELF-REALIZE US. SELF-REALIZATION can only be the result of a conscious and positive work upon ourselves and no Mechanical Law can do this work for us.

We believe in EVOLUTION and believe in INVOLUTION, but we do not believe, we can never believe, [andj we can not accept, that the MECHANICAL LAW OF EVOLUTION could ever AWAKEN our consciousness and mechanically lead us to PROFOUND INTERIOR SELF-REALIZATION.

In addition , this pure gnostic energy is present in all life forms as a latent source – potential of subde depth – radiance , though absent in its manifest , actualized dimensions . It is this inner seed – core of enlightened energy or ” Buddha – nature or Christ Consciousness.

Therefore, Finding Your Benben Stone, is about your experience of Gnosis or a spiritual self-awakening unto the Great Cosmic Creator. This spiritual self-awakening unto Christ (KRST) Consciousness was called by the Gnostics “Gnosis,” which is true so-called salvation. The Old Testament scribes wrote about the “the Lord” as one’s “light” and “salvation,” which is an illustration of Gnosis, “The LORD is my light and my salvation; whom shall I fear? The LORD is the strength of my life; of whom shall I be afraid?” (Psalm 27:1, KJV). Here the authors are esoterically saying that “the LORD” is without evocation a subconscious mind, which is your “light” of Truth that leads you into enlightenment or Gnosis revelations and experiences.

The benben stone in Egypt represents a parallel to the “philosopher’s stone” of Western alchemy.

This stone has not only the power of transmuting any imperfect earthy matter into its utmost degree of perfection, and can convert the basest metals into gold, flints into stone, but it has still more occult virtues, when the arcana have been entered into by the choice fathers of her-metic mysteries. The vegetable stone has power over the natures of man, beast, fowls, fishes, and all kinds of trees and plants, to make them flourish and bear fruit at any time, The magical stone discovers any person wherever he is con-cealed ; while the angelical stone gives the apparitions of angels, and a power of conversing with them.

The .Alchymists attributed to the philosopher’s stone three essential properties ; the changing of the viler metals into silver and gold, the curing of all diseases, and the prolonging of human life beyond its natural limits. But, although all of them are agreed as to its power of changing other metals into gold, there is a remarkable discrepancy among them as to the proportions necessary to be employed to produce this transmutation.

Basil Valentine says, ” that he who possesses the philosopher’s stone will never be attacked by sickness or infirmities, until the last hour which has been assigned to him by the King of Heaven.” But all the adepts were not content with limiting the powers of this medi-cine to the prolonging of life, in unbroken health and vigour, to the extreme of its natural limits.

Sufis have mastered the alchemy of the heart, through which the energy of love transforms the individual to reveal the light hidden within the darkness of the nafs or lower self. “The Light of the Heart”) for working with the chambers of the heart to effect an inner transformation that gives the wayfarer access to the light of his true nature. This work clots not belong just to the individual, but can have a direct relationship to the whole of creation and the heart of the world. Once we recognise the mysterious connection between our own innermost essence and the Soul of the World, we can use the tools of inner transformation to work directly with the Soul of the World, to help the anima mtmdi reveal its divine light and awaken.

As a result of Jung’s writings on alchemy, we have begun to understand the nature of the inner alchemical work. The work on the alchemical lead—the prima materia, that which is “glorious and vile, precious and of small account and is found everywhere”‘—is the work on the shadow, the rejected and unacknowledged parts of our psyche.

The philosopher’s stone, the gold made from the lead, is our own true nature, the Self. Rather than a transcendent, disembodied divinity, alchemy reveals a divine light that exists in the very depths of our psyche.

This light hidden in darkness, the lumen naturae, is also our instinctual self and natural way of being, which until it is revealed is covered over by patterns of conditioning and the layers of the false self.

What is the difference between the light discovered in the depths of the psyche and the light of our transcendent divine Self glimpsed in meditation or other experiences? it is the same light experienced in different ways. The Sufis know that the Beloved, the source of all light, has both an immanent and a transcendent qual-ity. He whom we love is both ‘nearer to him than his jugular vein” and “beyond even his idea of the beyond.”

The Self, “larger than large and smaller than small,” has the same dual quality. The yogi deep in meditation and the alchemist in his laboratory are seeking the same light, the same divine nature. Everything that we experience has a dual nature, a masculine and a feminine aspect, and the same is true of the light of the Self.

It can be experienced in its mas-culine form as a pure transcendent light, consciousness without the constrictions of the psyche or the physical world. In meditation we can first glimpse and then rest in our eternal and infinite nature, and come to know a reality not defined or constricted by our body or the manifest world.

This is a reality of light upon light, our colorless and formless essence. We can also come to know our divine nature in its feminine, embodied nature, as the light of being, our natural wisdom, the gold of our true nature. In this light we experience and know the divine within creation, the way our Beloved reveals Himself in a multitude of forms, each form a different expression of H is infinite being. We see how each color, each smell, every taste, even every thought and feeling, is a unique expression of the divine. In this way we come to know Him in His creation in a way that is hidden in the transcendent.

God Is the return to the Self of No-Self, the Ultimate Pursuit of Self-Awakening to obtain the Essense of the God-within, the Central Consciousness, and the Inner Stream from which All Mows, riding the turbulent tides of the Great Illusion, of which the All Is. God Is the Philosophers Stone of No-God, No-Self, sometimes called by their own ego-name, others Olympus, or Mount Mew, or Zion, or Mount Sufferance, which ever the preference of ones’ Iron God-like Will, the Spirit of All Living Beings, several billions of brain-matter crawling the earth, and several billions of God-entities to contend with, all rushing to make their mark in the spacial continuum of times’ lucid transparency. But I dont care for extinction, nor to engulf myself in the extremities of a nirvana you can neither see nor feel, but rather touch the Face of God within the boundaries of this life, living in the limitless everness of forever, to see and feel In this state of perplexed euphoria, the awesome glee in this existence, to glory in the Self of every Self, and whatever tread the path does take, fine in the fundamental belief that I am in fact touching the Grace of God right now, in every particular moment, the Diamond Eye clarifying each instant It cares to place Itself in -a Human Nirvana far beyond the parallels of words that hold no definitive end there Is no end, nothing to submit to, but the endless beginnings super-imposed In the vast beginningless universe content to be devoured by a Diamond Eye in the Skull of Eternity. To be of a God, of an Essense, further than the Word can tell; the Buddha-God Awakened to wake up.

As long as the true nature of man is not known, his lower interests are mistaken for his higher ones. Scientific attainments are often only used for the purpose. of obtaining the power to speculate on the ignorance of those that have no such intellectual acquirements, and by taking advantage of their beliefs to obtain money awl material comfort. Such scientific attainments may be good for such purposes, but they retard the progress of an in a spiritual direction, because they make men more ‘selfish, and cause them to worship matter ; they are therefore— -to say th.e least—useless for the only true and. permanent interest of man,

“We speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory” (1 Cor. 2:7)

The gnostic said, “ Whenever the gnostic comes to know the universal , nothing remains hidden from him. The realization of gnosis meant access to the hidden world. The Gnostics were knowers; they were a people who knew not believed in the reality of the divine spirit. They were a people who had rituals in which profound spiritual experiences took place, of which the visionary experience of knowledge was a central factor. Thus, it is this experience of knowledge that not only categorizes the Gnostic tradition, but defines it. To the Gnostics, the attainment of such knowledge always constituted the supreme achievement of human life.

It must be noted that the source of this ‘Thirst of knowledge” is the creativeness of the Cosmic Magnet, which “impels humanity toward Truth”t. Moreover, N. Roerich believes that in the seed of the spirit lives the realization of knowledge, i.e., it contains the possibility of understanding the cosmos: “Spirit, in thy essence thou hest revealed the beauty of sacred knowledge”

This knowledge hidden in the seed of the spirit inclines one toward Infinity, and the important thing is that the spirit has to strive for the realization of all the subtle principles in order to attain higher knowledge, because through knowledge man can find access to higher spheres. N. Roerich stresses that the quest of truth opens “limitless vistas for the sacred union with the Supreme”.

On the one hand, Infinity is unknown in the world and cannot be perceived from it; therefore revelation is needed. Its bearer is a messenger from the world of light who penetrates the barriers of the spheres, awakens the spirit and imparts to it the saving knowledge “from without”. Knowledge thus revealed, called “the sacred knowledge”, “unlimited knowledge”, comprises everything.

On the practical side, however, it is more particularly “knowledge of the way”, namely the way of the individual spirit out of the world. Equipped with this gnosis, the individual spirit after death travels upwards. Thus, the individual spirit becomes reunited with Infinity. On the other hand, the “sacred union with the Supreme” through knowledge comes from within, because “… every […] knowledge comes from within”. Let us note, at once, the very meaning of the word within.

According to theosophical interpretation, knowledge hidden in the seed of the spirit is comprised of former accumulations: “The stratification of observations over the extent of many lives, laid in the depths of consciousness, is called dormant wisdom”. If these accumulations, called dormant wisdom, are insufficient, it is impossible to achieve enlightenment. Consequently, ascending the steps of evolution, the best attainment of the human spirit is the development of the hidden forces and accumulation of new knowledge which brings the realization of Infinity: “… ascent is the page of wisdom on which is traced the entire power of Cosmos and the manifestation of motion”.

When humanity will realize the great unity between Infinity and the particles, it will acquire “[the] highest wisdom of Infinity, the rays of which play on the Lotus of Consciousness”. We may say that the principal aim of the Roerichs’ doctrine is the perfection of knowledge as a means to becoming one with the source of life. The ultimate “object” of knowledge is Infinity: its event in the spirit transforms the knower himself by making him a partaker in Infinity.

Thus, the knowledge is not only an instrument of salvation but itself the very form in which the goal of salvation, i.e., ultimate perfection,’ is possessed. To this must be added that the Roerichs exclude the possibility of ever achieving absolute knowledge, and therein they see the entire grandeur of life: with every new improvement, with each higher evolution of humanity, with each succeeding cycle of our planet, knowledge will be higher and more complete, and so on into Infinity.

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Gnosis – The Secret Teachings of All Ages. The true inner secrets are known by those who ascend by the regular practice of meditation into an illumined state. Gnosis is a Greek word which means to know. The true inner secrets are known by those who ascend by the regular practice of meditation into an illumined state? Secret is concerned with this knowledge. What secret knowledge could be any greater than this? HIDDEN KNOWLEDGE-THE KEY THAT UNLOCKS THE SPIRIT

Gnosis – The Secret Teachings of All Ages. The true inner secrets are known by those who ascend by the regular practice of meditation into an illumined state. Gnosis is a Greek word which means to know. The true inner secrets are known by those who ascend by the regular practice of meditation into an illumined state? Secret is concerned with this knowledge. What secret knowledge could be any greater than this? HIDDEN KNOWLEDGE-THE KEY THAT UNLOCKS THE SPIRIT

The true inner secrets are known by those who ascend by the regular practice of meditation into an illumined state . … Gnosis is a Greek word which means to know.

Gnostics claim to know God and it is reasonable to assume that the Great Secret is concerned with this knowledge.

Secret is concerned with this knowledge. What secret knowledge could be any greater than this? Gnostics have kept the secret alive in their writing, in stories, in mysteries and in parables. This was the way they taught their new initiates, with these stories that were designed to highlight the secret wisdom.

First , gnosis connotes the state of possessing secret , sacred knowledge , and the Greek gnosis , “ knowledge , ” equates a specific kind of knowledge and salvation.

While the Gnostics valued and appreciated the world of the spiritual creator God, they believed that the demiurge had fabricated the material world precisely to prevent humans from understanding and knowing the true creator God. The physi-cal world was a trap that caused a seeming narcosis, or a sleep state, among humans. Gnosis, true knowledge and insight, be-gan when the stupor induced by the demiurge was overcome. That awakening required a savior who would come to release the Gnostics from their stupor of materiality. The savior’s work was to proclaim the existence of the spiritual world and the reality of the true, spiritual God. This proclamation was a clarion call to throw off the dulling effects of material existence and to begin to pursue the way to true, spiritual knowledge.

HIDDEN KNOWLEDGE-THE KEY THAT UNLOCKS THE SPIRIT

But how to do this? How could the Gnostics transcend their materiality and ascend to the higher, more spiritual world? The demiurge locked their true spiritual selves behind the door of materiality. Once the Gnostics had the proper key to unlock that door, they could enter the truly spiritual world. The key was gnosis, secret and mysterious knowledge.

But what was this hidden knowledge knowledge? Each Gnostic system answered that question in different ways.

True knowledge was deposited in the sacred scriptures, the Bible. So much of Gnostic knowledge emerged from the interpretation of specific biblical passages.

When properly interpreted, these biblical passages (and many others as well) provided the Gnostic with the saving knowledge that would thwart the demiurge.

That knowledge also involved the recognition that the mind needed to be awakened from its material stupor before it could be connected to the truly spiritual world and to the divine mind that created it. Theological anthropology, the religious under-standing of the nature of the human being, provided the rationale. Human beings consisted of body, soul (psyche), and spirit (pneuma).

Gnostics believed that only the spirit, not the soul, could intuit the divine realm. Therefore, the body needed to be trained to submit to the soul, and the soul, in turn, to sub-mit to the spirit, which connected the human to God. Gnostics often described this process as discovering and following a “divine spark” that resided in the person, a divine spirit that, properly understood, would lead to true knowledge of self and of the true God.

To defeat the demiurge and gain access to the divine mind of God, Gnostics also required up-to-date “scientific” knowledge, which they gleaned from cosmology, astrology, demonol-ogy, angelology, medicine, physics, mathematics, geometry, and sophisticated interpretations of the scriptures (remember, the “scientific method,” with its objective proofs and experimenta-tion, was still more than a thousand years in the future.

As for those ignorant unfortunates who were oriented only to the body and the soul, not to the divine spirit, many of them found much to resent in the Gnostic? smug sense of election. Resentment of the Gnostics’ seemingly arrogant presumption, as much as any doctrinal issues, fueled the intense opposition that would eventually drive them underground. Often these themes of the Gnostic call, the spark of knowl-edge, and the Gnostic election coalesce in Gnostic sayings. The following saying from the Gospel ofTbomas reads almost like a Gnostic creed:

Jesus said, if interested people say to you, From where do you comer reply to them, ‘We come from the light, from the place where the light created itself use!! and appeared in its own image.’ If they hey ask futher, Are you the light?’ reply to them, ‘We are its children, and we are the elect of the living Father.’ If they ask you for proof that the Father dwells in you, answer them in this way, It is motion and rest’ ” – THE GOSPEL OF THOMAS

The hytic person was completely oriented toward the mate-rial world. The hylic person had no intimations of the divine spark, could not hear the call of the Savior, and was completely Lacking in the insight or knowledge to begin an ascent toward the divine. The hylics was asleep and unaware, completely en-trapped in the material world. Hylics existed as animated corpses, or as brute beasts, unable to understand either theta-selves or others, and they certainly could not comprehend the nature of God. The psychic person was one step beyond the hylic.

The psychic person had an inkling that the spiritual and divine realm existed. Psychic people knew enough to understand that the material world debilitated them, but not enough to perceive the divine spark, or to hear the call of the Savior, or to begin to ascend. Gnostic Christians considered regular churchgoing Christians to be psychic Christians. The psychic Christians at least knew that there is more to life than mere appearance and materiality, but they did not know how to transcend them. The Gnostic was a pneumatic person.

These people understood their election to ascent; they recognized the interior di-vine spark. They had heard the Savior’s call, and they oriented themselves completely to their ascent to the divine realm. The pneumatics alone understood the true nature of the world as a demiurgk imitation of the true spiritual world of God. They alone pursued the knowledge necmary to progress through the cosmos toward divine union. Gnostics were by nature pneumatics; all other people must be either psychics or hylics.

For our purposes, the defining characteristic of Gnosticism was its focus on the discovery of hidden knowledge and hidden “Truth.

The more general term, gnosis, refers to “knowledge of the divine mysteries reserved for an elite.’ Indeed, for Gnostics, the discovery of secret knowledge was more important than faith and held the ultimate key to spiritual enlightenment.

Luke 11:52 says; “Woe to you experts in the law, because you have taken away the key to knowledge. You yourselves have not entered, and you have hindered those who were entering.”

Gnosticism. -. the. Search. for. secret. Knowledge. “Gnosticism. is. a. quest. for. redeeming. knowledge. and. a. quest.

Rather than attaining gnosis through a “letting go” (of ego, of attachments, of fear), the Gnostic on the journey to the Pleroma must exert tremendous will and perseverance and obtain special knowledge. The ignorant ones, those who weren’t even aware of the need for gnosis in order to be saved, are doomed to oblivion.

The biggest stumbling block of ancient Gnosticism (or at least of any dogmatic reading of it, whether ancient or modem) was the self-fulfilling alienation built into its very structure. Rather than seeing the universe at root as fundamentally benign—the common perception of the mystic suffused with divine love—the Gnostic perceived it as an enormous illusion that one must see through.

Our souls hunger for a union with the divine and for a sense of wholeness where both feminine and masculine qualities can be embraced. Sophia is still alive in our efforts to find the divine spark amidst the darkness of daily life. The Archons confront us in the form of social strictures and pressures that do not always have our best interests in mind. And the Demiurge lives on when we succumb to rigid concepts of God and religion that haven’t been confirmed by our own living experience.

Many Christians insist that being “born again” is essential for salvation, yet few seem to know what this rebirth entails. It seems to have something to do with “accepting Jesus in your heart,” but is that all?

Does it mean anything more than going to the front of the hall after a moving evangelical performance? Esoteric Christianity also stresses the need to be ‘born again,” but it sees this process as both subtler and more demanding than many believe. According to Boris Mouravieff, the “second birth” requires an enormous amount of work, “much greater than that required for example from the student from the time when he starts his elementary education until he obtains his doctorate. To understand why the ‘second birth” takes so much effort, we might begin by going back to Christ’s famous words: “Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God” (John 3:5).

The lowest level is that of the fleshly, or, as the King James Version puts it, “carnal” man, the one who is ruled by the body’s desires and aversions: ‘For whereas there is among you envying, and strife, and divisions, are ye not carnal?” (1 Cor. 3:3).

The second level is that of the soul—the parchie, or, as we might say today, the “psychological.” The King James Version translates the Greek word prychikos as ‘natural’ (see, e.g., 1 Cor. 15:44). While this usage may seem misleading, it is less so if we regard this level as being occupied with what is naturally human—the emotions and the intellect. One of the most universal symbols for the psyche is water, an image that reflects the flowing, liquid, turbulent quality of the mind.

The third level is the spiritual (Greek, pneumatilios). The spirit is, to use a contemporary catchword, “transpersonal”: It has to do with the eternal and unchanging, with what is Far beyond mere desires, thoughts, and emotions. More profoundly, it is the true Self, that in us which at the deepest possible level says, “I am.” It is also the part that reaches toward God.

Secret knowledge, which is a meditation technique or prayer that allows one to have a direct experience of God, just as Gnostics have always maintained, but, furthermore, access to God allows one to develop to a much higher spiritual level, attaining the Holy Grail and through that, spiritual immortality. The barriers that prevent one from reaching a higher level of consciousness are a lack of self-awareness and the way the ego defends itself, being the biggest obstacle to the process one has to face. Another obstacle is the lack of a concept to grasp the meaning, and the notion of a bodymind bridged the gap between Western head centred philosophy and the secret process that allows the mental leap to become possible.

The name Gnostic means wisdom, or knowledge, and is derived from the Greek Gnosis. The members of the order claimed to be familiar with the secret doctrines of early Christianity. They interpreted the Christian Mysteries according to pagan symbolism. Their secret information and philosophic tenets they concealed from the profane and taught to a small group only of especially initiated persons.

The Christ is the first Eon or generation; from him proceed others, by syzygies or pairs, till the void be-comes pleroma or fullness. It is not easy to make a statement that will apply equally to, all the heretical gnostics, nor is it easy to say what was their precise meaning, but it is not unlikely that their ‘Eons were personified abstractions, or the intellectual and moral virtues which go to make up the perfect gnostic, or man perfected in the gnosi8 or spiritual science, and their teaching when expressed in plain language, without metaphor, and understood in re-lation to the several processes by which the gnostic is able to arrive at perfect science, was really less a ‘,surd than it would seem. They probably did not differ much, save in their symbolism, from modern transcendentalists. Their genuine successors in history are the old Alchemists, who meant by the philosopher’s stone very much what the gnos-tics meant by the means by which one attains to the rode, or _perfect science.

The Gnostic Jung

To understand being alone in the true sense, is to unlock one of the greatest mysteries of and keys to the heavens … When isolation strikes the heart, it is a sign that the soul is being brought to another test and crossroad of life. The question arises: Will the individual drop the state of consciousness that is causing the aloneness, brought on by the Divine Spirit, allowing its loving hand to caress the heart; or will he seek refuge and comfort from the ruthlessness of Spirit through the material worlds.

Each time the despair came over me, the Spirit was handing me a choice. I could choose to indulge myself in the loneliness and wallow in it, which would not have done my situation any good, or I could set my pain aside and look to what the Spirit was trying to express to me . . . all hopes of happiness seemed to be gone for ever. Then I heard its sweet melody—the sound of the flute—sharply singing in my head. Immediately, the pain and despair left me; instantly, I understood loneliness. The dull pain of isolation was caused by the tight grasp with which I held onto the things of my past, which previously provided me happiness. I had lost all material joys of that lifetime. However, by accepting the greater joys of the Spirit, I was able to accept the universal love of life—even for those who were my captors. In doing so, the fist that tightly held at my heart, loosened its grip, enabling me to become one with the Spirit. Ultimately, we face (God) alone. It is only while alone that we void ourselves of that which we would grasp and cling to, in hopes of gaining happiness. And it is only when we are empty and alone that we can open ourselves entirely to the outpouring of Spirit. When loneliness appears in its foreboding, hooded shroud, know that with it will come a new fulfilment of love and light.

Gnosticism conceived of the true god as purely transcendental, absolutely surpassing the sphere of heimarmene, the sublunar reality where dark powers rule over our bodies. The highest god does not intervene in this world by force, as the demiurge does, but by revealing secret knowledge (gnosis) to remind fallen souls of their divine identities. According to its opponents, Gnosticism connected this view of the world to a soterio-logical determinism. The Gnostics believed they were saved by nature, because of the identity of their souls with the highest god.”) As long as they were in this world, they only had to resist the power of evil that intended to harm them through the body. God was on their side, but they had to suffer the onslaughts of the demiurg until its final defeat.”

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Entrapment is usually understood as ignorance or sleep, but not as sin. In order for the human spirit to find salvation, it needs to be awakened and delivered from its ignorance by recovering the knowledge (gnosis) of its true self as part of the Pleroma or ultimate God. Thus, the ultimate God sent a redeemer from the Pleroma to bring knowledge to imprisoned human spirits. Struggle between the flesh and the spirit, rebellion and resistance, reconciliation and submission, and finally — the supreme purpose of the struggle — union with God: this was the ascent taken by Christ, the ascent which he invites us to take as well. Tavistock Insitute. Part 150

Entrapment is usually understood as ignorance or sleep, but not as sin. In order for the human spirit to find salvation, it needs to be awakened and delivered from its ignorance by recovering the knowledge (gnosis) of its true self as part of the Pleroma or ultimate God. Thus, the ultimate God sent a redeemer from the Pleroma to bring knowledge to imprisoned human spirits. Struggle between the flesh and the spirit, rebellion and resistance, reconciliation and submission, and finally — the supreme purpose of the struggle — union with God: this was the ascent taken by Christ, the ascent which he invites us to take as well. Tavistock Insitute. Part 150

In addition, most Gnostic texts and sys-tems reflect a belief in a proliferated array of intermediary beings who inhabit the cosmos between the Pleroma and the earthly realm of humanity. Though the Gnostics understood hu-manity to be trapped within the physical body, the human spirit is understood to be part of the ultimate spiritual reality (the Heron= and/ or the ultimate God).

This entrapment is usually understood as ignorance or sleep, but not as sin. In order for the human spirit to find salvation, it needs to be awakened and delivered from its ignorance by recovering the knowledge (gnosis) of its true self as part of the Pleroma or ultimate God. Thus, the ultimate God sent a redeemer from the Pleroma to bring knowledge to imprisoned human spirits.

Although this redeemer figure can be variously described in Gnostic texts (e.g., as Seth), the majority of the Christian Gnostic texts, of course, identify the redeemer figure with the Christ. Christ then taught the Gnostic “elect.” through “revelation discourses’ the truth about reality and salva-tion. Since the body is evil, Gnostics believed Christ’s human form was docetic (i.e., only appearing human), and thus did not actually die on the cross—a substitute died at the hands of the inferior god and its intermediary powers.

The Gnostics, according to their own writings, tended very strongly to an ascetic lifestyle. The denial of the reality and importance of the human body is the appropriate response for those who know the true character of salvation and the Plcroma.

It seems to me, remains uncomfortably trapped within a fundamental dualism that sees human life as constructed from irreconcilable antinomies: flesh and spirit, evolution and creation, the body struggling to differentiate itself from its animal roots, and the divine spark donated from above.

“Struggle between the flesh and the spirit, rebellion and resistance, reconciliation and submission, and finally — the supreme purpose of the struggle — union with God: this was the ascent taken by Christ, the ascent which he invites us to take as well.”

The path that his Jesus follows towards greater understanding is a way of askesis, of spiritual struggle, that entails divesting the spirit of its encumbrance of flesh. To get nearer to God, you have to get further away from the human condition.

In order to mount to the Cross, the summit of sacrifice, and to God, the summit of immateriality, Christ passed through all the stages, which the man who struggles passes through.’ This path of spiritual ascent is always from the material to the immaterial” and from the flesh to the spirit. The ‘Last Temptation’ is the culmination of this process and the final and ultimate rejection of the domain of the senses, the realm of the flesh and the world of common human destiny. But this seems to be a betrayal of the principle of incarnation, since it shows Jesus unable to reconcile godliness and life in the body. As Macqarrie says, ‘to save the whole of man Christ must have taken on the whole of man’.

The message of the Buddha’, says Carnegie Samuel Calians, ‘is to free oneself from fear and hope by giving up desire.

Kazantzakis . . . considered humanity’s greatest duty to be the transubstantiation of all matter into spirit, an idea drawn predominantly from Buddha and from Bergson’s immanent life force, the élan vital, which seeks freedom from material obstruction and imprisonment.

The arrival of the apostles signals the breaking of the spell, the enchantment dissolved and the illusion revealed. The guardian angel was Satan. Jesus completes his final cry, and empties himself into the death of the cross. Both the passion, and the novel, are ‘accomplished’.

You now have scientists in your world who are recognising that your body-circuitry, the ‘wiring up’ of all of your functions, has somehow been incomplete. This disconnected wiring, related to your not-fully-functioning DNA strands, has been explored in depth in other books and we would urge you to read further on this subject.

Why have we brought this up? It is to point out that the nature of human bodies contains faulty wiring and incomplete memories of who you are in creation and what magical creation abilities you have. Jesus fell into this human body trap from the moment he incarnated into a body and was immediately subject to limitations and emo-tions such as doubt and fear that do not exist in a non-incarnational form.

The ancient Gnostics responded to experiences of divine transcendence by concluding that the world itself is an alien and wicked place, the creation not of the true god of the Beyond but of an evil divinity, or of divine “lowly powers?’

Into this world each human spirit (pneuma) has strayed from its true source, but escape from alienation in the prison of the world and return to the true god of the Beyond is possible. At the individual level the imprisoning element is not just the body but also the soul, because for the Gnostics, Hans Jonas explains, not only the body but also the soul “is a product of the cosmic powers,” so that through both “his body and his soul man is a part of the world and subjected to [worldly fate].” However, enclosed in the soul “is the spirit, or pneuma' (called also thespark’), a portion of the divine substance from beyond which has fallen into the world.”

Salvation of one’s spirit—one’s spark of true divinity—may be attained by gaining correct knowledge (gnosis): knowledge about the pneuma imprisoned in each human being, knowledge about the true god of the Beyond and of the nature and origins of our worldly prison, and knowledge of the methods or techniques that, when practiced, will ensure deliverance.

Gnostic writings envision the cosmos as a vast prison , of which the earth is the deepest dungeon , in which humans are imprisoned.

Knowledge enables man (that is , the Ophitic Gnostic) to reach back to the prime godhead.

The most significant aspects of these beliefs were firstly dualism — the idea that cosmic forces of Light and Darkness, Order and Chaos, were eternally ranged against each other; and secondly the existence of secret and mysterious powers, which could be made available to initiates who were shown how to acquire them by those who had already found the keys to their secret doors.

Spirit and matter were incompatible and irreconcilable — but somehow artificially emulsified here on earth, like oil and water, and always seeking ways to escape from each other. Light was conceived of as being trapped in darkness: spirit was imprisoned in matter. The Gnostic and the Hermeticist sought in their different ways to find the secret of releasing them — only then, so they believed, would true freedom, happiness and everlasting life be attainable.

After this divine substance fell to Earth , the Archons deliberately created human beings in order to imprison the spirit. The process of self – discovery begins as a person experiences the anguish and terror of the human condition.

Although he is immersed in a dimension of infinity, he is only a human imprisoned in time and space, and it is this conflict that defines his tragedy.

Gnosticism has a characteristic theology, according to which there is a transcendent supreme God beyond the god or powers responsible for the world in which we live. There is in Gnosticism a cosmology that entails a dualist stance, according to which the cosmos, having been created by an inferior power, is a dark prison in which human souls are held captive.

Gnostic anthropology views the essential human being as constituted by an inner self, a divine spark that originated in the transcendent divine world and that can, through gnosis, be released from the cosmic prison and return to its heavenly origin. The human body is part of the cosmic prison from which essential “man” must be redeemed. The notion of release from the cosmic prison entails an eschatology that, in its simplest form, assigns salvation to those with gnosis, and ultimate annihilation to the cosmos and its minions.

Hand in hand with the proclamation of the Pneuma – oáp goes the radical derogation of the flesh by the Gnostic charismatics.

A human being is a divine spark that originated in the transcendent divine world and, by means of gnosis, can be released from the cosmic prison and return to its heavenly origin.

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Introduction Gnosis, The Divine Redeemer, “What liberates is the knowledge of who we were, what we became; where we were, where into we have been thrown; whereto we speed, where from we are redeemed; what birth is and what rebirth.”‘

Introduction Gnosis, The Divine Redeemer, “What liberates is the knowledge of who we were, what we became; where we were, where into we have been thrown; whereto we speed, where from we are redeemed; what birth is and what rebirth.”‘

Deliverance from this material world , in other word , can come only by liberating knowledge (gnosis).

Humans are imprisoned in the material universe of fate that the archons control, though we carry within ourselves the leftover sparks of the divine and precosmic Pleroma (Fullness) that existed before the demiurgic construction com-pany took over. Human beings are thus, in essence, absolutely superior to the ecosystem—not stewards or even masters, but strangers in a strange land.

“What liberates is the knowledge of who we were, what we became; where we were, where into we have been thrown; whereto we speed, where from we are redeemed; what birth is and what rebirth.”‘ The primary polarity of Gnostic psychology is not sin and redemption, but ignorance and }gnosis, forgetting and memory, sleep and the awaken-ing of knowledge. The Gnostic sought the pure signal that overrides the noise and corrosive babel of the world—an ineffable rush tinged with the Platonic exaltation of mind, a first-person encounter with the Logos etched into the heart of the divine self within.

“Having conceived that nothing is impossible to you, consider yourself immortal and able to understand everything, all an, all learning, the temper of every living thing…. Collect in your-self all the sensations of what has been made, of fire and water, dry and wet; and be everywhere at once, on land, in the sea. in heaven; be not yet born, be in the womb, be young, old, dead, beyond death. And when you have understood all these at once—times, places, things, qualities, quantities—then you can understand god.”

On one level, this illumination penetrates to the subtlest spheres of consciousness—the call to “be not yet born” recalls the Zen koan that asks the practitioner to recall her original face, the face “before you were born.” But unlike the Zen quest, which proceeds largely by emptying the mind of its obsession with mental bric-a-brac, the budding Promethean Gnostic is here encouraged just to keep loading it up. Hermes is not told to merge with the great ineffable Oneness, but to expand the conceptual and empirical mind, the mind that knows and understands the things of this world, quantities as well as qualities, information as well as wisdom. Gnosis enables die mystic not only to know God, but to know what God knows. Even more important, this cognitive ecstasy is not characterized as something that happens to the aspirant through God’s infinite grace. but as a feat that the aspirant pro-duces through his own mystical, magical, and intellectual labor—in a word, self-divinization.

“Through [the Demiurge’s] unknowing agency the spiritual seed was implanted in the human soul and body, to be carried there as if in a womb until it had grown sufficiently to receive the Logos. The pneuma sojourns in the world in order to be pre-formed there for the final “information” through the gnosis.”

Theories of Change With God being utterly transcendent and unknowable, all the lower realms basically being corrupted (of which the human body is constructed), and the goal being a complete liberation from it all, the fundamental gnostic theory of change and way to this salvation is centered on the acquisition of “knowledge,” or gnosis. The idea here is that God sends Divine Light down to humans thereby enabling them to share in God’s existence.

Such knowledge from and of God not only liberates one from the body’s corrupting passions, but is itself the “ultimate perfection” that transforms the sou1.

In speaking about the relation between the knower and the known, Jonas writes, “There, the mind is “informed” with the forms it beholds and while it beholds (thinks) them: here, the subject is “transformed” (from “soul” to “spirit”) by the union with a reality that in truth is itself the supreme subject in the situation and strictly speaking never an object at all.”

It is, therefore, by one’s reception of Divine knowledge, that one is called, awakened, and finally liberated from all the lower realms. There are also two additional purposes of this gnosis: it gives a magical quality to make the soul impenetrable and invisible to lower gods; and to give knowledge of how one can force their passage to the higher realms.

Gnostic transformation, which is “long and endless” and often confining but also joyous is therefore rooted in one’s communion with this knowledge. This journey, however, is not considered to be made alone, especially in Christian versions of Gnosticism. A “transcendent savior” is believed to bring this “saving knowledge” from beyond these realms in which humans are imprisoned.

This savior comes to bring liberation and He must descend and “assimilate himself to the forms of cosmic existence and thereby subject himself to its conditions.

Gnostics pretty much have a singular focus when it comes to the aims of their religion. On this, Jonas asserts, “The goal of gnostic striving is the release of the “inner [person]” from the bonds of the world and [her or his] return to [her or his] native realm of light.”

It is to be “reunited with the divine substance’ ;” a breaking through and awakening from the spirit’s slumbering.309 He continues, “It is no exaggeration to say that the discovery of this transcendent inner principle in [humanity] and the supreme concern about its destiny is the very center of gnostic religion.”

Given the realm of prisons that the spirit is enclosed within, both cosmically and anthropologically, the goal is the gnostic ascent is through the concentric circles and one’s self to the beyond where God dwells.

Being a thoroughly dualistic perspective, it is through this ascent, via a series of stages, that the immanence of the spirit attains to the transcendence of God.

This attainment therefore “involves a process of gathering in, of re-collection of what has been so dispersed, and salvation aims at the restoration of the original unity.”

In short, the central spiritual formation goal of gnostic Christianity is a liberation of this imprisoned spirit into the realm of God that is utterly transcendent to and beyond all of creation.

We know that gnostic practices were important since the acquisition of unknowable knowledge of God was considered to come via “sacred and secret lore or through inner illumination,” either directly, or through a savior. Such knowledge, Jonas asserts, was not just related to gnosis, but also to the way of life that gnostics should live. On this, he writes, “On the practical side, however, it is more particularly “knowledge of the way,” namely, of the soul’s way out of the world, comprising the sacramental and magical preparations for its future ascent and the secret names and formulas that force the passage through each sphere.”

The Savior must be born in us as He was born in the world; must put off in us, (by fighting for us against our spiritual enemies,) those evils which He put oft with the maternal human; must be crucified in us to the death, or quiescence of our former life; must resuscitate in divine truth in us, and establish His kingdom of love in us, before we can be fitted for His heavenly kingdom, and before the incarnation of the Divine Human can produce in us its triumphant and eternally saving effects.

Thus shall we recover the image and likeness of God, in Jesus Christ, which can never more be effaced; the external, though distinct in degree, will be united with the internal in cone-sponding harmony, and the church immortal, which now descends from heaven, will establish its dominion with us forever.

Many whom curiosity may incite to contemplate the wonders of the new dispensation, which is gradually diffusing its light through the world, may, for a while, gladly receive the testimony in the imaginative delights of the natural mind, but none can have any part or lot in the benefits of the second advent, who do not undergo the process of the first.

We must die to self, before we can have life in the Lord; we must have genuine truth before we can have heavenly love. The Lord is the way, the truth, and the life, and every one who would participate the life, must, with heartfelt humiliation, apply to the manifested Jeho-vah as the only way which can introduce the sincere penitent to that divine truth which alone can enlighten, and to that divine love, which, in its bosom. contains eternal felicity.

By the external senses, we know this world ; but if they are disordered, they are not the mediums of correct knowledge. Through the mind only can we know a spiritual world, and only as the mind is qualified by spiritual love and thought, can we thus know it.

Thus only can we know the things of that world, as by the bodily senses only do we perceive things of this. To learn the properties of each, we must have the qualifications for each. Spirit is known only through spirit, love through love, and wisdom through wisdom ; as matter and its properties are known through material organs.

The former process is imaged and illustrated in the latter, as the spiritual world is imbodied and represented in the forms and objects of this. Because this world corresponds to that within and above it, and man possesses in his spiritual body, and in the material body which covers the spiritual body, the rudiments of both worlds, therefore he is capa-ble of knowing both worlds, of living in both, and of ascending by an orderly process from one to the other ; from a natural life to a spiritual, and from earth to heaven.

In the spiritual world there is good and there is evil, light and dark-ness; and the more perfectly man follows the light of the spiritual world, by obeying it in the love of it, the more fully are the rudiments of that world within him developed into form and energy ; and the more do they take the ordering and government of the world without.

Each, thus, becomes a more perfect medium of knowing the other. The spiritual descends more and more deeply into the nat-ural man, to arrange, purify, and regenerate it ; the natural, thus transformed and conformed, rises up and calls the spiritual blessed in ascribing the salvation to the Lord. The world without, be-comes, as it were, a mirror in which arc reflected the images of the world within. The forms and qualities of the spiritual world are thus manifested through the natural.

The content of the Gnostic teaching consists of the belief that God is radically transcendent. The God who created the world, the Demiurge, is seen as a lower deity. The highest God has nothing to do with this world, except with human beings. They are bound to him in their deepest selves, but they have forgotten this. It is the task of the Saviour to remind the human beings of their bond with God and thus of their true identity. Moreover he has to overcome the demonic powers which keep human beings imprisoned in this cosmos. For a Gnostic believer, the com-plete realization of redemption consists in the return to God after death (the journey of the soul). Already in this life believers must strive to be free of matter and its passions by following an ascetic lifestyle.

Knowledge in this manner knows where he comes from and where he is going. He knows as one who having been drunk has turned away from his drunkenness, (and) having returned to himself, has set right what are his own’ . Clement of Alexandria provides a summation of Gnostic self-understanding: ‘It is not the bath (washing) alone which makes us free, but also the knowledge: who were we? what have we become? where were we? into what place have we been cast? whither are we hastening? from what are we delivered? what is birth? what is rebirth?’ (Exc. Theod. 78.2; Foerster, Gnosis 1.230). Williams notes that most of the Sethian sources reflect a preoccupation with the question of human nature and human origins. . . . Recovery of an awareness of one's membership in this divine family belongs to the essence of salvation in Sethian traditions' (Sethianism’).

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In Gnosticism, to begin with, the soul has to escape from the Archons who at every stage try to block its way upward.Salvation is a developmental process. Those eligible to aspire to gnosis , or intuitive awareness of the structures of reality, can only escape the hard world through an arduous change of consciousness. Tavistock Institute. Part 149

In Gnosticism, to begin with, the soul has to escape from the Archons who at every stage try to block its way upward.Salvation is a developmental process. Those eligible to aspire to gnosis , or intuitive awareness of the structures of reality, can only escape the hard world through an arduous change of consciousness. Tavistock Institute. Part 149

Every life begins when a small spark of the Eternal Flame of cosmic consciousness splits off like a glowing ember of a universal bonfire. This unique spark ignites as the Organizing Intelligence that creates your organs, divides your cells, and develops you perfectly into a precious being decorated with thoughts, preferences, gifts, talents, emotions, and eccen-tricities.

Your Inner Pilot Light begins in every baby as the untainted, radi-ant, buoyant light of God/Goddess but often gets filmed over by trauma, conditioning, and the illusion of separation from the Eternal Flame from which this unique spark arises.

Although your Inner Pilot Light may grow dim as life’s inevitable challenges threaten to snuff out the full brilliance of this luminous fire, rest assured that your Inner Pilot Light never burns out. Even when you die, the spark returns to the Eternal Flame, adding the brilliance of this unique fractal of light to that which creates all life. In mystical moments, you may be graced with a glimpse through the film that veils your Inner Pilot Light, experiencing moments of enlivening ecstasy, bliss, and unity as your unique flame merges with the bonfire of all life.

Yet, this veil usually creeps back in like fog pouncing into a volley between coastal mountains off a cool ocean, cooling the luminous flames and quieting the burn back to an ember. When the fog retreats back to sea and your Inner Pilot Light flares up, you may have moments of clear vision, deep knowing, and a true remembering of the Oneness that links us all.

Then the fog rolls back in, and you may forget once again that your singular flame is also part of the One bonfire. Over time, the fog may roll in less, and the fire within you may gain fuel from the practices that connect you to the Eternal Flame, stoking your inner fire with your devotion, your discipline, your prayers, your humility, and your longing to reconnect with that which once burst you into life.

As you peel away all that is not love to allow more oxygen to fan the flames of consciousness in your original spark, as the inevitable trauma of human life heals, and as the center of your love is unveiled, this flame within you grows to fill your cells. This original spark fills your whole body until it bleeds through your skin as an invisible field of love that touches the spaces around you, lending this warmth to all who come near.

Error is created : “ Baneful , it [ self consciousness ] exempts man from entering the path of specialism truth is eternal .

Enlightenment and the Alchemy of Light Ancient alchemists worked to turn lead into gold, which was to turn heavy and base metal into metallic light. The great psychologist Carl Jung explained this alchemical process as a metaphor for transforming the dark matter of the unconscious into the pure gold of the integrated self — for turning our own internal darkness into light?’

The universe reflects an alchemical process of transform-ing matter into consciousness, which we could call the ‘al-chemy of light’. From mineral to plant, to animal, human and then to enlightened sage is a progressive evolution of the light of consciousness. This ability to extract con-sciousness from matter is the internal alchemy of light. Our lives are part of this churning process, to bring the light out of darkness, to bring our soul out of our bodily density and inertia.

Through the inner light of awareness we can discover light, truth and beauty in all things, which is to return the world to Cod without any loss of diversity. All life is mov-ing towards this alchemical transformation of conscious-ness. The process of evolution does not end with the human mind as we know it.

The mind too must evolve further to its source — which is pure consciousness or pure light transcending all material forms. We must move beyond our current dualistic thought-based intellect, trapped as it is in likes and dislikes, attractions and repulsions, opinions and prejudices to a greater unitary awareness.

This pure light of universal consciousness is what great yogis and mystics have always sought to realize through their meditation practices. The universe is evolving toward enlightenment as its true goal. Our role as a species is to bring the evolutionary process to its decisive phase in which we consciously seek enlightenment, so that the plenary light of pure conscious-ness can come forth out of the half-light of the mind. This search for enlightenment is our real contribution to the evolutionary movement.

Building upon Plato’s famous Allegory of the Cave, the Gnostics generally viewed the cosmos as a vast prison house; the earth or “sublunar realm” is located at the uttermost dregs of the dungeon where prisoners are held in chains as Plato described in his Allegory, deep in a cave, where their vision is obscured, and their field of reference and knowledge of true reality radically curtailed.

Gnostic systems imagined various intermediate realms stacked up through the heavens, ruled over by “archons,” Cosmocrators, “powers and principalities” at each level, all of them serving to further separate our earth and we lowly humans from the true, untouchable, highest God.

They made a distinction between this highest, absolutely quiescent, unmoved and unmov-able true God or Godhead, and the “creator God” who had unleashed honor into the cosmos by creating an imperfect physical world subject to decay wherein subjects are enslaved. This creator God the Gnostics painted as a real tyrant, who enslaved humanity on purpose, then lied to them, proclaim-ing himself to be the only God demanding total obedience and sole adulation from his prisoners.

“Yaldabaoth in a string of Gnostic texts, a fusion of two Hebrew terms, Yahweh and Sabbaoth”. (From a chakra perspective this represent chakra one and five)

Other Gnostic writings equate the creator God with Plato’s original pre-sentation of the Artificer or Demiurge of the Timeus who, in Plato’s vision, only shaped and ordered the preexistent physical universe, following the model of the eternal forms in the Realm of perfection. But Plato’s Demiurge suffers quite the distortion at the hands of the Gnostics, who cast him as the primary player in a grand cosmic plot to torture a captive humanity. He rules over an array of archons at every intervening level, whose task it is to bar our upward passage toward Godhead.

To this end, the sinister agents of the creator God, termed Yaldabaoth in a string of Gnostic texts, a fusion of two Hebrew terms, Yahweh and Sabbaoth, Lord of Hosts, have buried our spark of divinity in the thick, viscous globs of matter that make up our bodies and the physical universe.

Our spark of divinity is drugged therein, buried, asleep, unconscious, benumbed, drunk on the poison of the world. It is imprisoned in an alien world to which it emphatically does not belong and from which it is in desperate need of escape.

This can only be effected by an outside party not, as in Plato’s original view, by one of the prisoners himself who manages to break his bonds and turn toward the light, make his way out of the cave, and lift himself up toward salvation through Gnosis, knowledge of the truth.

In Gnosticism it is only a radical outsider not a creature of this earth but a heavenly being of pure light who descends into the morass of the prison for the very purpose of liberation of the prisoners. This divine light being gener-ally termed the “Gnostic Redeemer Figure,” appears as a constant throughout Gnostic literature.

In Gnosticism this salvific knowledge entailed a knowledge of the truth, the truth about who we really are (divine) and where our true home lies (in the Pleroma, the perfect mind of Godhead), the truth about what we have become (drunk and weighed down by the physical body), where we have been thrown (prison = the earth), and where to speed back to (the Pleroma = heaven, our we home).

The true high-est Godhead is not present in the physical world, did not create it, and did not reveal his will or anything else in the Bible or any other document available to the filthy masses of the world, according to the Gnostic texts.”‘ Only his messenger has been sent, the Redeemer, to outwit the archons, awaken our sleeping divine spirit and lead us home.

Through [the Demiurge’s] unknowing agency the spiritual seed was implanted in the human soul and body, to be car-ried there as if in a womb until it had grown sufficiently to receive the Logos. The pneuma sojourns in the world in order to be pre-formed there for the final “information” through the gnosis.”

In Christian Gnosis also Cross and Resurrection belong closely together, but in such a way that the latter already takes place before or at the same time as the crucifixion ; it is the liber-ation of the spirit and the destruction of the flesh in onc. For this reason the gnostic can say in an inverted sense that Jesus came “to crucify the world”. * “Blessed is he who has crucified the world, and not allowed the world to crucify him” is the proc-lamation of the “living Jesus” to his disciples in the First Book of Jeu, and this crucifixion consists in the hearing and carrying out of what he has to impart to them as secret knowledge.

The ascent of the soul and the end of the world

The redemption guaranteed by means of “knowledge”, in the sense of an escape from the entanglements of earthly existence, is first realized by the gnostic at the time of his death, for at this moment he encounters the everlasting, rewakening fact of re-lease from the fetters of the body, and is able to set out on the way to his true home.

This process, familiar also in other reli-gions, is called the “ascent of the soul” or the “heavenly journey of the soul”. For Gnosis death is thus very definitely an act of liberation. The Mandeans used an expression of their own: “the day of escape” (or: “release”), and placed their main sote-riological emphasis in the sphere which was entered after death. With this object in mind Gnosis is primarily concerned with a man’s personal destiny; expressed somewhat differently: the eschatology of the individual, i.e. the doctrine of the fate of individuals after death, is of primary importance.

In no way does this exclude a “universal eschatology” which under-stands the end of the world in a collective sense, as is sometimes supposed. On the contrary, Gnosis is interested not only in the final end of mankind but also in that of the cosmos, for both are ordered in accordance with its cosmology. The coming into be-ing of the world, which is regarded as calamitous, has its goal in an end which restores the beginning. Our first concern however is with the “eschatology of indi-viduals”.

The path of the soul to the kingdom of light or to “rest”, as this objective is often desaibed, is the same as that which the soul traversed at the beginning. Taking up the words of the ancient Greek philosopher Heraclitus it is recorded in one section of the Three Stelae of Seth: “The way of ascent is (like) the way of descent”, which refers here to the elevation to the pleroma achieved by prayer.

The redeemer must also tra-verse this path, and so both are frequently likened to each oth-er: the redeemer prepares or shows the soul the way; he has, as the Mandeans say, “established the path”. However, gnostic theology here faces an initial problem of conflicting interests.

Only rarely is the ascent of the soul accomplished automatical-ly, but requires help and support.

The reason for this lies in the existence of the powers which rule the world, the Archons, who try to impede the soul’s return in order to prevent the perfect-ing of the world of light and thus protract the world process.

The description of the menace to be encountered on the jour-ney is a central theme in numerous gnostic traditions, as is also I that of the overcoming of these obstacles. At this point magic and cult intrude for a number of gnostic schools, media which really run counter to gnostic self-understanding, but which do show that such practices also have their own decisive impor-tance in Gnosis.

One must not rely only on the saving nature of “knowledge” and the “natural” redemption process, but on palpable elements, like protective and distinguishing signs and symbols (“seals”), magical sayings and death ceremonies. – ‘

The ascending soul, after it has crossed the “barrier of evil”, i. e. the firmament, by traversing the “eternally chained gates of the Archons” has to acquire the favour of each of the guardians of the planetary stations by prayers of entreaty. The address to Astaphaeus (= Venus) is an example: “Astaphaeus, lord of the third gate, overseer of the primeval source of water

In Gnosticism, to begin with, the soul has to escape from the Archons who at every stage try to block its way upward.

Salvation is a developmental process. Those eligible to aspire to gnosis , or intuitive awareness of the structures of reality, can only escape the hard world through an arduous change of consciousness.

Each was under the sway of its own ruler or “ archon. ” These rulers were originally the heavenly bodies themselves , upon whose supposed sway over mortal destinies the whole trade of the astrologer was founded, but they resembled … In any case the only way of escape lay in the possession of Gnosis or knowledge.

In the Gnostic system of belief, history was conceived of as a permanent conflict between the Gnostics and the forces of evil. The latter, ruled by the demiurge and his acolytes, the archons, all of whom keep the rest of mankind under their sway, unceasingly sought either to destroy the Gnostics, who were born from the pure “other seed” of Seth.

Through the body and soul man is subjected to the power of the Archons; only the spirit can be awakened by knowledge.

Humans are unfortunately caught in the middle of this cosmic drama with the light attempting to reclaim its lost sparks and the darkness trying to enslave the sparks. What all of this entails for free will is that only two groups: the offspring of Seth or of the true light, and the “psychical,” have any free will. If you feel that you are not of this world and you come to gain acquaintance or gnosis with your inner or higher self and with its heavenly origin, then you have some free will and at that point it is your sole objective to escape the terrestrial hell that you find yourself currently enslaved in. It is unclear how one knows whether or not they are a “pneumatic” who automatically ascends back to the pleroma or a “psychic” who must choose the correct ethical path.

At each sphere there waited its ruling Archon (playing the role of the old Babylonian planetary gods ) , ready to turn back any escaping soul.

Christ has restored to the different regions of the world the elements which were in it ; to the inferior region, his body, which remained in the tomb; to the sublunar region, the psychical element ; to that of the great archon, the element which he had taken; to the Holy Spirit, the divine truth which animated it ; finally, what he had of the third essence, has ascended the firmament to consummate itself in the absolute. Jesus is the type of the true Gnostic ; be enlightens men in order to lead them to salvation. Faith is born of a sudden illumination. The gospel is the knowledge (gnosis) of what is above our world.

Like the body , the soul too is a creation of the Archons, who endowed it with their own evil natures. Only the pneuma, the divine spark consisting of Lightsubstance, is pure. In the vast upheaval which preceded the creation of the world, particles of this Light – substance became entrapped in the material universe.

The human body was formed specifically to hold these particles and prevent their escape. Salvation thus … Ignorance is thus the Gnostic equivalent of sin . The escape … Archons and make possible the passage of the pneuma through the seven spheres ; he himself leads the way

The escape from ignorance is knowledge, which leads to salvation. Enlightment (or gnosis lead to liberation and salvation). Therefore, “Enlightenment is ego’s ultimate disappointment”, and is the the archons disappointment. The archons controls the three lower physical chakras. When humans overcome these the first chakras theyt overcome the abyss (the ego-mind prison). “The mind creates the abyss, the heart crosses it.” When people open their fourth chakra or their spiritual heart, then it will crosses the abyss.

Salvation thus consists of liberating the pneuma from its bodily prison so that it may ascend to God.

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“What is Kundalini actually? You experience it when the energy of the glandular system combines with the nervous system to create such a sensitivity that the totality of the brain receives signals and integrates them. The person understands the effect of the effect in a sequence of the causes. In other words, man becomes totally and wholly aware. We call it the yoga of awareness. Just as all rivers end up in the ocean, all yogas end up raising the Kundalini in man.” BLESSINGS OF KUNDALINI RISING. Tavistock Institute. Part 148

“What is Kundalini actually? You experience it when the energy of the glandular system combines with the nervous system to create such a sensitivity that the totality of the brain receives signals and integrates them. The person understands the effect of the effect in a sequence of the causes. In other words, man becomes totally and wholly aware. We call it the yoga of awareness. Just as all rivers end up in the ocean, all yogas end up raising the Kundalini in man.” BLESSINGS OF KUNDALINI RISING. Tavistock Institute. Part 148

Since the 1970s Kundalini awakenings have been reported with in-creasing frequency in the West. There are perhaps two major reasons: more people have been undertaking spiritual disciplines likely to liberate the energy, and more people are aware of what Kundalini is, and therefore more likely to recognize the signs of it. Scientific research of Kundalini remains embryonic, hampered by the nonphysical nature of the energy and its unpredictability

Yoga is the art of uniting the individual soul with the Supreme Soul, of uniting the Kundalini Sakti lying dormant in the Muladhara Chakra with Siva in the … Samadhi illumines the soul and reveals the Self, by piercing the veil of ignorance.

The normal mind is incapable of piercing the veil of senses or of time and distance on account of the restrictions imposed by the very structure of the organ through which it manifests itself .

Yogis can pierce the veil of time and go back and forth from life to death and death to life insplit seconds. Yoga teaches that it is possible to pierce the veil of maya and attain mystical union with the All. This produces a state of bliss known as samadhi.

By such awakening, it pierces the veil of ignorance and also brings out mystical experiences to the meditator.

If one were able to pierce through the veil of form , he would see the relativity of both form – possessing and formless experience. The piercing of the veil between the outer consciousness and the inner being is one of the crucial movements in yoga.

Kundalini is that treasure within you which has been left unused, untapped. You could use that energy to transform this into a completely different dimension altogether; a dimension that you cannot imagine.

To understand kundalini on spiritual, energetic, and biological levels is to hold the key to chakra medicine, the ultimate goal of which is to merge our human and spiritual qualities so that every day we are alive is a brilliant one.

“What is Kundalini actually? You experience it when the energy of the glandular system combines with the nervous system to create such a sensitivity that the totality of the brain receives signals and integrates them. The person understands the effect of the effect in a sequence of the causes. In other words, man becomes totally and wholly aware. We call it the yoga of awareness. Just as all rivers end up in the ocean, all yogas end up raising the Kundalini in man.”

BLESSINGS OF KUNDALINI RISING

Yogis call the pineal gland the Thousand-Petaled Lotus, the seat of the soul. It sits at the center of the skull. When we chant in this uplifted state of Kundalini energy, those thousand petals start vibrating and stimulate the seventy-two Naadis in the body, thus creating seventy-two thousand pulses of positive energy that course through the body. The yogis say that as this happens, the lotus turns and rains nectar down upon us, cleansing the Chakras and filling us with blessings

The perception of shapes as having a certain number of petals, as being of a certain color, and being opaque or radiant is merely a summary of the visual rendering of these frequencies. In this context, the root chakra is traditionally described as having only four petals, while the crown chakra has a thousand petals. Clearly, the energy (frequency) of the root chakra is less vibrant than the energy of crown chakra that radiates with pure potential and thought. Indeed, the root chakra is a latent energy described as the dormant kundalini. This latent energy is dull and opaque. The ascension of the kundalini generates higher frequencies

No samadhi is possible without kundalin energy being awakened.

Each chakaras has its appropriate number of petals and corresponding color, Mulddhdra is represented as red lotus of four petals; Svddhisthdna as a vermilion lotus of six petals, Manipura as blue lotus of ten petals; Andhata as lotus of twelve petals of deep red color; Visuddja as lotus sixteen petals of smoky purple;, Ajfia as a lotus of two white petals, and, lastly, Sahasrdra is the thousand-petals lotus of light of a thousand suns.

The chakaras are more usually represented as lotuses. As Kundalini reaches each chakra,. That lotus opens and lifts its flower; and as soon as the she leaves for a higher chakra, the lotus closes its petals and hangs down, symbolizing the activation of the energies of the chakra and their assimilation to Kundalini. The increasing number of lotus petals, in ascending order, may be taken to indicate the rising energy or vibration-frequencies of the respective chakras, each functioning as ‘transformer’ of energies from one potency to another.

A man’s soul is automatically attracted towards God as it is as part of Him. But when he assumes his affinity with Prakriti (maya or Matter), he is disinclined from God and is inclined to the world. This attraction is called lust or desire or hope or ambition. The thing that is desired is perishable, constantly changing in color and pattern like a kaleidoscope, while the self is eternal and unchanging. But he by identifying himself with the Prakriti and body and tries to please the body from these worldly things. This attraction or attachment lead him to the cycle of birth and death thus nothing but the misery and unhappiness. But if he practices any one of the disciplines, such as Knowledge (Samkhya yoga), action (Karma yoga), or devotion (Bhakti yoga) he can be free from the cycle of birth and death.

The final objective of Kundalini raising may take many years. It is achieved when the Kundalini, or kunda power, reaches the final chakra point inside the skull. With a psychic explosion it is said to awaken a ten-thousand-petal lotus. This is a graphic way of describing complete cosmic consciousness and god-realization. Descriptions are vivid. Brilliant stars and flaming tongues are seen. A realized person sees an entire world inside of his head complete with its own miniature mountain, lake, sun, and moon. In the midst of this world, the god Siva is seen enthroned. This is union, absorption, identity. The transcendent state of being-consciousness-bliss has been reached.

To free the human mind from words and explanations is one of the main aims. As long as we try to explain things, we are bound by karma; trapped in our conceptual network. To transcend words and explanations meant to break the bonds of karma and attain liberation.

Rajneesh taught that the human mind is our “chief villain,” for it acts like a prism, dividing one ray into many. The mind is the source of bondage because it can only see an object by separating it from others, by labeling or categorizing it.

Most people’s journey through life is one of suffering and joy. Our aim is to decrease the suffering and increase the joyfulness, and this can only be achieved through the rising of the ambrosial current within us. This is sometimes called the divine source or universal energy, or power of the Holy Spirit (Christianity) or Kundalini (Hinduism) or Secret energy of the Golden Flower (Taoist) or thousand petals Lotus (Buddhism). It has been given many names but the gift and the experience is one and the same, irrespective of what religious leaders preach, or what scientists teach.

Science has come a long way we now know that our Sun is one of billions of stars in the galaxy and that it converts six hundred million tons of hydrogen into helium every second, and has been doing so for more than four billion years. Scientists now tell us that every atom in our bodies, the heavier ones being in our bones, was present in stars billions of years ago! We know that everything on earth is made up of millions upon millions of atoms. Energy is released when atoms split or undergo fission. When it splits into two it releases energy as light, heat and radiation.

It also produces neutrons, tiny particles of the split atom, which causes fission in other atoms, to cause a chain reaction.

The energy released when a chain reaction occurs is enormous. In the same way when these chakras are energized they produce their own electromagnetic field of light similar to a laser beam.

Science has already shown us that a laser beam is a beam of very pure light which is so powerful it can drill a tiny hole in a diamond, slice through steel plates, and help in delicate surgical operations.

So then this pure light of divine energy gives us the energy and vitality to heal our bodies and enables us to cope well in traumatic situations. In other words it makes us truly powerful people; but in order to activate this energy, it is essential to keep these chakras open to receiving and expressing this life- force vital energy.

We have the choice to use it or lose it. It is like controlling the brain centres, but unlike the brain they are not yet visible to the intellectual mind. However, as scientific research reveals more and more of the workings of the human brain perhaps, in the not too distant future, these energy centres too will be revealed to the intellectual mind.

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Through the practice of Kundalini Yoga, we stimulate and release this unused kundalini energy, and allow it (it is never forced) to rise up the central column of the spine until it reaches the top of the skull, activat-ing the secretion of the pineal gland. This brings about a major change of consciousness.

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Through the practice of Kundalini Yoga, we stimulate and release this unused kundalini energy, and allow it (it is never forced) to rise up the central column of the spine until it reaches the top of the skull, activat-ing the secretion of the pineal gland. This brings about a major change of consciousness.

When this energy returns down the Ida and Pingala and activates and balances the various energy centers, there is a major change in the person’s life. Although there are cases of the kundalini rising sponta-neously, without purposeful spiritual practice, your reservoir of kundalini ener-gy usually remains dormant throughout your entire life. It’s like having a rac-ing car and never getting out of first gear!

“Wherever there was any manifestation of what is ordinarily called supernatural power or wisdom, there a little current of kundalini must have found its way into the shushmana. Only. in the vast majority of such cases. people had ignorantly stumbled on some practice which set free a minute portion of the coiled up kundalini. All worship, consciously or unconsciously. leads to this end.”

CREATIVE POTENTIAL

“What is Kumlalin’? The energy of the glandular system combines with the nervous system to become more sensitive so that the totality of the brain per-ceives signals and interprets them, so that the effect of the sequence of the cause becomes very clear to the man. In other words, man becomes totally, wholesomely aware. That is why it is called the Yoga of Awareness. As all rivers end up in the same ocean, all yoga ends up by raising the kundalini in the man. What is the kundalini? The creative potential of the man.”

Kundallni is a reservoir of latent energy that resides at the base of the spine of every human being. She is located in the Muladhara Chakra, lying in a coiled form of three and a half time at the mouth of Sushumna, the central energy channel of the subtle body, keeping it closed. Psycho-spiritual in nature and an aspect of Shakti, she is also known as ‘Liquid Fire’ or ‘Liquid Light’.

The return journey

The awakening of dormant Kundalini followed by its ascent up through Sushumna marks the return journey. To awaken Kundalini is the biggest hurdle, an extremely challenging task. An entire lifetime of pursuit and practices may not be enough to achieve this goal.

The innermost layer and closest to our soul, it is the eternal center of consciousness. There is a great difference between the joy and pleasure experienced by the mind and this sheath of bliss. The mind feels happiness and pleasure based on external circumstances and sensory stimulus which is temporary and the feeling changes over time. The state of eternal bliss is the everlasting peace and joy experienced just due to our being, without any external factor. It has its origin in Sahasrara Chakra. It is also known as casual body.

This is the final stage of meditation, where a state of supreme bliss and divine Consciousness is achieved. At this stage the Kundalini Shakti rising from the base of the spine unites with Shiva in the crown of our head. This is called enlightenment and it is the Realization of the Ultimate Truth.

Kundalini Energy. The place in the body where dormant energy lies, from which all potential might be accessed, involves a gland tucked under the sacral bone at the lower end of the spine. In Sanskrit it is called the Kunda. Medical science is aware of the organ and refers to it as the coccygeal body, but doesn’t understand its function.

“Kunda” literally means “reservoir.” This reservoir lies dormant as a pool without a single ripple. The energy is sleeping so deeply that one could go through an entire lifetime unaware of it. “Kundalini” is a little pool of energy that has been activated.

Kundalini is not the whole of the Kunda but only a little wave that has been aroused and brought into consciousness. It is a hint of what is possible when the infinite reservoir of primal power is accessed.

When that awakening happens, when that energy moves upward to nourish the brain, you are startled to find the dimensions that open and the knowl-edge and capabilities that are suddenly available.

They have always been present but are not in your awareness until Kundalini is activated. A tiny trickle of Kundalini is already awakened. It animates your body, providing just enough consciousness to get through the day but not enough to access the higher realms. This minimal flow of Kundalini energizes all the senses.

As the flow increases, you can access the invisible spiritual dimensions beyond the limits of the senses.

How it Works.

Physiologically the Kunda interacts with the reservoir of cerebro-spinal fluid at the base of the spine. The fluid continuously flows up to the brain bringing nutrients and bathing every cell. Then the fluid moves back down the spinal circuit carrying away metabolic residue. The movement of the LifeForce (Shakti) energy magnetizes the spinal fluid.

When this magnetized fluid reaches the brain many neurons, formerly dormant, become activated. There are two main types of pranic energy. The energy accessed at the base of the spine is lunar prana, “Shakti,” magnetic feminine energy related to physical manifestation and the lower chakras. The energy accessed in the brain is solar prana, “Shiva,” electrical masculine energy coming from the heavens. These two energies are constantly intermixing through your body.

If it were not so, life could not continue. The four ventricles (cavities) in the brain all serve as reservoirs for the cerebro-spinal fluid. When the fluid is magnetized by Shakti energy, the brain reservoirs become a magnetic field which attracts. Shiva (electrical energy). Thus the ancient myth is played out in your own physiology.

You cannot feel Kundalini in the brain until you have refined your sensitivity.

As you begin to awaken Kundalini and it rises from one chakra to the next, new energies begin to flow through your being. You might occasionally experience involuntary movements (kriyas) indicating resistance to its passage. As the flow becomes steady, goals and desires which you once thought to be important lose their fascina-tion. Consciousness becomes more refined, vibrating at higher frequencies. At each level of consciousness, new dimensions of your Being begin to open up. Eventually you transcend the sensory plane and enter more subtle bodies (etheric, mental, astral.)

This power or energy is called the kundalini . Kundalini shakti is defined in the traditional tantric philosophy as the power that is lying unused in the human body . Tantra aims to tap this reservoir , set in motion by the latent energy , and give full …

Kundalini Energy

The Root or Base Chakra represents the seat of energy, the basic force that infuses life. The Hindu religion refers to this base as the reservoir of Kundalini energy. Kundalini is believed to emanate from a central core of the body, physically related to the spine. Through a channel called the Sushumna, the energy rises through a cavity in the bony canal of the spinal cord. This physical canal also provides a central connecting electrical system from which the peripheral spinal nerves of the body communicate with the brain.

The Silver Cord

Sanskrit teachings detail a “silver cord” connecting the human spirit with God, a Higher Power or an overriding Spiritual Principle. This Divine energy flows down through the top of the head, or Crown Chakra. An extension of Sushumna energy, the “silver cord,” connects the spirit and body together. Kundalini yoga or meditation practitioners often teach techniques which implement the movement of Kundalini energy from the Root Chakra at the base of the spine, all the way up the Kundalini Path of energy to the Crown Chakra—and on to connection with the Divine spirit and spiritual reality.

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Jung shows that only the strong can break the anchor-holds of the collective unconscious. When this is done, a condition is produced in the Promethean, in which he is receptive to new ideas. He is, as it were, brainwashed of old concepts, old patterns of activity and old idols. He is not an iconoclast, for he is ready for new ideas, and new idols. It is then that the Soul gains its real opportunity to take hold and direct its lower triad, the personality. New anchors are now established by the man with the Fifth kingdom, the hierarchy of Masters. This new realm is complementary to the lower primordial archetypes described in Jung’s collective unconscious. It is the higher counterpart of those lower anchors which bound the man to primordial images hitherto. Tavitsock Institute. Part 147

Jung shows that only the strong can break the anchor-holds of the collective unconscious. When this is done, a condition is produced in the Promethean, in which he is receptive to new ideas. He is, as it were, brainwashed of old concepts, old patterns of activity and old idols. He is not an iconoclast, for he is ready for new ideas, and new idols. It is then that the Soul gains its real opportunity to take hold and direct its lower triad, the personality. New anchors are now established by the man with the Fifth kingdom, the hierarchy of Masters. This new realm is complementary to the lower primordial archetypes described in Jung’s collective unconscious. It is the higher counterpart of those lower anchors which bound the man to primordial images hitherto. Tavitsock Institute. Part 147

All the four kingdoms have been entered by an initiation, or through an expansion of consciousness. Ahead of the human family lies now the fifth, or spiritual kingdom, and it is likewise entered through a certain initiation, as an be seen by those who intelligently read their New Testament. We need to remember that every great unfoldment of consciousness is an Initiation. The indwelling electric “Will” who is consciously experiencing through these material bodies hold these dense material sheaths together, till it consciously decides that it is no more interested to dwell any more in them.

Every time that we become more aware of our environment, and our mental content is Increased. it Is an initiation on a tiny sale. Every time our horizon widens, and we think and sec more broadly, it is an initiation, and herein to us lies the value of life itself, and the greatness of our opportunity. Every initiation has to be self-initiated. That final stage when definite help is brought to us from outside sources is not achieved because there are great Beings anxious to help us, Who come to us where we are and seek to lift us. It comes to us because we have done the necessary work, and nothing can stop it coming. It is our right. Those who have achieved can and will and do aid and assist us, but Their hands are tied until we have done our share of the undertaking. Nothing therefore that we do to increase our usefulness in the world, no steps that we take to build better bodies, no effort that we make to gain selfcontrol and to equip our mental body, is ever lost; it is all something which we are adding to the total we are piling up, which will some day bring us to a great revelation, and every hourly, daily effort that we make, swells the tide of energy which will sweep us to the portal of initiation. The meaning of the word “initiation” is to “to go into.

When a man has made his contact through meditation with the group to which he belongs. and becomes, therefore, ever more and more group conscious, he is then in a position to take what are called a series of initiations.

These initiations are simply expansions of consciousness, brought about with the help of Those who have already achieved the goal. Who have already identified Themselves with the group, and Who are a conscious part of the body of the Heavenly Man. With Their assistance, and through Their aid, a man will gradually awaken to the realisation that is Theirs. There is great interest everywhere today in this subject of Initiation- and an over-emphasis has been laid upon Its ceremonial aspect.

We need to remember that every great unfoldment of consciousness is an Initiation.

Every step forward along the path of awareness is an initiation. When an atom of substance was built into the form, it was for that atom an initiation. It became aware of another type of force. and its range of contact became wider. when the consciousness of the vegetable and animal kingdom merged, and the life passed from the lower kingdom into the higher, that was an initiation.

When the consciousness of the animal expanded into that of the human being, still another great initiation took place. All the four kingdoms have been entered by an initiation, or through an expansion of consciousness.

Ahead of the human family lies now the fifth, or spiritual kingdom, and it is likewise entered through a certain initiation, as an be seen by those who intelligently read their New Testament. And in all these cases these initiations have been brought about by the help of Those who already know.

Thus we have within the evolutionary scheme not great gaps between one kingdom and another, and between one state of awareness and another, but a gradual development of consciousness, and one in which we, each one of us, have had and will have our share. if we can remember this universality of initiation we shall have a better proportioned point of view in connection with it.

Every time that we become more aware of our environment, and our mental content is Increased. it Is an initiation on a tiny sale. Every time our horizon widens, and we think and sec more broadly, it is an initiation, and herein to us lies the value of life itself, and the greatness of our opportunity.

Every initiation has to be self-initiated. That final stage when definite help is brought to us from outside sources is not achieved because there are great Beings anxious to help us, Who come to us where we are and seek to lift us. It comes to us because we have done the necessary work, and nothing can stop it coming. It is our right. Those who have achieved can and will and do aid and assist us, but Their hands are tied until we have done our share of the undertaking. Nothing therefore that we do to increase our usefulness in the world, no steps that we take to build better bodies, no effort that we make to gain selfcontrol and to equip our mental body, is ever lost; it is all something which we are adding to the total we are piling up, which will some day bring us to a great revelation, and every hourly, daily effort that we make, swells the tide of energy which will sweep us to the portal of initiation. The meaning of the word “initiation” is to “to go into.” It means simply that an initiate is one who has taken the first steps into the spiritual kingdom, and has had the first series of spiritual revelations, each one of which is a key to a still greater revelation.

The indwelling electric “Will” who is consciously experiencing through these material bodies hold these dense material sheaths together, till it consciously decides that it is no more interested to dwell any more in them.

The same process of materialization, and then subsequent liberation after gained material experience is followed also by a Prajapati [planetary scheme logos], as well as a Solar logos.

We speak much of the at-one-ment which Christ made within Himself and for man. We recognise the unity He felt with the Father, and that He has called us to a similar divine unity. But is it not possible that He established a synthesis broader than that of the individual and God—the synthesis of the kingdom of God?

What do these words mean? We have talked of the kingdom of Heaven in terms of separation. We are either in that kingdom or out of it. We are told that we must step out of the kingdom of men (controlled by the world, the flesh and the devil) into another kingdom which is pictured as utterly different. Yet is this so? All aspects of the three sub-human kingdoms—animal, vegetable and mineral—are found In man; and their synthesis, plus another factor, the divine Intellect, we call the human kingdom. Man unifies in himself the so-called lesser manifestations of deity. In the sub-human kingdoms of nature we find three major types of consciousness: the mineral kingdom, with its subjective discriminating power, its capacity to grow, and its ultimate radio-activity; the vegetable kingdom, with its sensitivity or sentiency, and its developing response apparatus which is sensitive to sunlight, to warmth and cold, and to other environing climatic conditions; the animal kingdom with its greatly increased awareness, its capacity for free movement and for wider contacts through its instinctive nature. The human kingdom embodies all these types of awareness—consciousness, sentiency, instinct—plus that mysterious human faculty which we call “the mind,” and we sum up all these inherited qualities in the word “self-conscious.”

There comes, however, in the experience of the intelligent human being, a slowly dawning recognition that there is something still greater and of deeper value outside himself. He is sensitised to a subtler range of contacts and to impressions which he calls spiritual or ideal or mystical.

Another type of consciousness begins to germinate in him, and at the birth at Bethlehem this awareness becomes manifested and recognisable. Just as the human being synthesises in himself all that has been, plus his own peculiar constitution and qualities, so in him can also begin to emerge and demonstrate qualities which are not human. Members of the kingdom of God will surely embody the heritage of four kingdoms, as man embodies the heritage of three.

This higher citizenship involves the expression of the Christ consciousness, which is the consciousness of the group, of the relation of the part to the whole (something which Christ continuously emphasised) and of the human to the divine.

The result of this realisation must surely be, under the evolutionary scheme, the appearance of another kingdom in nature. This constitutes the great task of Christ. Through the power of His realised divinity He produced the man who blended in Himself the best of all that had been, and revealed also what could be.

He brought together into a functioning unity the higher and the lower, and made out of them “one new man.” He founded the kingdom of God on earth, and produced a synthesis of all the kingdoms in nature, thus causing the appearance of a fifth kingdom. We might sum up the at-one-ments which He brought about as follows:

  1. He unified in Himself to perfection the physical, emotional and mental aspects of man, and demonstrated therefore the perfect Individual.
  2. He unified in Himself soul and body, the higher and the lower aspects, and therefore produced a divine incarnation.
  3. lie unified in Himself the best of the kingdoms in nature. mineral. vegetable. animal, which means in their synthesis, the human with the totellect functioning.
  4. Then lie blended this synthesis with a higher spititual factor and brought to the birth another kingdom in nature, the fifth.

Christ, having produced in Himself one unification or at-one-ment after another, for the benefit of humanity, appears before John the Baptist, and passes through the second initiation, that of purification In the waters of Jordan.

Through 1961 the process of baptism, and through the temptations which followed, He evidenced His maturity. faced His mission, and demonstrated to the world His purity and His power.

The third Initiation, that of the Transfiguration. testified to the fact of the at one-mem which Christ made between soul and body. Integration was complete. and the consequent illumination was made apparent to His disciples. He appeared before them as Son of Man and Son of God, and basing proved to them Who lie was. He faced the death which lay ahead of Him, and the Intervening service.

In the fourth initiation. He demonstrated this Integration not only as God.Man. but as the One Who enfolded In His consciousness the entire world of men. Ile unified Himself with humanity. and portrayed the effectiveness of that divine energy which enabled Him to say In troth, -I. If I be lifted up from the Earth, will draw all men unto Me? (Sr. John. XII. 32.) lie was lifted up between Earth and Heaven, and for two thousand yeas these words of His have stood unchallenged.

“Then coined, Jesus from Galilee to Jordan unto John. to be baptised of him. But John forbade him. saying. I have need to be baptised of Thee and earnest Thou to me? ‘

And Jews answering said unto him. Suffer It to be so now, for it becometh us to fulfil all righteousness. Then he suffered Him.

‘And Jesus, when lie was baptised, went up straightaway out of the wales: and, lo, the heavens were opened unto Him, and He saw the Spirit of God descending like a dove. and lighting upon Him. –

And lo a voice from heaven. saying. This is my beloved Son. In Whom I am well pleased?

In these simple words we ate told the story of this Initiation. The keynote Is purification. and it closed a period of proparation. of quiet service and inaugurated a cycle of strenuous ( 97) activity. The pudficadon of the lower nature is a requirement which the Christian Church has ever emphasised as has also the Hindu faith. Christ held this ideal before His disciples and all men when He said, “Blessed are the pure in heart: for they shall see God.” (St. Matt., V, 8.)

Christ in this great initiation, entered into the stream, and the waters passed over Him. In India this initiation is called that of “entering the stream,” and he who undergoes it is regarded as having demonstrated both physical and psychic purity. In considering this initiation we must remember that two kinds of baptism are referred to in the story.

“John answered, saying unto them all, I indeed baptise you with water: but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose:

He shall baptise you with the Holy Ghost and with fire.” (St. Luke., III, 16.)

There are therefore two kinds of baptism:

  1. That of John the Baptist, which is the baptism by water.
  2. The baptism of Jesus Christ, which is that of the Holy Ghost and of fire.

In these two symbols much of the story of human development is summed up, and the joint work of John the Baptist and of Jesus produced a synthesis which is indicative of the immediate objective of our racial endeavour.

The symbolism is exact according to the ancient mystery teaching. A dose study of this symbolic rendering of a basic truth would greatly profit the seeker in all countries, and an understanding of the significance of the symbols employed would throw much light upon reality. In the evolution of the race the sentient feeling nature is [99] first developed, and water has ever been the symbol of that nature.

The fluid nature of the emotions, the constant shifting between sentient pleasure and pain, the storms which arise in the world of feeling, and the peace and calm which can descend upon a man, make of water a most apposite symbol of this interior subtle world of the lower nature in which most of us live, and wherein our consciousness is predominantly focussed.

The average man or woman is predominantly a blend of the physical and emotional natures; all early races have this characteristic and the probability is that, in old Atlantis, civilisation was entirely centred in the feelings and the desires, in the emotions, and—among its most advanced types—in the heart life. John the Baptist therefore gave the baptism of water which testified to the purification of the emotional nature, which must always be a preliminary step to the purification by fire.

A new factor now enters in, the discriminating faculty of the mind. By means of it. the disciple can Wog the mental life under control and dedicate it to the life of the kingdom of God, which Is consummated at the Third Initiation.

Through the correct use of the mind, the disciple is led to make right choice, and to balance (with wisdom) the endless pairs of opposites. We pass through the Binh initiation some what unconsciously.

The full significance of what we have undergone does not appear to us; we are “Infants In Christ,” and as infants we just live and submit to discipline, gradually growing toward maturity. But there comes a time in the life of every initiate when choice must be made, and Christ was faced with this.

A clear, clean Interior break Is to be made with the past before we can face towards a future of service, consciously undertaken, and know that from that rime on nothing will be the same. This initiation marked a tremendous change in the life of Jesus of Narareth.

Up to that time, for thirty years, lie had simply been the carpenter of the little town, and the son of His parents. He was a personality doing much good in a small sphere. But after the purification in Jordan, having “fulfilled all righteousness,” (Sr. Man., ill, 15.)

Ile became the Christ, and went about His country, serving the race and speaking those words which have moulded for centuries our Western civilisation. For each of us there must come the same great expansion, and it occurs when we me fitted to take the second initiation. Our desire-life is then confronted with essential choices which only the mind can enable us properly to handle.

We are told in Cruden’s Concordance that the name John means “which God gave,” and In the three names which appear together in this episode—John, Jesus and Christ—the whole story of the consecrated aspirant is summed up: John, symbolising the divine aspect deeply hidden in man. which prompts a man towards the needed purity; Jesus, in this case symbolising the consecrated, pledged disciple or initiate, ready for that process which will be the seal of his purification; Christ, the divine indwelling Son of God, able now to manifest In Jesus, because Jesus has submitted to the baptism of John. That submission and completed purification brought its reward.

It was at this initiation that God Himself proclaimed His Son to be the One in Whom He was well pleased.” Every initiation is simply a recognition. It is a false Idea, current In many schools of the mysteries and of esoteddsm, that initiation connotes a mysterious ceremony wherein, through the medium of the initiator and the rod of initiation, conditions are definitely changed in the aspirant, so that forever after he is altered and different. An Initiation takes place whenever a man becomes, through his own self-effort, an initiate. Then having taken “the kingdom of Heaven by violence? (St Mart., XI. a.) and having “worked out” his “own salvation through fear and trembling,” (Philippians. It Li) his spiritual status is immediately recognised by his peers, and he is admitted to initiation.

At Initiation two things happen: the initiate discovers his fellow initiates, those with whom he can associate, and he finds out also the mission to which he is called. He becomes aware of his divinity in a new and factual sense, not just as a deeply spiritual hope, an inniguing hypothetical possibility and his heart’s desire. He knows himself to be a son of Gad, therefore recognition is accorded to him. This was strikingly the case with Jesus Christ. His task emerged in its dread Implications before His eyes, and this must surely have been the reason why He was driven into the wilderness. The urge to solitude, the search for that quiet where reflection and determination can strengthen each other, was the natural outcome of this recognition. He saw what He had to do—to serve, to suffer and to found the kingdom of God. The expansion of consciousness was immediate and deep. Dr. Schweitzer says in this connection:

About Jesus’ earlier development we know nothing. All Iles in the dark. Only this is sure: at his baptism the secret of his existence was disclosed to him—namely, that he was the One whom God had destined to be the Messiah. With this revelation he was complete, and underwent no further development. For now he is assured that, until the near coming of the messianic age which was to reveal his glorious dignity, he was to labour for the Kingdom as the unrecognised and hidden Messiah, and must prove and purify himself together with his friends in the final Affliction?

Instincts suffice only for a nature which, on the whole, remains on one level. An individual who is more guided by unconscious choice than by the conscious one, tends therefore toward outspoken psychic conservatism.

This is the reason the primitive does not change in the course of thousands of years, and it is also the cause of his fearing everything strange and unusual. Were he less conservative, it might lead to maladaptation, and thus to the greatest of psychic dangers, namely a kind of neurosis.

A higher and wider consciousness which only comes by means of assimilating the unfamiliar, tends towards autonomy, towards revolution against the old gods who are nothing other than those powerful, unconscious, primordial images which, up to this time, have held consciousness in thrall.

“The more powerful and independent consciousness becomes, and with it the conscious will, the more is the unconscious forced into the background. When this happens, it becomes easily possible for the conscious structures to be detached from the unconscious images. Gaining thus in freedom, they break the chains of mere instinctiveness, and finally arrive at a state that is deprived of, or contrary to instinct. Consciousness thus torn from its roots and no longer able to appeal to the authority of primordial images, possesses a Promethean freedom, it is true, but it also partakes of the nature of a godless hubris. It soars above the earth, even above mankind, but the danger of capsizing is there, not for every individual, to be sure, but collectively for the weak members of such a society, who again Promethean-like, are bound by the unconscious to the Caucasus. The wise Chinese would say in the words of the I Ching: When yang has reached its greatest strength, the dark power of yin is born within its depths; night begins at midday when yang breaks up and begins to change into yin. —C.C. Jung

Jung shows that only the strong can break the anchor-holds of the collective unconscious. When this is done, a condition is produced in the Promethean, in which he is receptive to new ideas. He is, as it were, brainwashed of old concepts, old patterns of activity and old idols. He is not an iconoclast, for he is ready for new ideas, and new idols. It is then that the Soul gains its real opportunity to take hold and direct its lower triad, the personality. New anchors are now established by the man with the Fifth kingdom, the hierarchy of Masters. This new realm is complementary to the lower primordial archetypes described in Jung’s collective unconscious. It is the higher counterpart of those lower anchors which bound the man to primordial images hitherto.

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Introduction to Gnosis

Introduction to Gnosis

Experience provides a special kind of knowledge that is alive and profound. It does not depend upon books or outside authority of any kind. When one has experienced, one knows. The Greek word Gnosis refers to this special, experiential knowledge, especially in regards to the fundamentals truths of existence. Real Gnosis comes from the conscious experience of the Truth of life, death, and all the mysteries that surround us. By “conscious experience” is meant a form of active, awakened perception that penetrates far more than what is physical.

The consciousness—when awakened—can perceive other dimensions. It is here that real Gnosis begins to bloom in the mind and heart, revealing the truth to the soul. This kind of experience is possible for anyone. It does not matter what one believes, or where one comes from. You can be devoutly religious or deeply independent. yet acquire the personal experience of that which exists beyond the physical senses. Furthermore. it is not necessary to belong to any group or promise anything to anyone. And, even more scandalous, you do not have to pay anyone any money. Despite the outrageous demands of thousands of “spiritual” groups and teachers, you can experience and know the truth even if financially poor. Real Gnosis is for anyone who is willing to make the effort in themselves.

In order to arrive at the experience of the truth. there are required steps. Everything in nature works according to laws, and not according to our convenience. This is where most people become diverted from the truth: the truth does not comfort our illusions or accommodate our attachments. Therefore, due to fear and the desire for security, most people avoid the troth. preferring instead to remain comforted by their personal beliefs. even if they are illusions. Yet, for the one who is brave enough to face their own self-deception. the reality of Gnosis is quick to be seen. And. for the one who is brave enough to confront and change their own inner contradictions and mistakes. Gnosis—the knowledge that emerges from that inner investigation—becomes an illuminating light and a nourishing medicine.

By establishing a degree of stability in our mind, our life also stabilizes. Then, we are in a position to prepare ourselves to know the facts of existence: facts that are sometimes disturbing, sometimes painful, and almost always what we least expected. Yet, facts are facts, and once known, they become steps towards greater knowledge.

Very simply, if we am unhappy, only we know that and experience that kind of suffering; it is self-produced and self-experienced. If unhappiness is an internal experience, then happiness must also be internal. Therefore, first we have to face the fact of our unhappiness. Then we need to find the cause of unhappiness and exchange it for a cause for happiness. The only way to do this is by knowing ourselves in depth.

We need self-knowledge. Knowledge is power, and there is no power greater than knowledge of oneself. The power to change resides entirely in self-knowledge. Where we are lacking self-knowledge, we are lacking power to change. Thus, if we feel powerless in some area of our life, we need to acquire knowledge of that area, and in this book are the initial steps towards revolutionizing that situation.

The Oracle of Delphi stated: “Man, know thyself, and thou shalt know the universe and it’s Gods!”

Self-knowledge is the key to the knowledge of everything that exists, for by understanding who we truly are inside, we can then understand the experience of others, where we have all come from, and where we are going. We can only acquire this kind of knowledge on our own, by our own efforts, and in our own experience. In this way, there is no need to believe or theorize, for having experienced the truth, we know.

First Degree of Introduction to Gnosis

This is the introductory degree to the Gnostic philosophical studies or external degrees of Gnosis. It is natural that all students will begin with this degree and eventually continue with the first, second, third degrees, etc. One should keep in mind that these are not the esoteric Gnostic degrees. The esoteric Gnostic degrees, which are the authentic ones, cannot be revealed by anyone who has received them; this is forbidden.

Whoever says: “I have so many degrees, so many Initiations,” is being dishonest. If a person wants to become an engineer, lawyer, doctor, etc. he has to prepare himself for it. That person will go to school and study a great deal. After he has a good theoretical basis in the field he studied, he will begin to practice what he has learned.

Practice brings about perfection. The great sages, professionals, scientists, etc. have not merely had a theoretical knowledge of their respective fields of study, but have also put this knowledge to practice.

Theory by itself cannot bring about anything except an intellectual enjoyment on the part of those who understand it. Study these lessons, and study them with true incentive, with the desire to learn, with the desire of understanding the superior knowledge. But remember that you need to put into practice what you learn if you want to achieve the perfection of the work.

It is necessary to be successful in life. If you want to be successful. you should begin by being sincere with yourself; recognize your own errors. When we recognize our errors. we are on the path to correcting than.

Everyone who corrects his own errors is inevitably successful. The businessman who daily blames others for his own failures and never recognizes his own errors will not be successful. Remember that the greatest criminals consider themselves to be saints. If we visit a penitentiary we will prove to ourselves that none of the criminals consider themselves guilty. Almost all of them say to themselves. I am innocent’ Don’t make the same mistake: have the courage to recognize your own errors. Thus will you escape greater evils. Whoever recognizes his own errors can make a happy home.

The politician, scientist. philosopher, and the religious person. etc. that comes to recognize his mistakes can coma them and be successful in life. If you want to triumph in life. don’t criticize anyone. Whoever unitizes another person is a weakling. The one who critkizes himscl revery moment is a giant.

Criticism is useless because it hurts the pride of others and provokes the resistance of the victim. who then seeks to justify himself. Criticism provokes an inevitable reaction against its maker. If you want to truly triumph in life, listen to this advice: do not criticize anyone. The man or woman who knows how to live without criticizing anyone does not provoke resistance nor reactions on the part of his fellowmen. and consequently creates an atmosphere of success and progress.

On the other hand, he who criticizes others has many enemies. We have to remember that human beings are full of pride and vanity, and this vanity inherent in them produces a reaction (resentment. hate. etc.) that is directed towards the one who criticizes them. He who wants to comet others should best begin by correcting himself.

This gives better results and is kss dangerous. The world is full of neurasthenic persons. The neurasthenic type is a faultfinder. irritable. and intolerable. There are many causes of neurasthenia: impatience, anger, egotism. arrogance. etc. A mediator exists between the Spirit and the body: the nervous system. Take care of your nervous system. When your nervous system is irritated by something that exhausts you, it is better to flee from it. Work intensely but with moderation.

Remember that excessive work produces fatigue. If you do not pay attention to fatigue. if you continue with excessive work, then fatigue is replaced with stress. When stress turns morbid, it becomes neurasthenia. It is necessary. to alternate work with pleasant rest so as to avoid the danger of falling into neurasthenia.

Every employer who wants to succeed should be careful of not falling into neurasthenia. The neurasthenic employer criticizes everything and becomes unbearable. The neurasthenic despises patience and as employer becomes the executioner of his employees. Workers who must work under the orders of a neurasthenic and fault-fmding employer end up hating the job and the employer. No discontented worker works with pleasure. Many times enterprises fail because the workers are discontented, dissatisfied, and do not work efficiently in such circumstances.

The neurasthenic, as worker or office employee, becomes rebellious and ends up being fired from his job. Every neurasthenic worker seeks any occasion to criticize his employer. Every employer has pride and vanity and it is obvious that he feels offended when his employees criticize him. The worker who lives criticizing his employer ends up losing his job. Take care of your nervous system. Work moderately. Enjoy yourself healthily. Do not criticize anyone. Tiy to see the best in all human beings.

According to the Gnostics, the “secret” to knowing God lies in the Gnostic’s knowledge of himself which is achieved through the wisdom of a perfect teacher. Gnosis, however, should not be confused with the spiritual perfection sought by the contemplatives and mystics of the period.

The mystics perceived this state as a gift from God; an ability to “know” God through the opening of one’s mind and heart in prayer, followed by the acceptance of this gift of love. It is a state of “higher understanding” that goes beyond the words of Scripture, entailing a deeper understanding of the written word to the extent of attaining communion with God.

However, this knowledge of God is in some respects fundamentally different from the knowledge of the self required by the Gnostics. In Confessions, Augustine describes the ecstatic state of meditation as “the very soul grew silent to herself and by not thinking of self mounted beyond self’.

In other words, the process of attaining knowledge of God necessitates a life of asceticism, namely, a renunciation of the self, whereas for the Gnostics, it is through the agency of man that God shows His power,60 placing man and the self at the center.

For the mystics, it is the “knowledge” of God that ultimately leads to knowledge of the self, whereas the Gnostics emphasize knowledge of the self as the portal leading to knowledge of God. The distinction here is crucial as both traditions seem to aspire to a similar goal—revelation. Both gnosticism and this particular view of mysticism claim to seek an explanation for an unreadable world but while the former wishes to arouse and articulate a dormant knowledge.

In other words, though there are similarities and their sources at time converge, there are clear-cut differences between the mystics and the gnostics. The “traditional” mystics acquire their divine vision through ar absence of images and an obliteration of the self. And while the mystics do not necessarily require mediator in their process of contemplation, the gnostic requires the heir of the mediator to awaken him from his worldly induced stupor in order to reunite with himself and vicariously with God.

Moreover, for the mystic the process of ascension as well as the final vision and union with God lead to an external revelation that ironically makes its presence known through its absence. That is, by forgetting the material state, by forgetting the self, revelation may be achieved. For the gnostic, it is an internal achievement culminating in the ultimate discarding of the body. The process entails foregrounding a form of knowledge that was consciously absent into conscious presence (i.e., a remembrance of the self), which would then lead to salvation. In this manner, the dream vision, as the locus of said knowledge via its liminality, enables the desconstrucive structure of centralizing the margins in the sense that it seeks to reveal a heretofore hidden Truth. The Gnostic is in constant search for this elusive self.

‘To ascend to God is to enter into oneself, and not only to enter the self, but in an ineffable way to pass through oneself into the interior depths’.

The Gnostics ‘ gnosis was a type of secret information , something never before revealed and never to be revealed . It was a saving knowledge concerning the self ; it was a form of self – knowledge , “ an intricate self – understanding of who they were, how they came to be here, where they came from and how they could return.”

Though scholars tend to differ among themselves as to what the Gnostics actually meant by knowledge. they generally agree what the Gnostics did not mean. They did not mean the absence of ignorance. They did not connote general knowledge, a general fund of facts, such as those that generate entertainment with Jeopardy or Trivial Pursuit. This gnosis had nothing to do with rational knowledge or with philosophical reasoning and had nothing to do with technical know-how or philosophical wisdom.

Though their writings and texts were important to them, these “scriptures” did not, in and of themselves, impart the knowledge that saves. The Gnostics’ posh was a type of secret information, something never before revealed and never to be revealed. It was a saving knowledge concerning the self; it was a form of self-knowledge, “an intricate self-understanding of who they were, how they came to be here, where they came from and how they could return.”

Elaine Pagels translates Gnosis as “insight.” a term suggesting a kind of psycho-logical self-knowledge or a self-awareness that is intuitively attained.’ She cites the Gnostic teacher Monoimus: “Abandon the search for God and the creation and the other matters of a similar sort. Look for him by taking yourself as a starting point. Learn who it is within you who makes everything his own and says ‘My God, my mind, my thought, my soul, my body.’ Learn the sources of sorrow, joy, love, hate … if you carefully investigate these matters you will find him in yourself.”‘ Other examples abound in Gnostic literature: “I tell you this that you may know yourself”‘; and “Everyone who seeks the truth from true wisdom will make himself wings so as to fly, fleeing the lust that scorches the spirits of men.”

In the Gospel of Truth, Gnostic scholar Pheme Perkins notes how salvation, particularly in the writer’s interpretation of the sheep parabks and images, is associ-ated with possession of insight. She elaborates: “For the Valentinian author of Gospel of Tru th, for the author of Dialogueof:he Savior, as well as for the compiler of the Coptic Gospel of Thomas, understanding the true teaching of the Savior is the key to salvation.

For Gnostic believers the clue to the quest for immortality lay in the self-knowledge, or ‘insight,” that comes to one only when the Kingdom of God is discovered within. One cannot discover the spirit unless one first possesses the spirit.” ‘

The center of gravity of this system is individual salvation. For the Gnos-tics, personal knowledge rather than behavior, is the focus of salvation. This is particularly demonstrated in the Gospel of Thomas where poverty is associated with those who dwell in the world without knowledge of wisdom and not a lack of material goods.” However, this knowledge was only for an elite few, those who were gnostic or, as Ehrman so aptly phrased it, “in the know.”” This knowledge was not for everyone and not available to everyone:

“Blessed are the solitary and elect, for you will find the kingdom. For you are from it and to it you will return.”

This secret knowledge was hidden from the populace and available only to those who were capable of receiving and understanding it. Since the material world was evil, this knowledge could not come from the world or from humans.

This saving knowledge could come only from outside the material world. It could come only from God.” To sum up, this saving knowledge came from God and only to certain elite individuals who were capable of grasping its esoteric content. This is, however, an oversimplification.

There is much more to Gnosticism, which will be explained later. But in essence, the key concept is Gnosticism’s saving knowledge available only to those capable of understanding. Those not possessing this saving knowl-edge arc not saved, thus, they arc damned. This understanding of salvation polarizes. It creates knowers versus unknowers, saved versus unsaved, a mindset of exclusion versus one of inclusion.

Salvation is based upon one’s understanding of knowledge (gnosis), how it came to earth, to whom it came, and who was qualified to receive it and pass it on. Only those with Gnostic credentials were candidates. How could this be right? How could this knowledge be accessible only to cer-tain special individuals? If it possessed the capacity to save, why could it not save more people? Would not a God of creation want more people saved? The answer requires analysis of other Gnostic principles.

GNOSTIC WORLDVIEW AND METAPHYSICAL DUALISM

For Gnostics, reality was composed of two basic elements: physical (material or corporeal) and spiritual. There was no middle ground. Spirit was everything; any-thing material or physical was unessential. Any substance that was not spiritual was matter and therefore evil. This was called dualism. Dualism leads inevitably to more than one god.’6 The Gnostic universe from the beginning was depressing. Creation was flawed: “The cosmos is an abortion; humanity, in the fleshly sense, along with all mate-riality, is a mistake.” The world was flawed because it was flawed when it was created: “For the Gnostic Christians, the material world itself was part and parcel of the human tragedy.” Like Buddhists, Gnostics portrayed human life as one filled with suffering and most of it comes from the defective cosmos. People are responsible for some of the suffering, but most of it comes from the original defects in an imperfect cosmos.

According to Gnostic wisdom, these gnostikoi have been elected because they are worthy of election. Their divine spark was prepared for enlightenment, or Gnosis, which meant liberation. Gnostic Christians, for example, considered the teachings of Jesus reserved only for the elect, or pneumatics: “Only the pneumatics, the Gnostics themselves, could truly understand the revelation from God; on the basis of that revelatory knowledge, they were destined to escape the material world. . . . The writings of Jesus’ own Apostles conveyed secret revelations not accessible to the literal minded psychics of the church. . . . Only true Knowers could unravel the meanings embedded in seemingly unrelated details of the text, meanings that comprised the secret teachings of the Gnostic system.” Due to their elevated spiritual status, the pneumatics engaged in a more flexible, sym-bolic interpretation of scripture. This form of spiritual teaching led to multiple

THE BASIC TENETS OF GNOSTICISM

interpretations, all of which seems incongruent with their inflexible understand-ing on salvation.

Salvation from sin, original or otherwise, was not a goal of Gnosticism. Their goal was release from unconsciousness and ignorance, or incomprehension. Humans who possess the divine spark can find their freedom only in learning of its source, how it came to be entrapped in the material world, and how it can escape to return to its original realm. This important theme of gnosis takes us back to the beginning of our search. Gnosis is the liberating knowledge that enables release from the material evil world. This knowledge was “special” and qualitatively dif-ferent from, and transcendent over, the simple faith of the Church. But like the faith of the Church, it was a saving knowledge; and, like the faith of the Church, it required a savior. For the later discussion on Gnosticism and Fundamentalism, it is significant to note that salvation was potential in everyone. It was not vicari-ous, but individual. Individuals saved themselves.

DIVINE REDEEMER

Some scholars assert that the most important principle Gnosticism derived from Christianity was its core idea of redemption.” There are strong arguments to support this. However, by their own dualistic premise (spirit is good, matter is evil), anything material is alien to a supreme God. Thus, by default, Gnostics automatically dismiss any concept of incarnation.” Because flesh was inherently evil, their divine Christ could never come “in the flesh.” It is important that this contradiction be fully grasped. If they do not become incarnate, born in the flesh, can a God or Redeemer save? The Gnostics answer is the Redeemer. This Redeemer was not flesh but took on the “appearance” of flesh. To ordinary senses he looked real, seemed tangible flesh and blood. But Gnostics with the divine spark, with elevated insight, saw pure pristine spirit. Those without the spark saw a physical appearance, a sem-blance or dokais (Greek for “appearance”), from which we get Docetism, an early form of Gnosticism that alarmed the early Church fathers.°

The Gnostic Redeemer was a divine being who came into the world to save his entrapped subjects. It was Christ himself, but what kind of Christ? It was not a real Christ. So how could the divine Redeemer come into the world and NOT be human. Gnostic Christians understood how this could happen in basically two different ways.’ The first was the docetic view previously introduced. Some scholars 42 con-sider the letters oflohn to be an attack on this form of Gnosticism.

To Gnostics, Christ represented only an appearance of being human. Not surprisingly, St. Paul became one of the Gnostic sources of support and they would often quote him. In Romans, for example, it states that Christ came “in the likeness of sinful flesh” (8:3). There were other aspects of Paul’s letters, such as his animosity toward the law that Gnostics embraced. An alternative view for Gnostics of God becoming human without actually becoming flesh was called the Separationist position.

The man, Jesus, was a real flesh-and-blood person. Yet, another heavenly being inhabited Jesus’ body for a period of time. This was the heavenly, divine Christ that entered Jesus’s body at his baptism (the dove descending from heaven) but departed prior to his death. According to this theory, Christ did not suffer. Pain and death are foreign to Gnostic thinking. Following his death, the heavenly Christ returned and resur-rected the earthly, human Christ, empowering him to spread the gnosis that his disciples and others would need for the heavenward journey home. Some Gnos-tics who held this theory had a particular fondness for the Gospel According to Mark.

This evangelist depicts Jesus’s ministry beginning with the reception of the Holy Spirit at his baptism and ending on the cross with his words: “My God, My God, why have you forsaken me?”(Mark 15:34). Considered by Gnostics to be Jesus’s last words, their interpretation is unmistakable. The divine spirit departed his physical body. The spiritual Christ, who could receive no physical pain, would escape crucifixion.

Gnosis means knowledge, and it is knowledge that saves. For Gnostics, salva-tion lies in discovering the truth of their identity, their origin, how they came to this earth, and how they can return to the divine heavenly realm, which is their ultimate destination and goal. This is the knowledge, the truth that leads to salva-tion. But it is grasped by only an elite few who are “in the know.” Gnostic cosmogony, or worldview, is dualistic.

Reality is composed of spirit and matter. Spirit is good. Matter is evil. Because there is evil in the world, it could not have been created by the one True Divinity, or God. Therefore, evil came about through a catastrophic cosmic disaster. As a result, the spirit became trapped in the evil, material world.

In order for this spirit, represented as divine sparks in certain humans, to return to its heavenly divine realm it must acquire saving knowledge. This saving knowledge comes from a divine redeemer. This divine redeemer came into the world to save the lost sparks of the spirit. So far, all of this sounds vaguely Christian.

Then comes the significant fac-tor, or hermeneutical key, that differentiates Gnosticism from Christianity: flesh is evil; therefore, the Gnostic redeemer is all spirit and never became flesh. For Christians, “the word became flesh.” For Gnostics, the word became spirit. No flesh was involved.

From the Christian perspective, the Gnostic divine redeemer was impotent. He (or she) lacked humanity. Gnostic Christians were active in Christian Churches but did not believe all Christians would be saved, primarily because they did not have access to the saving knowledge. Because many belonged to the Church, and because of their insistence that the one true spiritual God could not have been human, Gnosticism posed a very real and major threat to the existence of the young struggling Church. Their ascetic ethic was another serious challenge.

The word apocalypse (from the Greek apokalypsis) means “unveiling” or “revealing.”‘ Apocalyptic, therefore, is esoteric revealed wisdom, and the knowledge it reveals has an immediate relation to redemption. The notion of immediacy relates to mysticism.

The eschatological (end of time) slant the Gnostics gave it included a pronounced dualistic-pessimistic world, one no longer governed by God but by his enemy, the devil and his angelic powers. The world and history were left on an automatic course. Salvation from this material entrapment was achieved by gnosis. “The knowledge of God’s mysteries guarantees salvation; knowledge and cognition, and redemption are closely connected.” This knowledge, or wisdom, was accessible only to the initiated … the saved.

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THE UNITY WORLD AND BEYOND. This stage is called the “ Touch of Enlightenment , ” and through the bringing together of the forces of the purified personality and those of the approaching ” soul , a “ light is engendered which fadeth not away . The state of enlightenment is also called self-realization or God-realization. It’s called -realization- because the great, enlightened beings have “realized” one fact — a fact that has implications on every element of life as they know it. Trusting that you, who share with me the uncertainty and unrest that come necessarily from losing the old Eden, are willing to go on until we find the new. Tavistock Institute. Part 146

THE UNITY WORLD AND BEYOND. This stage is called the “ Touch of Enlightenment , ” and through the bringing together of the forces of the purified personality and those of the approaching ” soul , a “ light is engendered which fadeth not away . The state of enlightenment is also called self-realization or God-realization. It’s called -realization- because the great, enlightened beings have “realized” one fact — a fact that has implications on every element of life as they know it. Trusting that you, who share with me the uncertainty and unrest that come necessarily from losing the old Eden, are willing to go on until we find the new. Tavistock Institute. Part 146

Symbolism Behind The Jesus Story and that the story of Jesus’ life was largely fictional and primarily based upon Gnostic knowledge and symbolism. The major events of the Jesus story actually describe key stages of “the path” to enlightenment and the kingdom of heaven. These key stages are, of course, the initiations:

• Birth — Entering “the path” after the base desires have been overcome (1).

• Baptism — The purification of the ego by overcoming emotionality (2).

• Temptation — The final test before enlightenment, i.e. overcoming the spiritual pride and conceit that may accompany the acquisition of esoteric knowledge and spiritual abilities.

• Transfiguration — The subjugation of the ego by the soul and the acquisition of causal consciousness that occurs at enlightenment i3).

• Crucifixion — Dissolving the causal body (the start of 4) and momentarily feeling lost and forsaken between two kingdoms — the human and the fifth. This dissolution of the causal body is also known as the “second death”.

• Resurrection — Entering the fifth kingdom (the end of 4). Victory over death, i.e. freedom from compulsory reincarnation (subsequent incarnations are voluntary and not driven by karma).

• Ascension — Ascension to the sixth kingdom (i6), the kingdom which Christ belongs to.

On another level Jesus’ birth in a stable represents birth into an animal-type body (which the human body is). The shepherds represent the guardian angels that look after humanity (their flock). The three kings represent the Devarajas (angel-kings) of the mental, emotional and physical worlds that oversee the construction of our bodies of incarnation.

Perception Of Time The perception of time is different on the higher planes than to here in the physical. The perception of time widens on the higher planes, with more of the past and the future being perceived as the present. With regards to seeing the future, only the most probable future can be seen, and as soon as any variables change the probable future will change.

THE UNITY WORLD AND BEYOND

The emotional world is known as the Hall of Ignorance, the mental-causal world as the Hall of Learning, and the unity world as the Hall of Wisdom. Unity consciousness provides omnipotence and omniscience in the worlds of man, so the fifth kingdom is known as the Kingdom of God” and the unity world is known as “the promised land”. It is impossible for a person to graduate to the unity world/fifth kingdom purely by his own efforts — help from above is essential.

All individual beings in the unity world (and above) are part of a collective — a group of individuals who retain their self-identity yet share the consciousness of their group. In the fifth kingdom, there are seven collective groups, each corresponding to one of the seven rays (which will be described shortly). In the sixth kingdom, the seven collectives have merged into three, each corresponding to one of the three primary rays (which correspond to the three aspects of existence). The collectives expand as they receive new members who graduate from lower levels of consciousness. The higher worlds are beyond the perception of all humans, so it would be futile (if not impossible) to describe them, apart from saying that feelings of bliss, unity and love increase exponentially with each higher plane.

This stage is called the “ Touch of Enlightenment , ” and through the bringing together of the forces of the purified personality and those of the approaching ” soul , a “ light is engendered which fadeth not away .

The state of enlightenment is also called self-realization or God-realization. It’s called -realization- because the great, enlightened beings have “realized” one fact — a fact that has implications on every element of life as they know it.

They’ve realized the omnipresence of divinity. They’ve realized that everything is one, and that knowledge and the knowing of that knowledge are thseparable. They realize that what you see is what you get, what you get is what you see. and what you see is who you arc. In other words. it takes one to know one. We are the world. indeed.

Realization is not just about reading some words and being able to discuss or debate them, but rather to realize the essence behind spiritual insights such as “In the beginning was the word, and the word was God: “Everything is one,- ‘The kingdom of Heaven lies withal.- or ”Thou art That.”

Once you realize the essence of spiritual teachings and make them an integral part of your reality, these teachings filter through and transform your entire world. Your sense of linked individuality fades like a mirage that had been blocking the bright sunlight of supreme truth. As this supreme light blasts through you unimpeded by mortal illusions of limitation and separation. you become enlightened. You emanate not only your own personal human light. but also a higher. mon. universal light.

Before becoming forever established in the highest realization. you may touch that enlightened space for a while and then return back to limited thinking. Even when you’re feeling limited. remembering the higher spaces you’ve touched helps to keep you moving forward toward your divine birthright of knowing who you are in the highest sense at all times.

Enlightenment is the ego’s ultimate disappointment.

I. That the goal of all teaching given in the real esoteric 14851 schools is to put man consciously in touch with his own soul and not with the Master.

  1. That the Master and the Hierarchy of Masters work only on the plane of the soul, as souls with souls.
  2. That conscious response to hierarchical impression and to the hierarchical plan is dependent upon the sensitive reaction which can be developed and made permanent between a man’s own soul and his brain, via his mind.
  3. That the following points should be borne in mind:
    a. When a man is consciously aware of himself as a soul, he can then be in touch with other souls.
    b. When he is consciously a disciple, he is then in touch with. and can collaborate intelligently with. other disciples.
    c. When he is an initiate, other initiates become facts in his life and consciousness.
    d. When he is a Master. the freedom of the Kingdom of Heaven is his, and he works consciously as one of the senior members of the Hierarchy.

But—and this is of prime importance—all these differentiations relate to grades of work and not to grades of persons: they indicate soul expansions but not graded contacts with personalities. According to the realised soul development upon the physical plane will be the response to the world of souls of which the occult Hierarchy is the heart and mind.

The guidance to which the adherents of many esoteric schools so often respond is not that of the Hierarchy but that of the astral reflection of the Hierarchy; they respond therefore to an illusory. distorted. manmade presentation of a great spiritual fact. They could, if they so chose, respond to the reality.

Apart from the ordinary occult and esoteric schools found in the world today. there are groups of people as well as solitary individuals who are practicing various forms of meditation and of yoga.

This is true both of Eastern and Western aspirants. Some of these people are working with real knowledge, and. therefore, quite safely; others are profoundly ignorant not only of techniques and methods but also as to the results to be expected from their efforts. Results there must inevitably be, and the major result is to turn the consciousness inward, to develop the spirit of introspection, and to orient the man or woman to the inner subjective worlds and to the subtler planes of being—usually to the astral realm and seldom to the truly spiritual world of souls.

The mind nature is seldom invoked and the processes pursued usually render the brain cells negative and quiescent whilst the mind remains inactive and often unawakened. The only area of consciousness which remains therefore visible is that of the astral. The world of physical and tangible values is shut out; the mental world is equally shut out

Later on, the Sixth Root Race that will inhabit the continent of Antarctica will conquer the Astral Light. The Seventh Root Race will conquer the Cosmic Mind; then, the human being will elevate himself to the Angelic kingdom

Yogi and Yogini have to christify their mind

The unity world is known as “the promised land.

Much of the frantic outcry against modern science and criticism is simply an expression of fear. They say they believe ; but they are dreadfully afraid that, if they open their eyes to the reality of things, they will lose that belief. They do not trust their faith.

This is the real infidelity of the age. Instead of a manly faith in the verity of God’s universe, they rush out of the sunlight of the living world, and take refuge in a dismantled, man-made fortification of antique dogma, and try to keep out the sunshine and air of the real world of to-clay. If they want to keep the Eden of their old-time faith, perhaps they are wise. For, if they look fairly at the real truth of things, they cannot keep it.

Their position represents the childhood stage of the world’s religious life. If they can keep their minds in the childish stage, they may perhaps wander in their Eden a little longer. But it is at a fearful c3st ; for a childish mind in a grown-up body is one of the saddest sights in all the world. And this child phase of religion cannot last long.

The new universe that modern knowledge has discovered, with its new conceptions of God Ind of min,—these are really very new. Men now living can remember the beginning of the new revelation that has given us a new world to live in. To the next generation of educated people, the old ideas will be as far away, as mythi-cal, as unreal as are the worlds of Milton. and Dante to us to-day. The Eden of the old faith, then, is hopelessly gone. We have tasted the tree of knowledge. The old time has van-ished like a dream.

The good angel of truth guards the closed gates of the past. We cannot reenter it, if we would. There is no use then in lingering under the old walls and longing for the old peace. For better or worse, the flesh-pots of Egypt are behind us. We are in the wilderness. There is a “promised land” ahead of us, that we only dimly see as yet…..t is uncomfortable in the desert.

To tread the paths of new thought is very painful to the feet that are not hardened to the journey. Many get tired and try to go back. Many will tell you that, while it is impossi-ble to go back, it is also useless to go forward: that all talk of a ” promised land ” is a delusion, and that the wilderness is good enough, if you only think so. But the human heart is always hungry for Eden.

People do not like to be all abroad : they like comfort and shelter. If you do not lead them to the true God, they will take up with the gods, the idols. of the heathen. The fact of our modern unrest and uncertainty in religious matters is plain. That a deeper, broader, and higher knowl-edge of God’s universe is the cause of it is also plain. It is nobody’s fault: it only means that the world is outgrowing its childhood and is becoming wiser.

That a good many timid people get frightened, and rush back into the old Churches that look so strong in their moss-grown antiquity, is nothing strange. There was a grand revival of paganism when Christianity was young ; but that did not turn back the world’s advance.

So, in the face of the present unrest and uncertainty of the world, I cannot feel a fear. When one get into a belt of fog, knowing that light is supreme, that it is above and all around the fog, Always feel sure that the straightest way out of it is to go straight through it, and come out on the other side. Let who will sneak back to the starting point : One propose to go through. Like Columbus, One believe there is land on the further side of every sea.

Trusting that you, who share with me the uncertainty and unrest that come necessarily from losing the old Eden, are willing to go on until we find the new.

So we must not expect our new paradise to be done all at once. We must cultivate the fields, build our homes, and leave to time the doing of those things that time only can accomplish. To lead us out of the discomfort that accom-panies the religious unrest of the age, we need, then, at least four things :

  1. We need satisfaction for the intellect, which is to be found in seeing that our thoughts about things agree with the facts. This is what we mean by seeing and resting in the truth.
  2. We need satisfaction for the heart : this implies some worthy object on which to lavish our love. The heart is as anxious to love as the eye is to see.
  3. We need satisfaction for the conscience, the moral nature; and this can be found only in seeing that justice and right are a pan of the nature of things, and that they tend to become supreme.
  4. We need room for the spiritual nature to unfold its reverence, its aspiration, and its boundless hope.

These are the four fundamental and eternal wants of human nature. And the old religion, the lost Eden, can now supply neither of these. It is not true ; and so the intellect must reject it. It is cruel and hard and partial; and so the heart rejects it. It is hideously unjust; and so the moral nature revolts at it. It cannot revere and respect that which the judgment declares to be unworthy of reverence. And its hope for man is darkened by the wrathful gloom that broods forever above its endless and uselessly cruel hell. No place for us there, then. We cannot go back.

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All the four kingdoms have been entered by an initiation, or through an expansion of consciousness. Ahead of the human family lies now the fifth, or spiritual kingdom, and it is likewise entered through a certain initiation, as an be seen by those who intelligently read their New Testament. We need to remember that every great unfoldment of consciousness is an Initiation. The indwelling electric “Will” who is consciously experiencing through these material bodies hold these dense material sheaths together, till it consciously decides that it is no more interested to dwell any more in them. Tavistock Institute. Part 145

All the four kingdoms have been entered by an initiation, or through an expansion of consciousness. Ahead of the human family lies now the fifth, or spiritual kingdom, and it is likewise entered through a certain initiation, as an be seen by those who intelligently read their New Testament. We need to remember that every great unfoldment of consciousness is an Initiation. The indwelling electric “Will” who is consciously experiencing through these material bodies hold these dense material sheaths together, till it consciously decides that it is no more interested to dwell any more in them. Tavistock Institute. Part 145

Every time that we become more aware of our environment, and our mental content is Increased. it Is an initiation on a tiny sale. Every time our horizon widens, and we think and sec more broadly, it is an initiation, and herein to us lies the value of life itself, and the greatness of our opportunity. Every initiation has to be self-initiated. That final stage when definite help is brought to us from outside sources is not achieved because there are great Beings anxious to help us, Who come to us where we are and seek to lift us. It comes to us because we have done the necessary work, and nothing can stop it coming. It is our right. Those who have achieved can and will and do aid and assist us, but Their hands are tied until we have done our share of the undertaking. Nothing therefore that we do to increase our usefulness in the world, no steps that we take to build better bodies, no effort that we make to gain selfcontrol and to equip our mental body, is ever lost; it is all something which we are adding to the total we are piling up, which will some day bring us to a great revelation, and every hourly, daily effort that we make, swells the tide of energy which will sweep us to the portal of initiation. The meaning of the word “initiation” is to “to go into.

When a man has made his contact through meditation with the group to which he belongs. and becomes, therefore, ever more and more group conscious, he is then in a position to take what are called a series of initiations.

These initiations are simply expansions of consciousness, brought about with the help of Those who have already achieved the goal. Who have already identified Themselves with the group, and Who are a conscious part of the body of the Heavenly Man. With Their assistance, and through Their aid, a man will gradually awaken to the realisation that is Theirs. There is great interest everywhere today in this subject of Initiation- and an over-emphasis has been laid upon Its ceremonial aspect.

We need to remember that every great unfoldment of consciousness is an Initiation.

Every step forward along the path of awareness is an initiation. When an atom of substance was built into the form, it was for that atom an initiation. It became aware of another type of force. and its range of contact became wider. when the consciousness of the vegetable and animal kingdom merged, and the life passed from the lower kingdom into the higher, that was an initiation.

When the consciousness of the animal expanded into that of the human being, still another great initiation took place. All the four kingdoms have been entered by an initiation, or through an expansion of consciousness.

Ahead of the human family lies now the fifth, or spiritual kingdom, and it is likewise entered through a certain initiation, as an be seen by those who intelligently read their New Testament. And in all these cases these initiations have been brought about by the help of Those who already know.

Thus we have within the evolutionary scheme not great gaps between one kingdom and another, and between one state of awareness and another, but a gradual development of consciousness, and one in which we, each one of us, have had and will have our share. if we can remember this universality of initiation we shall have a better proportioned point of view in connection with it.

Every time that we become more aware of our environment, and our mental content is Increased. it Is an initiation on a tiny sale. Every time our horizon widens, and we think and sec more broadly, it is an initiation, and herein to us lies the value of life itself, and the greatness of our opportunity.

Every initiation has to be self-initiated. That final stage when definite help is brought to us from outside sources is not achieved because there are great Beings anxious to help us, Who come to us where we are and seek to lift us. It comes to us because we have done the necessary work, and nothing can stop it coming. It is our right. Those who have achieved can and will and do aid and assist us, but Their hands are tied until we have done our share of the undertaking. Nothing therefore that we do to increase our usefulness in the world, no steps that we take to build better bodies, no effort that we make to gain selfcontrol and to equip our mental body, is ever lost; it is all something which we are adding to the total we are piling up, which will some day bring us to a great revelation, and every hourly, daily effort that we make, swells the tide of energy which will sweep us to the portal of initiation. The meaning of the word “initiation” is to “to go into.” It means simply that an initiate is one who has taken the first steps into the spiritual kingdom, and has had the first series of spiritual revelations, each one of which is a key to a still greater revelation.

The indwelling electric “Will” who is consciously experiencing through these material bodies hold these dense material sheaths together, till it consciously decides that it is no more interested to dwell any more in them.

The same process of materialization, and then subsequent liberation after gained material experience is followed also by a Prajapati [planetary scheme logos], as well as a Solar logos.

We speak much of the at-one-ment which Christ made within Himself and for man. We recognise the unity He felt with the Father, and that He has called us to a similar divine unity. But is it not possible that He established a synthesis broader than that of the individual and God—the synthesis of the kingdom of God?

What do these words mean? We have talked of the kingdom of Heaven in terms of separation. We are either in that kingdom or out of it. We are told that we must step out of the kingdom of men (controlled by the world, the flesh and the devil) into another kingdom which is pictured as utterly different. Yet is this so? All aspects of the three sub-human kingdoms—animal, vegetable and mineral—are found In man; and their synthesis, plus another factor, the divine Intellect, we call the human kingdom. Man unifies in himself the so-called lesser manifestations of deity. In the sub-human kingdoms of nature we find three major types of consciousness: the mineral kingdom, with its subjective discriminating power, its capacity to grow, and its ultimate radio-activity; the vegetable kingdom, with its sensitivity or sentiency, and its developing response apparatus which is sensitive to sunlight, to warmth and cold, and to other environing climatic conditions; the animal kingdom with its greatly increased awareness, its capacity for free movement and for wider contacts through its instinctive nature. The human kingdom embodies all these types of awareness—consciousness, sentiency, instinct—plus that mysterious human faculty which we call “the mind,” and we sum up all these inherited qualities in the word “self-conscious.”

There comes, however, in the experience of the intelligent human being, a slowly dawning recognition that there is something still greater and of deeper value outside himself. He is sensitised to a subtler range of contacts and to impressions which he calls spiritual or ideal or mystical.

Another type of consciousness begins to germinate in him, and at the 05] birth at Bethlehem this awareness becomes manifested and recognisable. Just as the human being synthesises in himself all that has been, plus his own peculiar constitution and qualities, so in him can also begin to emerge and demonstrate qualities which are not human. Members of the kingdom of God will surely embody the heritage of four kingdoms, as man embodies the heritage of three.

This higher citizenship involves the expression of the Christ consciousness, which is the consciousness of the group, of the relation of the part to the whole (something which Christ continuously emphasised) and of the human to the divine.

The result of this realisation must surely be, under the evolutionary scheme, the appearance of another kingdom in nature. This constitutes the great task of Christ. Through the power of His realised divinity He produced the man who blended in Himself the best of all that had been, and revealed also what could be.

He brought together into a functioning unity the higher and the lower, and made out of them “one new man.” He founded the kingdom of God on earth, and produced a synthesis of all the kingdoms in nature, thus causing the appearance of a fifth kingdom. We might sum up the at-one-ments which He brought about as follows:

  1. He unified in Himself to perfection the physical, emotional and mental aspects of man, and demonstrated therefore the perfect Individual.
  2. He unified in Himself soul and body, the higher and the lower aspects, and therefore produced a divine incarnation.
  3. lie unified in Himself the best of the kingdoms in nature. mineral. vegetable. animal, which means in their synthesis, the human with the totellect functioning.
  4. Then lie blended this synthesis with a higher spititual factor and brought to the birth another kingdom in nature, the fifth.

Christ, having produced in Himself one unification or at-one-ment after another, for the benefit of humanity, appears before John the Baptist, and passes through the second initiation, that of purification In the waters of Jordan.

Through 1961 the process of baptism, and through the temptations which followed, He evidenced His maturity. faced His mission, and demonstrated to the world His purity and His power.

The third Initiation, that of the Tronsfiguratiort. testified to the fact of the at one-mem which Christ made between soul and body. Integration was complete. and the consequent illumination was made apparent to His disciples. He appeared before them as Son of Man and Son of God, and basing proved to them Who lie was. He faced the death which lay ahead of Him, and the Intervening service.

In the fourth initiation. He demonstrated this Integration not only as God.Man. but as the One Who enfolded In His consciousness the entire world of men. Ile unified Himself with humanity. and portrayed the effectiveness of that divine energy which enabled Him to say In troth, -I. If I be lifted up from the Earth, will draw all men unto Me? (Sr. John. XII. 32.) lie was lifted up between Earth and Heaven, and for two thousand yeas these words of His have stood unchallenged.

“Then coined, Jesus from Galilee to Jordan unto John. to be baptised of him. But John forbade him. saying. I have need to be baptised of Thee and earnest Thou to me? ‘

And Jews answering said unto him. Suffer It to be so now, for it becometh us to fulfil all righteousness. Then he suffered Him.

‘And Jesus, when lie was baptised, went up straightaway out of the wales: and, lo, the heavens were opened unto Him, and He saw the Spirit of God descending like a dove. and lighting upon Him. –

And lo a voice from heaven. saying. This is my beloved Son. In Whom I am well pleased?

In these simple words we ate told the story of this Initiation. The keynote Is purification. and it closed a period of proparation. of quiet service and inaugurated a cycle of strenuous ( 97) activity. The pudficadon of the lower nature is a requirement which the Christian Church has ever emphasised as has also the Hindu faith. Christ held this ideal before His disciples and all men when He said, “Blessed are the pure in heart: for they shall see God.” (St. Matt., V, 8.)

Christ in this great initiation, entered into the stream, and the waters passed over Him. In India this initiation is called that of “entering the stream,” and he who undergoes it is regarded as having demonstrated both physical and psychic purity. In considering this initiation we must remember that two kinds of baptism are referred to in the story.

“John answered, saying unto them all, I indeed baptise you with water: but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose:

He shall baptise you with the Holy Ghost and with fire.” (St. Luke., III, 16.)

There are therefore two kinds of baptism:

  1. That of John the Baptist, which is the baptism by water.
  2. The baptism of Jesus Christ, which is that of the Holy Ghost and of fire.

In these two symbols much of the story of human development is summed up, and the joint work of John the Baptist and of Jesus produced a synthesis which is indicative of the immediate objective of our racial endeavour.

The symbolism is exact according to the ancient mystery teaching. A dose study of this symbolic rendering of a basic truth would greatly profit the seeker in all countries, and an understanding of the significance of the symbols employed would throw much light upon reality. In the evolution of the race the sentient feeling nature is [99] first developed, and water has ever been the symbol of that nature.

The fluid nature of the emotions, the constant shifting between sentient pleasure and pain, the storms which arise in the world of feeling, and the peace and calm which can descend upon a man, make of water a most apposite symbol of this interior subtle world of the lower nature in which most of us live, and wherein our consciousness is predominantly focussed.

The average man or woman is predominantly a blend of the physical and emotional natures; all early races have this characteristic and the probability is that, in old Atlantis, civilisation was entirely centred in the feelings and the desires, in the emotions, and—among its most advanced types—in the heart life. John the Baptist therefore gave the baptism of water which testified to the purification of the emotional nature, which must always be a preliminary step to the purification by fire.

A new factor now enters in, the discriminating faculty of the mind. By means of it. the disciple can Wog the mental life under control and dedicate it to the life of the kingdom of God, which Is consummated at the Third Initiation.

Through the correct use of the mind, the disciple is led to make right choice, and to balance (with wisdom) the endless pairs of opposites. We pass through the Binh initiation some what unconsciously.

The full significance of what we have undergone does not appear to us; we are “Infants In Christ,” and as infants we just live and submit to discipline, gradually growing toward maturity. But there comes a time in the life of every initiate when choice must be made, and Christ was faced with this.

A clear, clean Interior break Is to be made with the past before we can face towards a future of service, consciously undertaken, and know that from that rime on nothing will be the same. This initiation marked a tremendous change in the life of Jesus of Narareth.

Up to that time, for thirty years, lie had simply been the carpenter of the little town, and the son of His parents. He was a personality doing much good in a small sphere. But after the purification in Jordan, having “fulfilled all righteousness,” (Sr. Man., ill, 15.)

Ile became the Christ, and went about His country, serving the race and speaking those words which have moulded for centuries our Western civilisation. For each of us there must come the same great expansion, and it occurs when we me fitted to take the second initiation. Our desire-life is then confronted with essential choices which only the mind can enable us properly to handle.

We are told in Cruden’s Concordance that the name John means “which God gave,” and In the three names which appear together in this episode—John, Jesus and Christ—the whole story of the consecrated aspirant is summed up: John, symbolising the divine aspect deeply hidden in man. which prompts a man towards the needed purity; Jesus, in this case symbolising the consecrated, pledged disciple or initiate, ready for that process which will be the seal of his purification; Christ, the divine indwelling Son of God, able now to manifest In Jesus, because Jesus has submitted to the baptism of John. That submission and completed purification brought its reward.

It was at this initiation that God Himself proclaimed His Son to be the One in Whom He was well pleased.” Every initiation is simply a recognition. It is a false Idea, current In many schools of the mysteries and of esoteddsm, that initiation connotes a mysterious ceremony wherein, through the medium of the initiator and the rod of initiation, conditions are definitely changed in the aspirant, so that forever after he is altered and different. An Initiation takes place whenever a man becomes, through his own self-effort, an initiate. Then having taken “the kingdom of Heaven by violence? (St Mart., XI. a.) and having “worked out” his “own salvation through fear and trembling,” (Philippians. It Li) his spiritual status is immediately recognised by his peers, and he is admitted to initiation.

At Initiation two things happen: the initiate discovers his fellow initiates, those with whom he can associate, and he finds out also the mission to which he is called. He becomes aware of his divinity in a new and factual sense, not just as a deeply spiritual hope, an inniguing hypothetical possibility and his heart’s desire. He knows himself to be a son of Gad, therefore recognition is accorded to him. This was strikingly the case with Jesus Christ. His task emerged in its dread Implications before His eyes, and this must surely have been the reason why He was driven into the wilderness. The urge to solitude, the search for that quiet where reflection and determination can strengthen each other, was the natural outcome of this recognition. He saw what He had to do—to serve, to suffer and to found the kingdom of God. The expansion of consciousness was immediate and deep. Dr. Schweitzer says in this connection:

About Jesus’ earlier development we know nothing. All Iles in the dark. Only this is sure: at his baptism the secret of his existence was disclosed to him—namely, that he was the One whom God had destined to be the Messiah. With this revelation he was complete, and underwent no further development. For now he is assured that, until the near coming of the messianic age which was to reveal his glorious dignity, he was to labour for the Kingdom as the unrecognised and hidden Messiah, and must prove and purify himself together with his friends in the final Affliction?

Instincts suffice only for a nature which, on the whole, remains on one level. An individual who is more guided by unconscious choice than by the conscious one, tends therefore toward outspoken psychic conservatism.

This is the reason the primitive does not change in the course of thousands of years, and it is also the cause of his fearing everything strange and unusual. Were he less conservative, it might lead to maladaptation, and thus to the greatest of psychic dangers, namely a kind of neurosis.

A higher and wider consciousness which only comes by means of assimilating the unfamiliar, tends towards autonomy, towards revolution against the old gods who are nothing other than those powerful, unconscious, primordial images which, up to this time, have held consciousness in thrall.

“The more powerful and independent consciousness becomes, and with it the conscious will, the more is the unconscious forced into the background. When this happens, it becomes easily possible for the conscious structures to be detached from the unconscious images. Gaining thus in freedom, they break the chains of mere instinctiveness, and finally arrive at a state that is deprived of, or contrary to instinct. Consciousness thus torn from its roots and no longer able to appeal to the authority of primordial images, possesses a Promethean freedom, it is true, but it also partakes of the nature of a godless hubris. It soars above the earth, even above mankind, but the danger of capsizing is there, not for every individual, to be sure, but collectively for the weak members of such a society, who again Promethean-like, are bound by the unconscious to the Caucasus. The wise Chinese would say in the words of the I Ching: When yang has reached its greatest strength, the dark power of yin is born within its depths; night begins at midday when yang breaks up and begins to change into yin. —C.C. Jung

Jung shows that only the strong can break the anchor-holds of the collective unconscious. When this is done, a condition is produced in the Promethean, in which he is receptive to new ideas. He is, as it were, brainwashed of old concepts, old patterns of activity and old idols. He is not an iconoclast, for he is ready for new ideas, and new idols. It is then that the Soul gains its real opportunity to take hold and direct its lower triad, the personality. New anchors are now established by the man with the Fifth kingdom, the hierarchy of Masters. This new realm is complementary to the lower primordial archetypes described in Jung’s collective unconscious. It is the higher counterpart of those lower anchors which bound the man to primordial images hitherto.

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5 bodies, 5 level of consciousness, and the fifth kingdom. When we achieve enlightenment, kundalini (a powerful type of subtle energy) which is stored in the base chakra rushes up the etheric spine and out the top of the head through the crown chakra. The kundalini burns away the etheric web and forms a new protective shield, but a finer one that allows our consciousness to objectively perceive the emotional and mental worlds. Tavistock Institute. Part 144

5 bodies, 5 level of consciousness, and the fifth kingdom. When we achieve enlightenment, kundalini (a powerful type of subtle energy) which is stored in the base chakra rushes up the etheric spine and out the top of the head through the crown chakra. The kundalini burns away the etheric web and forms a new protective shield, but a finer one that allows our consciousness to objectively perceive the emotional and mental worlds. Tavistock Institute. Part 144

The Appropriation of the Bodies.The final definition which is given here, leads up to our consideration of the subject of the rays. The personality is the fusion of three major forces and their subjection (finally and after the fusion) to the impact of soul energy.

This impact is made in three different stages or in what are occultly termed “three impulsive movements”—using the word “impulsive” in its true connotation and not in the usual emotional and enthusiastic significance. These impulsive movements are:

a. The impact of the soul at the stage of human evolution which we call individualisation. At that time, the form becomes aware for the first time of the touch of the soul. This is called in the language of esotericism the “Touch of Appropriation.”

The soul then appropriates its vehicle. This stage is succeeded by a long period of adjustment and of gradual development and unfoldment. This takes place upon the way of experience, and during that period the soul tightens its hold upon its instrument, the lower form nature.

b. The impact of the soul is called forth by the dilemmas and through the emergencies of the later stages of the path of experience. During this stage, the urgency of the need, and the dilemmas brought about by the forces of opposition, lead the man to submit to a higher influence. He calls then in desperation upon the soul and upon the spiritual resources laid up in his divine nature and hitherto remaining unused. This impact is called the “Touch of Acquiescence,” and marks the acceptance by the soul of the demand of the personality for help and light.

The soul acquiesces in the plea of the personality for guidance. It is to be noted that we are here considering the attitude of the soul to the personality and of the soul kingdom not that of the personality to the soul, which is the attitude usually under consideration. We are dealing primarily in this treatise with the reactions and activities of the soul through its ray energy, and its response to the demand of the forces—focussed, combined and integrated—of the personality.

c. The impact disciple is at the time of the various and seauential initiations eventually subjected, as he transits out of the fourth into to the fifth which the in nature. This stage is called the “Touch of Enlightenment,” and through the bringing together of the forces of the purified personality and those of the “approaching” soul, a “light is engendered which fadeth not away.” In these three impacts,-

  1. The touch of appropriation on the physical plane,
  2. The touch of acquiescence on the astral plane,
  3. The touch of enlightenment upon the mental plane,

there is summarised clearly and concisely the attitude of the soul towards its rapidly preparing instrument. The great Touch of Appropriation lies racially in the past. The Touch of Acquiescence takes place upon the battlefield of the emotional nature, and the Touch of Enlightenment is effected through the mind.

The first three initiations are expressions of these three stages or impacts, and it might also be stated that the Lemurian, the Atlantean and the Aryan races are also expressions of man’s reactions to these three soul approaches.

1 The third initiation sees the soul and the personality perfectly blended so that the light blazes forth and the great Approaches between soul and form are consummated. Today, in this particular cycle and in this Aryan race, the Hierarchy (as an expression of the kingdom of souls) is recapitulating these three inevitable steps and making certain advances or approaches to the race. We can therefore divide humanity into three groups and relate humanity to the three major approaches.

a. The Approach of Appropriation will express the effect of the present stimulation upon the unevolved masses. Thousands and thousands of men and women are in process of awakening and during the next few years will come to soul consciousness, for the soul of each individual is intensifying its initial appropriation at the Lemurian crisis of individualisation, and the ancient enterprise is again being re-enacted as a needed recapitulatory endeavor. All this today lies almost entirely in the realm of consciousness. The great appropriation was made millions of years ago. Today, in consciousness, there will come a great awakening to the significance of what was, at that time, largely a physical event, and masses of men will become aware—in their brain consciousness—of that early appropriation. This is being brought about by a fresh approach by the soul and an advance towards its reflection, the personality, and it produces in time a consequent recognition upon the part of man.

b. The Approach of Acquiescence will be equally well recognised by the intelligent and more highly evolved sons of men. They will awaken to the relationship which exists between their personalities and the soul, and between the forces of the lower nature and the energy of the soul. It is with this particular task that the New Group of World Servers is primarily occupied,—looking at their activities from the ] standpoint of the Hierarchy. Their work is to facilitate the entrance of soul energy, which energy expresses itself in love and in good will. This in its turn results in peace—individual, racial and planetary—and the great group aspect of the approach will be brought about, and is today in process of being carried forward.

c. The Approach of Enlightenment carries the disciple through the gate of initiation, and is the effect of the same energy playing upon the personalities of the disciples of the world, and transforming their spirit of aspiration into the light of initiation.

It would be of use to us all to study these three soul approaches—individual or hierarchical—and to ponder upon them and put ourselves in training, so that we may make the needed recognitions. Let us also ponder upon the following triplicities:—

A comparative study of these stages and phases will reveal how the relationship of the ego and the personality emerges, and that the distinctive feature between the two, as far as the aspirant is concerned, is the focus or the concentration of the life aspect. In the personality the focus of consciousness is Form.

In the individuality, that focus is transferred to the Soul. It is all a question of where lies the centre of attention. The “approaches” which take place between the soul and the personality are the processes of relationship in the periods of transition. In connection with the race, these are called the Great Approaches of the Hierarchy, and they represent the soul of humanity within the racial form.

The New Group of World Servers is that body of men and women who have responded to one of these major approaches. As soon as they have done this, they become a bridging or a linking group between the Hierarchy and the race, thus facilitating the task of the planetary Hierarchy.

The revelation of these Approaches, during the time in which they are going on, is only now possible. At the first Great Approach in Lemurian days, when the race of men individualised, only the members of the approaching Hierarchy were in any way aware of the purpose. Those who were approached registered dimly a deepened urge to rise to better things. Aspiration was born—conscious aspiration, if such a word can be employed in connection with the vague yearning of animal man.

Today, such is the progress made through the effect of evolution that many people can and do consciously register the influence of the soul and the nearing approach of the Hierarchy. This ability to register the Approach, or the Touch of Enlightenment, is largely due to the successful work of the Christ when He came down to the earth some two thousand years ago. He accustomed us to the idea of divinity—an entirely new concept as far as man was concerned. He thus paved the way for the nearer approach, upon a large scale, of the Kingdom of Souls, through its agent, the Hierarchy and the hierarchical agency, The New Group of World Servers. This may convey something of an understanding of an aspect of Christ’s work which is frequently overlooked.

Body Consciousness

A human being is a unity of five beings – the five bodies. Each body has its own kind of consciousness and each is evolving (or involving) independently. Body consciousness is the collective consciousness of all the atoms and molecules within a body (subtle or physical). The human monad must leam to gain control over his five bodies and integrate them into a co-operative unity.

Personality disorders result if one or more of the bodies are damaged or out of balance from the rest. The consciousness of our five bodies is synthesised by the first triad into the unified consciousness that is our personality. The triad enables the monad to simultaneously perceive the activity within all of its bodies. The triad prevents us from acting like we are five separate beings. The monad utilises the mental molecule when it is focused on an intellectual matter, the emotional atom when it is caught up in emotion or desire, and the physical atom when it is focussed on physical activity.

The monad’s consciousness within a body makes it appear like it has intelligent consciousness, but without the monad our various bodies are just collections of secondary or tertiary matter, and possess only very basic levels of consciousness. Tertiary matter is able to learn basic and repetitive functions, which enable the physical-etheric body to perform routine tasks such as circulating the blood and digesting food without direct input from the monad. The secondary matter of the emotional and mental bodies possesses an even lower level of consciousness which can only respond to external influences. The emotional atom and mental molecule that control these two subtle bodies are tertiary matter, so they too can leam simple behavioural patterns. Many people react automatically to everyday events in their lives because their triad atoms have learnt how they normally respond in given situations.

They rarely take the time to lucidly think before they act, but instead allow their subtle bodies to respond automatically and so govern their behaviour. This is like living on autopilot, which is not really living at all because life passes them by while their self is half asleep. Most people don’t even realise they live like this because it has become their normal way of life. It takes a single conscious act of will to break a behavioural pattern once, but it takes repeated conscious acts of will to break a pattern of behaviour for good. This is the only way we can “wake up” and regain control of our lives.

Etheric Consciousness

Etheric consciousness is the consciousness of the physical atom (1:7) and the etheric body, which includes the etheric counterpart of the physical brain. The electrical activity that is measured in EEGs (brain scans) is actually the activity of the etheric brain. It is the nature of the etheric brain to actively seek out stimuli from the physical, emotional and mental bodies and present them to the waking consciousness of the physical brain. The etheric brain acts as the °middleman’ relaying thoughts and emotions between the waking conscious and the sub-conscious, and to a lesser extent the super-conscious.

As long as we are actively thinking or engaged in activity our etheric brain is content to perceive our own senses, thoughts and emotions. But when we stop all activity (e.g. when trying to meditate) our etheric brain and body heighten their sensitivity so that we notice every trivial thought that enters our mind and every itch or minor discomfort in our body. We find it difficult to concentrate for long periods of time because our etheric brains are always being distracted by stimuli — internal or external. The vast majority of thoughts and emotions we have are not even our own; they are fragments of thought-forms cast off from other people’s subtle bodies.

Emotional Consciousness Emotional consciousness is the consciousness of the emotional body and the emotional atom. Emotional consciousness arises from the sells ability to perceive vibrations in emotional matter and convert them into consciousness. Different molecular types are stimulated by different emotions and desires: molecules are stimulated by negative emotions, e.g fear, hate, anger, desire, egotistical pride, guilt, grief and despair. molecules are stimulated by neutral emotions, e.g. willingness, courage, confidence hope and trust. molecules are stimulated by positive emotions. e.g. happiness, enthusiasm, love, forgiveness, admiration and optimism.

Emotional consciousness is not just about perceiving moods, emotions and desires. The emotional body can actually think but its thoughts are not rational since they are motivated by and influenced by emotion and desire. Most thoughts concerning yourself and others are emotional thoughts, as are those concerning faith, devotion and worship.

The vast majority of people in the world are at the emotional stage of development with their consciousness focused primarily in their emotional bodies. Their emotional bodies and mental bodies are entangled, operating as a single unit, so emotions colour their every thought, and desires initiate their every action.

They find it difficult to objectively assess a situation because their emotions distort their perceptions and blind them to reality. An emotional-level person is primarily concerned with the way something is said, whereas a mental-level person is primarily concerned with what is being said. Which are you? Emotional-level people find it difficult to control their emotions because only higher types of consciousness can control emotional consciousness. This means that most people’s emotions are at the mercy of external circumstances, like a ship adrift at sea.

Most people’s lives are a series of highs and lows, interspersed with periods of calm. If life is easy they are happy, if life is difficult they are unhappy, and if the periods of calm go on for too long they become bored. They identify their feelings as their true selves and thrive on the ups and downs of their emotional life. For some it is the passion and romance of a new relationship followed by the heartache of the break-up.

For others it is avidly following the successes and failures of their favourite team or passionately fighting for their cause. The emotional plane lies below the mental plane, so emotional consciousness is ‘below^ mental consciousness. Emotions, desires and passions operate below the rational mind and can therefore be irrational.

With a little reflection you will soon realise that all the troubles in the world are caused by, or fuelled by, uncontrolled emotions. Emotionality feeds conflict whereas rationality brings resolution. Until mankind learns to control his emotions there will never be a lasting peace.

Mental Consciousness

Mental consciousness is the consciousness of the mental body and the mental molecule. Mental consciousness arises from the sells ability to perceive vibrations in mental matter and convert them into consciousness. There are four different degrees of mental consciousness, which correspond to the four molecular types of matter of the mental plane

They are activated sequentially as the monad’s mental consciousness develops over the course of numerous incamations:-

Deductive Thinking: The ability to make simple deductions and inferences. It is slow, methodical and limited to concrete thoughts. This basic level of mental ability is the only one that is activated in every human being

Associative Thinking: The ability to see common patterns and associations. It often sees things as black-and-white, makes generalisations, jumps to conclusions and gives rise to firm fixed beliefs. This level of mental ability is only activated in intelligent people. Many scientists and theologians fall into this category, which is characterised by their inability to see the other perspective.

Conceptual Thinking: The ability to understand a concept from many different perspectives and really see the big picture’. This more open-minded outlook avoids making cut-and-dry assessments and drawing rigid conclusions. This level of mental ability is only possible for a very small percentage of the population.

Universal Thinking: The ability to comprehend an entire system of thought from a single abstract concept. It is a kind of intuition that allows abstract causal concepts to be *translated- into concrete mental descriptions that anyone can understand. This level of mental ability is only possible for those on the verge of enlightenment.

Our thoughts and beliefs alter our perception of reality in the same way that our emotions do – by colouring or distorting our perceptions. All belief systems were constructed without us having all the facts, so they are invariably flawed. If you must have a belief system, make sure it is flexible enough to allow new information to be incorporated into it; otherwise you will never truly understand. If you encounter new information that contradicts your current belief system, consider the possibility that your current beliefs are wrong. Mental consciousness has the job of assimilating all of our sensory inputs, emotions and thoughts and combining them into a unified perception of our environment. As our mental consciousness develops, our emotions and desires are brought under greater control as our mental body disentangles itself from our emotional body and begins to form an association with our causal body.

Causal Consciousness

Causal consciousness is, as its name suggests, the ability to see the causes of effects. Objective causal consciousness can see the cause behind any event in the physical, emotional or mental worlds, and therefore give insight into destiny and karma. Subjective causal consciousness allows the perception of information from the causal plane via intuition, which develops rapidly at the stage prior to enlightenment.

Objective causal consciousness develops after enlightenment, when the monad is centred in the mental atom of the second triad We have already discussed how unbiased perception is not possible on the emotional or mental planes because our own emotionality and belief systems colour our perception of reality, but things are different on the causal plane. Causal matter is not affected by regular thoughts and emotions, so ideas and concepts perceived by causal consciousness are not illusory or fictional but are the pure unadulterated truth. The causal plane is therefore an abundant source of knowledge which can be easily accessed by an enlightened person.

Regular human consciousness can either step back and see the “big picture” or focus in on a single detail, but it can’t do them both at the same time. Causal consciousness can see the big picture and every minute detail simultaneously, because rather than observing an object or a concept from an external perspective it merges and becomes one with it. For example, a normal person has to read every word on every page of a book, mentally digest the contents, decide what to believe and what to reject, and finally assimilate it into their own belief system.

An enlightened person with full objective causal conscious can know and understand the entire content of a book in an instant without even opening it. What’s more, they have no need to make judgement because they immediately know what is correct and what is not. There are three levels of objective causal consciousness which correspond to the three kinds of causal matter, and they develop sequentially after enlightenment.

Provides objective waking consciousness of the physical, emotional and mental planes. Objective waking consciousness of the etheric and emotional planes often develops naturally just prior to enlightenment. This should not be confused with regular clairvoyance which is the forced development of the ability by yoga or magic (often in a previous life).

Årovides clear access to knowledge and ideas from the causal plane.

Provides the ability to merge one’s consciousness with an extemal object and immediately know everything about it. This level of consciousness can learn more in one minute than a normal intelligent person can learn in a year.

The unity of everything and everyone becomes evident — it is the beginning of the end of duality.

Causal consciousness is above and beyond mental consciousness, i.e. it passes mental understanding. So, the “peace that passes understanding” (Philippians 4:7) refers to the peace of mind that is acquired at enlightenment when causal consciousness is acquired and mental consciousness is transcended.

Objective causal consciousness provides an uninterrupted continuity of consciousness between incarnations, which allows an enlightened person to remain fully conscious for the entire duration of the “afterlife” and to recall all their past human lives. Causal consciousness is independent of space and time, but its perceptions are limited to the past and the present (not the future).

Objective causal consciousness can view any event from history as if it was happening right here, right now. It cannot accurately see into the future but it can see causes that will take effect in the future. It is not possible for anyone in the human kingdom to acquire consciousness higher than causal consciousness (since the causal body is our highest subtle body).

Anyone who claims they can meditate themselves to Nirvana is probably mistaken. Only members of the fifth or sixth kingdom who are in human bodies can attain these higher levels of consciousness, because they have the necessary higher subtle bodies.

Unity Consciousness (Plane 4) Objective unity consciousness develops when the monad moves up from the mental atom (3:7) to the unity atom (4:7). The subjective unity consciousness that developed at the causal stage becomes objective as a unity body is formed. The acquisition of objective unity consciousness marks the monad’s entry into the fifth kingdom.

An individual is in a physical human body when this occurs (and usually remains so), but strictly speaking they have graduated from the human kingdom. As its name suggests, the sense of unity on this plane is even more profound than on the causal plane Causal consciousness can merge its consciousness with external objects and beings, but with unity consciousness there are no external objects. Everything within an individual’s sphere of consciousness automatically becomes a part of their consciousness.

The same applies to the consciousness of other beings, which can, when desired, become part of one’s own consciousness Unity consciousness is group consciousness; not individual consciousness but the individual always retains his own self-identity. Unity consciousness is the union of love and wisdom. Wisdom is the all-encompassing multi-faceted perception that comes from unity consciousness and love is the sense of inseparable unity that exists between all the members of the collective.

With unity consciousness the past, present and future all coexist in the eternal present because causes and effects can be perceived simultaneously. Unity consciousness can accurately foresee the future, by seeing how past causes will affect future events. Its foresight is 100% accurate only if no additional causes (influences) are introduced, so it really only sees the most probable future. Our guardian angels possess unity consciousness which allows them to see our probable futures based upon our past actions, personality type and level of development. This foresight helps them to plan our future incarnations and choose the most appropriate lives for us.

Spiritual Consciousness (Plane 5)

Spiritual consciousness and the levels beyond are almost impossible for humans to comprehend. The capacity of consciousness expands enormously with each higher plane. It assumes even greater participation in an ever-expanding collective consciousness which incorporates higher and more extensive fields of perception. Each member of a collective is a co-owner of their common consciousness. Each member of a collective is a very important cog in a well oiled machine and has a specific role to fulfil.

The type of role undertaken is determined by the individual’s interests, qualities, experiences and deficiencies. The role is always directly or indirectly related to helping less developed beings to evolve; for that is the whole purpose of existence. A developmental path similar to an apprenticeship is followed, whereby responsibilities increase inline with experience.

Eventually the master moves on to bigger and better things and the deputy assumes the master’s role. Collectives are not just composed of ex-human beings; they also include beings from other evolutionary paths. The nirmanakayas specialise in the energy aspect of existence, the ex-humans specialise in the consciousness aspect, and the devas (angels) specialise in the matter aspect.

Together these three groups of beings manage every aspect of existence. In the East they are known as Shiva, Vishnu and Brahma, and in the West as the Father, the Son and the Holy Spirit.

The matter of the higher planes is far subtler than that of the lower planes, so consciousness acquires a new sense of freedom and liberation as it advances The will/energy aspect is also liberated and comes into its own with spiritual consciousness. The word “nirvana” is a Sanskrit term meaning “extinction”, which refers to the blissful sleep-like state that monads rest in between periods of activity.

Between each incarnation humans sleep in their souls on the causal plane, but members of the fifth kingdom sleep in their spirits on the spiritual plane. Between cosmic cycles, all monads “sleep” in their spirits while the planetary chain they are evolving on is dissolved and reformed.

When we achieve enlightenment, kundalini (a powerful type of subtle energy) which is stored in the base chakra rushes up the etheric spine and out the top of the head through the crown chakra.

The kundalini burns away the etheric web and forms a new protective shield, but a finer one that allows our consciousness to objectively perceive the emotional and mental worlds. At that advanced stage our consciousness is sufficiently developed to deal with phenomena from the subtle worlds, but the average person is not. If we could all see the emotional world as clearly as we can see the physical world there would be no possibility of us ever evolving. We would be amazed by the “miracles” that emotional-world entities could perform and we would exalt them as “gods”. This would give these entities immense power over us; our lives would no longer be our own and we would have no possibility of developing our consciousness.

The concept that consciousness is both collective and individual is difficult to grasp until we achieve enlightenment, at which point we will be able to see beyond the seeming duality and actually experience the unity of life. Just as the universe has its collective consciousness, so does every galaxy, solar system, planet, country, species, etc.

A collective is a group of individuals who use their shared consciousness to work together to achieve common goals. Each collective of monads is led by one monad who is in overall charge. The one in charge has already graduated from the arena that he is now managing. The higher a monad advances the greater role he plays in the consciousness of the collective.

The human kingdom is the only one in which membership of a collective consciousness is not apparent, because we are somewhat isolated in our individual causal bodies. In the lower kingdoms monads share the consciousness of their group souls, and in the higher kingdoms monads share the consciousness of their collectives. We will only become conscious of our collective being when we enter the fifth kingdom.

The first triad (the personality) of a human being is isolated from the consciousness of other first triads by its lesser causal body, but our higher triads are not. Our second and third triads belong to collective beings, and our super-conscious is part of the waking consciousness of these collective beings.

Our higher selves are like individual cells in the “brain” of these collective beings. They can communicate telepathically with others in the collective and support the early stages of each other’s development just like group souls in the lower kingdoms. As we develop and eventually become our higher selves, we become conscious members of our collective. We maintain our individual consciousness but the collective consciousness of the group gradually takes on more importance.

The whole World of Mankind is kept trapped within the three lower planes as separated individuals, and tuned into the influencies of mass consciousness. The Archons controls the three lower planes and this represents the three lower chakras, and therefore is daily feeding the lower-ego-mind with mind control and brainwashing input thorugh the five senses. Everything on Earth is designed by the Archons who control the Ego-Matrix, to restrict the senses to expand or prevent them from fusion together into a higher sixth sense. To break free mean to break the chains to the lower worlds of the physical, emotional and mental plane. Everything on Earth is designed to limit peoples access to higher state of mind, and keep them tuned into lower vibrational frequencies. These keeping mankind tuned and stucked into a state of ignorance, and ignorance is their safety valve.

Rather than acting as individuals, the members of the collective work together like cogs in a well-oiled machine. As we evolve even further we realise that we are part of even larger collectives. This process of expansion continues until our consciousness achieves omniscience and omnipotence on a galactic scale. The final step of liberation is to leave the universe and re-enter the negative existence from whence we came. We are then free to create our own reality.

The Science of Spirituality

The physical Plabe is also the first plane of mass consciousness and the three lower planes is the construct of the human EGO. People must break free from the three physical chaktas to reach liberation.

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While the Philosopher’s Stone has remained an eternal puzzle and great mystery to many people for centuries, the real power of the stone may have always been inside us. Tavistock Institute. Part 143

While the Philosopher’s Stone has remained an eternal puzzle and great mystery to many people for centuries, the real power of the stone may have always been inside us. Tavistock Institute. Part 143

The kundalini also seems to be a factor in the production of the Philosopher ‘ s Stone ,

Life is amazing! Every 13,000 years on Earth a sacred and secret event takes place that changes everything, an event that changes the very course of history. And at this moment, this rare event is occurring, but only a few people know. And most of those who do know have kept it quiet and hidden until now.

What I am speaking about is the Earth’s Kundalini. Connected to the center of the Earth is an energy that appears and behaves much like a snake as it moves, similar to the way Kundalini energy moves in the human body. It is this energy that gives rise to the spiritual seekers everywhere on Earth—not only in the ashrams, kankas, and monasteries of the world, but also even in ordinary life and ordinary people who, in their own way, are seeking God.

The Earth’s Kundalini Is the secret energy that is connected to the hearts of all of mankind. The Earth’s Kundalini is always attached to a single location on the surface of the Earth and stays there for a period of about 13,000 years. But then it moves to a new location for the next 13,000 years, based upon cycles of time, or what we call the Precession of the Equinox. And when it moves, our idea of what “spiritual” means changes. It transforms according to the new energies of the future cycle, leading us Into a higher spiritual path.

The bigger picture is this. The Kundalini has two poles, and one is in the exact center of the Earth. The other is located on the surface somewhere and anywhere in the world. It is the consciousness of the Earth herself that decides where it is to be. And there Is a pulse of exactly 12,920 years when the polarity of the Earth’s Kundalini changes to the opposite pole, and it simultaneously changes location on the surface of the Earth.

This new location not only rapidly wakes up the people living near this sacred point on the Earth, but also It sends a frequency into the electromagnetic grids surrounding the Earth. This, in turn, affects those consciousness grids In ways that are determined by the Earth’s DNA. We grow according to a set plan and design. To the few that know of this event and what is occurring all around us, a wisdom is transferred, and a peaceful state of being becomes their inheritance, for they know the awesome truth. In the midst of chaos, war, starvation, plagues, environmental crisis, and moral breakdown that we are all experiencing here on Earth today at the end of this cycle, they understand the transition and know no fear. This fearless state is the secret key to the transformation that, for millions of years, has always followed this sacred cosmic event. On one level, this means that spiritually the female will now have her turn to lead mankind (womankind) into the New Light. And eventually, this female spiritual light will permeate the entire range of human

In Kundalini Yoga , there is often a parallel drawn between these rivers and the awakening of the Kundalini – the serpent – power that lies dormant at the base of the spine

But amţita is hidden away in the depths of the ocean ; it can be obtained only by churning the sea .

A stone that makes gold and stops you ever dying!’ said Harry… ‘Anyone would want it: — The Philosopher´s Stone.

The prize is a Philosopher’s Stone – a precious jewel that is a great source of power. According to literature, the Philosopher’s Stone is a mysterious substance with astonishing powers. It is alchemy’s most famous symbol of transformation. Alchemists, who use knowledge from magic, philosophy, chemistry and psychology, have desperately wanted to make or find this stone.

Among its supposed powers is an ability to transform metal into gold. Such a stone also produces the Elixir of Life, which makes its drinkers immortal. Over many centuries, alchemists have tried to change crude materials into fine and flashy products. They have mixed poor ingredients together in the hope of getting rich results.

Working in secret laboratories, alchemists would blend gross chemicals like sulphur and mercury to try to produce pure gold. Alchemists were determined to turn raw and vile elements into something better, higher and more powerful. The true power of the Philosopher’s Stone, however, may be much more personal. Some experts believe that the power of the stone is not about transforming physical ingredients into material rewards at all. Rather, the stone represents powerful psychological change.

The stone symbolizes the achievement of inner power at the highest level. According to the Swiss psychiatrist Dr Carl Jung, great transformations take place deep inside the human mind and soul. And it takes time and experience for our psychological states to develop into something sophisticated or superior. In his famous psychoanalytical works, Jung believes the Philosopher’s Stone has strong psychological power and he calls it lapis philosophorum.

While the Philosopher’s Stone has remained an eternal puzzle and great mystery to many people for centuries, the real power of the stone may have always been inside us. The playwright Ben Jonson, for example, describes the stone in The Alchemist as:

A stone and not, A stone; a spirit, a soul, and a body, Which if you do dissolve it, it is dissolv’d. If you coagulate it, it is coagulated, If you make it flie, it flieth.

So, the stone has a spirit and soul – signs of psychological life. And it flies – just like hope and happiness are said to do. Sure enough, the word psyche in psychology also means the soul or the very essence of life, according to the ancient Greeks.

In her book Emotional Alchemy, psychotherapist Dr Tara Bennett-Coleman confirms that the alchemist’s stone is really about developing psychological power.

Alchemists, the tales go, sought to use a magical Philosopher’s Stone to transmute lead into gold. But lead and gold, in the more philosophical school of alchemy, were metaphors for internal states: the alchemist’s discipline was one of psychological and spiritual transformation. Alchemists realized the mystery they sought to solve was not outside but in the psyche.

Alchemy is about changing “our ordinary state of mind” from a “lump of coal” to the “clear awareness of a diamond” and turning “our confused and crippling emotions into the gold of insight”, says Dr Bennett-Coleman. With the right approach, all people have the power to turn their heart-breaking experiences into rich psychological rewards.

Thus, the whole goal of the alchemical art lay in “the general idea that the powers of the cosmic soul must somehow be concentrated in a solid, the philosophers’ stone or elixir, which would then be able to carry out the transmutations that the alchemists desired.”

It was an attempt to reconstruct, for specific cases, the descent of specific minerals from that undifferentiated “cosmic soul” or medium as exactly as possible, in order to incorporate that “cosmic soul’s” very powers of transmutation in ordinary matter. As Holmyard states it, “The underlying idea seems to have been that since the prime matter was the same in all substances, an approximation to this prime matter should be the first quest of alchemy.”38 The ability to confect such a “philosophical gold” would indeed give its possessors an awesome power.

You can see how the same fundamental principles apply to every level, and how the Stone is a real and physically obtainable substance which follows the exact same principles.

It elands from the earth to the km ex It wrath; the lights firm, the heights awl &sands to the meth entailing the sterol the ahem and the belowfor it is niththe hgW of the bet It mends from the earth to the Imam again it dean& to the earth old mann the form of things sprier and rafeeier. The earners from the earth into the tend even &sends from the sky to the earth. and remises the poser and effinay ?things above and of things halos: Ii abrisebfrom moth into Imam and gain it dearnde to the earth. and maims the pears of higher and of kw Minsk It repeatedly ascends born earth to heaven, and then descends Irons beaten to earth, thus teething power lions both the high and the low.

Again, direct instructions for making the Stone, now focusing on the Second Part of the practical operations. ‘the Stone is repeatedly evaporated (ascends) and condensed (descends), from this it becomes more purified and gains power (more life-orerry.)

The repeated change of state, between solid, liquid and gas, allows the substance to become purer and it increases the amount of life energy.

From a spiritual perspective you could say that our moving between the astral and physical planes, repeatedly dying and being hoe again, is an example of us perfecting ourselves, following the same principles.

Therefor the darkness flees it.

By this memuye shall beer the glory of the whole world that all obscurity shall fly from you. By this means yoy acquire the glory of the whole world, and so you will and drive away all shadows and blindness. Thus you will have the glory of the whole world. Therefore, all obscurity will flee from you. Then you will have the glory of the whole world. All ignorance will flee from you.

This is saying firstly that you will have the “glory of the whole world”, which is the highest honor in the physical world: the Philosophers’ Stone, which is the physical counterpart of the power of God.

Secondly, all obscurity, or ignorance, will Ike from you. This applies of course on every kveL It means that you will now understand so much about the workings of Nature, and no longer be ignorant, and new knowledge will come to you easily it will be easy for you to see the truth from the lies. It also means, from the physical standpoint of making the Stone, that once past a certain point of purity, the Stone will very quickly be able to become more pure. Once it gets passed a tipping point, the Stone will convert impurity into its own pure form, as opposed to being diluted or corrupted by any dense or impure particles (exponential development.)

The greatest power overcomes everything that is subtle and it penetrates all that is coarse. Its force is above all force, for it vanquishes every subtle thing and penetrates every solid thing. For this by its fortitude snatches the palm from all other fortitude and power. For it is able to penetrate and subdue everything subtle and everything crude and hard. Of all strength this is true strength, because it will conquer all that is subtle, and penetrate all that is solid It is true force and the most powerful, for it conquers all subtle things and penetrates all solid things.

The Stone will convert all subtle and undetermined things into its own form, and for solid (determined) things it will penetrate them and bring them towards their true perfection. This is why it will protect a life-form from decay, and it will turn any metal into gold. It penetrates all things and encourages them to reach their full potential.

All things: all matter, all worlds, all frequencies, all universes, all planes, are adaptations of the same thing, following the same principles. It starts with the One, and from there each level is a distorted reflection, an adaptation of the same thing, each level being a reflection of the level above. This is how all things are made. This is why the physical world exists. This is what it is. This is what all things are.

The scholars made this their path. This is why Thrice Hermes was exalted with wisdom. Hence I am called Hermes Trismegist, having the three parts of the philosophy of the whole world. And because of this they have called me Hermes Tristmegistus since I have the three parts of the wisdom and Philosophy of the whole universe. Therefore am I named Thrice-Great Hermes, having the three parts of the philosophy of the whole world

This is the path of knowledge. Hence I am Hermes Thrice-Great, having three parts of the philosophy of the whole world.

Alchemy is the path of knowledge. One of the more difficult paths to enlightenment, reserved for the wise and intellectual. Traditionally that was so, but now is the time of alchemy.

Hermes is “thrice-great” (three times great) because he was the custodian of the three sacred sciences: alchemy, astrology and geometry. The three sacred sciences are all related to each other of course, since like everything else they follow the same principles.

According to Hermes, this should be all that is necessary to fully understand. That is assuming you already have a good understanding of philosophical principles. I hope that my commentary has helped you to understand The Emerald Tablet and see the truth of alchemy.

It is the operation of the sun because the sun is a level above us and a symbol for the Stone. The same principles apply on every level.

A fundamental truth, without error, perfect and complete. As above, so below; the greater and lesser; macrocosm and microcosm: they are the same. Following this principle, all things were made from the One. And as all things arose from a thought by the One; thus all things were formed as an adaptation of the One.

This is the fundamentalprincipk Its father is the Sun, its mother is the Moon, it is carried by the wind, it is nursed by the earth. Its power is complete if it can be turned into earth. Separate the earth from the fire; the subtle from the dense, the light from the heavy; with care and wisdom. It repeatedly ascends from earth to heaven, and then descends from heaven to earth, thus receiving power from both the high and the low.

Then you will have the slog of the whole world All ignorance willfkefeom you. It is true force and the most powerful, for it conquers all subtle things and penetrates all solid things. This is how the world was made. Each level is a reflection of the one above; the microcosm is in accordance with the macrocosm. Now you know how all things are made through adaptation from the One. This is the path of knowledge. Hence I am Hermes Thrice-Great, having three parts of the philosophy of the whole world. I have said all that is needed concerning the operation of the Sun.

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One of the greatest ways to overcome fear is by praying. Prayer gets our all-knowing, all-powerful God involved. When the ego is in operation, it shuts down the heart centre, and when the heart centre is open and in control, it shuts down he ego.” Then ego is mass consciounsess, the heart is shut down by the matrix of the this world. Tavistock Institute. Part 142

One of the greatest ways to overcome fear is by praying. Prayer gets our all-knowing, all-powerful God involved. When the ego is in operation, it shuts down the heart centre, and when the heart centre is open and in control, it shuts down he ego.” Then ego is mass consciounsess, the heart is shut down by the matrix of the this world. Tavistock Institute. Part 142

One of the greatest ways to overcome fear is by praying. Prayer gets our all-knowing, all-powerful God involved.

Reconnect with your heart. As long as we are alive, it is never too late. We are free in each moment to choose the path of our heart, which never stops quietly whispering to us, urging us to follow it. The second key to successfully following our hearts is to learn how to deal with fear. Fear prevents people from reaching their fullest potential in life. It comes in many flavors—fear of looking ridiculous, fear of failure, fear of rejec-tion, fear that we simply aren’t good enough, and sometimes even fear of our own potential greatness.

Unfortunately, no one else can overcome our fear for us; we must learn to master it on our own. The most important insight about fear is that it seldom exists in the pres-ent moment. It is almost always about the future, something we are afraid is going to happen.

When we direct our attention fully into the present moment, fear greatly lessens or disappears. The second important insight about fear is that it is almost always a creation of our minds; it rarely exists in the physical world. We can dissolve fear in our minds by bringing self-awareness to it and consciously choosing not to give any additional energy to the fearful thoughts.

Rather, we should use the energy that fear creates to focus the mind more intently on the present moment—where fear doesn’t exist. We must learn how to do this if we really want to be free from fear and stay connected to our hearts and to our higher purposes. Contempla-tive practices that teach us how to quiet our minds and focus our attention can also help us overcome fear.

When thy heart is pure the darkness will disappear. When thy mind is freed from passion, thou wilt reach the end of trial, and when the thought of self-preservation is yielded up, there will be no more cause for sorrow.

Until you overcome your fears, especially the fear of failure and try something new, something totally different from universal norms, you can never get your vision realized.

He who never risks anything will never gain anything worth-while. God wants us to master our faith and extinguish our fears. In His mind, fear is a matter of personal choice. This is why Jesus said—”Do not allow your hearts to be troubled. Trust in God. Trust in Me and My ability to help you. Fear not. I am going to give you a supernatural peace that the world at large will not be able to understand because they have not been able to grasp it. You won’t be able to understand it yourself except to know that your confidence comes from Me” (see John 14:27).

Fear cannot remain in God’s presence. He doesn’t allow it.

God is dwelling among his chosen people. God is dwelling in the heart. God is greater than the heart. God is all, not a part, yet every part. Love God with all your heart. Love yourself with the same devotion. Love all who come to you as you love God. But practice finding the loving within yourself before you look out. With loving, nothing is impossible. With loving, you can overcome all things. You can overcome your fears, your insecurities, your disturbances, everything. Through the Christ consciousness that is your heritage, you are born anew, resurrected in Spirit.

The outer forms are designed to focus and direct the mind and provide a structure to relate to. But the changes, the growth, the learning, and the understanding all take place within you. It is not an outer process as much as an inner one. The Spiritual Traveler has the ability to touch the inner consciousness, communicate with you directly through your inner spiritual essence, and affect change from the inside out. Change can never be imposed on you from the outside; change takes place inside first and then manifests on the outer levels.

You are a god in your creativity, and in Spirit you have access to spiritual power. You do not necessarily have access to that spiritual power here on this level. If you can keep the two levels separated very distinctly and understand the different values of the spiritual levels and the laws governing them, you can start leading a very enchanted life.

The quality of the Soul is different than the quality of the Inner Master. They are not the same, except perhaps in the macro consciousness where there is no separation and no thing is different from another. In expression, however, the Soul is an individualized spark of the God form, and the Inner Master is an extension of the greater Master form we call the traveler or the Christ within.

God’s agent has manifested itself in a very special form and has run an extension through all levels of creation and maintained it through nurturing care and loving concern. It is like an iron rod giving strength and a focus around which you can gather your energy.

The Inner Master is, in essence, a rod of power. It is indeed an all-knowing, all-encompassing, and totally loving force field that knows the intimacy of your beingness. In its wisdom, it realizes the functional reality of the Soul’s experience, gained as you dabble consciously in this world. The Inner Master stands back, much like a benign Iftather, as you make your mistakes, learn your lessons, destroy, create and progress through he world.

The Inner Master is present in everyone in greater or lesser form. In those who are following a spiritual path and are consciously seeking to attune themselves to Spirit’s inner guidance, the Inner Master takes on a more solid form.

The Inner Master forms an identity level within you as something that is cognitively real. It is not a hallucination, but something you can communicate with, ask questions, and ask for guidance. It is something you can love and adore. You can also ignore it, yell at it, or criticize it, and it will continue to love you because it knows the ultimate with which you’re dealing and keeps the ultimate present with you whether you’re expressing and experiencing the macro or the micro consciousness. The Inner Master makes sure that you never really lose track of the vision.

Now you have another lesson to learn. Do more spiritual exercises. Chant your tone more. Build up all the Light units you can. Strengthen your awareness of the rod of power present inside of you.” Use every opportunity to make your contact stronger with the Inner Master.

This is the central key for the Illuminati; Fear controls the mind and lack of knowledge make mandind easy to mind-control-manage by fear.

When you deal with fear by indulging it, when you address insecurity by catering to it, it grows and grows. There is another path, a way to overcome fear. That way is never to succumb to fear, never to buy the lie that you were born insignificant and now need to acquire things and prove yourself to others to start mattering.

If you are now out of your heart source, go back in. Just say, “Heart source.” Set your intention to experience the change of energy as it moves in you. Now this might be difficult to experience, because how do you know what the energy is outside you? Feel the energy as it comes in to you.

See whether you can feel the subtle changes as the energy moves in through your crown, the back of your heart center, the front of your heart center, or your first chakra. Notice how the energy subtly changes as it moves. it acclimates to your energy according to your intention. When you bring energy in from the creative chaos with the intention of creating form — whether that form is something in the physical or something that happens within you, such as spiritual expansion — it combines with your current energy and you can work with it more easily.

Those of you who have made a pot out of clay, what is the process? First, you kneed the clay until all the bubbles are out. You pick out any impurities, such as small pieces of twigs or leaves. You keep kneading it until you know it is the correct texture and smoothness, and you feel for what you are going to create —a pot, tea mug, bowl, or other beautiful artwork. You bring that energy you use for creating your form into you and work with that energy. That is what happens when you bring in energy with the intention of creating something new.

The vibration begins to change as soon as you set that intention. When that vibration is to create something new in your life, such as spiritual expansion, the energy takes on the vibration needed in union with the energy you already have to spiritually expand. if your intention is to learn a new language, that vibration comes in. It is automatically the energy of the Ein Sof, the chaos, the creative-force energy. You’ve already begun to change it with your intention.

Yes, that energy is pure love. It is undifferentiated love. It is love without form. And through your intention, you create form. Consider that. That is how powerful your intention is to create that form. As soon as you set that intention, the energy changes.

The team at HeartMath have also sought to measure the electric and magnetic fields produced by both the brain and the heart. They report that the heart’s magnetic field is over five hundred times bigger than the brain’s and that the heart’s electrical field is sixty times bigger than the brain’s. This effectively means that your heart fields radiate out into life, transmitting and receiving information, constantly interacting with the energy fields of other people and mass consciousness. As information travels back through the heart fields into your body, the energy is transmuted, physical changes occur and you receive feedback in the form of emotions, feelings, and intuitions. There is a strong argument to suggest that many of the subtle intuitive feelings we have arise from fluctuations within these subtle energy biofields as they detect energetic shifts in the “quantum energy soup” of life.

Not only does the heart create measurable energy fields that extend beyond the physical boundaries of your body, the heart has a mind of its own that sends meaningful messages to the brain and other areas of the body. The heart has a complex neural network, which has led scientists to refer to it as the “mini-brain.” Its neural circuitry enables it to act independently of the cranial brain, to learn, remember, make decisions, and even feel and sense via the secretion of a number of hormones and neurotransmitters. There are more ascending neural pathways than descending—this essentially means that the head sends more information to the brain than the brain sends to the heart. This gives an entirely different picture to our usual idea that intelligence takes place exclusively within the brain.

“When the ego is in operation, it shuts down the heart centre, and when the heart centre is open and in control, it shuts down he ego.” Then ego is mass consciounsess, the heart is shut down by the matrix of the this world.

Don’t live life aimlessly and without purpose, or thi small daily insignificant things or problems will start erode you away. Look at tM greater picture of all tire days put together in the future, but learn from the past and live positively now in the present and get your, mind set right to be truly happy.

Which way is the wind blowing, wind being your mind. The journey to the centre of the heart is a challenging one, and there will be many trying moments, and each of these trying moments is there to teach you/me/us something. It’s how you approach each of these trying moments which decide your highs and lows and your future and our future.

With Self Realization each one of us reaches a certain level in their journey at different times and the infor-mation obtained by us, and the message received doesn’t necessary have the same meaning to another person on their level of their cycle of life, and the raising of their consciousness. You choose thit direction and the people you want to be with, whether it’s forward, around or even backwards. So choose wisely.

The Sculp of Self is a never ending process. So you decide what you want to look like by chiselling and moulding your shape, your personality. You can call back traits that you don’t like and put forward the one’s you do, a process of moulding and carv-ing your seed, that seed grows to be the big “YOU”. When the ego is in operation, it shuts down the heart centre, and when the heart centre is open and in control, it shuts down he ego. When you become AWARE of Yourself, you can become Peace and Love which is connected to Light.

Alchemy is the transmutation of base metals into gold. Inner alchemy is the journey through the CHAKRA’s (energy bodies), from the base chakra – earth body to the crown chakra. At the end of a rainbow you will find a pot of gold. You will find this gold which is the halo, or mouth piece to the Great Spirit when you learn the lessons of each ” vibration or body’. Our bodies are the same colour as the rainbow, hence HU (=Colour) Man (= US).

You need to ascend up from the red root earth body, through to the orange emotional body, through the yellow fire or spirit body, though the green wind intellectual body, though the blue communication body, though indigo vision body, though violet the crowning glory body learning the lessons that each bring, transmuting the dense energy into higher energy. This process must be done by been constantly aware of your thoughts, actions and deeds. There are no short cuts.

You turn base metals into gold by using the elements which we are made from which are earth, water, fire, wind. By working with these elements you create the golden halo around your head which is the ‘pot of gold at the end of the rainbow”.

En- Lighten-Ment. Each element and chakric body resonates at a different vibration, and brings its own set of challengers and lessons and only when you have mastered each body, can you successfully move up to the next body, layer or level. Your whole world is what is going on inside of yourself, as this reflects outwards in your outer world. So if you keep looking outside yourself to make you happy, you will always be hollow and unhappy. But when you start to look inside yourself for contentment and blessings, you will find what you are looking for, and your turbulence water/emotions will become still. Don’t allow outside influences to get the better of you.

Awareness and imagination are two great tools we have at our disposal, so start to notice what is going on inside, and outside of yourself by using these great tools.. Release your suffering by becoming aware of your every thought, your words you speak and the actions you perform, and take yourself into your Divine kingdom.

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How to Think Like a Gnostic. Introduction Knowledge. Although human beings have a divine origin, they live as “strangers” in this world and are absolutely separated from the divine world. Tavistock Institute, Part 140

How to Think Like a Gnostic. Introduction Knowledge. Although human beings have a divine origin, they live as “strangers” in this world and are absolutely separated from the divine world. Tavistock Institute, Part 140

Although human beings have a divine origin, they live as “strangers” in this world and are absolutely separated from the divine world.

When the divine is reduced to such universal principles, God is wrongfully immanentized and humanized.

The relation between the divine and the human is essentially one of crisis, as the idea of transcendence questions by its very nature the legitimacy of immanent being and mere human life. But precisely by being human, one always fails to reach the divine transcendence from which one is separated by a deep “abyss.”

The aim of Gnosticism is to liberate the pneuma from its material, delusional prison and to reunite it with the Deity. The Archons seek to obstruct this liberation and to maintain their dominion. The tyrannical rule of the Archons is called heimarmene, which manifests itself through natural law, through human governments, institutions, laws, and conventions.

The spiritual interpretation is front and center : the goal of alchemy is the liberation of the spiritual Adam from the bonds of carnality imposed upon Him by the rulers of the sublunary world, the archons.

This ignorance is fostered in human nature by the influence of the false creator and his Archons , who together are intent upon keeping men and women ignorant of their true nature and destiny. Anything that causes us to remain attached to earthly things serves to keep us in enslavement to these lower cosmic rulers.

Humans are generally ignorant of the divine spark resident within them. This ignorance is t, fostered in by the influence of the false creator and his, who together are intent upon keeping men and women ignorant of their true nature and destiny. Anything that causes us to remain attached to earthly things serves to keep us in enslavement to these lower cosmic rulers. Death releases the divine spark from its lowly prison, but if there has not been a substantial work of Gnosis undertaken by the soul prior to death, it becomes likely that the divine spark will be hurled back into the pangs and slavery of the physical world.

Ecstatic Spirituality

The third type of spirituality that surfaces widely in the ancient Mediterranean is ecstatic spirituality. It points to an ecstatic or mystical relationship with God. So we should consider both the words ekstasis, which signals in Greek disassociation or out-of-body experience, and mystis, which indicates someone who has been initiated into the divine secret mysteria (mysteries).

Behind this is the Greek word ma, which means to “close” or “shut” the lips or eyes. It points to an understanding of the divine as something hidden that must be revealed to the ignorant human. This form of spirituality is built on the premise that the god and the human are vastly different and separate in two ways. First, the human is mortal, whereas the gods are immortal.

This means that humans are unlike the gods in their essential being. Second, the dwelling place of the gods is far removed from the human, or is cloistered in a separate space, so that a chasm exists between the two worlds. It is an abyss that is intended to keep the god and the human separate, in multiworlds of their own. The gods are hidden in a shrouded, divine world, beyond the human locale, in a place where humans cannot go. The gods are utterly Other in the otherworld, according to this spiritual perspective.

This difference means that the gods cannot be comprehended by the human being. The natural human mind, being utterly different from the mind of the gods, cannot conceive of the gods, who are ultimately Other.

They are a mystery beyond what the mortal human mind is capable of comprehending. There are no words in human language that even begin to circumscribe the gods. To the mystic, the gods are Incomprehensible and ineffable. what we can know about the gods is that they are hidden, a mystery that remains unsolved.

One might think, then, that type of spirituality is an agnostic orientation. We cannot know anything about the gods; so, end of story. But that is not the case. In fact, the opposite is true: ecstatic spirituality encourages humans to seek knowledge of the gods through two avenues.

The first avenue is human discernment, when we try to read the signs that the gods leave for us in the natural world; for example, by studying the skies or the entrails of sacrificed animals. We might learn the plans or secrets of the gods from a divine figure who crosses over into our world from the othenvorld to tell us what the gods desire.

This figure might be an angel like Michael, with a revelation In hand, or a god like Hermes, with some divine wisdom to share. It might come from a human prophet like Jeremiah, who is inspired by God’s spirit to speak on behalf of God, to set the community straight about exactly what kind of fidelity God requires. Or It might come from a seer like the priest Ezekiel, who is ravished by an apparition of God in a visible shape and is roused to tell about it. It might come in the form of dreams, such as Daniel describes, which require proper interpretation by religious experts to unravel God’s messages.

The second avenue is more traumatic because it involves trying to transmute the human being into a creature divine enough to enter the otherworld and communicate directly with the gods. This transmutation process relies on peculiar rituals that ecstatics develop to raze the human body and make it into a new creature capable of seeking the gods and venturing across the chasm into the otherworld to discover their will. Ultimately, the ecstatics hoped to learn the will of the gods beyond any doubt.

Short sunnerize: Gnosticism say humans need knowledge to separate, escape or liberate themselves from the abyss, liberate the spark of life trapped within matter. Other say therfore they know to understand “Alchemy” to be able to transform their Being to a new Spiritual Being of Light, and they need to raise their inner vibrations through raising their Kundalini, and in the end they will recieve the hidden white stone, or may even find the Philosopher´s Stone.

⦁ Learn Gnosticicm
⦁ Learn Alchemy
⦁ Release the Kundalini Energy in the spine
⦁ Seek total enlightment
⦁ in the end they will find or develop the Philosopher´s Stone

According to the Gnostics, the creation of the world was the result of a cosmic catastrophe. In overreaching herself, she fell from the world of the divine, becoming separated from the other divinities and her own consort.

The Philosopher´s Stone may be created by a process, and the stone may actually be hidden within the thousend petal lotus at the crown chakra. When this flower explode the Philosopher´s Stone is both created and found.

The prima materia (root chakra and start of Kundalini) is the beginning of the opus. At the end of it stands the lapis, which is Latin for “stone:” Once again, we are not really sure just what this stone was which alchemy put such great store by. Sometimes the lapis is called gold, but alchemical texts are forever stating that their gold is not ordinary gold. The mysterious lapis, which the alchemist attempted to release from the confusing matrix of the prima materia, is equated with all sorts of extraordinary things. It is sometimes called the Philosophers’ Stone, sometimes the Garden of the Philosophers, sometimes a rose or a lotus flower, sometimes a diamond. It is equated with Christ.

The alchemists believed the lapis to be immortal and imperishable; and they also believed that it had a catalytic effect on the world around it. In other words, if the alchemist could produce the lapis, the lapis would transform other base substances simply by being what it was. This is the same as the Chinese idea of being in Tao. The lapis reproduces itself, and has a permanent and ever-extending effect on life. So there is something about this inner authority on a psychological level which gives an individual a profound effect on the environment, not because he or she is struggling to achieve power or has arrived at a state of spiritual perfection, but because somehow that core of self acts as a trigger on the psyches of other people. Then we say a person has “mana,” some quality of inner authenticity and wholeness which affects others very powerfully.

The fourth step is a jump. You remain silent, just like a rock. In that moment of silence and stoppage, energy will be there—so much you cannot hold it; it will have to explode. And it will move from the sex center upwards. You will feel as it moves upwards you will fell a transformation, a change. You are not the same; moment to moment something else is coming into being. When this energy touches the head center, the last center, sahasrar, Hindus have said it is as if a lotus of one thousand petals has opened suddenly. You are filled with benediction, bliss, beatitude.

The chakra at the top of the head is known as the thousand-petalled lotus because of the thousand chambers or petals it contains, which resemble a water lily or lotus when it opens. Each of these is connected to an aspect of God.

Try to realize that you are no more ordinary human beings. You have crossed the bondage and now you are not even in the Sahasrara. You are beyond it. Sahasrara is the limbic area and this limbic area is closed like a lotus. When you get your Kundalini entering into it, then this lotus opens…. These petals are nothing but nerves which are en-lightened and they look like flames. But these flames are not with any heat…. They are extremely cooling, soothing, beautifully burning.

So when this Sahasrara lotus opens, then the Kundalini pierces through your fontanel and you get your Realization. This is what has happened to you. Now the only thing is to keep this lotus open and there where we fail sometimes because still there are some lingering human feelings within us.

Your conscious mind feels that integration within you. The rationality which is separated from the heart becomes one with the heart. It becomes one with your attention. Wherever your attention goes, you act in a collective way. All the activities of your attention are blessed. The attention itself is effective.

This is the door or gate.

Padma is a Sanskrit term meaning lotus (flower) . The lotus symbolizes what all humans can ultimately achieve , enlightenment . Enlightenment then is the lotus flower that raises itself above an ordinary world

The jewel in the lotus and the Philosopher ‘ s Stone both represent spiritual perfection.

In Gnosticism, to begin with, the soul has to escape from the Archons who at every stage try to block its way upward.

Salvation is a developmental process. Those eligible to aspire to gnosis , or intuitive awareness of the structures of reality, can only escape the hard world through an arduous change of consciousness.

Each was under the sway of its own ruler or “ archon. ” These rulers were originally the heavenly bodies themselves , upon whose supposed sway over mortal destinies the whole trade of the astrologer was founded, but they resembled … In any case the only way of escape lay in the possession of Gnosis or knowledge.

Humans are unfortunately caught in the middle of this cosmic drama with the light attempting to reclaim its lost sparks and the darkness trying to enslave the sparks. What all of this entails for free will is that only two groups: the offspring of Seth or of the true light, and the “psychical,” have any free will.

The Primal Man was freed from the hellish substance by the Living Spirit who descended and extended his right hand

The final goal of redemption is the liberation of the Gnostic from his entanglement in earthly appetites

The Gnostic systems is a dualistic manner of thought: the quali-tative distinction between God and the world, the great chasm between the divine world and matter. This is what made it necessary to develop a doctrine of how the world came into being. Some elements of the divine world became separated from the

nktipavitc. They sink like sparks of light through the world of the aeons, until they come to the material world in which they are held prisoner. The world came into being by the uniting of ail and the divine substance. In this way “Adam” was not only the first human being but he represents humanity as such as a part of the cosmos, captured within the world of matter, subject to mor-tality, enslaved by the powers of death, oriented toward a freedom that could only come from beyond. The redemptive drama corresponds to this cosmology: the heavenly redeemer descends from the divine pleroma into the cosmos, brings gnosis to fallen humanity, thereby liberating the light sparks held captive in matter, and leads them through the hostile aeons {archon) back to the heavenly world.

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Yoga is an alchemical timebomb. Ego is the reason for the Tower of Babel (as described in your Bible), which led to the separation of humanity and loss of the experience of Oneness. What most humans don’t realize is that by being here they must learn to walk in two worlds. This is part of the self-mastery human experience, and one of the hardest things to do.

Yoga is an alchemical timebomb. Ego is the reason for the Tower of Babel (as described in your Bible), which led to the separation of humanity and loss of the experience of Oneness. What most humans don’t realize is that by being here they must learn to walk in two worlds. This is part of the self-mastery human experience, and one of the hardest things to do.

But Adam is ignorant of the light within him and his true origin in the kingdom of light and so is unable to recognize and redeem the light particles. The evocations of the father of greatness then send Jesus of light to awaken Adam (Genesis 3:1) to inform him of his true nature (Genesis 3:4-5) and to lead him to self-recognition (Genesis 3:7, na, 22a)

Ego is the reason for the Tower of Babel (as described in your Bible), which led to the separation of humanity and loss of the experience of Oneness, and the ability of humans to understand each other. Ego is the reason the Archons manufactured royalty and a social structure and, in a smart way, they got the go ahead by the masses. This did and still does contribute to the power of the Lower Lights. It’s a front, like the Reptilians being in control of the manipulation when it is really the Archons. Ego is the root of human difficulties, but it was engineered this way. Ego divides countries, states, towns, and people, and there is much that can be learned from it.

What most humans don’t realize is that by being here they must learn to walk in two worlds. This is part of the self-mastery human experience, and one of the hardest things to do.

When humans start to wake up, they realize the illusion and see the manipulation for what is. Then they think they have it all worked out, only to find out how deep the rabbit holes goes. They try to project their reality onto others—which is worse than what those who are controlled by the Archons do—because they have an idea of the real reality, and those who are manipulated do not.

You see…the more you know, the more you recognize. You will see the real reality slowly for what it is: a process. You cannot be fully enlightened until you have done your walk and are connected fully back with Source. This being the case, being in both worlds at the same time and having a balance between them needs to be recognized—in both worlds.

What we mean by this is that when some awaken, every waking moment is spent researching and listening to others, rather than trying to connect and follow their own journey to discover their own information (which is going to come to them anyway)

Archonic influence doesn’t end with your death. They will try to get your soul to be recycled so that they suck your energy over and over again.

When you escape all of their traps, you will feel like you have lost the burden that you were carrying all this time without knowing it. If you experience this feeling, be sure that you escaped one of their traps.

Try to be free from all human constructs. Try to be free even from human expectations. Our society is controlled by the archons, so the masses don’t have their own thoughts but the thoughts of archons. All those expectations imprison us and blind us to our true natures. It’s the nourishing of our true selves that gives us freedom, and that’s why archons try so hard to distance humanity from who they really are. They want to make us forget our humanness, and since we are already born without understanding who we are (divine and unique beings), they do their best for us to never know it.

Everything in our society is set up to entrap us. Go to any mall and any product you will pick up will probably be designed for your own destruction of some sort, be it toxin-infested food, toxic beauty products or something that is designed to appeal to your ego and therefore silence the inner voice.

The society hates those who wake up because the society does the will of the archons. What the archons love – they love, and what the archons hate — they hate. In The Matrix movie it’s told that as long as people are plugged into the matrix, they are the enemies. This cannot be closer to the truth.

Everyone that you know indeed acts as an agent for the dark rulers of this world. And many people who think themselves awake and good are actually in deep asleep and unconsciously working for the enemy.

Humanity is slowly struggling towards the light, but there are many dangers on the road. It’s too easy for the archons to mislead humanity and take them by degrees away from the path. They do this by introducing something that only seems of the light but it really isn’t.

The coming One World Government is a product by these who already controls the Matrix whole Mankind is trapped within.

The Matrix itself is a cogent articulation of the classic Gnostic world view, resonating closely with texts such as the Gnostic Apocryphon of John:

And the power of the mother [Sophia) went out of Yaldabaoth into the natural body which they had fashioned (humans]…. And in that moment the rest of the powers [angelic archons] became jealous, because he had come into being through all of them and they had given their power to the man, and his intelligence [or “mind”] was greater than that of those who had made him, and greater than that of the chief archon. And when they recognized that he [the human] was luminous, and that he could think better than they… they took him and threw him into the lowest region of all matter. (Apocryphon of John 19-2o)

Considering this Gnostic passage in terms of The Matrix, Sophia’s (hu-mankind’s) creative potential is passed on to our creation (AI) which in turn becomes a creator of a material prison (Matrix) for the minds of humans, also created by this creator (i.e., the humans grown in fields or the simulated bodies within the Matrix). Yet humans have imbedded within them the divine spark of light and a capacity for perception ex-ceeding that of the archons (Agents), even when imprisoned in the material world (Matrix). Thus in the first film, Neo is able to explode into luminosity within the Matrix and thereby defeat Agent Smith.

The ancient gnostics believed that the cosmic prison was the material world the world of flesh and fate. But in todays Matrix model, the false world has become the world ofmediation; its rulers or archons are not carnal demons but cap­tains of propaganda and brainwashing. In this new vision, spir­itual awakening does not catapult you into an incorporeal heav­en but plugs you back into the actual, physical world—a place that follows deeper rhythms than CPU cycles and the hum of global networks. The core of our new gnosis, I believe, is the earth, in all its limitations and extraordinary fecund power.

“Yoga is an alchemical timebomb”.

Buddhism continues to influence secular society, where its dis­passionate techniques mesh with a sober and even reductive view of human psychology. And hatha yoga continues to explode in popularity, a mass conversion that at this point dwarfs any previous fad. Most yoga practitioners probably think of their bendy devotions as an essentially physical regime served beyond the boom up with a pinch of exotica and a dollop of self-help. But yoga is an alchemical timebomb, and its chakra plumbing charges the bodymind with energies that may not only restore some sem­blance balance to our off-kilter lifestyles, but may set us up for the peculiar challenges faced by a posthuman culture.

• Training the Physical Mind: This type of mind training is based on training the sen-sory input, thoughts, and analytical patterns that direct the actions and movements of the body’s physical tissues. Focus is placed on cognitive reasoning and on acquiring data.

• Training the Energetic Mind: This type of mind training is based on training to respond to the energetic perceptions received from the vibrational patterns which are themselves responsible for directing and influencing the Physical Mind. Focus is placed on strengthen-ing psychic and energetic perception in order to perceive thoughts, feelings, images, and patterns.

• Training the Spiritual Mind: This type of mind training is based on perceiving spiritual interactions connected to the divine, affect-ing the Original Soul’s primary life purpose. Focus is placed on surrendering all thoughts, feelings, and images and dissolving into the Wuji.

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Alchemy ‘ s true purpose is not the chemical manipulation of gross matter , as is commonly thought, but rather the transmutation of unrefined elements of the human psyche. This is the road to find the Philosopher´s Stone. Tavistock Institute. Part 141

Alchemy ‘ s true purpose is not the chemical manipulation of gross matter , as is commonly thought , but rather the transmutation of unrefined elements of the human psyche. This is the road to find the Philosopher´s Stone. Tavistock Institute. Part 141

Both physical and spiritual alchemy accept the premise of the Greek natural philosophers, including Aristotle, that the cosmos was formed from a single pri-mal substance, a materia prima, which Dillard calls Holy the Firm?’ Alchemists saw themselves as perfecting the original creation by recovering and refining this prime matter. Theosophy places this process in the context of Christianity. “In reference to the divine work of creation and the plan of salvation within it, the alchemistic process was called the ‘Great Work.’ In it, a mysterious cha-otic source material called materia prima, containing opposites still incompatible and in the most violent conflict, is gradually guided towards a redeemed state of perfect harmony, the healing ‘Philosophers’ Stone’ or lapis philosophorum.” Spiritual alchemists often identified the philosopher’s stone, the ultimate goal of their self-transformation, as Christ. “In the mind of many alchemists,” Eliade observes, “the procuring of the Philosopher’s Stone is equated with the perfect knowledge of God.° Thus, in theosophy the process of recovering and refining the prime matter that creates the philosopher’s stone is a metaphor for the inner transmutation of initial chaos into ultimate harmony that culminates in a higher state of consciousness.

The material of the Philosophers ‘ s stone is nothing else but Sun and Moon ” ( Paracelsus ) . ” The Sun and Moon are the roots of this Art . “ ( Hermes Trismegistus . ) ” Until a man is able so to govern his lower nature , mind , and body as to express his higher or Divine Self

The Egyptians drew the Benben stone with a bird flanking it on either side—called the Bennu bird. This bird may be depicted as a hawk, eagle, heron or yellow wagtail, depending upon which Egyptian source you study—but in Greek mythology the Bennu bird is known as the phoenix. This mythical creature experiences death by fire, followed by a spontaneous rebirth from the ashes—clearly associating the Bennu bird with a profound spiritual awakening and transformation. The words Benben and Bennu are both derived from the root syllable Bn, which means “ascension” or “to rise” in Egyptian. Two serpents may also be pictured with the Benben stone, at times, and they appear equivalent to the “kundalini serpents” in Hinduism—illustrating the flow of energetic currents moving up the spine and on into the pineal gland.

The Egyptian Book of the Dead features instructions on how the spiritual seeker may transform himself or herself into a Bennu bird or phoenix, symbolically speaking—and the results of this practice, if successfully achieved, are very interesting:

I have flown up like the primeval ones … I appear in glory with the strides of the gods…. As for him who knows this pure spell, it means going out into the day after death and being transformed at will…. And nothing evil shall have power over him.

In Hinduism the Shiva lingam is a stone shaped exactly like the pineal gland—and is mythologically associated with the center of the world, from which the god Shiva first burst through in a fiery spectacle16 Again we remember the pineal gland is in the geometric center of the brain, and was believed to be the first point of contact for telepathic information exchange—not unlike the idea of a god bursting through to communicate a message. Let’s not forget that Shiva is also drawn with the fully opened third eye, the kundalini serpents around his neck and his hair stylized to look like a pineal gland. In Greece we have the omphalos stone, which was housed at the Oracle at Delphi and is also shaped exactly like the pineal gland. This was believed to be a stone in which the god Apollo resided—and through it, the oracles could communicate with him and harness the power of prophecy. Some omphalos stones are clearly pictured with the “kundalini serpent” wrapping around them. The word omphalos means “the center of the earth” and “navel” in Greek, and this area was again the main geographic reference point for the entire Hellenic empire.

Greek coins with eagle/phoenix and omphalos stone with Tree of Life emerging from it (top) and winged god and pyramid-shaped baetyl with capstone (bottom).

In the Roman empire this same stone was known as the baetyl, a Phoenician word that was later written as Beth-e118—and was apparently the word root for Bethlehem, the birthplace of Jesus, who became the “chief cornerstone” of the Christian world. The baetyl stone was directly associated with oracles and prophecy. A surprising number of Greek and Roman coins prominently feature the omphalos or baetyl stone on one side, sometimes guarded by a hawk—as one ancient depiction of the Bennu bird—or a serpent. Some of these coins feature the “Tree of Life,” another symbol of the axis mundi, growing directly out of the stone—or adjacent to it.

People may read a lot about the kundalini, but if the kundalini energy is not awaken, it is like having a car to drive, but have no gazoline to drive it to go forward by raising the energy to the top of the head/crown chakra.

Kundalini: Literally, ‘dweller below’. Sanskrit ✓mda’ means pit or depths and ilia’ means latent or merged in (there are other meanings as well, but this one is a perfect match). The term refers to energy that is tapped from the earth and distributed into the body by a ‘root chakra’ which is co-located at the bottom of the spine. The earth being an immense source of energy in human terms, so is the kundalini.

To It is true that , in general , the luz is not spoken of as situated in the heart , or that at least the heart is just one of the different localizations … the ‘ rectification ‘ here is the ‘ re – erecting ‘ which marks , after the descent , the beginning of ascensional movement that corresponds to the awakening of the Kundalini ; and the continuation of this same formula designates the ‘ hidden stone ‘ as veram medicinam , which identifies it also with amrita , nourishment or beverage of immortality.

The unawakened man thinks of love as only physical , lives and dies , never realizing the Elixir , the Philosopher ‘ s Stone . The raising of the Kundalini glows eternally in the holy Chalice of the Love Ray

Alchemy ‘ s true purpose is not the chemical manipulation of gross matter , as is commonly thought , but rather the transmutation of unrefined elements of the human psyche.

The kundalini serpent is very similar to the phoenix in its associations: regeneration, rebirth, and the transformative power of spiritual Fire.

The concept of raising the kundalini from chakra to chakra can be compared to the stages of the Great Work described by Western alchemists. And the outcome of this process is the Philosopher´s Stone.

The techniques of kundalini (or laya) yoga and Western sexual magic are intended to awaken the kundalini and lead it up the sushumna. As it rises, the kundalini balances and revivifies the chakras, gradually opening the practitioner to greater and greater lev-els (or quanta) of awareness. This inner initiation is thought to confer powers (called siddhis in classical yoga). These “powers” are said to range from feats of biological wizardry (such as holding one’s breath while buried for a couple of days) to clairvoy-ance, telepathy, telekinesis, and becoming invisible. The claims continue ad infinitum. but are downplayed by most teachers and adepts, who seem to view siddhis as mere signposts along the Path. In fact many teachers consider siddhis distractions liable to inflate the ego. (The Zen roshis tend to tell students that all such powers are sent by demons. This is not done out of superstition. but because the desire for power and abil-ities can be a serious obstacle to the seeker.) The practitioner achieves transcendent illu-mination when the kundalini is raised to to the crown center, the sahasrara chakra.

The hallmarks of kundalini are phenomena such as surges of elec-tricity in the body, detachment from the body, intense heat and fire, buzzing sounds, a feeling of being in the presence of God, and awareness of spiritual presences such as angels. More important, however, are the benefits that lie beyond the phenomena: creativity, genius, enhanced well-being, longevity, and, most significant of all, enlightenment. Experiences of kundalini have been recorded around the world since ancient times. Kundalini is the divine fire of God and the gods, the samadhi of adepts, the raptures of saints, the healing power that floods through the hands of healers, the inspiration of invention, the intense happiness of a peak experience.. The average person may think that kundalini belongs only to those whose spiritual practice elevates them into a rarified atmos-phere of consciousness, but this is not so. Kundalini is universal, available to all. Anyone who prays or meditates regularly is likely at some point to feel the power of kundalini.

The more we know about kundalini and how to bring it into flower within us, the more we will benefit from it, both as individuals and as pan of the collective soul of humanity. Kundalini furthers our wordless under-standing of the nature of creation, our part in the whole of all things, and our ultimate unity with God. The essence of kundalini is eloquently captured in Psalm 19, which reads in part:

The heavens are telling the glory of God; and the firmament proclaims his handiwork. Day to day pours forth speech, and night to night declares knowledge. There is no speech, nor are there words; their voice is not heard; yet their voice goes through all the earth, and their words to the end of the world. In them he has set a tent for the sun, which comes forth like a bridegroom leaving his chamber. and like a strong man runs its course with joy. Its rising is from the end of the heavens, and its circuit to the end of them; and there is nothing hid from its heat.

When kundalini is awakened through attunement to the higher planes, we are quickened in the heat of divine fire. The splendor of divine love flows through us. It is vital that we recognize the kundalini power within and learn how to cultivate it in the name of truth and love. The more we do so, the less we will descend into fear and hate. In fact, ultimately, we will not even be able to do so, for our collective soul consciousness will be firmly anchored in the light and unconditional love of the godhead. We will truly reside in the kingdom of God. This future will not happen.

Your Kundalini could already be waking up and pushing you towards total enlightenment.

Parallel to Eastern meditation is Jung’s discovery of the technique of active imagination by which, if one uses it properly, one can still produce the opus of alchemy in another dimension.

As you see in the texts, there is such a striking parallel between the alchemical opus, the production of the philosopher’s stone and the diamond body, and the creation myths we had before. Naturally, some of the alchemists knew this and even pointed out the similarity of the two processes, showing that they understood the alchemical opus as a kind of inner psychic repetition of the cosmogony outside.

What in all earlier civilizations was a teaching concerning the outer creation of the cosmos has with the help of alchemical philosophy now slowly come back and reentered the individual, whence it unconsciously originated. It has finally been even understood as a process of the growth of consciousness within the individual human being and, after the event, we can call all those creation myths projections onto the outer world of this originally inner psychic process.

There is one more important fact to point out. In the repeated creation within the individual, which is consciously brought forth as an effort toward more total consciousness, the process of creation, as described in Genesis for instance, is reversed. Here, unfortunately, you have to believe me, because I cannot now roll out all the relevant documentary evidence. In the alchemical process, what generally comes first within the nigredo are wild animals—lions, dragons, bears, wolves, and so on; the animal kingdom.

After that there are generally similes of plant life, the making of the philosopher’s stone being compared to planting a tree with golden fruit and watering it; there is the whole process of a tree growing within the retort and within the human being. The final goal is a metal or stone symbol, a crystal, or a mineral, what we would now call a symbol of inorganic matter. You see how this strangely reverses our idea of evolution.

We think that from inorganic matter first plant life came into existence, then the animal, and then the human being; but in the alchemical process there is a complete reversal of our idea of biological evolution. First we meet the animals, then the plants and finally the inorganic gold. We can therefore understand the alchemical opus as a reversal on a psychic level of the outer biological evolution. It is as if what happens as an expanding process on the physical level were reversed on the psychic level and internalized in the reversed order.

Third, the ascension state is pointed to in the mystical concept of the Philosopher’s Stone. It may seem an abstruse concept to us, but to the Einherjar, it is an experiential reality, the ultimate spiritual accomplishment. The creation of the Philosopher’s Stone was consid-ered the Magister, or Great Work, of medieval alchemy, the transmut-ing of lead into gold, that is, the carbon-based body into light. The essential goal was to find, release, amplify, and exalt the trapped spiritual light within the human body and to redefine, even recreate, the body with it as a Light body. It was known as the Ascen-sion Body, Diamond Body, Diamond Soul, Electronic Body, Elixir of Life, filius philosophorum, Miraculous Stone, Glorified Body, Her-metic Stone, Higher Self, lapis philosophorum, the Mighty “I AM” Presence, Seamless Robe, Soul of the World, Spirit of Truth, Stone of the Wise Man, White-Fire Body, and the White Stone by the River.

Light in this context refers to the spectrum of consciousness, reality, and truth existing in the spiritual worlds as a reservoir available for human experience and assimilation; it evokes the experience of enlightenment, which, mystics say, is the total illumination of the self by God, the Light of infinity. It refers also in part to the elec tromagnetic field spectrum of visible light, but emphasizes the spiritual or higher aspects of the visible light. We may equate Light with the total array or sea of consciousness.

From the human viewpoint, the Ascended Masters are gods as characterized in all of the world’s myths. “They wield tremendous God-Power at all times” because they are unwaveringly in alignment with God and thus all power is given to them for responsible applica-tion throughout the worlds. They have “guided the expansion of Light in humanity on this planet from the beginning,” and they con-tinuously radiate “Love, Light, and Perfection” and “Wisdom and Power.” Their brief has them working “everywhere in the universe with complete freedom and limitless power,” on a planetary and indi-vidual level. On the individual level, they educate, initiate, and assist people in expanding their consciousness beyond the ordinary human level—into the ascended state. In brief, the Ascended Masters direct, protect, and assist the expansion of Light at the individual human, group-cultural, and planetary levels. But they also work to dispel neg-ative energy and darkness. The Ascended Master, from his own Body of Light, is “constantly pouring out Rays of his ‘Light Essence’ upon the discords” of the planet, dissolving them the way sunlight dissi-pates fog.`

Esoterically , the philosophers ‘ stone , the alchemists ‘ ” true gold , ” represents spiritual enlightenment or self – discovery.

It is the mind that transmute the base metal of experience into gold, and gold into base metal.

More than that, as we come to understand the nature of reality we see that impermanence allows for the possibility of total transformation. Because there is nothing about us that fixed and permanent, we can work over time improving any aspect of ourselves. Spiritually speaking, there is no base metal that cannot be transmuted into gold.

Men and women who have brought about an alchemical transformation of their energy, refining it repeatedly through Tantric meditation and ritual. As a result they have developed — magical attainments. These are of two kinds. Mundane siddhi are supernormal powers such as telepathy, flying, and other kinds of miraculous feats. The highest siddhi are the transformation of the mind and emotions into the transcendental wisdom and compassion of an Enlightened being. Imagine the philosopher’s stone changing back into the vajra, but retain the sense that the vajra is a magical implement, capable of transforming anything: the darkest dross of your mind, the most ingrained habits, the worst of you, into energy that can promote your spiritual awakening. Because everything is impermanent, there is nothing fixed and final about ourselves at all. Every aspect of what we think of as ‘me’ can be refined and wrought into finer and finer forms. The vajra symbolizes this capacity that we all possess to transform ourselves totally.

THE VAJRA AS THUNDERBOLT

NEXT, WE ARE GOING TO SEE the vajra turning into a thunderbolt. Before doing so you might prefer to imagine yourself transformed into some kind of storm god or goddess, for the handling of lightning is not for mere mortals. A typical lightning flash involves, a potential difference between cloud and ground of several million volts. Not only that, it can reach temperatures of around 50,000°F, or about six times the heat of the visible surface of the Sun. Try to imagine holding that power in your hand. vajraThe word means thunderbolt as well as diamond. It is extraordinary that the same Sanskrit word came to be applied to two such completely different experiences. The diamond is one of the most immutable and long-lasting substances we know of, while a bolt of lightning lasts only a fraction of a second. In that fifth of a second or so for which you see a flash of lightning, everything is lit up. In the case nocturnal storms, the curtain of darkness is rent apart and the whole landscape is temporarily illuminated and revealed. Thus the vajra as thunderbolt becomes a symbol for what tears asunder the veil of ignorance and enables you to see things as they really are.

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Dissolving the Ego, Realizing the Self. The experience of the Presence as Self is transformative—and it is also identical throughout history, as reported by the sages of widely divergent cultures. The gift of Divinity is the potentiality within man’s own consciousness to return via that consciousness to the very Source of his existence.

Dissolving the Ego, Realizing the Self. The experience of the Presence as Self is transformative—and it is also identical throughout history, as reported by the sages of widely divergent cultures. The gift of Divinity is the potentiality within man’s own consciousness to return via that consciousness to the very Source of his existence.

THE PRESENCE OF GOD

One might say the “goal” of spiritual work is the discovery of the Presence of God, not as atranscendent “out there” entity, but as a radically subjective experience of Divinity within as well aswithout. Here, Dr. Hawkins provides direction, inspiration, and clarification to support thisRealization.

The first evidence of the Presence of God is an awakening curiosity or interest in spiritual matters.That is the crack in the ego’s dam.

When the person begins to desire or practice spiritual goals or pursue spiritual information, the Presence is already taking hold of his life.

The experience of the Presence of God is available and within at all times, but it awaits choice. That choice is made only by surrendering everything other than peace and love to God. In return, theDivinity of the Self is autonomously revealed as ever present but not experienced— that’s because ithas been ignored or forgotten, or one has chosen otherwise.Because mankind is an actualization of a potential by its Source, that Source is ever present anddirectly knowable as the subjective essence of the Self.

The experience of the Presence as Self is transformative—and it is also identical throughout history, as reported by the sages of widely divergent cultures. The gift of Divinity is the potentiality within man’s own consciousness to return via that consciousness to the very Source of his existence.

With the realization of the Self (the infinitecontext), the field and the content merge into the reality of the Oneness of the Source itself.The totality of the Oneness of the All cannot be “experienced.” Instead, it is known by virtue ofbeing it.

The “I” of the Self is the Eye of God witnessing the unfolding of Creation as Now. Sequenceis an illusion created by the perception of the “I” of the ego, which is the point of observation of theprocessing of the nonlocal to the local, of the nonlinear to the linear, of Allness to “thisness.”Perception is the eye of the ego—which, as it translates the unexperienceable Infinite to theexperienceable finite, produces the perception of time, place, duration, dimension, position, form,limitation, and singularity.

The discovery of the Presence of God is not due to fear, but to the surrender that was precipitated bythe fear.With the cessation of time, the doors swing open to an eternity of joy; the Love of God becomes theReality of the Presence.

The Knowingness of the Truth of all Life and Existence stands forth withstunning Self-revelation. The wonderment of God is so all-encompassing and enormous that itsurpasses all possible imagination. To be at last truly and finally home is profound in the totality of itscompleteness.The Presence of God is the quintessence of profound peace, stillness, and love. It is overwhelmingin its profundity.

It is totally enveloping, and the love is so powerful that it dissolves any remaining“non-love” held by the residual ego.The infinite presence of all things is beyond all time and space, forever complete, perfect, andwhole. All points of observation disappear, and there is the omnipresence of that which Knows All by the fact that it Is All.

As Reality stands forth in its stunning self-evidence and infinite peace, it appearsthat the block to Realization was the mind itself, which is not different from the ego—they are oneand the same.In the Presence of God, all suffering ceases. One has returned to one’s Source, which is not differentfrom one’s own Self. It is as though one had forgotten, or is now awakened from, a dream. All fearsare revealed to be groundless; all worries are foolish imaginings. There is no future to fear, nor past toregret.

There is no errant ego/ self to admonish or correct. There is nothing that needs changing orimproving. There is nothing about which to feel ashamed or guilty. There is no “other” from whichone can be separated.

No loss is possible. Nothing needs to be done, no effort is required, and one isfree from the endless tug of desire and want.The term Self emphasizes that God is discovered within as the Ultimate Reality that underlies one’sactual existence in the “here and now” (to quote the Bible: “The Kingdom of God is within you”).Q: What is the subjective experience or realization of Allness like?A: It is an awareness of a condition that has always been present. The novelty of sequentialexperiencing disappears—as do expectation, regret, or the desire to anticipate or control. Existence asExistence is total and complete.

All one’s needs are already fulfilled. There is nothing to gain or lose,and everything is of equal value. It would be like all movies being equally enjoyable because thepleasure stems from “going to the movies,” and the movie that is playing is irrelevant.To surrender identification with that which was presumed to be “me” allows the Real Me to shineforth as the immanent quality of Divinity that is the source of the unencumbered reality of “I.”The sense of “I” is an identification and a knowingness that are qualities of the Inner Presence,which enable the capacity to know the “I” as Self. Stripped of all pretenses, the inner sense of “I-ness”merely knows Itself without any content.No concepts are possible in the Infinite Light of the glory of God. There is a profound peace, safety,and “at homeness.”

Completion has finalized.The prevalence of inner silence is the threshold of the dawning realization that everything ishappening of itself and that nothing is causing anything; one becomes aware that such constructionsare merely forms of mental entertainment.

One can realize the Self as the primordial, irreducible Reality from any starting point. It is not thestarting point that is important, but the dedication to relentlessly pursuing it to its very roots.

Tounravel the nature of experience leads to one’s Source. Any leg of the elephant leads to the elephant.The infinite field of the Source of All Existence is a radiant effulgence that shines forth, and itsconsequences as Creation are forever unified. Creator and Creation are one.The experience of Divinity within as Self, or God Immanent, is quite different from belief in GodTranscendent.

It is for this reason that the Buddha counseled against all depictions or nominalizationsof God, because Enlightenment is a condition or state in which the Self-knowing is that of Identity. Inthis condition or state, there is no “this,” such as self, with which to describe the Self. The condition orstate is best described as “Self-effulgent,” and in that state the Knowingness is its own Reality.The ego/mind is a learned set of behaviors, and the ultimate goal is to transcend its programmingand functioning by virtue of the power of the Radiance of the Self, which recontextualizes lifebenignly.

The Presence of the Self is experienced as compassion for all of life in all its expressions,including its evolution as one’s personal self. As a consequence, forgiveness replaces condemnation,which is a sign that it is now safe to proceed deeper into serious inner inventory without undue stress.To be at one with phenomena, instead of separate from them, results in experiencing the alivenessand Allness of the Presence expressed as All That Exists. All that has existence is not just passively“there,” but instead seemingly presents itself to awareness as a quality of its existence rather than as avolitional intention.

Thus, the universe appears to be a gift of exquisite beauty and perfection thatshines forth with the intrinsic Radiance of Divinity.Eventually even the illusion of witness/ observer dissolves into awareness/consciousness itself,which is discovered to be nonpersonal and autonomous. There is no longer the limitation of “causeand effect” or “change.” The illusion of “time” also dissolves into the Allness of Divine Concordance.There is neither attraction nor aversion to existence itself, for even the manifest is seen to be aconsequence of discernment by consciousness as a concept.

The Realization of the Presence of Divinity unfolds of its own when the ego and its perceptualpositionalities are surrendered.The Peace of God experientially transcends all prior states, as exquisite as they might have been.Divine Love is an all-inclusive field, and its quality is unforgettable, as anyone who has ever had anear-death experience knows. It is intrinsically truly ineffable, and its Presence is like a meltingness

in its exquisite, experiential totality. There is nothing in worldly life that even comes close to it. It isprofoundly gentle, yet infinitely powerful by virtue of its intrinsic infinite strength.Innate to the Presence as Love is the quality of timelessness/foreverness. Even a brief moment ofthe Presence in earthly time is realized via the Self to be eternal.

This is an unmistakable hallmark.Therefore, to have known the Real for even a few brief moments of clock time is to know it forever.Divinity is Infinite Love. Within its Presence, even relinquishment of bodily existence is not a“problem” or a source of resistance … as the ego dissolves, so do all its fears and presumptions. TheInner Reality is immune to considerations or doubts. The Self is Certainty.

The Radiance of God is the light of awareness that reveals the Divinity of all that exists. In thestillness of the Infinite Presence, the mind is silent, as there is nothing that can be said; all speaks ofitself with completeness and exactitude. With this realization, one transcends the final duality ofexistence versus nonexistence because only existence is possible. The opposite of Truth does not exist,since Reality excludes nonreality. In this realization resides the Peace of God.Fear itself actually precludes the awareness of the Presence of God. Only when it is abandoned doesprofound surrender of the resistant ego reveal a peace beyond understanding.

There is nothing more wonderful than arriving back home again at one’s Source. The illusion is thatone struggles with spiritual growth by one’s own effort; in fact, we are pulled into greater awarenessby the Will of God expressed as the Holy Spirit, and all that is necessary is to allow it to happen bysurrendering completely. For truly, only God is God.

10NONDUALITYThe Reality of the Self is characterized as nondual: beyond form and the duality of “this” and“that,” subject and object, “mine” and “yours.” The state of nonduality is generally described byhighlighting what it is not, pointing to a reality that can’t be accurately described, only subjectivelyexperienced.

An analysis of the nature of consciousness reveals that redemption occurs as the result of the returnof consciousness to its original pristine state of nonduality. It can do so only by the “obedience” ofsurrendering the dualities of will and willfulness of the ego to the nonduality of God’s Truth. Thereturn from the duality of the ego to the nonduality of the spirit is so difficult and unlikely that onlyby Divine Grace is it even possible.

Thus, man needs a savior to be his advocate, his inspiration, andthe fulcrum of his salvation from the pain and suffering of the ego.Ego/mind thinks, field (consciousness) knows, and Self is.Nonduality means without form, division, or limitation—such as time, locality, or mentalization—including arbitrary linear presumptions.

Divinity is, by its innate “qualities,” omniscience,omnipresence, and omnipotence; and all evolves as a consequence of the Unmanifest’s becoming Manifest as evolutionary Creation.In Reality, from a nondualistic viewpoint, it can be observed and experienced that everything isactually occurring spontaneously as the field effect of the automatic consequence of the manifestingof potentiality into actuality. Unseen is the underlying power of the infinite context ofConsciousness/Reality/Divinity and its effect on content.

The nonlinear, infinite field of power isequally present within, without, and beyond. Potentiality becomes actuality when conditions permit orare favorable. The process is empowered by intention, as well as by the innate impersonal quality ofconsciousness itself.In the nonduality of awareness, even sequence no longer occurs, and awareness replacesexperiencing. There is no longer the experience of “moments,” as there is only a continuous Now.Movement appears as slow motion, as though suspended outside of time.

Nothing is imperfect.Nothing actually moves or changes; no events actually take place. Instead of sequence, there is theobservation that everything is in a stage of unfoldment, and that all form is only a transitionalepiphenomenon created by perception and the observational habits of mental activity.In Reality, all comes into being as an expression of the infinite potentiality of the universe.Evolving states are the consequences of conditions but are not caused by them.

Conditions account forappearances, and the phenomenon as change is really the result of an arbitrary point of observation.In the Reality of nonduality, there is neither privilege nor gain nor loss nor rank. Just like a cork inthe sea, each spirit rises or falls in the sea of consciousness to its own level by virtue of its ownchoices—not by any external force or favor. Some are attracted by the light and some seek thedarkness, but it all occurs of its own nature by virtue of Divine freedom and equality.Inasmuch as the entire universe and everything in it is a karmic unity, the Allness of Reality is therealization of enlightenment. If all is a karmic unity that originates from the same source, then to seeany separation is an artifact of perception. In Reality, the one and the many are the same.

The small self is dissolved by the Self. The healing attitude of the Self to the self is compassion; itis through forgiveness that one is forgiven. This willingness to surrender, arising out of the Grace ofGod, permits the power of God expressed as the Holy Spirit to recontextualize understanding—and, bythis device, to undo the reign of perception and its attendant duality, which is the source of allsuffering.

The dissolution of duality is the ultimate gift of God, for it dissolves the very source and capacity for suffering. In nonduality, suffering is not possible.

On the level of nonduality, there is observing but no observer, as subject and object are one. You-and-I becomes the One Self experiencing all as Divine.Within nonduality, positionality is not possible; thus, dualistic perceptions stemming frompositionalities are the source of the misunderstandings about God for which, unfortunately, mankindhas paid a great price.To transcend the linear to the nonlinear is the way of the mystic—the pathway of nonduality—torealize the inner light of consciousness itself, the True Immortal Self.

Everyone trusts the inner senseof reality or capacity to “know” that underlies all experiencing and witnessing, no matter what thecontent. The content of mind thinks, but only the nonlinear field “knows,” or how else would it bepossible to know what is being thought?Because everyone actually lives in the experiential at every moment, the Source of the capacity toknow or experience is close at hand and is itself pristine.

All human beings experience that they arecontinuously “experiencing,” no matter what the ever-changing content might be.All humans are already mystics and innately attracted to enlightenment, whether they are aware ofit or not. It is an extension of the qualities of learning and curiosity, which are innate to the mind.

Thus, the pathway of “Devotional Nonduality” is open to everyone and has no requirements, otherthan the capacity for inner honesty and the willingness to align with verifiable truth and follow it to itsSource.Q: Is nonduality like radical reality, in which everything is seen as the expression of its essence byvirtue of its identity?A: That is an essential insight. All Creation, in and of itself, moves from perfection to perfectionsolely by virtue of its existence.

Existence is already the fulfillment of potentiality expressed as theactuality.The knowingness that arises from within is innate, accessible, and experiential. Such knowingnessis also beyond definition or description as the primary, confirmable, universal substrate of power and energy—out of which arises the possibility as well as actualization of existence. This Ultimate Realityis revealed via the search into the substrate and source of consciousness itself, which is the ultimatenonlinear context beyond all definition.

Thus, via the pathway of enlightenment, there is no separaterelationship of “you-God” vis-à-vis “me-human.” This is the meaning of the Advaita (nonduality)terminology of Self as compared to self. This is the illuminated core of the mystic, by which theultimate nonlinear Reality is self-revealing when the obstacles of the linear ego have beenrelinquished.In Devotional Nonduality, the likelihood of error is bypassed by devotion to the essential nonlinearqualities of Divinity itself, such as compassion, oneness, love, truth, omniscience, eternal, infinite,omnipresence, and omnipotence—beyond form, place, time, human instincts, or emotions.

While the primary prerequisite for adherence to religion is faith, the essential required qualitiesneeded for following the pathway of nonduality are humility, surrender, and devotional dedication tothe pathway.It is readily observable that followers of religions are characterized by the presumption of “I know”via scriptural authority, ecclesiastical doctrine, historical precedent, and so on. In contrast, thespiritual devotee for nonduality starts from the basic, more truthful position that “I, of myself, don’tknow.”Q: What is different about the pathway of Devotional Nonduality compared to traditionalteachings?A: It is characterized by the elimination of all trappings and nonessentials, for time is short andnarrow are the gates.

It is therefore not pertinent to the past; that is, to doctrine, dogma, historicalrituals, personages, events, or belief systems. Empowerment is from within by assent of the will.Truth stands forth of its own when the obstacles are removed. The call is from within rather than aresponse to exhortation from without.

The Source is both the initiator as well as the destination.Spiritual information is now available for the first time that, throughout history, has never beforebeen accessible. The capacity to identify truth from falsehood and the degree of its expression is nowa major asset and advantage.

According to consciousness research, the likelihood of reachingenlightenment is now approximately one thousand times more likely than it was in the past.Q: Is not the pathway of Devotional Nonduality arduous?A: It is not the pathway that is arduous, but merely the degree of the ego’s resistance to it. Thisresistance is overcome by invoking the will—which then institutes the spiritual capacities fordedication, effort, and the willingness to surrender obstacles.

Devotion invites the power of love, by which humility removes the ego’s props and positionalities.It also activates the utilization of information that is transformative. Intention energizes willingness,which thereby enables transformation to replace the limitations consequent to resistance.

To adopt the pathway of Devotional Nonduality recontextualizes the obligation to the pursuit ofTruth rather than worldly involvement and action. How best to serve the world is concordant withcomprehension.Commitment is to the core of Truth itself, and it is free of seduction by proselytization or secrecies.

All that is necessary is a curiosity and attraction to Truth—which is complete, total, and self-sufficient.The “Infinite I” is that subjective reality that underlies the individual “I” and allows for theexperience of “I-ness” as one’s existence. It is the absolute “I” that enables the statement, “I.”Consciousness, or the capacity for awareness, is formless and is the backdrop from which form can beidentified.Ultimate Truth is realized as pure, radical subjectivity. It is self-revealing and beyond argument.The source of the highest Spiritual Truth is nonmental.

The intellect has difficulty comprehendingthis critical fact because the mind is intrinsically dualistic and limited, expecting a “this” to comefrom a “that.” In the advanced spiritual Reality, duality dissolves because the “this” is the “that.” Theseeker and the Sought become One with the transcendence of the limitation of duality; that is,Realization of the Self, Illumination, and Enlightenment.

A religion primarily addresses the realm of duality, whereas enlightenment addresses nonduality.This strict path to enlightenment says that in a smuch as duality is illusion, there is no point in trying toperfect it. Therefore, the ego is to be transcended and seen for the illusion that it is. “Goodpersonhood” is laudable, but it does not of itself result in enlightenment.

The possibility of reachingenlightenment is based on advanced understanding of the nature of consciousness itself.When the conditions—including mind-set, intention, and dedication—are favorable, a decision mayarise to drop everything in the world.

One might then throw oneself totally into an all-out, “go for it,”continuous, laser-like, focused surrendering of the perceiver/experiencer aspect of the ego. Thisprocess takes one quite rapidly beyond the mind to the very “processing edge” of the experiencer.

This “processor” edge is the actual locus of the ordinary sense of “I-ness,” and it creates a1/10,000th-of-a-second delay between reality (the world as it is; Descartes’s res extensa) and theworld as it is perceived or experienced (Descartes’s res cogitans). This separation is the crux andlocus of the self’s illusion of duality, which obscures comprehension of the intrinsic Reality of Nonduality (Self). With transcendence of the illusion of a separate, individual, personal self, thereemerges the Radiance and Oneness of the Self—by which all life, whether denoted as subjective orobjective, is recontextualized into Oneness

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Gnosticism. This is the primordial form of the fallen world from which , in effect , the revolutionary tries to free himself ; and of society , which the idealist sees as a failed utopia . Gnosticism stresses the vertical dimensions. Tavistock Institute. Part 139

Gnosticism. This is the primordial form of the fallen world from which , in effect , the revolutionary tries to free himself ; and of society , which the idealist sees as a failed utopia . Gnosticism stresses the vertical dimensions. Tavistock Institute. Part 139

The Archon Demiurge forms a world to trap the fallen sparks of the gnostic alien God in the material universe.

This is the primordial form of the fallen world from which , in effect , the revolutionary tries to free himself ; and of society , which the idealist sees as a failed utopia . Gnosticism stresses the vertical dimensions.

Gnosticism—a syncretic, mystical religion that had roots in the Hellenistic pre-Christian era but incorporated the divinity of Jesus Christ and some of his teachings into its doctrines—is too complex to describe at length here, but I will attempt a summary in hopes of amplifying the Gnostic undertones I hear in Forever Changes.

In the Gnostic cosmology, the true divine God is completely removed from and alien to all of creation. Unlike in Old Testament origin myths, God did not make the universe or man himself; instead creation was the result of a separation of a portion of the true God’s Light, which “fell” into a dark void that was not part of his divine fabric.

To encase and trap this fallen Light from the realm of the true God, a false demigod, known to Gnostics as the demiurge (world-artificer), created the universe, the stars, the planets, Earth, and mankind in his own flawed image. In Gnostic hierarchy, beneath the demiurge are his world-rulers, called Archons, who are often identified with the seven known planets, and with their orbits, which form the concentric circles around Earth that serve as barriers between man and the true God.

For although physical man is the product of the demiurge and his Archons, he contains within him a spark (pneuma) of the divine true God, even if he is kept from this knowledge by the deceptions of the Archons and the physical world.

The goal of the Gnostic during his lifetime is to realize, through profound revelation, the knowledge (gnosis) of his true divine origin, and then to learn the rituals and magical formulae he will need to outwit and defeat each Archon as his divine spark ascends toward the true God after physical death. For the Gnostics, as with the Manichaeans, the material world—including the body and psyche of man—is evil, false, a prison.

Even the Christian concept of the “soul” is another layer of armor encasing the pneuma, the divine spark. For clarification, I’ll turn to Hans Jonas, who, in his definitive study The Gnostic Religion: The message of the alien God and the beginnings of Christianity, writes:

“The universe, the domain of the Archons. Is like a vast prison whose innermost dungeon is the earth, the scene of man’s life…. The spheres are the seats of the Archons, especially of the “Seven,” that is of the planetary gods borrowed from the Babylonian pantheon…. The Archons collectively rule over the world, and each individually in his sphere is a warder of the cosmic prison. Their tyrannical world-rule is called heimannene, universal rate, a concept taken over from astrology but now tinged with the gnostic anti-cosmic spirit. In its physical aspect this rule is the law of nature; in its psychical aspect, which Includes for Instance the Institution and enforcement of the Mosaic Law, it aims at the enslavement of man. As guardian of his sphere, each Archon bars the passage to the souls that seek to ascend after death, in order to prevent their escape from the world and their return to God… . Thus, as in the macrocosm Man is enclosed by the seven spheres, so in the human microcosm again the pneuma is enclosed by the seven soul-vestments originating from them. In Its unredeemed state, the pneuma thus immersed In soul and flesh is unconscious of itself, benumbed, asleep, or intoxicated by the poison of the world: in brief, it is “ignorant.” Its awakening and liberation is effected through “knowledge.” . . . As the famous Valentinian formula puts it “What liberates is the knowledge of who we were, what we became: where we were, whereinto we have been thrown; whereto we speed, wherefrom we are redeemed; what birth is, and what rebirth.”

Compare the above with de Sade’s dismissal of revolution in Marat/Sade: “These cells of the inner self are worse than the deepest stone dungeon, and as long as they are locked all your revolution is but a prison mutiny to be put down by corrupted fellow prisoners,” and with Arthur Lee’s cri de coeur on Forever Changes’ “Live and Let Live”: “Served my time / Served it well / You made my soul a cell,” and one begins to crack the Gnostic code informing, whether consciously or not, Arthur’s lyrics on Forever Changes. Take, for instance, the second verse of “A House Is Not A Motel,” in light of the Gnostic notion that man is a false creation kept ignorant of his true heritage by the sensual matrix of the Archons:

You are just a thought that someone
Somewhere somehow feels you should be here
And it’s so for real to touch
To smell, to feel, to know where you are here

A higher, unfallen deity exists in the world as a secret self, a divine spark hidden from a hostile world. His secret name is Adam, or man. Gnostic stories of an evil Genesis creator show how man finds himself thrown into an alien world that is ruled by an alien God. This god mistakenly attempts to assert his authority as the only God with none above him. The creation is frequently described as a succession of emanations resulting in a succession of lower deities. Man is seen as trapped in the world. Though his body and soul are a part of that world, a small spark of deity remains hidden within man. Human alienation is characterized by a nexus of tropes that depict humanity in bondage in a prison cosmos, the lowest dungeon of which is this world. The true man has become drunk or fallen asleep and remains so until awakened by a knowledge (“gnosis”) that is supplied by the Gnostic text itself. That knowledge is a revelation of man’s true nature.

In ancient Gnosticism, gnosis referred to a special knowledge possessed by the enlightened or spiritual (pneumatic) man. Gnosis revealed “where we were, wherein we have been thrown; whereto we speed, wherefrom we are redeemed; what is birth and what rebirth”

To be become free or awaken is to release and awaken the Kundalini energy and raise it through the seven spheres the archons controls or piercing the seven chakras. Without new knowledge people will become stucked and trapped in the world of low vibrational frequencies. Low vibrational frequencies keeping mankind tuned into a state of ignorance, and high vibrational frequencies leads to enlightment, liberation and to the source of Light.

Luke: 11:52 says; “Woe to you experts in the law, because you have taken away the key to knowledge. You yourselves have not entered, and you have hindered those who were entering.”

Time is a counterfeit substitute of eternity. The Demiurge created another six archons to help him with creation. He is totally ignorant of the Divinity from which he has fallen, and believes himself to be the only God.

The seven archons created man, whose state is doubly tragic because he is trapped in a world created by a deluded God.

However, there is a spark of hope. Something in man rejects this false world, and longs for its true home.

One sect of Gnostics, called the Ophites (from the Greek ophis, serpent) believed that the snake in the Garden of Eden was an agent of divine goodness who gave man forbidden knowledge so that he could set out on the long road to saving his soul. The chief characteristic of the Gnostic doctrine is its tendency to make heroes of the villains of the Old Testament—Cain, Esau and so on.

Man, then, finds himself in a prison; but because of the help of the wise serpent (who plays the same role that Prometheus plays in Greek legend), he has a chance of escape, through knowledge. (Gnosis equals knowledge.) Man’s true home is the Divine Light. (The concept of light plays an important part in the doctrines of Orpheus and Pythagoras too.) By the use of his will and intellect, he will eventually achieve freedom.

Knowledge was not man’s Fall, but his salvation. And although this meant primarily ‘knowledge of the divine’ (theosophy), it certainly did not in any way exclude scientific knowledge. On the contrary, Gnosticism is permeated with the doctrines of Pythagoras—his number mysticism as well as his belief in reincarnation and the soul’s pilgrimage from body to body.

The reason for this resides in the cosmology of Gnosticism. The universe is seen as Geocentric, meaning the Earth is at the center of the physical universe. The universe then is made up of concentric circles that imprison this dungeon called Earth. These circles were seen as the seats of the Archons.

The Archons are the demonic ethereal forces that seek to confine humans to an existence that is not only distant from God spatially, but distanced through demonic intervention. The Archons serve as guards that keep individuals from reaching the transcendent reality of God.

The most visible concentric circles were the orbits of the seven visible planets, sometimes named after the Babylonian names for the se celestial objects; the eighth circle was the circle of the stars that circled the Earth. These all were seen as the forces separating man from God.

Different school of thought broke down these circles into more and more complex systems, but the essential essence of them was that they worked to contain the dungeon of the Earth. The concept of demonic physical control of the universe was called heima-rmene, or universal fate. Universal fate was the motion of the physical universe that was governed by physical forces and served to enslave humanity in an eternal separation from God.

The Archons intention in creating Man was to imprison individual sparks of spiritual energy. They did so by creating humans, which are composed of soul and matter, both of which are controlled by universal fate and part of the imprisonment of this world.

Humans were shaped in the image of the Primal or Archetypal Man. Just as the macrocosm of the spheres of the universe trap humanity, the microcosm was composed of spheres that trapped God’s divine sparks in a linear human form that was mirrored after the “Archetypal Man”, or prototype design of the macrocosm.

The most important ideology of Gnosticism is the concept of salvation. This is the most distinguishing factor of Gnosticism. The first part of this doctrine is that salvation can only be achieved by revelation and knowledge of the individ-ual’s true original transcendental nature, and of the transcendental nature of God. This is elaborated on by this quote from a Valentinian (Egyptian) text: “What liberates is knowledge of who we were, what we became; where we were, whereinto we have been thrown; whereto we speed, wherefrom we are redeemed; what birth is, and what rebirth. (EXC. Theod. 78.2) 1 By understanding that one came from a transcendental spiritual reality and then was imprisoned in an evil material shell, and by understanding that liberation comes from understanding this duality of reality; one is liberated from the restraints of finite existence and achieves knowledge of one’s transcendental spiritual nature.

Thus all men , being descended from the first man , bear a spark of light within themselves , a spark which is imprisoned in matter , in the body . But the world of light is attempting to win back the imprisoned , alienated spark of light (Christ Consciousness or Buddha).

The earth is surrounded by seven cosmic spheres, each of which is ruled by one of the Archons. Within the human being too a sharp distinction is drawn between body and spirit. Each person has a divine spark (pneuma), which comes from the divine world of light and has fallen into this world. The Archons try with all their might to keep these sparks imprisoned on earth and in humans, so as to prevent them from ascending to the divinity, of which they were originally a part. The divine spark or inner person is asleep, but must awaken and be liberated by means of knowledge (gnosis) both concerning God and humanity and its world. This knowledge is gained when an envoy from the world of light manages to get past the Archons to wake up the inner person and give him or her gnosis, by means of which he can ascend and force the Archons to let him through.

In ancient Gnostic texts , archon was applied to a parahuman world – governing force that imprisoned the divine spark in human.

Although the various Gnostic cosmogonies differ slightly in details, they share the core concept of the duality of worlds. In all Gnostic systems, the “true God” resides in the “realm of Light,” while the soul, or “divine spark”, is imprisoned in a body on Earth in the evil “realm of Darkness.” The soul is enclosed in seven “vestments” or “soul-garments”. The only escape is to acquire self-knowledge and to ignite the divine spark.

In creating the material world they have imprisoned the sparks of light and therefore caused the divine plan of the true God to be thwarted.

Within each soul there is the spirit or divine spark . After this divine substance fell to Earth , the Archons deliberately created human beings in order to imprison the spirit . The divine essence is unconscious of itself – ignorant – until it awakens and begins its journey to the crown chakra, piercing every chakra, one by one, one after one until it reaching total illumination, and opening the thousend lotus flower, and this represents the full or total enlightment and new Being is born.

These Beings have then found, developed the famous Philosopher´s Stone. With these powers these Beings can create miracles and wonders people haven´t seen for thousends of years.

The Archons have been working successfully for thosuends of years to prevent anyone reaching higher spheres. They clevery target every awaken soul with spriritual, psychological and politcal warfare strategies to create all forms av havoc and obstucles in awaken souls.

Along with the archons the Hypostasis also describes a veil that exists between the world above and the realms below. “And the shadow came into being beneath the veil; and that shadow became matter; and that shadow was projected apart.” With the application of the veil thus began a program of mind-body control– or soul enslavement which involved keeping humankind distracted by material problems and concerns, imprisoned by its own fear of death, of mortality, and ignorant of its true, divine nature. Hence the soul became “entangled in the darkness of matter,” confined to bodily identification.

Primarily the illumination Jesus provided Mary Magdalene concerns the secrets of the divine particle’s origin, the nature of the matrix in which it is trapped, and the means by which it can ‘ascend’ to its destination, the Merkaba. Its destination is union with the Deity in the Empire of Light.

The only way to acquire this knowledge is through divine revelation. A messenger from the Empire of Light brought this gnosis to humanity. The Gnostic texts make clear that this messenger is Jesus, usually called “The Savior.”

The knowledge delivered by this messenger is comprised of “mysteries” which enable the spirit of the illumined to pass through the astral barriers that impede its path to the Empire of Divine Light. Once the spirit has received gnosis, it is prepared after leaving the body to shed its soul-garments in its quantum journey through the halls and holes of the universe and to return home to unite with the intelligent and Divine consciousness substance from which it originated.

As we will explore further, the spirit’s shedding its soul-garments is similar to Mary Magdalene’s having seven demons ejected from her by Jesus in Luke 8:2. In the Gnostic texts the Gospel of Mary and the Pistis Sophia Mary Magdalene is presented as one of the few people in Jesus’ life to receive the flash of gnosis he delivered from the Empire of Light. Hence, she is one of the few people to receive the secret of the alchemical transformation of the human into an angel.

Salvation for the Gnostics meant escape from the demiurge’s trap through awakening the spark of the divine

For the Gnostics, our bodies were prisons that inhibited the flourishing of the divine spark that lay deeply embedded within each person. Human bodies and the body of creation were defective and needed to be overcome in order for the divine spark to spread and find salva-tion. The liberation of this spark, accordingly, could be found only through secret knowledge, or gnosis, that allowed the spark within us to rise to God and be reunited with its Maker. For Gnostics salvation meant a shunning of the body, as humans, through knowledge, cast aside bodily shackles in order that they might flourish. The Gnostics were suspicious of the body, relegating it, in the end, to destruction. Some early Christians saw affinities with a gnostic understanding of redemption and their own recognition of the fallen nature of all humanity.

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With the awakening of Kundalini, your inner eye will be opened. The kundalini within us is relentless when we invite its awakening. It wants us to open up and connect with the source, with the divine. Tavistock Institute. Part 138

With the awakening of Kundalini, your inner eye will be opened. The kundalini within us is relentless when we invite its awakening. It wants us to open up and connect with the source, with the divine. Tavistock Institute. Part 138

When the kundalini rises through the central canal , it pierces the six chakras and finally enters the crown where samadhi is experienced .

Each chakra has its own seed , its own orientation to subtle light energy called tattwas and is controlled by its own guna or kind of prakriti . … For the kundalini or energy of consciousness to keep on rising higher and higher , a complete purification of the self – sense through the direct perception of the cosmic intelligence is required . It is known that certain elements and crystals resonate with the lower six padmas or chakras in the order of rising from the root chakra.

Known only to the ancients by such names as the “ sixth sense ” and the “ philosopher ‘ s stone ”, this extraordinary life – force can be tapped to provide an inexhaustible reserve of energy and knowledge.

The prānas are thus withdrawn and absorbed into the main energy – stream of Kundalini. In the ascent of the Kundalini , she ” pierces ” the six chakras or psycho – physical centers, and traverses the zones of matter, mind, and spirit.

In the ascent of Kundalini , called the process of dissolution , the world inage recedes further and further , melting into its subtler components, dissolving as it were into the ever-expanding pool of consciousness, until it completely fades away from vision at the seventh center in the brain.

The sixth sense is the kundalini light

With the awakening of Kundalini, your inner eye will be opened.

The kundalini within us is relentless when we invite its awakening. It wants us to open up and connect with the source, with the divine.

The kundalini runs on your trust, devotion, and hope. It runs on your commitment and determination too, for your commitment to these meditations will certainly help your progress along more than would be the case without them. The kundalini works to get your energy flowing and then you get to see what falls in place around that healed-up core. Through practice, conscious breathing, and the desire to access your higher awareness, in time you will awaken your kundalini and begin on your path to enlightenment.

The genuine mystical state marks a change in depth of the whole human personality and the development of a new supersensory organ of perception , known from immemorial times by diverse names , like the Third Eye , the Sixth Sense

Once the pupil has come to the point of beginning to develop these astral sense organs and thereby is able not only to see sensory impressions in their surroundings but also soul impressions, and thus what exists as aura in human beings, animals and plants, then a whole new level of instruction commences.

Before someone’s lotus flowers start to revolve, they cannot perceive anything of these soul impressions in their environment, just as someone without eyes cannot see colour or light. But having broken through the barrier, and advancing far enough at a preliminary stage of knowledge to be able to see into this soul world, then a person’s real pupilship begins, and leads through four stages of knowl-edge.

What happens at this point when, having completed the preparatory stages, someone becomes a chela? What we have so far described all relates to the astral body, as we have seen; and this is entirely organized by the human body.

Someone who has taken these developmental steps now possesses a quite different aura. Having illumined their astral body through self-awareness and having themselves become the light-filled organization of their astral body, then we say that the pupil has illumined their astral body with mantis.

Manas is nothing other than an astral body under the sway and mastery of self-awareness. Manas and astral body are one and the same thing, albeit at different stages of development.

No practical mystic is concerned with more than four aspects: the physical body, in which chemical and physical laws are at work, then the etheric body, then the astral body, and finally, self-awareness which, at our current evolutionary stage, we call kama-manas, or the self-aware principle of thinking. Manas is nothing other than what self-awareness incorpo-rates into the body.

As it is at present, the etheric body is unavailable to any influence from this self-awareness. We can indirectly affect growth and nutrition but not in the same way as we can allow our wishes, thoughts and ideas to issue from our self-awareness. We cannot ourselves directly initiate our nutrition, digestion and growth, which are not connected with self-awareness. Now this etheric body has to be brought under the sway of the astral body, the aura as we call it.

The self-awareness of the astral body must permeate the etheric body, and be able to work upon it in the same way that a person works upon their aura in the manner described. When, through meditation, through inner contemplation and practice of the soul a person comes to the point where the astral body has been independently organized, then the work transfers to the etheric body; and then the etheric body acquires the inner Word and we not only hear what lives in our surroundings, but the inner meaning of things also resounds in our etheric body.

Through the teachings of Gopi Krishna , the “ Philosophers ‘ Stone , ” or the “ Third Eye , ” etc . , founder of the Kundalini Movement , you can make use Kundalini is the power – reservoir of psychic energy.

The brain is the abode of what we call the supersense , or the sixth sense , or the third eye . This centre is closed and dormant , and once it is opened we shall see life in many new dimensions . Matter will disappear and God will appear.

The brain which opens like a lotus in bloom when watered by the ambrosial current rising through sushumna and functions as the seat of the supersensible perception , the sixth sense or the third eye, in those divinely favored by Kundalini.

Near the base of the spinal cord is an important nerve cluster termed the sacral plexus , and within it is latent the “ Kundalini ” force . If conserved by continence and mentally drawn up to the brain.

There are two power-flows in mantra: one is the prana-flow and the other is the Kundalini flow. Kundalini exercises control over prana, both partially and completely. In partial control, the general creative activities of prana are restrained and the pranic energy is utilized in exhibiting superpowers. When prana is fully controlled, spiritual power arises in mantra by which Kundalini is aroused and her spiritual yoga power is released. This causes the absorption of all creative principles. So in mantra lie both spiritual yoga and wibhuti (superpower). In one aspect, mantra is a means to acquire super-powers; and in another aspect, mantra leads to spiritual yoga. This is why it has been stated: ‘When the principle of mantra is known, a person becomes freed-alive and attains animan power (the power of transforming the material body into subtle body) and other superpowers’.

The Point of No Return

God has no life; he is existence, and the experience of this existence is called samadhi. Normally, when the “inner atom bomb” explodes—that is, when kundalini reaches sahasrara—there is a brief experience of death and resurrection. One passes through samadhi and the experience of Self or God, and then comes back to normal life with a change. The change is received through a second birth; one is reborn, mere human-ness ends, and Godhood begins. But in later encounters with this reality, and sometimes even in the first encounter, the person may be absorbed and gone forever; one may not return from this sojourn to the normal existence one had before samadhi. One is dead on the physical level, and the translation into a higher realm has taken place. This is called “the point of no return.” Meher Baba was lost in such a state for four to five days; he did not know what he was wearing or eating or doing.

Arousal of kundalini energy is one way to begin the dawning of cosmic consciousness and to attain freedom from life after life of experience founded on fear and ego-judgment.

When kundalini reaches the nada stana or the sixth chakra which is the thousand – petaled lotus , one attains the highest peace which is why that chakra is named shanta chakra , shanti meaning peace .

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Every time that we become more aware of our environment, and our mental content is Increased. it Is an initiation on a tiny sale. Every time our horizon widens, and we think and sec more broadly, it is an initiation, and herein to us lies the value of life itself, and the greatness of our opportunity. Every initiation has to be self-initiated. That final stage when definite help is brought to us from outside sources is not achieved because there are great Beings anxious to help us, Who come to us where we are and seek to lift us. It comes to us because we have done the necessary work, and nothing can stop it coming. It is our right. Those who have achieved can and will and do aid and assist us, but Their hands are tied until we have done our share of the undertaking. Nothing therefore that we do to increase our usefulness in the world, no steps that we take to build better bodies, no effort that we make to gain selfcontrol and to equip our mental body, is ever lost; it is all something which we are adding to the total we are piling up, which will some day bring us to a great revelation, and every hourly, daily effort that we make, swells the tide of energy which will sweep us to the portal of initiation. The meaning of the word “initiation” is to “to go into.

Every time that we become more aware of our environment, and our mental content is Increased. it Is an initiation on a tiny sale. Every time our horizon widens, and we think and sec more broadly, it is an initiation, and herein to us lies the value of life itself, and the greatness of our opportunity. Every initiation has to be self-initiated. That final stage when definite help is brought to us from outside sources is not achieved because there are great Beings anxious to help us, Who come to us where we are and seek to lift us. It comes to us because we have done the necessary work, and nothing can stop it coming. It is our right. Those who have achieved can and will and do aid and assist us, but Their hands are tied until we have done our share of the undertaking. Nothing therefore that we do to increase our usefulness in the world, no steps that we take to build better bodies, no effort that we make to gain selfcontrol and to equip our mental body, is ever lost; it is all something which we are adding to the total we are piling up, which will some day bring us to a great revelation, and every hourly, daily effort that we make, swells the tide of energy which will sweep us to the portal of initiation. The meaning of the word “initiation” is to “to go into.

When a man has made his contact through meditation with the group to which he belongs. and becomes, therefore, ever more and more group conscious, he is then in a position to take what are called a series of initiations.

These initiations are simply expansions of consciousness, brought about with the help of Those who have already achieved the goal. Who have already identified Themselves with the group, and Who are a conscious part of the body of the Heavenly Man. With Their assistance, and through Their aid, a man will gradually awaken to the realisation that is Theirs. There is great interest everywhere today in this subject of Initiation- and an over-emphasis has been laid upon Its ceremonial aspect.

We need to remember that every great unfoldment of consciousness is an Initiation.

Every step forward along the path of awareness is an initiation. When an atom of substance was built into the form, it was for that atom an initiation. It became aware of another type of force. and its range of contact became wider. when the consciousness of the vegetable and animal kingdom merged, and the life passed from the lower kingdom into the higher, that was an initiation.

When theconsciousness of the animal expanded into that of the human being, still another great initiation took place. All the four kingdoms have been entered by an initiation, or through an expansion of consciousness.

Ahead of the human family lies now the fifth, or spiritual kingdom, and it is likewise entered through a certain initiation, as an be seen by those who intelligently read their New Testament. And in all these cases these initiations have been brought about by the help of Those who already know.

Thus we have within the evolutionary scheme not great gaps between one kingdom and another, and between one state of awareness and another, but a gradual development of consciousness, and one in which we, each one of us, have had and will have our share. if we can remember this universality of initiation we shall have a better proportioned point of view in connection with it.

Every time that we become more aware of our environment, and our mental content is Increased. it Is an initiation on a tiny sale. Every time our horizon widens, and we think and sec more broadly, it is an initiation, and herein to us lies the value of life itself, and the greatness of our opportunity.

Every initiation has to be self-initiated. That final stage when definite help is brought to us from outside sources is not achieved because there are great Beings anxious to help us, Who come to us where we are and seek to lift us. It comes to us because we have done the necessary work, and nothing can stop it coming. It is our right. Those who have achieved can and will and do aid and assist us, but Their hands are tied until we have done our share of the undertaking. Nothing therefore that we do to increase our usefulness in the world, no steps that we take to build better bodies, no effort that we make to gain selfcontrol and to equip our mental body, is ever lost; it is all something which we are adding to the total we are piling up, which will some day bring us to a great revelation, and every hourly, daily effort that we make, swells the tide of energy which will sweep us to the portal of initiation. The meaning of the word “initiation” is to “to go into.” It means simply that an initiate is one who has taken the first steps into the spiritual kingdom, and has had the first series of spiritual revelations, each one of which is a key to a still greater revelation.

The indwelling electric “Will” who is consciously experiencing through these material bodies hold these dense material sheaths together, till it consciously decides that it is no more interested to dwell any more in them.

The same process of materialization, and then subsequent liberation after gained material experience is followed also by a Prajapati [planetary scheme logos], as well as a Solar logos.

We speak much of the at-one-ment which Christ made within Himself and for man. We recognise the unity He felt with the Father, and that He has called us to a similar divine unity. But is it not possible that He established a synthesis broader than that of the individual and God—the synthesis of the kingdom of God?

What do these words mean? We have talked of the kingdom of Heaven in terms of separation. We are either in that kingdom or out of it. We are told that we must step out of the kingdom of men (controlled by the world, the flesh and the devil) into another kingdom which is pictured as utterly different. Yet is this so? All aspects of the three sub-human kingdoms—animal, vegetable and mineral—are found In man; and their synthesis, plus another factor, the divine Intellect, we call the human kingdom. Man unifies in himself the so-called lesser manifestations of deity. In the sub-human kingdoms of nature we find three major types of consciousness: the mineral kingdom, with its subjective discriminating power, its capacity to grow, and its ultimate radio-activity; the vegetable kingdom, with its sensitivity or sentiency, and its developing response apparatus which is sensitive to sunlight, to warmth and cold, and to other environing climatic conditions; the animal kingdom with its greatly increased awareness, its capacity for free movement and for wider contacts through its instinctive nature. The human kingdom embodies all these types of awareness—consciousness, sentiency, instinct—plus that mysterious human faculty which we call “the mind,” and we sum up all these inherited qualities in the word “self-conscious.”

There comes, however, in the experience of the intelligent human being, a slowly dawning recognition that there is something still greater and of deeper value outside himself. He is sensitised to a subtler range of contacts and to impressions which he calls spiritual or ideal or mystical.

Another type of consciousness begins to germinate in him, and at the 05] birth at Bethlehem this awareness becomes manifested and recognisable. Just as the human being synthesises in himself all that has been, plus his own peculiar constitution and qualities, so in him can also begin to emerge and demonstrate qualities which are not human. Members of the kingdom of God will surely embody the heritage of four kingdoms, as man embodies the heritage of three.

This higher citizenship involves the expression of the Christ consciousness, which is the consciousness of the group, of the relation of the part to the whole (something which Christ continuously emphasised) and of the human to the divine.

The result of this realisation must surely be, under the evolutionary scheme, the appearance of another kingdom in nature. This constitutes the great task of Christ. Through the power of His realised divinity He produced the man who blended in Himself the best of all that had been, and revealed also what could be.

He brought together into a functioning unity the higher and the lower, and made out of them “one new man.” He founded the kingdom of God on earth, and produced a synthesis of all the kingdoms in nature, thus causing the appearance of a fifth kingdom. We might sum up the at-one-ments which He brought about as follows:

  1. He unified in Himself to perfection the physical, emotional and mental aspects of man, and demonstrated therefore the perfect Individual.
  2. He unified in Himself soul and body, the higher and the lower aspects, and therefore produced a divine incarnation.
  3. lie unified in Himself the best of 41 the kingdoms in nature. mineral. vegetable. animal, which means in their synthesis, the human with the totellect functioning.
  4. Then lie blended this synthesis with a higher spititual factor and brought to the birth another kingdom in nature, the fifth.

Christ, having produced in Himself one unification or at-one-ment after another, for the benefit of humanity, appears before John the Baptist, and passes through the second initiation, that of purification In the waters of Jordan.

Through 1961 the process of baptism, and through the temptations which followed, He evidenced His maturity. faced His mission, and demonstrated to the world His purity and His power.

The third Initiation, that of the Tronsfiguratiort. testified to the fact of the at one-mem which Christ made between soul and body. Integration was complete. and the consequent illumination was made apparent to His disciples. He appeared before them as Son of Man and Son of God, and basing proved to them Who lie was. He faced the death which lay ahead of Him, and the Intervening service.

In the fourth initiation. He demonstrated this Integration not only as God.Man. but as the One Who enfolded In His consciousness the entire world of men. Ile unified Himself with humanity. and portrayed the effectiveness of that divine energy which enabled Him to say In troth, -I. If I be lifted up from the Earth, will draw all men unto Me? (Sr. John. XII. 32.) lie was lifted up between Earth and Heaven, and for two thousand yeas these words of His have stood unchallenged.

“Then coined, Jesus from Galilee to Jordan unto John. to be baptised of him. But John forbade him. saying. I have need to be baptised of Thee and earnest Thou to me? ‘

And Jews answering said unto him. Suffer It to be so now, for it becometh us to fulfil all righteousness. Then he suffered Him.

‘And Jesus, when lie was baptised, went up straightaway out of the wales: and, lo, the heavens were opened unto Him, and He saw the Spirit of God descending like a dove. and lighting upon Him. –

And lo a voice from heaven. saying. This is my beloved Son. In Whom I am well pleased?

In these simple words we ate told the story of this Initiation. The keynote Is purification. and it closed a period of proparation. of quiet service and inaugurated a cycle of strenuous ( 97) activity. The pudficadon of the lower nature is a requirement which the Christian Church has ever emphasised as has also the Hindu faith. Christ held this ideal before His disciples and all men when He said, “Blessed are the pure in heart: for they shall see God.” (St. Matt., V, 8.)

Christ in this great initiation, entered into the stream, and the waters passed over Him. In India this initiation is called that of “entering the stream,” and he who undergoes it is regarded as having demonstrated both physical and psychic purity. In considering this initiation we must remember that two kinds of baptism are referred to in the story.

“John answered, saying unto them all, I indeed baptise you with water: but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose:

He shall baptise you with the Holy Ghost and with fire.” (St. Luke., III, 16.)

There are therefore two kinds of baptism:

  1. That of John the Baptist, which is the baptism by water.
  2. The baptism of Jesus Christ, which is that of the Holy Ghost and of fire.

In these two symbols much of the story of human development is summed up, and the joint work of John the Baptist and of Jesus produced a synthesis which is indicative of the immediate objective of our racial endeavour.

The symbolism is exact according to the ancient mystery teaching. A dose study of this symbolic rendering of a basic truth would greatly profit the seeker in all countries, and an understanding of the significance of the symbols employed would throw much light upon reality. In the evolution of the race the sentient feeling nature is [99] first developed, and water has ever been the symbol of that nature.

The fluid nature of the emotions, the constant shifting between sentient pleasure and pain, the storms which arise in the world of feeling, and the peace and calm which can descend upon a man, make of water a most apposite symbol of this interior subtle world of the lower nature in which most of us live, and wherein our consciousness is predominantly focussed.

The average man or woman is predominantly a blend of the physical and emotional natures; all early races have this characteristic and the probability is that, in old Atlantis, civilisation was entirely centred in the feelings and the desires, in the emotions, and—among its most advanced types—in the heart life. John the Baptist therefore gave the baptism of water which testified to the purification of the emotional nature, which must always be a preliminary step to the purification by fire.

A new factor now enters in, the discriminating faculty of the mind. By means of it. the disciple can Wog the mental life under control and dedicate it to the life of the kingdom of God, which Is consummated at the Third Initiation.

Through the correct use of the mind, the disciple is led to make right choice, and to balance (with wisdom) the endless pairs of opposites. We pass through the Binh initiation some what unconsciously.

The full significance of what we have undergone does not appear to us; we are “Infants In Christ,” and as infants we just live and submit to discipline, gradually growing toward maturity. But there comes a time in the life of every initiate when choice must be made, and Christ was faced with this.

A clear, clean Interior break Is to be made with the past before we can face towards a future of service, consciously undertaken, and know that from that rime on nothing will be the same. This initiation marked a tremendous change in the life of Jesus of Narareth.

Up to that time, for thirty years, lie had simply been the carpenter of the little town, and the son of His parents. He was a personality doing much good in a small sphere. But after the purification in Jordan, having “fulfilled all righteousness,” (Sr. Man., ill, 15.)

Ile became the Christ, and went about His country, serving the race and speaking those words which have moulded for centuries our Western civilisation. For each of us there must come the same great expansion, and it occurs when we me fitted to take the second initiation. Our desire-life is then confronted with essential choices which only the mind can enable us properly to handle.

We are told in Cruden’s Concordance that the name John means “which God gave,” and In the three names which appear together in this episode—John, Jesus and Christ—the whole story of the consecrated aspirant is summed up: John, symbolising the divine aspect deeply hidden in man. which prompts a man towards the needed purity; Jesus, in this case symbolising the consecrated, pledged disciple or initiate, ready for that process which will be the seal of his purification; Christ, the divine indwelling Son of God, able now to manifest In Jesus, because Jesus has submitted to the baptism of John. That submission and completed purification brought its reward.

It was at this initiation that God Himself proclaimed His Son to be the One in Whom He was well pleased.” Every initiation is simply a recognition. It is a false Idea, current In many schools of the mysteries and of esoteddsm, that initiation connotes a mysterious ceremony wherein, through the medium of the initiator and the rod of initiation, conditions are definitely changed in the aspirant, so that forever after he is altered and different. An Initiation takes place whenever a man becomes, through his own self-effort, an initiate. Then having taken “the kingdom of Heaven by violence? (St Mart., XI. a.) and having “worked out” his “own salvation through fear and trembling,” (Philippians. It Li) his spiritual status is immediately recognised by his peers, and he is admitted to initiation.

At Initiation two things happen: the initiate discovers his fellow initiates, those with whom he can associate, and he finds out also the mission to which he is called. He becomes aware of his divinity in a new and factual sense, not just as a deeply spiritual hope, an inniguing hypothetical possibility and his heart’s desire. He knows himself to be a son of Gad, therefore recognition is accorded to him. This was strikingly the case with Jesus Christ. His task emerged in its dread Implications before His eyes, and this must surely have been the reason why He was driven into the wilderness. The urge to solitude, the search for that quiet where reflection and determination can strengthen each other, was the natural outcome of this recognition. He saw what He had to do—to serve, to suffer and to found the kingdom of God. The expansion of consciousness was immediate and deep. Dr. Schweitzer says in this connection:

About Jesus’ earlier development we know nothing. All Iles in the dark. Only this is sure: at his baptism the secret of his existence was disclosed to him—namely, that he was the One whom God had destined to be the Messiah. With this revelation he was complete, and underwent no further development. For now he is assured that, until the near coming of the messianic age which was to reveal his glorious dignity, he was to labour for the Kingdom as the unrecognised and hidden Messiah, and must prove and purify himself together with his friends in the final Affliction?

Instincts suffice only for a nature which, on the whole, remains on one level. An individual who is more guided by unconscious choice than by the conscious one, tends therefore toward outspoken psychic conservatism.

This is the reason the primitive does not change in the course of thousands of years, and it is also the cause of his fearing everything strange and unusual. Were he less conservative, it might lead to maladaptation, and thus to the greatest of psychic dangers, namely a kind of neurosis.

A higher and wider consciousness which only comes by means of assimilating the unfamiliar, tends towards autonomy, towards revolution against the old gods who are nothing other than those powerful, unconscious, primordial images which, up to this time, have held consciousness in thrall.

“The more powerful and independent consciousness becomes, and with it the conscious will, the more is the unconscious forced into the background. When this happens, it becomes easily possible for the conscious structures to be detached from the unconscious images. Gaining thus in freedom, they break the chains of mere instinctiveness, and finally arrive at a state that is deprived of, or contrary to instinct. Consciousness thus torn from its roots and no longer able to appeal to the authority of primordial images, possesses a Promethean freedom, it is true, but it also partakes of the nature of a godless hubris. It soars above the earth, even above mankind, but the danger of capsizing is there, not for every individual, to be sure, but collectively for the weak members of such a society, who again Promethean-like, are bound by the unconscious to the Caucasus. The wise Chinese would say in the words of the I Ching: When yang has reached its greatest strength, the dark power of yin is born within its depths; night begins at midday when yang breaks up and begins to change into yin. —C.C. Jung

Jung shows that only the strong can break the anchor-holds of the collective unconscious. When this is done, a condition is produced in the Promethean, in which he is receptive to new ideas. He is, as it were, brainwashed of old concepts, old patterns of activity and old idols. He is not an iconoclast, for he is ready for new ideas, and new idols. It is then that the Soul gains its real opportunity to take hold and direct its lower triad, the personality. New anchors are now established by the man with the Fifth kingdom, the hierarchy of Masters. This new realm is complementary to the lower primordial archetypes described in Jung’s collective unconscious. It is the higher counterpart of those lower anchors which bound the man to primordial images hitherto.

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Once the crystal gleam of First Matter has been distilled, and its spark of life released, First Matter and spark are then recombined into a philosopher’s stone (genius) from which new and amazing properties emerge. Tavistock Institute. Part 137

Once the crystal gleam of First Matter has been distilled, and its spark of life released, First Matter and spark are then recombined into a philosopher’s stone (genius) from which new and amazing properties emerge. Tavistock Institute. Part 137

The first thing is that in this world matter and consciousness are not two separate things. What we call matter is consciousness asleep and what we know as consciousness is matter awakened. In reality matter and mind are not different; they are different manifestations of the same thing.

Existence is one, and that one is God or Brahman or whatsoever you want to call it. When that one is asleep it appears as matter, and when awake it is mind, or consciousness. So don’t treat matter and mind as separate entities; they are only utilitarian terms. They are not really different. Even science has come to the conclusion that there is no such thing as matter.

How amusing it is that fifty years ago Nietzsche declared that God is dead, and fifty years from now science will have to declare that God may or may not be dead but matter is certainly dead. As science goes deeper and deeper into matter it finds that matter is no more and only energy remains, only energy is.

What remains after the explosion or splitting of the atom is only particles of energy. And what we know as electrons, protons and neutrons are particles of electricity. In fact, it is not correct to call them particles, because particles connote matter.

The scientists had to find a new word, which is quanta, which has a different connotation altogether. Quanta is both a particle and a wave. It is difficult to comprehend how a thing could be both a particle and a wave simultaneously, but quanta is both. Sometimes it behaves as a particle—which is matter; and sometime? it behaves as a wave—which is energy.

Wave and energy are behaviours of the same quanta. When science dug deep it found that only energy is, and when spirituality delved deep it found that only spirit or atman or soul is. And soul is energy. The time is just around the corner when a synthesis of science and religion will be achieved, and the distance that separates them will simply disappear.

When the gap between matter and God has proved to be false, the gap between science and religion cannot exist for long. If matter and mind are not two, how can religion and science be two?

The separation of science and religion was dependent on the separation of matter and mind. To me, only one is; two simply don’t exist. There is no place for duality; so the question of matter and mind does not arise. If you like the language of matter, you can say that everything is matter. And if you like the language of mind or consciousness, you can say that everything is consciousness.

We can. for instance, say that only the seed is, and not the tree. And it is not wrong to say so, because the tree is only a transformation of the seed. But there is a danger involved in this statement. The danger is that some seeds may say. If we are Reeds all the way up. then why seek to become trees? We will remain as we are; we will remain seeds. ” So it is better if we say that only trees are, and not seeds. Then the possibility for the seed to become a tree remains. I prefer the language of consciousness, so that what is asleep can awaken, this possibility should be available.

There is a similarity between the materialist and the spiritualist; both of them accept only one—either matter or mind. But there is a difference too. While the materialist accepts the primary thing and is thus deprived of the ultimate, the spiritualist accepts the ultimate which includes the primary in it. It is all inclusive; it does not exclude. I love the language of spirituality; and therefore I say that everything is consciousness. Consciousness asleep is matter, and consciousness awakened is consciousness. All is consciousness.

According to alchemic tradition, the prima materia or true state of matter is produced by taking as raw material some compound of common matter and gradually distilling or “improving” it. In the arcana of the Hermetics, there is a debate about what that proper raw matter is, and some adepts have argued that it could in fact be anything because at the root of all things lies the prima materia.

For the creator the raw material, the “anything” are the tacit sensations of vision. In themselves those sensations are perhaps no more extraordinary than anyone else’s, but creators concentrate their fire on them. Both creators and the alchemists are materialists at heart, but of a special kind. They crave possession of a material or objective form (a scientific law, a painting, a concerto—a philosopher’s stone) to capture something exquisitely nonmaterial like a truth or subtle perception.

Alchemists claimed that the process of distilling the raw material into prima materia releases a spark of life. The spark is a return to “inspiration,” that is, the vibration breathed into all diverse things at the first creation. Richard Cavendish, a modem scholar of Hermetic texts, observes that alchemy “is based on the belief that the universe is a unity.

The alchemists found a principle of unity and order in a substance called First Matter, which remains unchanged behind all First Matter is not matter in any normal sense of the term, but the possibility of matter.”

The First Matter for a creator is the distillation of vision.

Once the crystal gleam of First Matter has been distilled, and its spark of life released, First Matter and spark are then recombined into a philosopher’s stone (genius) from which new and amazing properties emerge.

The prima materia (vision) now possesses the ability to produce new elements, convey immortality and ascend to the power of what alchemists call “multiplication or augmentation,” i.e., the ability to produce more of itself. Polanyi says of the scientific genius whose vision of a “hidden reality” has led him to a great discovery: “…The vision is renewed and becomes dynamic again in other scientists and guides them to new discoveries.”

Something similar could be said of the philosopher-stone visions of a Picasso or Brahms. Creativity, like alchemistry, is perplexing work, There are devilish paradoxes in the process. “Circular paradoxes,” they might be called: The distiller is the very thing distilled. The creative prima materia (the vision) is both the object sought and its own raw material. Conceit begets humility; uncertainty, a certainty; the individual, the universal…

For instance, the word “Christ” was often used to refer to the Philosopher’s Stone, the spark of life concealed in the darkness of matter.

ALCHEMY is the ancient science that sought to transform (transmute) common into precious metals, such as lead to gold. It was believed precious metals were made from baser metals, so it should be possible to duplicate this process. Alchemy also sought to transform human nature into the divine. The basic idea is to create something from nothing, or life from the lifeless.

The ” Just Man made Perfect ” is the Alchemist, who, having found the ” Philo-sopher’s Stone,” becomes glorified and immortal by the use of it. To be said to ” die,” is when the material elements can no longer maintain or cohere. To ” rise,” is when the immaterial life or spark is liberated out of its perishable temporary investment. To be ” glorified,” is when the powers, or independence, are attained which properly ap-pertain to the supernaturally perfect ” Light,” into which he knows ” all,” can be ” all,” and do “all.” It is this ” draught of immortality ” which enables him to assume what form he will, by passing through Nature as its master, and renewing his body by means of his art projected by Nature through, to the other side of Nature.

The alchemist is supposed to be superior to Nature to that extent, that he can pass through it (that is, through its appearances), and work on it, and in it, on the other side. It is here—in this true Anima Mundi, or ” Soul of the World “—that the alchemist, regathers the light dispersed or shaken-out of its old broken forms. Gold is the flux of the sunbeams or of light, suffused invisibly and magically into the body of the world. Light is sublimated gold, rescued magically, by invisible stellar attraction, out of the material depths. Gold is thus the deposit of light, which of itself generates. Light in the celestial world, is subtle, vaporous, magically exalted gold, or ” spirit of flame.” Gold draws and compels inferior natures in the metals, and, intensifying and multiplying, converts into itself. It is a part of the first – formed ” Glory ” or ” Splendour,” of which an objects and all souls are points or parts.

A Personal Philosopher ‘ s Stone The alchemists of medieval times attempted to create or discover a ” philosopher ‘ s stone ” – a chemical … stone – hope – to spark the alchemical transformation of loss into emotional growth and creative action.

For Gnostics man is divine , a misplaced spark of light engulfed in darkness through no fault of his own . He must struggle to free himself from this mortal coil and soar back to the empyrean realm from which he came . The struggle is difficult . Overwhelmed by this death – in – life , which the ignorant take for living, man.

The natural power of creation, the Secret Fire of alchemy or kundalini, is the force, which continually changes all of creation, moving it forward to more and more refined levels.

Kundalini works in the prematter on the etheric levels; and, as all substances, and all elements have their bases in this prematter, they can be approached from that angle if you know how to adjust and direct Kundalini.

Kundalini power allows us to have control over what we call inanimate nature. Not that there is anything really inanimate. There is life in all matter; nothing is dead. There are simply degrees of life: it’s in a trance in the rock; it sleeps in the vegetable; it awakens in the animal; and it becomes consciousness in mankind. One Life behind all things. So you see we carry a lot of potentiality within us.

The day has come when we should seek to unlock the treasure of this ancient volume with a key fashioned from the Philosopher’s Stone

Opening of Muladhara gives power over all the elements of the earth, includ-ing metals (particularly steel) and the earth part of the person, or flesh.

⦁ In Greek mythology , it is the kundalini which was the fire Prometheus brought from Heaven in a fennel stalk.
⦁ The kundalini also seems to be a factor in the production of the Philosopher’s Stone.
⦁ With inner fire, you are dealing directly with your own inner reality; you are simply increasing the power of the kundalini and heat energy that you already possess. It is amazingly powerful, like a volcano erupting from within you.
⦁ The discovery of the philosopher’s stone and the awakening of Kundalini are treated as one and the same phenomenon.
⦁ Working with the transcendental aspect of the spiral symbol is a means to break free of ego trappings and the symbolic chains that bind us.

For the average seeker , even today , kundalini is a supernatural force which can work wonders when aroused . Only , like the Philosopher’s Stone of the alchemists , one should know the secret by which it can be aroused or manipulated .

Inner fire is like the main door leading into a complex of hundreds of treasure houses. All the facilities for magnetizing realizations are there. Since it penetrates the very center of the universe of the body, it is incredibly sensitive in producing realizations. In fact, the super-stitious, conceptualizing mind cannot count the realizations brought by inner fire. It is the secret key that opens you to all realizations.

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The centre I am talking about is hidden in our brain. If you ask the brain specialists they will say that only a very small portion of the brain is active; a major part remains inactive, and it is difficult to say what is hidden in that major part. Even a genius uses a very small part of his brain—the rest remains dormant and unused. Tavistock Institute. Part 136.

The centre I am talking about is hidden in our brain. If you ask the brain specialists they will say that only a very small portion of the brain is active; a major part remains inactive, and it is difficult to say what is hidden in that major part. Even a genius uses a very small part of his brain—the rest remains dormant and unused. Tavistock Institute. Part 136.

There is a centre of our being, hidden within us, where God is known, where we get a glimpse of truth and where we relate with the primordial energy of life. It is this centre from where the celestial music is heard, a music that is created without the help of any instruments, and from where such fragrance becomes available which is not of this earth, which is ineffable.

It is again this very centre which knows no bondage whatsoever and which is the door to freedom, absolute freedom. And it is, this centre that leads us to the beyond which has no frontiers, which is a limitless and infinite expanse, which knows no sorrow and which is nothing but bliss and more bliss and more bliss; nothing but abounding bliss.

But our life force does not reach that centre, it is impeded somewhere on its way to it, somewhere quite close to it. It is necessary to understand this thing very clearly, because what I call meditation is going to be our utmost effort for these three days—to reach the life force to that centre where the flower can bloom, the lamp can be lighted, the eye, the third eye can open and the super sense can be availed.

It is this centre from where a few have soon truth or God or whatsoever you tall it, and from where all have a right to see it. But it is not necessary for a seed, just because it is a seed, to become a tree. Every seed is entitled to be a tree, but they don’t become. Although the seed has the potential to be a tree, it is also necessary to sow it and to fertilise it. It is necessary for the seed to break up, to disintegrate and to die as a seed so that it can become a tree.

Only that seed is transformed into tree which is ready to disintegrate and disappear into the soil. And if we look at the tree and the seed together, placed side by side, it is difficult to believe, how a tiny seed could turn into a large tree. It seems impossible. It seems impossible, how a little seed is transformed into a large tree. We have always had this feeling whenever we looked at men like Krishna or Buddha.

Standing near Krishna we felt that it was impossible to be like him. So we said, ‘You are God, and we are just ordinary persons; we cannot be like you. You are an avatar, an incarnation, and we are just petty people who can only crawl anyhow. It is not in our power to be like you’ Whenever a Buddha or a Mahavira has crossed our path, we touched their feet and said, “You are a teerthankara, an incarnation, a son of God, and we are very ordinary people.” If a seed could speak it would say the same thing to the tree, ‘You are God and I am an ordinary seed; how can I be like your How can a seed believe that a large tree is hidden in it?

But it is a fact that what is a large tree today was once a tiny seed, and the tiny seed of today will turn into a large tree tomorrow. Infinite possibilities lie hidden within each of us. But so long as we are not aware of them, no scriptures and no godmen, however loudly they say it, can prove their existence. And it is as it should be. because it is sheer deception to believe what we don’t know. It is better for us to say that we don’t know that God is. But it is equally true that a few persons have known God. And a few others have known them, and their whole lives have been transformed through it; they have seen celestial flowers blooming all around thorn. But we cannot have it just by worshipping them. Unfortunately, religions have stopped with worshipping. But how can a seed become a tree by worshipping it? And a river cannot become an ocean however much it worships the ocean.

So those who know say that the experience of God is a remembering. It is not something which we are going to learn today. The day we will come to know it we will exclaim, “Hey, so this is swimming! We could have done it anytime, we knew it. But we never gathered courage to take the jump, we just kept hanging on the bank of the river.” Stepping into the water is very necessary, and as soon as one is inside it the work begins.

The centre I am talking about is hidden in our brain. If you ask the brain specialists they will say that only a very small portion of the brain is active; a major part remains inactive, and it is difficult to say what is hidden in that major part. Even a genius uses a very small part of his brain—the rest remains dormant and unused.

The brain is the abode of what we call the supersense, or the sixth sense, or the third eye. This centre is closed and dormant, and once it is opened we shall see life in many new dimensions. Matter will disappear and God will appear; form will be lost and the formless will be revealed; the figure will vanish and the figureless will be known; death will cease to be and the door to the deathless will open. But the centre from where it is seen is closed at the moment. How to activate that centre? As I said, the light bulb remains inactive so long as the electric current does not reach it.

You reach the current and the bulb will be alive. The bulb is always waiting for the current to reach it. But the electric current cannot appear on its own, even if it is racing through the wire; it needs the bulb too. Both the current and the bulb are equally needed for the light to become manifest. The life force is within us, but it cannot manifest itself unless it reaches that centre which can make manifestation possible. We are alive only in name. Do you think that just breathing is life? Do you think that digesting food is life? Does life only consist of going to bed in the night and leaving it in the morning.

Every machine is born, it lives and it dies. So what we ordinarily call life is nothing more than a machine.

Life is a very different thing. If this dead bulb does not know of the electric current, it would think that, as it is, is life. When a gust of wind pushes it about it will say, ‘I am alive because I am being pushed about? The bulb will take it to be its life.

But what will the bulb say, if it can speak, when the electric current reaches it for the first time? It will say, ‘It is just indescribable! I don’t know what it is that has happened to me. Until a moment ago I was filled with darkness, and now it is all light and the rays are flowing in all directions?

What would a seed say the day it grows into a tree? It would say, ‘I don’t know what has happened to me. It cannot be said. I was a tiny seedling, and now I don’t know what has happened to me. And it is equally difficult to say that it has happened through me.”

Therefore, those who realise God do not say that they themselves have realised, they only say that they don’t find any connection between what they had been and what they have become.

They say, ‘Now it is all light where it was all darkness before. We were all thorns; now we are all blooming flowers. Then we were frozen with death, now we are flowing with life. No, no,’ they will say, ‘we have not realised, we have not realised.’

Those who know will say, ‘It is all his grace; it has happened to us through his grace and not through our efforts? But it does not mean that effort has no place. It is true that when you realise God you feel that it is his grace, but to reach to that grace, a journey of great effort is needed.

And what is that effort? In one sense the effort is small, but in another sense it is very great. It is small in the sense that the centre is not very far.

The distance between the place where the energy is stored and the spot where the eyes open with which you see life is not much. It is hardly a distance of two or three feet. After all, wo are only five to six feet in height. So our whole life structure is limited within five to six feet; the whole set-up is confined in this small area. The space where the life force is stored is like a kunda (-lini).

We live on the first step of the ladder of life. There are other steps, greater steps, that lead to God. The small distance of two to three feet that is there in our body is in another sense a very big distance; it is the distance between nature and God, between matter and soul, between sleep and wakefulness, between death and immortality. That distance is very long. But there is also a small distance inside our being which we can traverse in meditation.

If the energy within is awakened, you will die (the old ego dies) as you are right now and a totally new individual will be born—an individual that you never were before awakening. And it is this fear that prevents people from believing in God, and prevent peole from knwoing their true-inner-higher-divine-self.

Wthe energy will be awakened it will totally transform me. New centres will be awakened, a new individuality will emerge, new experiences will happen—everything will be new. If you are prepared for the new then you must gather courage to part with the old. But the old has gripped us so firmly in every way, it has fettered us so strongly, that the vital energy cannot raise its head, cannot rise upward. The journey to God is really a journey into insecurity. But the flowers of life and beauty only bloom in insecurity.

The purpose of kundalini is to orient us to God.

Those who want to enter the domain of energy, those who want to go on a pilgrimage to the temple of the supreme energy, they will have to shed all fear, and if the body begins to tremble and shake or begins to dance, allow it to happen with ease and spontaneity.

No one finds God through dancing, but one can dance if he finds God. What can a drop do but dance when a whole ocean enters into it? What can a beggar do but dance when he suddenly comes upon a treasure of infinite wealth? But man has been so much crushed and crippled by civilisation that he cannot dance. If we have to make the world once again religious, it would be necessary to regain the natural state of man’s life—his spontaneity, his ease. So when meditative energy rises and your whole being begins to dance, don’t obstruct your body, don’t suppress your bodily movements.

If you’re looking for the highest levels of health, you need to look for ways to keep your frequency and cell vibration high. Your personal level of happiness is the cornerstone of raising your frequency, thus obtaining optimum health. The more dense the material is the less movement, and by raising the inner frequencies the higher the body-cells begin to vibrate (or dancing). Enlightment leading to cells begin to vibrate in a faster speed and is like the dancing Shiva.

All of us have suppressed much. We have not allowed ourselves to cry and laugh; we have not allowed ourselves to run and play and dance either. We have suppressed everything. We have closed all our doors from inside, and we have become our own prisoners and guards. We will have to open all our doors and windows if we want to go out and meet God. But then fear will assail us, because all that we have suppressed will surface. If you have suppressed tears they will surface, and if you have suppressed laughter, it will come up.

Let them come out, and let them be washed away. We are here, in this solitary place, so that fear of people will not affect us. And these pine trees will not be offended, they will not say a thing. Rather, they will be pleased with you. And the waves of the ocean too will not take any offence. They are not afraid of anything. They roar when they feel like roaring and they go to sleep when they want to sleep.

And so also these sands here will have no objection whatsoever. Let go of yourselves completely and let whatsoever happens inside you happen. Don’t resist. Dance if you feel like dancing, and shout if you feel like shouting. If you feel like running, then run. And even fall down if you feel like falling. Let go of yourself in every way. And if you do so you will suddenly find that some energy inside you has begun ascending in a spiral form, some force has begun to wake up. And you will also find that all the closed doors have begun to give way.

Do not let any fears assail you in that moment. Be totally one with that inner movement, with the dance of that circular energy; lose yourself into them completely. Then the thing may happen. It happens easily. But you are not ready to let go. And it is strange that very small things impede you, withhold you. The day you will reach and look back you will just laugh at the petty things that you allowed to come in your way. It would have been okay if they were something big, but they were really petty things.

The wakening of the Kundalini is not simply the arousal of a dormant force within us, as Gopi Krishna explains:

The arousal of kundalini, in its true sense, does not simply imply the ac-tivity of a hitherto sleeping force, but actually the start of a new activity by changing the whole system to adapt it to a new pattern of conscious-ness through changing the composition of the bioenergy or subtle life force permeating the whole body.

The kundalini is, as it were, a temple built and waiting to receive its lord . The Lord is now come to live in the form of the impulse or spark of life from the Origin. 1 ) The impulse makes possible an action from within outwards – itself standing as the centre as making out of man a real, independent self – sufficient being.

It is this quest which makes life livable , and this is Kundalini , this is the divine urge . But Jung goes beyond the psychological in these lectures to include the metaphysical implications of the kundalini system as well.

Our culture is a culture in muladhara , only a personal culture where the Gods have not yet awakened from sleep . Therefore we have to awaken Kundalini in order to make clear to the individual spark of consciousness the light of the Gods.

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Kundalini is that treasure within you which has been left unused, untapped. You could use that energy to transform this into a completely different dimension altogether; a dimension that you cannot imagine. The kundalini energy gradually rising to the head over a period of time becomes stronger and stronger and eventually brings enlightenment. The knot of the heart is pierced, and all the doubts of the heart are destroyed along with the bondage of karma. Then one has the vision of the Supreme. Tavistock Institute. Part 135.

Kundalini is that treasure within you which has been left unused, untapped. You could use that energy to transform this into a completely different dimension altogether; a dimension that you cannot imagine. The kundalini energy gradually rising to the head over a period of time becomes stronger and stronger and eventually brings enlightenment. The knot of the heart is pierced, and all the doubts of the heart are destroyed along with the bondage of karma. Then one has the vision of the Supreme. Tavistock Institute. Part 135.

Yoga is the art of uniting the individual soul with the Supreme Soul, of uniting the Kundalini Sakti lying dormant in the Muladhara Chakra with Siva in the Sahasrara Chakra. … Samadhi illumines the soul and reveals the Self, by piercing the veil of ignorance.

Vedanta says that the individual soul is enveloped by five sheaths—Annamaya Kosha (the gross body), Pranamaya Kosha (vital sheath), Manomaya Kosha (the mind), Vijnanamaya Kosha (the intellect), and Anandamaya Kosha (the bliss-sheath or the ignorance that immediately veils the Self), and that the goal of life, viz, Self-realisation is attained by negating the five sheaths and piercing the veil of ignorance.

Kundalini is not a modest energy; it is a monumental force that can be tapped, amplified, directed. As the source of all mystical experience, the awakening of the kundalini shakti vivifies health, vitality, mental clarity, and imagination. Kundalini has the capacity to radically enhance everything you experience, from enjoying the company of another to sitting in profound absorption, rapt with the energy of the cosmos f lowing through you.

Kundalini is that treasure within you which has been left unused, untapped. You could use that energy to transform this into a completely different dimension altogether; a dimension that you cannot imagine.

The kundalini energy gradually rising to the head over a period of time becomes stronger and stronger and eventually brings enlightenment.

The normal mind is incapable of piercing the veil of senses or of time and distance on account of the restrictions imposed by the very structure of the organ through which it manifests itself .

Shakti is able to remove from the minds of yogis the veil which covers the three worlds. This veil of ignorance, which has taken the form of the world, hides one’s own true nature, converts the state of Shiva into the state of individuality, and makes one undergo great sufferings. This veil consists of the three impurities and is also known as the knot of the heart.

“The knot of the heart is pierced, and all the doubts of the heart are destroyed along with the bondage of karma. Then one has the vision of the Supreme.”

When Maha Shakti Kundalini unfolds within, the knot of the heart is automatically pierced, all thoughts and doubts are destroyed, and all karmas are weakened. Kundalini gives a seeker true understanding of all the worldly pleasures which appear so wonderful, and, knowing them to be the cause of the seeker’s bondage, She roots them out for his own good. When Parakundalini Shakti, who is subtler than the subtlest, pierces all the knots which sustain the sense of limitation, the knowledge of the Absolute arises. Then, the yogini Kula Kundalini Shakti sports forever in the yogi’s pure mind. She fills the minds of yogis with bliss, leads them to the state of Shiva, and severs all their worldly bonds. For this reason, yogis continually worship Mother Kundalini through meditation, and thereby please Her. Swimming in the ocean of bliss, such yogis become intoxicated by drinking the nectar of love of the adoring Kundalini; for them, the entire world becomes the embodiment of love.

Kundalini is the belowed and Self-born ONE.

To move the Kundalini is to remove the veil of ignorance.

The last veil falls when our lesser selves are transcended and our center of identity becomes the Self. This is when we can experience the blissful state of Satchitananda and know we are home.

The citshakti kundalini lies hidden by the veil of inveterate ignorance , the shroud of indomitable ego , the mantle of the discursive mind and its varying distractions .

It is by sundering these obscurations and obstructions that the divine potentiality manifests itself . The revelation of the luminous shakti is accomplished by minds capable of transparent purity and penetrating introversion or deep meditation.

It is he who uplifts the Jiva from the quagmire of body and Samsara; removes the veil of ignorance, all doubts , Moha and fear . It is he who awakens the Kundalini and intuition.

The yogi attains freedom from worldly desires and the energy is now directed to higher planes and to the “gateway of liberation.” The aspirant now understands the real meaning of yoga—the Divine Union. With increased concentration and peace of mind, the yogi can see the past and present, and anticipate the future.

A guru is one who has full Self – illumination and who removes the veil of ignorance in deluded jivas. Only man is not aware of it , because of the veil of ignorance before him and getting man´s rightful share in the joy of Divine Bliss.

A Guru can awaken the Kundalini of an aspirant through sight, touch, speech or mere Sankalpa (thought). He can transmit sp