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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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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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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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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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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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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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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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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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The Fifth Kingdom and Kundalini. Tavistock Institute. Part 134

The Fifth Kingdom and Kundalini. Tavistock Institute. Part 134

Many so-called authorities of yoga rate kundalini fire as the highest possible manifestation of the spirit; it is nothing of the sort. Kundalini, a negatively charged energy, is aroused by the influx of the positively charged energy, we call Electric Fire, which is found in the central spiritual sun. When Electric Fire (Fohat) pours through Sahasrara, the crown chakra, kundalini hears the call of her mate and rises from her cave in the base of the spine to meet Him. In the same way, it can be truthfully said that the release of the energy of nuclear fission represents arousal of planetary kundalini. For the first time in the history of the planet, its kundalini is being released consciously and under the control of a higher centre.

That higher chakra or force centre in the planet, which we call the human kingdom, is stimulating that centre at the base of the spine of the Planetary Logos (the mineral kingdom) in the production of atomic energy. As a result, we have the flow of planetary kundalini to higher force centres or chakras, which is Yoga on a planetary scale. The Fire of kundalini, (the inner fire of matter), is aroused as a final step in man’s spiritual development.

There is much misapprehension about the raising of kundalini, but let us assure you, it is most difficult to raise. Only when it progresses geometrically up all three spinal tracts, ida, pingala, and sushumna, with simultaneous action and uniform vibration, is true kundalini fire aroused, and it can only be done by the Higher Self.

Then, when all three fires merge and blend in man’s highest chakras, will he emerge as a perfected Being, and the powers latent within him will be full expressed. In this way, man is slowly changed by solar fire through the long process of earthly evolution and persistent rebirth.

But man can be changed rapidly by the Divine Alchemy of meditation, a process whereby Solar Fire is consciously brought to bear on the personality and on the mental, emotional, and physical bodies of which it is composed. Man is prepared for entry into the Fifth Kingdom and moves from mortality to immortality, from transience to permanence.

When released , it is said to transport an individual to unfathomable heights of spiritual ecstasy. Bliss or superconsciousness is achieved only when the Kundalini rises from its resting place

The fifth kingdom is reqognized as the selfrealized human souls.

The fifth kingdom is; The freeing ofconsciousness by resolution of opposites, and from the thrall of the unconscious, constitutes the inevitable path for the disciple seeking the superconscious, the Fifth Kingdom.

The resolution of the pairs of opposites leads to the integration of personality and its orientation to the soul. The reiteration of this statement in suitably altered language each day could well form the catechism of every disciple. The prayer of St. Francis of Assisi shows clearly that problems related to the unconscious can be resolved by action or outer expression of the opposites of the inner stressors. The prayer ends with a description of the rewards that come from the superconscious when resolution of the opposites is attained.

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 the primordial images, possesses a Promethean freedom.

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 inner Self gains its real opportunity to take hold and direct its lower triad, the personality. New anchors are now established by the aspirant with the Fifth Kingdom, the hierarchy of Masters.

This new realm complements the lower primordial archetypes described in Jung’s collective unconscious. It is the higher counterpart of those lower anchors which, hitherto, bound the man to primordial images.

These anchors may be regarded as the strands of a psychic path, a sort of rope ladder up which, in the manner of Jacob’s ladder, the disciple must mount to enter a new kingdom. Part of it may be described as the antakarana of meditation, or the Rainbow Bridge between the upper and lower triads.*

The link is already faintly established by the initiates of old, or, to put it into modem terminology, within its morphogenic fields which, in their turn, were evolved through the first-born of mankind, those who have fought their way into a greater measure of light than average man knows. The rope, the ladder or the thread is there, for all who would take it. We merely need to unveil it for it is hidden beneath the cobwebs of ritual and religious dogma.

To mount it, we need, in the early stages, to practise traditional methods of focus and self-discipline. This is the path of initiation, and it can be hard and cruel. But its rewards are commensurate with the new vistas and the new polarisations which occur as one mounts the cliff face.

The disciple learns to cooperate actively with the forces of the collective unconsciousness in order to resolve problems within his own framework, to remove repressions and to open channels for the input of energies from the collective superconscious. He must not only perform these disciplines but recognise that he is being assisted by Beings Who inhabit the world of the superconscious as ordinary Man does that of the waking consciousness.

They, the Masters, can do much for the disciple, but, because of the very nature of consciousness, as we have here described it, the disciple must do most of the hard work himself. There is no other way.

This is especially true when energies are being directed into Sahasrara chakra, the crowning glory of Man. In the spiral of consciousness, the disciple becomes aware of other schemes of evolution, of hierarchies of life, invisible to ordinary eyes who are not only using this planet as much as we do for their own expression, but whose very nature and materials constitute the same energy reservoirs that we have been considering here.

This means that the disciple must open his awareness to the vibrations of atma-buddhi-manas, must learn to fashion the antakarana out of his own spiritual substance so that the same three energies will descend into his aura.

He must also practise a way of life that will ensure the flow of spiritualising energies, thus described, will become a permanent and ever-increasing feature of his nature. Discipleship is not impossible without integration of personality but the sharing of hierarchical work is restricted without it.

Massive plans burden the Masters during the present time of change from one age into another and They seek help. But They will not entrust a portion of the Plan to those who have not yet been able to prove that they can manage their own emotional bodies, let alone that of the Planetary Logos!

The inner world of man, his consciousness, which will be directly affected by this great test and which will lead those who pass it successfully from the Fourth to the Fifth Kingdom, to the Kingdom of God, or genuine spiritual consciousness…..and transformation, not to outer ones; to the opening up of the unconscious and the superconscious.

The Fifth Kingdom THE FIFTH KINGDOM (The Kingdom of God)

(1) In the fifth kingdom … the outer phenomenal appearance will be retained, as far as the form is concerned, though refinement and quality will be intensified. The kingdom of God materialises in and through huma-nity. But in the realm of consciousness, a very different state of affairs will be found.

A Master of the Wisdom appears phenomenally to be a human being. He has the physical attributes, functions and habits, and mechanism of the fourth kingdom in nature, but within the form, the consciousness is entirely changed. … In the past each great unfoldment of consciousness, has precipitated new forms. This will no longer occur. … Under the divine plan for this solar system, this form-differentiation has its limitations, and cannot proceed beyond a certain point. This point was reached in the human kingdom for this world cycle.

Now, in the future, the consciousness aspect of Deity will continue to perfect the forms in the fourth kingdom in nature, through the instrumentality of those whose consciousness is that of the fifth kingdom. This is the task of the Hierarchy of Masters.

This is the delegated task of the New Group of World Servers who, upon the physical plane, can become the instrument of Their will. Through this group, the inner divine qualities of goodwill, peace and love, can increase and express them-selves through human beings, functioning in the forms of the fourth kingdom.

From stage to stage, from crisis to crisis, from point to point and from centre to centre, the life of God progresses, leaving greater beauty behind it as it moves through one form after another, and from kingdom to king-dom. One attainment leads to another; out of the lower kingdoms man has emerged, and (as a result of human struggle) the kingdom of God will also appear. The bringing in of that kingdom is all that truely concerns humanity today, and all living processes in mankind are bent towards preparing each individual human being to pass into that kingdom.

The knowledge that there may be greater manifestations than even the kingdom of God, may be inspiring, but that is all. The manifestation of the Kingdom of God on Earth, the preparing of the way for its great Inaugurator, the Christ, the making possible the externalisation of the Hierarchy upon Earth, give us each and all a fully adequate task, and something for which to live and work, to dream and to aspire.

Many of the Initiates of the Hierarchy will work openly , outwardly , on the physical plane , known to all men . … This will become the aim of advanced humanity in this coming age . … The human kingdom is the Fourth Kingdom ; the Masters and the Initiates of the Hierarchy make up the fifth , the emerging Spiritual Kingdom …

Kundalini is our basic evolutionary energy that lies dormant at the base of the spine in the first chakra called Mooladhara, or the root chakra. When consciousness attains a certain stage of development, Kundalini rises to accelerate the process. It marks the shift from the fourth human kingdom to the fifth spiritual kingdom. First, there is mineral, then plant, then animal, finally human; and then we move into the spiritual through the vehicle of Kundalini.

Kundalini is only concerned with truth and authenticity. When we have the courage to face the truth about ourselves and our lives, the Truth sets us free. Kundalini can then work the way it was designed to. Without self-awareness work, Kundalini continues to affect the nervous system in various ways without reaching its ultimate goal of spiritual awakening and self-realization.

In the fifth and final stage, the meaninglessness of life becomes paramount in his consciousness. … in the Bhagavad Gita and Lord Jesus Christ referred to when he said, “Blessed are the persecuted because they will see the Kingdom of God .

We have said that the Power that created the eye can see and the Power that created the ear can hear. If this Power is not in need of a physical eye to be able to see, or a physical ear to hear, it is reasonable to assume that this Power or Energy would not need a vehicle as human beings do at the present stage of evolution.

We must take our hypothesis a step further. If consciousness is energy and energy is indestructible, what happens to that vortex of energy-consciousness when its vehicle of expression, the body, is gone? Will we have bodiless consciousness? What can those forces do? Will they affect anyone? If so, in what way?

What happens to those forces and where do they “reside”? What power can such bodiless consciousness exercise? Is that power inexhaustible? Does it generate itself by itself, or through something else? If we assume that there are bodiless mind-consciousnesses (forces) and if the energy of these forces is lim-ited, where and how might such regeneration take place?

Could these bodiless consciousnesses be termed “extraterrestrial” consciousness, being outside the orbit of the Earth? Can they influence those forces that are still in a body, or use a body as a vehicle, and therefore also use emotional energy?

Can the human mind and its emotional energy become the fuel or recharger of the bodiless consciousness? These thoughts are not as outrageous as they will first appear. Physically, humans feed on the vegetable and animal kingdoms. Emotionally and mentally, people feed on each other. There is no reason to assume that there is not something that would feed on us.

The Archons is said to feed of fear and negativity from Mankind and news bombardning the human mind with just negativity, fear, sorrow and panic in and endless circle.

What is behind the saying, “Ye are gods”? It might indeed be that the accumulation of intelligences makes a demand of enlarging consciousness and that this evolution of humankind is still going on. Perhaps this process was somewhat immature when curiosity brought these young gods down to Earth. Their bodies are described as being ethereal, which means of such fine stuff that it is invisible to sight. Obviously these young gods who stayed around on the Earth for too long lost some of that quality. We are told that their bodies hardened. We must conclude, therefore, that living on Earth would depend on the use of a body, while a center of consciousness that is unencumbered by the heaviness of the body might be able to spend some time on other stars or planets for development, or for the purpose of increasing energy from those who do not care to have it. Energy is available for anyone who wants to make use of it. Pursuing higher consciousness, or increasing our level of consciousness.

In one’s personal worship, a spiritual image may be created and visualized by the power of imagination. This imagery serves a certain purpose only. It is an appearance. The practice of the Divine Light Invocation will make it transitory. Intuitive perception will take proper care of the transition. The image is there-fore a provisional concept of three levels of power: self-mastery; concentration-contemplation; and pure consciousness. Meditation on Light is one of the most subtle ways to start. It sets some seekers free from religious aspects that may be undesirable. At the same time, substitutions of various gods and goddesses is avoided, once the practice of concentration has been mastered. Worship is a process of self-awareness and the seat of what is reflected is somewhere else. It cannot be touched or taken away. Like the fragrance of a flower traveling on the airwaves, it cannot be picked up and placed elsewhere. It is intangible and yet it has a reality of its own. It has a presence.

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ANCIENT MYSTERIES , The Fifth Kingdom, Kundalini. Tavistock Institute. Part 133

ANCIENT MYSTERIES , The Fifth Kingdom, Kundalini. Tavistock Institute. Part 133

Cosmic Consciousness

The goal of all major esoteric traditions and of all world religions is entry into a higher kingdom of nature, into the realm of the gods. This kingdom is known as the Fifth Kingdom, and one’s awareness and experience of its world constitute what is referred to as the superconscious experience. It has been described by all those who have had this extraordinary glimpse of another world, in ecstatic terms, as a state of boundless being and bliss in which one’s individual consciousness merges with the universal consciousness, with the Godhead.

It is a state of beingness and awareness that far surpasses one’s usual limited, narrow view of reality and transports one, for a brief moment, beyond the limits of time and space into another dimension.

The union of the self in man with the Self of the universe is called yoga, the yoking or joining together of the finite self with the Infinite Self, and the process or method for attaining this union is also called yoga. The name given by the Hindus to the highest state of consciousness is called Samadhi; the Zen Buddhists refer to it as Satori; in Taoism, it is known as the absolute Tao. Thomas Merton calls it transcendental unconscious, while the Quakers label it the Inner Light, and Gurdjieff calls it objective consciousness. Jung describes it as the process of individuation, and in Western metaphysical traditions, it is called the fifth state, cosmic consciousness, illumination, and the mystical or religious experience.

No matter what name is given to this phenomenon, the condition implies a state of awareness radically different from that of our ordinary normal waking consciousness . These terms are all descriptive of the merging or union of individual consciousness with that of a Greater Being and becoming one with Him.

When this occurs, there is really no loss of individuality or sense of annihilation, but rather an expansion into a greater beingness in which you discover that you are your finite self no longer, you are something far more glorious than you can ever imagine and that the loss of your finite self is really no loss at all. In fact, it is not, as is stated in the famous line, that the ‘dewdrop slips into the Shining Sea’, but rather that the dewdrop becomes the Shining Sea.

In order to achieve this extraordinary development in awareness and beingness, many disciplines and methods have been developed over the centuries, both by religion and by esoteric traditions known as mystery schools.

Only those who proved themselves worthy and who could be trusted were permitted to enter these schools and be given the keys with which to unlock the hidden potentials within, for the misuse of this information could lead to dire consequences, not only to themselves, but to others. Even the world’s great religions had information which was withheld from the masses and reserved for those few who had earned the right to have this knowledge.

The Mystery Schools

It is a little known fact that every ancient religion and philosophical system had an esoteric or secret teaching for the select few; esoteric has a two-fold meaning: knowledge held in secret, known only to a few and includes secrets concealed from mankind by nature, and the knowledge that comes from within. There was also an exoteric or public teaching for the masses. These ancient teachings, which are known as The Mysteries, dealt with the great Truths about the nature of Reality and of being and nonbeing. Among other things, the Mysteries included in its teachings the study of the origin of the cosmos, called Cosmo genesis, and the study of the origin of man, known as Anthropogenesis. Needless to say, these views differ somewhat from those introduced later by modern science and by present-day theology.

In Egypt. the initiated priests developed occult alphabets and secret rs Egypt. their pledged disciples to preserve their ancient wisdom. It is interesting to note that the Tarot cards which are so popular today are said to contain the key to the Egyptian mysteries. Even in the history of early Christianity, we find the inner teachings preserved for the initiated, while the husks, the outer vehicle, were given to the public.

To you’, said Christ, speaking to his disciples. ‘it is given to know the mysteries of the kingdom of heaven; but unto them that are without, all these things are done in parables.’ (Mark 4:11) And in the Bible, what is recorded are parables of Jesus, but the ‘mysteries of the kingdom, are withheld. Today, the mystery schools are no longer in existence, and the worlds religions possess only a fraction of this information.

Whatever vestiges of such knowledge that remain in religious teachings have been distorted into a meaningless dogma and ritual which is little understood by the common man and which has only served to separate mankind to a greater extent than before. The separateness occurs because of the disagreements which have arisen in the understanding and interpretation of scriptures produced by individuals who have had the superconscious experience.

Those who have not had this experience would, of course, interpret it in terms of their level of understanding based on their own experiences in our limited three dimensional world. Unfortunately, all religions that are known to us in their church form are only pseudo-religions and present only a travesty of the great Truths. The question arises, then, if esoteric knowledge exists, where can it be found?

The answer, of course, is that the true science of spiritual development always lay in the hands of the Masters of the Wisdom who constitute the inner circle of humanity and who guide the evolution of mankind on this planet. All that Is possible is done by them to help man, but he must seek help.

Moreover, he must first understand that there is a knowledge that far surpasses all ordinary knowledge and that the only way to gain access to that knowledge is to seek it through contact with the Masters, and from deep within his own inner being through meditation. But man, when faced with the idea of a hidden knowledge that would change him from ordinary man into a god, largely ignores it, and those who do hear the call of the Pied Piper get lost in the cul-de-sac of psychism and pseudo-esotericism because they themselves do not know what they are looking for, and in order to receive, one must know what to look for.

Clearly, esoteric knowledge can be given only to those who seek it, for in order to acquire this knowledge and the power that accompanies it, one must go through many preparations, tests, and hard work.

Spiritual Development

BUILDING THE BRIDGEHEAD

The Antakarana

The essence of spiritual development is that we need to build a bridgehead between the Soul and the personality to establish communication between the Soul and its lower vehicle. This bridgehead is called the Antakarana in Sanskrit and is described as a channel along which the energy of the Soul flows with ever increasing force into the energy vortices of the body known as chakras. In average man, only five per cent of the soul’s energies are available to him, but through the practice of meditation, he begins to establish a bridgehead, to build the Antakarana or Jacob’s ladder.

The Human Kingdom: This is very advanced in its spiritual development; some of the advanced elements of humanity are manifesting radioactivity, or what we call initiatory capacity. By this we mean that the advanced elements of the fourth kingdom are radiatory in that their head and heart centres are becoming highly active, and attract to them through groups, other human elements in the spiritualising process. The most advanced human initiates become Masters of the Wisdom, Initiates of the sixth and seventh degrees and eventually, Nirmanakayas.

This is a process which takes the advanced human elements into the fifth kingdom, the kingdom of Souls. whilst retaining a physical body. Such highly evolved humans begin to act within the kingdom of Souls whilst still in physical form. In so doing, they are treading the Path. In order to understand the extent of this spiritual process of treading the Path, it is very helpful to study what happens in the unfoldment of a flower.

If we had trodden the surface of the planet 70 million years ago. we would have observed jungles and vast expanses of green plants, all very appropriate to their star of development, but all of them green, and with no manifestation of radiation or spiritual psychosynthesis. There were no flowers anywhere to be seen.

One must imagine the extraordinary effect of the great spun of spiritual power that enabled some of the green plants to produce species capable of flowering. We ourselves may be compared to such a flowering entity. We are thrust as encapsulated Monads into the harsh soil of the planet Earth and we explore with our roots the elements of eanhly forms which are available to us for our expression.

We then seek other forms of expression, not in the objective world of the material but the inner and subjective world of spirit. We send pan of ourselves upwards into another realm, comparing, in this fashion, to the growth of the plumule part of the seed as it penetrates the world above the harsh surface of the Earth.

We liken this to the Antakarana which reaches inwardly to the lotus of the Soul, and through it, makes contact with the tremendous forces of the sun. In that inner world, we, like the plant, unfold special organs which enable us to accept the energy of the spiritual sun in new planes of endeavour, rather than the simple energies which are available to us in physical form.

We unfold spiritual leaves which accept the higher energies of photosynthesis, and eventually, we swell inwardly, and begin to unfold a bulb-like structure which is the manifestation of the Soul. Highly developed Souls continue to grow in their buds until the precious moment of initiation arises, when a spintual spun, again from the planet Venus, enables the individual bud to burst into flower.

The flowering of the human entity constitutes the final goal of treading the Path. Thus the Soul and its unfoldment is likened to the opening of a lotus bud. Such highly evolved beings radiate their energies to everyone and everything about them. This Is why we say that spirituality is the effort put into raising the consciousness of those around you: the consciousness of plant, animal and mineral elements, as well as the elements of the human kingdom.

This is why we are interested in the processes involved in the flowering of a plant. We too undergo the process of budding. We know what it is like to have stress placed upon us so that the condition becomes almost unbearable, relieved only by an extension of consciousness. When we look at the bud of a rose, we would see, if we could use a microscope to observe it, cells being torn into shreds by the bulging of the underlying structures; so too may the process of human spiritual unfoldment be likened to the opening of flowers which release their higher qualities of scent and colour to the surrounding world. The great occultist Rudolf Steiner described in minute detail how important it is to observe such processes in nature along with the rising and setting of the sun, in order to parallel such achievements with our own structures.

To illustrate the development of the four kingdoms of nature, a diagrammatic representation of the processes involved may be summarised as follows: An analogy may be drawn between the search of man into inner and outer space and his own flowering. In the case of the plant, the seed, which is thrust into the fertile soil, contains within it all the potentialities of its previous lives or antecedents.

When conditions are right, the seed will send out roots. The level of the ground is the barrier between inner and outer space—the hard earth and the subtler air and sunlight. All the time that the plant is searching with its roots for nutrition, it is growing upwards in search of a new dimension that will give it light energy.

Later, there is an unfoldment of itself as stems and leaves in the subtler (inner) realm of the atmosphere and the leaves begin to absorb a subtler more vibrant energy than that taken out of its seed and roots—the energy of sunlight. His Ring-Pass-Not (the circle, bounds or frontier beyond which an entity cannot go because of the limitations of its state of consciousness) also increases as he contacts dimensions of awareness not previously accessible to him.

The point of importance to remember is the upper and lower nature of the plant, so analogous to man and the interconnecting antakarana which has to be built by the plant to its flower and man to his soul.

The biology of spiritual development is concerned with the cultivation and watering of this human tree.

Cultivation is through exercises of discipline; watering is through instructions of initiates who give out the ancient teachings on how to develop the antakarana, and to stir the petals of the soul. As we enter the Age of Aquarius, we can perceive the true meaning of the symbol for the zodiacal Sign of Aquarius which depicts a man bearing a jug of water that is being poured forth, watering the tree of mankind.

The Chakras

A further analogy between man and the flowering plant can be made with regard to the chakras or lotuses located in the etheric tract along the spinal column. There are seven major centres, and although we are most familiar with the chakras that lie in the etheric sheath, the astral and mental sheaths also possess a set of seven chakras each.

The chakras that we are concerned with here are the ones lying along the etheric tract in the spinal column. Ordinarily they are not visible to the physical eye, but any particular centre can be seen clairvoyantly when that centre is activated. However, we need to have a correct understanding of what constitutes chakras or force centres.

Symbolically speaking, chakras are cosmic banks.

Every real effort that we make, every effort that has a right motive, whether it is successful or not, brings a deposit of some record inside these chakras. So when succeeding lives come, when we reincarnate, the qualities we have deposited in these chakras are quickly restored to us and we reach that same level of achievement that we had reached in the previous life. In each life, we start off with the rewards gained in previous lives, because every act of Atma, Buddhi and Manas (which represent the qualities of the Higher Triad: Will, Love-wisdom, and Active Intelligence) is a sparkling jewel placed in these cosmic banks. Likewise, in those lives that lie ahead, these cosmic banks are available to us.

When sufficient development has taken place in these chakras, man awakens to a new awareness of himself and of the world which was not present before the awakening and which is beyond the range of detection of his physical senses.

The chakras, which literally mean circles or wheels in Sanskrit, are connected to their physical counterparts, the endocrine glands and their associated nerve plexuses, through an extensive system of channels called nadis along which prana, cosmic energy, is conveyed from the centres to the organs of the physical body. It is prana which is responsible for the maintenance of life in the physical body. While oxygen and carbon are absorbed directly by the physical body through respiration, prana, is absorbed by the etheric body and channelled through the physical body by means of a system of nadis. Furthermore, while oxygen cannot be stored in the body, prana can be stored.