So how do we surrender ourselves, die to the ego? Like I said we must realize that there is no ego. It is all one cosmic process. The thoughts and desires are not originating inside of us. It is part of the race consciousness that you and I are intertwined with. There is no you separate from the Spirit, from the One. As Vitvan says, it is hard to let go of this. We just found out that we are evolving beings and we are breaking out of the race psyche. We are pushing forward into the higher frequency levels and we want to believe that we had some hand in it, that we are special. Now you are telling me that all of that meant nothing, that I now must give it all back?
If we don't want get stuck in the quagmire of egoism and continue on this path we have been treking then we must die to self.
And how do we do this?
I will quote Vitvan again...
"It is the power of love, for when you really love you die to self"
Thursday, March 18, 2010
Frequency Affinity
So I've learned this concept many times from multiple sources and I grasped the knowledge to a point but I see how I truly never had an understanding. I feel as though now I have an even better understanding of how we function.
I've learned that if you rise to a certain level you cannot be affected by those on a lower level. If you're on a higher frequency level then those on lower levels do not affect you, you don't even register it. It's the same concept of why we don't see the higher dimensions, because our neurons I guess do not register the faster moving wavelengths.
Vitvan puts this (and most concepts) in a whole new light. So think about it like this. See the world as a bunch of cosmic processes. Don't see everything as originating with you or as being your thoughts, desires, etc. See yourself as radio who can turn into different frequencies. This made me have a eureka type moment. If you have some type of anger towards someone it means that you picked up that frequency from the cosmic process because you still function on that level/frequency. If you had eliminated that lower nature you would not pick up these lower frequencies like hate, envy, pride, etc.
It's all about the value we give to something. When we're on that higher level we're un-attached and we don't move when someone cries racism or hate. We don't have any of that inside of us and we also don't lower ourselves to their level and give sympathy. We can empathize as in understanding what they are going through because we were once on that level, but we won't participate in the pity party because we have evolved past that point and it would be a disservice to everyone to go back to those levels.
Here is a quote from "The Christos" to end on:
"As you know one cannot register a wave or frequency, characterized by a certain quality, unless he has first cultivated and incorporated an affinity for it in his own psychic-nature. This harks back to that point we stress so much for a beginner in the instruction: this blaming this, that and the other person for what happens to him. The idea that nothing can happen to you, that you can't even register the frequency, unless a similar quality is in yourself must be accepted as a matter of course, as elementarily axiomatic."
I've learned that if you rise to a certain level you cannot be affected by those on a lower level. If you're on a higher frequency level then those on lower levels do not affect you, you don't even register it. It's the same concept of why we don't see the higher dimensions, because our neurons I guess do not register the faster moving wavelengths.
Vitvan puts this (and most concepts) in a whole new light. So think about it like this. See the world as a bunch of cosmic processes. Don't see everything as originating with you or as being your thoughts, desires, etc. See yourself as radio who can turn into different frequencies. This made me have a eureka type moment. If you have some type of anger towards someone it means that you picked up that frequency from the cosmic process because you still function on that level/frequency. If you had eliminated that lower nature you would not pick up these lower frequencies like hate, envy, pride, etc.
It's all about the value we give to something. When we're on that higher level we're un-attached and we don't move when someone cries racism or hate. We don't have any of that inside of us and we also don't lower ourselves to their level and give sympathy. We can empathize as in understanding what they are going through because we were once on that level, but we won't participate in the pity party because we have evolved past that point and it would be a disservice to everyone to go back to those levels.
Here is a quote from "The Christos" to end on:
"As you know one cannot register a wave or frequency, characterized by a certain quality, unless he has first cultivated and incorporated an affinity for it in his own psychic-nature. This harks back to that point we stress so much for a beginner in the instruction: this blaming this, that and the other person for what happens to him. The idea that nothing can happen to you, that you can't even register the frequency, unless a similar quality is in yourself must be accepted as a matter of course, as elementarily axiomatic."
The Two
From "The Secret of Light" by Walter Russell -
"The two are always two and never can become one,
"The two are always two and never can become one,
although the desire for oneness is with each during the
entirety of its cycle. It is this desire for oneness which
causes them to interchange. When credits and debits are
balanced by interchange with each other, they cease to
be. They do not become one.
entirety of its cycle. It is this desire for oneness which
causes them to interchange. When credits and debits are
balanced by interchange with each other, they cease to
be. They do not become one.
When electrical opposites thus cancel each other out
by interchange of their plus and minus conditions, they
do not neutralize each other, as commonly believed —
they cease to be"
by interchange of their plus and minus conditions, they
do not neutralize each other, as commonly believed —
they cease to be"
Wednesday, March 17, 2010
Friction
Suffering gives one the chance to climb to a higher level. We need the friction of dissatisfaction to push us on in our development. I think its a blessing and we know that when we make the grade there will be that day of rest. For now if we are still un-individualized then we might as well fight and climb the mountain as opposed to staying in the comfort of the womb. The path will need to be walked eventually.
Who is the King of Glory? part deux
Below is another selection from Alvin Boyd Kuhn's book, "Who is the King of Glory?"
Hope you enjoy!
In sober earnest we have claimed that the unimaginable cosmic might of the Logos that swings the
galaxies through their orbits came to earth and was a man of flesh! Jesus, the second Person of
the Trinity! That millions have for centuries been made to "believe" such folly is a sickening
realization. This was one item in the catastrophe that was precipitated on half a world for sixteen
centuries as a result of turning myth and drama into alleged "history." A heavy price to pay for
bad scholarship! The pious faith of the ignorant Church Fathers did not save them from
precipitating the Western world into the Dark Ages, the blame for which has been laid at the
door of an innocuous "paganism" of the northern lands of Europe, whose systems of a
profounder esotericism were ruthlessly destroyed by advancing "Christianity" of the literalized
variety.
Perhaps it is now possible to round out the argument as to the comparative psychological
influence of a historical Christ and a dramatized typical Christ figure. Since the indwelling
activity of Christos is the basic indispensable factor in salvation, anything that weakens it must
be held detrimental to critically vital values. The great struggle in the human breast between the
impulses of the natural man and the implanted seed of divine growth is ever so critical, the forces
of "evil" resident in the carnal man so persistently powerful, and the issue of the conflict at all
stages so delicately balanced, that any influence which in the least degree lessens the developing
strength of the inner god, or which detracts from the personal effort to exercise its powers,
dangerously imperils the outcome and the individual’s evolutionary destiny. As the worship of
the historical Jesus does, by the very measure of its sincerity, divert attention from the culture of
the inner spirit, it becomes perilous to that degree. In the end there is no dodging this issue in the
moral field of our life. It is incontestable that the exact amount of psychic energy that we expend
in actualizing our reliance upon a historical savior is so much less available for our task of
developing the inner deity. While the outer savior is receiving our devotion, the inner Christ is
permitted to lie unawakened. Mankind is so constituted psychologically that by so much as it can
lean upon extraneous help it will not exert itself in its own behalf. The purpose of life in the flesh
is to force souls who have come here from the empyrean to exert themselves against pressure,
stress and strain in order to develop their greater potential divinity. It needs to be said in clarion tones for the benefit of overweening piety and uncritical faith, that any influence which in
the least degree diminishes the individual’s conviction of the necessity of reliance upon his own
hidden divinity must inexorably be calamitous for his progress. The image of Jesus the man and
the theological teaching of his power to save us intrude to break the force of the knowledge that
our only savior is within. And never will the mortal man be able to bring the full resultant of his
living experience in the world to bear upon the problem of his evolutionary growth until he
divests himself of all artificial props and stands squarely on his own feet, making his fight alone.
Only when he meets the exigencies of his life here by calling upon the resources of his potential
savior within him will he be fulfilling the conditions requisite to cultivate that savior’s dynamic
possibilities. If in the stress of experience he habitually looks to a hypothetical power outside
himself, he lets the real powers of his own divinity lie fallow.
Much so-called "spiritual science" of current development has worked on the assumption that a
technique adequate for attainment of consummate results in this field involves only subjective
effort. In the wake of the popularization of Hindu mysticism in the West practice has taken the
direction of an inward retirement. Values in consciousness are sought by way of detachment
from sensual experience and contemplation of purely spiritual things. But this movement stands
sorely in need of the reminder that the seed power or sheer potentiality of Godhood in man
requires for its development something more than mere meditation upon divine things. The spirit
might dwell eternally in the world of abstraction if it could follow its own inclination, as a man
might choose to lie comfortably in bed instead of getting up and exerting himself for desirable
ends. But if it did so it would never achieve its evolution. It would never grow. God could have
no children if his spirit did not go forth into an intercourse with matter, the eternal Mother, and
implant the seed of a new birth in her universal womb. For the birthing of his progeny, the gods,
archangels, angels, heroes and men, there is needed the conjunction of spiritual potentiality with
the active energies of what the Greeks called physis, or nature. Clear down the diapason from
God to atom every power of mind or soul has to be linked with its sakti, or physical energy, if it
is to implement its ideal structure for creative purposes. Spirit can not evolve when not in
relation to matter. It lies static, inactive; it is sheer ideal abstraction. To actualize its thought structures, to bring its creative designs to pass, it must
be wedded with matter. It must use the energies loaded in the atom of matter to realize its
entelechy (Aristotle), or final purpose. The whole flow of evolution, therefore, depends upon the
stimuli provided by the contingencies arising in and from the soul’s experiences in material
body. Without matter spirit can have no experience. Not the transcendent but the immanent deity
grows. Says Emerson, "The true doctrine of the Omnipresence is that God exists in all his parts
in every moss and cobweb."
The conditions of experience bring latent spiritual capacity to active expression under the impact
of the strong forces at play in the world of nature. Spirit awakes and exerts itself by virtue of the
necessity of responding to the incidence of blows from the side of matter. Even the dangers
threatening the existence or welfare of its own body, its instrument, on the good state of which
its own unfoldment depends, elicits its unexercised powers.
The concept of world salvation by a personal redeemer not one’s own inner deity is thus
inexpressibly wide of the mark for the basic meaning of religion. If the one and only begotten
Son of God performed the racial redemption, the god within each man would be deprived of the
opportunity for growth which is created only with the dawn of full consciousness of its own
entire responsibility for the consequences of acts. Any influence that depletes the utter reliance
of the outer personality upon the inner deity is an interference with the planned economics of
moral and spiritual evolution. It should have been noted in the study of homiletics that
manifestations of divine help, as if coming from an outside savior assumed to be Jesus--in olden
times the tribal god--generally occur when one has exhausted all known or available helps and is
forced by dire anguish to call upon some spiritual or cosmic agency in last despair. From this it
might be assumed that a degree of inner agony is just the stress needed to arouse sleeping
divinity to active exertion. Thus the exigencies of the outer man in mortal experience prove to be
the agencies of the divinization of the inner man. And the Christ of the age-old ritual dramas was
the type of the divine Self in humanity undergoing the strain, stress and strife requisite to bring to
light the grand epiphany of his solar glory.
What can be said for the psychological influence of the historical
Christ is that the concept has engendered in Western civilization for sixteen centuries a massive
emotionalism and sentimentalism arising from thought of his personal life and sufferings, which,
if it can be shown that the Gospels are not histories but spiritual dramas, that their contents were
in existence thousands of years before his alleged date, must be seen at last as the most
prodigious waste of psychic force, the most devastating hallucination and the most stinging
humiliation of pride in human history.
Hope you enjoy!
In sober earnest we have claimed that the unimaginable cosmic might of the Logos that swings the
galaxies through their orbits came to earth and was a man of flesh! Jesus, the second Person of
the Trinity! That millions have for centuries been made to "believe" such folly is a sickening
realization. This was one item in the catastrophe that was precipitated on half a world for sixteen
centuries as a result of turning myth and drama into alleged "history." A heavy price to pay for
bad scholarship! The pious faith of the ignorant Church Fathers did not save them from
precipitating the Western world into the Dark Ages, the blame for which has been laid at the
door of an innocuous "paganism" of the northern lands of Europe, whose systems of a
profounder esotericism were ruthlessly destroyed by advancing "Christianity" of the literalized
variety.
Perhaps it is now possible to round out the argument as to the comparative psychological
influence of a historical Christ and a dramatized typical Christ figure. Since the indwelling
activity of Christos is the basic indispensable factor in salvation, anything that weakens it must
be held detrimental to critically vital values. The great struggle in the human breast between the
impulses of the natural man and the implanted seed of divine growth is ever so critical, the forces
of "evil" resident in the carnal man so persistently powerful, and the issue of the conflict at all
stages so delicately balanced, that any influence which in the least degree lessens the developing
strength of the inner god, or which detracts from the personal effort to exercise its powers,
dangerously imperils the outcome and the individual’s evolutionary destiny. As the worship of
the historical Jesus does, by the very measure of its sincerity, divert attention from the culture of
the inner spirit, it becomes perilous to that degree. In the end there is no dodging this issue in the
moral field of our life. It is incontestable that the exact amount of psychic energy that we expend
in actualizing our reliance upon a historical savior is so much less available for our task of
developing the inner deity. While the outer savior is receiving our devotion, the inner Christ is
permitted to lie unawakened. Mankind is so constituted psychologically that by so much as it can
lean upon extraneous help it will not exert itself in its own behalf. The purpose of life in the flesh
is to force souls who have come here from the empyrean to exert themselves against pressure,
stress and strain in order to develop their greater potential divinity. It needs to be said in clarion tones for the benefit of overweening piety and uncritical faith, that any influence which in
the least degree diminishes the individual’s conviction of the necessity of reliance upon his own
hidden divinity must inexorably be calamitous for his progress. The image of Jesus the man and
the theological teaching of his power to save us intrude to break the force of the knowledge that
our only savior is within. And never will the mortal man be able to bring the full resultant of his
living experience in the world to bear upon the problem of his evolutionary growth until he
divests himself of all artificial props and stands squarely on his own feet, making his fight alone.
Only when he meets the exigencies of his life here by calling upon the resources of his potential
savior within him will he be fulfilling the conditions requisite to cultivate that savior’s dynamic
possibilities. If in the stress of experience he habitually looks to a hypothetical power outside
himself, he lets the real powers of his own divinity lie fallow.
Much so-called "spiritual science" of current development has worked on the assumption that a
technique adequate for attainment of consummate results in this field involves only subjective
effort. In the wake of the popularization of Hindu mysticism in the West practice has taken the
direction of an inward retirement. Values in consciousness are sought by way of detachment
from sensual experience and contemplation of purely spiritual things. But this movement stands
sorely in need of the reminder that the seed power or sheer potentiality of Godhood in man
requires for its development something more than mere meditation upon divine things. The spirit
might dwell eternally in the world of abstraction if it could follow its own inclination, as a man
might choose to lie comfortably in bed instead of getting up and exerting himself for desirable
ends. But if it did so it would never achieve its evolution. It would never grow. God could have
no children if his spirit did not go forth into an intercourse with matter, the eternal Mother, and
implant the seed of a new birth in her universal womb. For the birthing of his progeny, the gods,
archangels, angels, heroes and men, there is needed the conjunction of spiritual potentiality with
the active energies of what the Greeks called physis, or nature. Clear down the diapason from
God to atom every power of mind or soul has to be linked with its sakti, or physical energy, if it
is to implement its ideal structure for creative purposes. Spirit can not evolve when not in
relation to matter. It lies static, inactive; it is sheer ideal abstraction. To actualize its thought structures, to bring its creative designs to pass, it must
be wedded with matter. It must use the energies loaded in the atom of matter to realize its
entelechy (Aristotle), or final purpose. The whole flow of evolution, therefore, depends upon the
stimuli provided by the contingencies arising in and from the soul’s experiences in material
body. Without matter spirit can have no experience. Not the transcendent but the immanent deity
grows. Says Emerson, "The true doctrine of the Omnipresence is that God exists in all his parts
in every moss and cobweb."
The conditions of experience bring latent spiritual capacity to active expression under the impact
of the strong forces at play in the world of nature. Spirit awakes and exerts itself by virtue of the
necessity of responding to the incidence of blows from the side of matter. Even the dangers
threatening the existence or welfare of its own body, its instrument, on the good state of which
its own unfoldment depends, elicits its unexercised powers.
The concept of world salvation by a personal redeemer not one’s own inner deity is thus
inexpressibly wide of the mark for the basic meaning of religion. If the one and only begotten
Son of God performed the racial redemption, the god within each man would be deprived of the
opportunity for growth which is created only with the dawn of full consciousness of its own
entire responsibility for the consequences of acts. Any influence that depletes the utter reliance
of the outer personality upon the inner deity is an interference with the planned economics of
moral and spiritual evolution. It should have been noted in the study of homiletics that
manifestations of divine help, as if coming from an outside savior assumed to be Jesus--in olden
times the tribal god--generally occur when one has exhausted all known or available helps and is
forced by dire anguish to call upon some spiritual or cosmic agency in last despair. From this it
might be assumed that a degree of inner agony is just the stress needed to arouse sleeping
divinity to active exertion. Thus the exigencies of the outer man in mortal experience prove to be
the agencies of the divinization of the inner man. And the Christ of the age-old ritual dramas was
the type of the divine Self in humanity undergoing the strain, stress and strife requisite to bring to
light the grand epiphany of his solar glory.
What can be said for the psychological influence of the historical
Christ is that the concept has engendered in Western civilization for sixteen centuries a massive
emotionalism and sentimentalism arising from thought of his personal life and sufferings, which,
if it can be shown that the Gospels are not histories but spiritual dramas, that their contents were
in existence thousands of years before his alleged date, must be seen at last as the most
prodigious waste of psychic force, the most devastating hallucination and the most stinging
humiliation of pride in human history.
Tuesday, March 16, 2010
Vitvan - "The Christos"
I've been reading more illuminating material from Vitvan. I can't do justice to how important these books have been for me.
"The Christos" just provided a different look or angle with which to view evolution. He talks about the development of tribes and how the member of the tribe does not have the 'ego' sense or I AM I sense just as the child under seven years of age does not have the sense of 'I'. So I find it interesting to look at how the development of the soul comes along. Obviously it didn't all start at the mineral level, but that is where I will start. The mineral has a deep unconscious state and is worked on from without by man. Man builds bridges and houses and makes airplanes with the elements. The mineral develops into the plant. The plant experiences a dreamless state of sleep. It is worked upon from without by the angels and gets its nourishment from the sun. Animals have a group spirit that works on them from without. They have an inherent instinct that drives them that could be called "God" as well. The animal resembles the tribesman. The only thing that really sets them apart is the tribesman's use of symbols for communication. There is still a sort of group spirit that rules the tribe. They are still One but have yet to become individualized. Slowly the man of the tribe breaks away and desires to express himself apart from the tribe. Down the line he will lose that sense of close family and oneness. He will become part of a community, a town and then a city, a state, a country, etc. The end being where he sees himself One with the world. Now the way Vitvan portrayed it that got me to see it differently is how the involutionary and evolutionary cycles work against each other.
Man must become individualized and become his own being separate from the tribe. All of the old tribes like the Vikings eventually started to mate outside of their own and the mixing of bloods ensued and the closeness to God was lost. The clairvoyance came from the blood (the seat of the ego) and once the daughters of Gods mixed blood with the sons of man, this faculty was lost (Max Heindel). This is a natural part of the cycle. One must lose touch with the Father and become the prodigal son making his journey through matter. When he begins to re-learn his divine origins it is in his nature to feel proud of himself. He has begun to conquer the mystery. This rising up of pride brings him away from the oneness that is inherent to everything. He must reintegrate with the world tribe while also maintaining his separate self. So the two poles here are lacking self consciousness while only identifying with the tribe and becoming a complete individual ego but seeing one's self as completely separate from all else. In the grand scheme of things there is no difference. The tribesman must "leave father and mother" and the individualized self conscious person must re-integrate with the world.
So what happens is you must fight the external forces and also fight internal forces. The urge is still there to fit in with "the herd" and be close to everyone else, but on the other side you are becoming your own separate person developing your own intricacies. It is easy to swing to either side of this equation and find one's self unbalanced. Vitvan says that he is of the opinion that it is harder to fight the inner demons or elementals. These are influences that have been building up through many cycles or lifetimes. We need to gain control of the forces inside and outside of us.
We have a private, inner fight and we have an outer, general fight. When we can get control of all of the forces in our lives. When we get control of all of the desires, things that dominate us we developed the Ego consciousness. We can only develop this state when we have conquered all of these battles with inner nature and outer world. We have these little battles over and over again. When we win one of these battles, we gain a little more sense of that I Am I. It is not all done at once, it is done over many battles.
Here is a quote:
"You don't develop an ego-sense with any one battle and then feel that you are a conqueror; it is by little winnings, little battles that you win. Each accumulation of thse little battles that the ego-sense gets so strong that you can whip anything 'within' or 'without'; you feel that, "I am in control of the forces:; instinctive, impulsive and those compulsive motivating forces within, as well as the dominating forces without."
However, everytime you lose the battles you develop a sense of guilt.
"If the guilt sense accumulates and becomes stronger than the ego-sense, a reversal in the polarity of your psychic-nature is effected; instead of accentuating the positive side of your psyche, you accentuate the negative. If you get on the negative side which is called introversion, you become hypersensitive, etc. The negative side cannot be developed except in accumulated failures in the battle; this battle may go on just in the secrecy of your own self, and another person may or may not know of the battle that you have alone, within yourself. But they will all know the results, because the results are going to shine right out, show right forth and become representations in your configurational-self (objective self/physiological organism). And if those representations are continued over a long enough period in the configurational-self, they become organic disorders or diseases; so you are going to reflect the results of these conflicts".
Failures turn into psychological disorders and then are reflected out as physiological maladies. The cause produces an equal effect. Vitvan goes on to say that not only is a guilt feeling generated but also is a fear complex created. This is a fear of being cut of from the "World Mother" or developing a "mother fixation", which he explains is acted out in being afraid of being alone, always surrounding yourself with others, etc. The gregarious instinct becomes strong and being cut of from others is dreaded.
So metaphorically one has to grab your sword and go to war. There is no way out. Shying away from the battles only heightens one's misery. One can't go and commit suicide, we've made a contract with life, with this world and suicide would be worse than any punishment on this earth (according to Vitvan the desires are still there but we have no vehicle with which to fulfill them).
All of those pains and struggles, all the tears shed eventually get transmuted into glory and grace. They are one, the tears bring about the glory of a mission accomplished. Without one there wouldn't be the other.
And I'll end this with another great quote:
"In this phase of developing the psychic-nature we have to accept the fact that we are faced with a conflict, and all of this sweetness and light, all this goody-goody stuff is out, beacuse Life-facts 'within' and 'without' pose an issue that we have to meet; and fight we must - fail or win. Of course each of us in the process will have temporary failures. I estimate that I have failed ten thousand times to every time I won. But the greatest failure is to not get up and get in the fight again; nothing can beat you unless you lie down and quit. No matter how many times you are beaten in the struggle, in the conflict, never give up; just gather your strength together and fortify yourself and try it again and after the ten thousandth failure you will make a gain, you will win a battle - and Oh, boy, you feel wonderful - EGO-SENSE: YOU HAE DEVELOPED A FACULTY YOU CAN TAKE WITH YOU! So little by little through many failures and little gains we finally develop the sense of I-am-I, I am independent, I am self-sufficient, I don't have to depend upon anyone, I've got an ego. You can get cocky about it; you have a right to strut you stuff, and you have a right to throw your weight around - for awhile; now watch, "for awhile" - because IT IS NOT LONG AFTER THIS TERRIFIC STRUGGLE TO BUILD THE EGO THAT A NEW FORCE COMES IN - THE CHRISTOS FORCE, THE BIRTH OF THE CHRISTOS TAKES PLACE BY GRACE; it is a new field, higher than any field you have ever contacted before. You have contacted a new field by virtue of winning your ego-sense; you are now independent, for you by winning that battle you also contacted a higher sphere, differentiated field, or higher frequency, which was absolutely impossible for you to contact before you had an ego-state with which to contact it. But the moment you contact the higher level, that higher force, there comes a dynamic influence that is greater than any dynamic influence that you have ever experienced before. It is so much greater than the vital-dynamism of the configurational-self, it is so much greater in its potentiality, its power, the feel of it and the sense of it, than the psycho-dynamism by which the psychic-nature was evolved and developed, and which finally won the fight by developing an ego."
Now go and buy the books...
www.sno.org
"The Christos" just provided a different look or angle with which to view evolution. He talks about the development of tribes and how the member of the tribe does not have the 'ego' sense or I AM I sense just as the child under seven years of age does not have the sense of 'I'. So I find it interesting to look at how the development of the soul comes along. Obviously it didn't all start at the mineral level, but that is where I will start. The mineral has a deep unconscious state and is worked on from without by man. Man builds bridges and houses and makes airplanes with the elements. The mineral develops into the plant. The plant experiences a dreamless state of sleep. It is worked upon from without by the angels and gets its nourishment from the sun. Animals have a group spirit that works on them from without. They have an inherent instinct that drives them that could be called "God" as well. The animal resembles the tribesman. The only thing that really sets them apart is the tribesman's use of symbols for communication. There is still a sort of group spirit that rules the tribe. They are still One but have yet to become individualized. Slowly the man of the tribe breaks away and desires to express himself apart from the tribe. Down the line he will lose that sense of close family and oneness. He will become part of a community, a town and then a city, a state, a country, etc. The end being where he sees himself One with the world. Now the way Vitvan portrayed it that got me to see it differently is how the involutionary and evolutionary cycles work against each other.
Man must become individualized and become his own being separate from the tribe. All of the old tribes like the Vikings eventually started to mate outside of their own and the mixing of bloods ensued and the closeness to God was lost. The clairvoyance came from the blood (the seat of the ego) and once the daughters of Gods mixed blood with the sons of man, this faculty was lost (Max Heindel). This is a natural part of the cycle. One must lose touch with the Father and become the prodigal son making his journey through matter. When he begins to re-learn his divine origins it is in his nature to feel proud of himself. He has begun to conquer the mystery. This rising up of pride brings him away from the oneness that is inherent to everything. He must reintegrate with the world tribe while also maintaining his separate self. So the two poles here are lacking self consciousness while only identifying with the tribe and becoming a complete individual ego but seeing one's self as completely separate from all else. In the grand scheme of things there is no difference. The tribesman must "leave father and mother" and the individualized self conscious person must re-integrate with the world.
So what happens is you must fight the external forces and also fight internal forces. The urge is still there to fit in with "the herd" and be close to everyone else, but on the other side you are becoming your own separate person developing your own intricacies. It is easy to swing to either side of this equation and find one's self unbalanced. Vitvan says that he is of the opinion that it is harder to fight the inner demons or elementals. These are influences that have been building up through many cycles or lifetimes. We need to gain control of the forces inside and outside of us.
We have a private, inner fight and we have an outer, general fight. When we can get control of all of the forces in our lives. When we get control of all of the desires, things that dominate us we developed the Ego consciousness. We can only develop this state when we have conquered all of these battles with inner nature and outer world. We have these little battles over and over again. When we win one of these battles, we gain a little more sense of that I Am I. It is not all done at once, it is done over many battles.
Here is a quote:
"You don't develop an ego-sense with any one battle and then feel that you are a conqueror; it is by little winnings, little battles that you win. Each accumulation of thse little battles that the ego-sense gets so strong that you can whip anything 'within' or 'without'; you feel that, "I am in control of the forces:; instinctive, impulsive and those compulsive motivating forces within, as well as the dominating forces without."
However, everytime you lose the battles you develop a sense of guilt.
"If the guilt sense accumulates and becomes stronger than the ego-sense, a reversal in the polarity of your psychic-nature is effected; instead of accentuating the positive side of your psyche, you accentuate the negative. If you get on the negative side which is called introversion, you become hypersensitive, etc. The negative side cannot be developed except in accumulated failures in the battle; this battle may go on just in the secrecy of your own self, and another person may or may not know of the battle that you have alone, within yourself. But they will all know the results, because the results are going to shine right out, show right forth and become representations in your configurational-self (objective self/physiological organism). And if those representations are continued over a long enough period in the configurational-self, they become organic disorders or diseases; so you are going to reflect the results of these conflicts".
Failures turn into psychological disorders and then are reflected out as physiological maladies. The cause produces an equal effect. Vitvan goes on to say that not only is a guilt feeling generated but also is a fear complex created. This is a fear of being cut of from the "World Mother" or developing a "mother fixation", which he explains is acted out in being afraid of being alone, always surrounding yourself with others, etc. The gregarious instinct becomes strong and being cut of from others is dreaded.
So metaphorically one has to grab your sword and go to war. There is no way out. Shying away from the battles only heightens one's misery. One can't go and commit suicide, we've made a contract with life, with this world and suicide would be worse than any punishment on this earth (according to Vitvan the desires are still there but we have no vehicle with which to fulfill them).
All of those pains and struggles, all the tears shed eventually get transmuted into glory and grace. They are one, the tears bring about the glory of a mission accomplished. Without one there wouldn't be the other.
And I'll end this with another great quote:
"In this phase of developing the psychic-nature we have to accept the fact that we are faced with a conflict, and all of this sweetness and light, all this goody-goody stuff is out, beacuse Life-facts 'within' and 'without' pose an issue that we have to meet; and fight we must - fail or win. Of course each of us in the process will have temporary failures. I estimate that I have failed ten thousand times to every time I won. But the greatest failure is to not get up and get in the fight again; nothing can beat you unless you lie down and quit. No matter how many times you are beaten in the struggle, in the conflict, never give up; just gather your strength together and fortify yourself and try it again and after the ten thousandth failure you will make a gain, you will win a battle - and Oh, boy, you feel wonderful - EGO-SENSE: YOU HAE DEVELOPED A FACULTY YOU CAN TAKE WITH YOU! So little by little through many failures and little gains we finally develop the sense of I-am-I, I am independent, I am self-sufficient, I don't have to depend upon anyone, I've got an ego. You can get cocky about it; you have a right to strut you stuff, and you have a right to throw your weight around - for awhile; now watch, "for awhile" - because IT IS NOT LONG AFTER THIS TERRIFIC STRUGGLE TO BUILD THE EGO THAT A NEW FORCE COMES IN - THE CHRISTOS FORCE, THE BIRTH OF THE CHRISTOS TAKES PLACE BY GRACE; it is a new field, higher than any field you have ever contacted before. You have contacted a new field by virtue of winning your ego-sense; you are now independent, for you by winning that battle you also contacted a higher sphere, differentiated field, or higher frequency, which was absolutely impossible for you to contact before you had an ego-state with which to contact it. But the moment you contact the higher level, that higher force, there comes a dynamic influence that is greater than any dynamic influence that you have ever experienced before. It is so much greater than the vital-dynamism of the configurational-self, it is so much greater in its potentiality, its power, the feel of it and the sense of it, than the psycho-dynamism by which the psychic-nature was evolved and developed, and which finally won the fight by developing an ego."
Now go and buy the books...
www.sno.org
Tuesday, March 9, 2010
Walter Russell - Quote of the Night
From "Atomic Suicide" -
"The geniuses of the world are those who have learned to talk with God by transcending their senses and becoming Mind-Beings. In this still very early stage of unfolding of the man idea he is very conspicuously body-conscious and but faintly Mind-conscious. God's intent for man is that he should manifest Mind-not body. The signs of the times tell us, that more and more Mind-conscious humans are coming into their fruition stage, but mass-man is still body-and-sensation-conscious. That is why such chaos is spreading over the face of the eart. Culture is dying because sensation shuns culture. A Wagner or Mozart is worth billions, and should be nourished. The Wagners and Mozarts of today can be found trying to survive by playing in night clubs, or selling vacuum cleaners. We have no pennies to spare for the arts of peace while so many billions of dollars must be spent upon the arts of war, and in extolling those who kill. Man has chosen to upset his own balance by seemingly violating the inviolate. In the battle of civilization for body-supremacy over Mind, it may well be that the moral, mental and spiritual decline of the last fifty years will continue into another degrading Dark Age. Time is naught, however, in Nature, and man will again arise through the efforts of the few among the many who are now becoming more and more Mind-conscious."
"The geniuses of the world are those who have learned to talk with God by transcending their senses and becoming Mind-Beings. In this still very early stage of unfolding of the man idea he is very conspicuously body-conscious and but faintly Mind-conscious. God's intent for man is that he should manifest Mind-not body. The signs of the times tell us, that more and more Mind-conscious humans are coming into their fruition stage, but mass-man is still body-and-sensation-conscious. That is why such chaos is spreading over the face of the eart. Culture is dying because sensation shuns culture. A Wagner or Mozart is worth billions, and should be nourished. The Wagners and Mozarts of today can be found trying to survive by playing in night clubs, or selling vacuum cleaners. We have no pennies to spare for the arts of peace while so many billions of dollars must be spent upon the arts of war, and in extolling those who kill. Man has chosen to upset his own balance by seemingly violating the inviolate. In the battle of civilization for body-supremacy over Mind, it may well be that the moral, mental and spiritual decline of the last fifty years will continue into another degrading Dark Age. Time is naught, however, in Nature, and man will again arise through the efforts of the few among the many who are now becoming more and more Mind-conscious."
Monday, March 8, 2010
Walter Russell - Thought of the Moment
From "Atomic Suicide" -
"You must, also, know that every action in human life, or throughout Nature, is an attempt (or even an experiment) in manifesting the law. Such an attempt may be well out of balance and result in discomfort or catastrophy for man or Nature. The reaction, however, is a fulfillment of the law. The reaction restores balance always. The free will of man to create chaos, or of Nature to create a cyclone, are equal, but his free will, or Nautre's, are limited to the action. The reactions belong to the zero universe of eternal, unchangeable expansion. Unbalanced actions of teh transient can in now way affect the eternal, for the eternal is forever omnipresent within the transient. Creation is, therefore, but a multiplicity of compressed pairs of moving units within an omnipresent expansion, which are forever maintaining a great effort to continue their compressed conditions. The moment they cease to maintain the two levels thus required of them to live, they find rest in the one from which they seemingly divided themselves into two to manifest the one. Compression multiplies energy expansion. Expansion takes care of itself, for maximum expansion is CAUSE. No energy is needed for matter to die. It is needed only to live.
-
So in essence you have your half of creation to do whatever you want with. You have the free will to break the law or you can abide by it. Obviously finding exact balance is something that takes experimentation. The more you fail or break the law the closer you will come to balance, if you are consciously participating in your half of creation. All you have to do is do your part and let God bring about the effect of your cause. Put in your work and detach and watch your desires manifest. Once you have attained balance there would be no distinguishing your half from God's half. You would be doing God's work. Cause and effect are the same thing. You cannot distinguish one from the other if there were no rifts in the cycle. God's cause is your effect, your effect is God's cause. When you start working on God's level doing his will there is no separation. "I and my Father are One." After all of your experimenting using your personal will you have developed enough knowledge to let go and let God do His work. Thy will be done, not mine. This is why you can't say creation began, because it can't end. There are no poles. They are only a construct of this illusionary world. They validate God's law. The two are truely one. Only God exists, only the eternal now exists.
"You must, also, know that every action in human life, or throughout Nature, is an attempt (or even an experiment) in manifesting the law. Such an attempt may be well out of balance and result in discomfort or catastrophy for man or Nature. The reaction, however, is a fulfillment of the law. The reaction restores balance always. The free will of man to create chaos, or of Nature to create a cyclone, are equal, but his free will, or Nautre's, are limited to the action. The reactions belong to the zero universe of eternal, unchangeable expansion. Unbalanced actions of teh transient can in now way affect the eternal, for the eternal is forever omnipresent within the transient. Creation is, therefore, but a multiplicity of compressed pairs of moving units within an omnipresent expansion, which are forever maintaining a great effort to continue their compressed conditions. The moment they cease to maintain the two levels thus required of them to live, they find rest in the one from which they seemingly divided themselves into two to manifest the one. Compression multiplies energy expansion. Expansion takes care of itself, for maximum expansion is CAUSE. No energy is needed for matter to die. It is needed only to live.
-
So in essence you have your half of creation to do whatever you want with. You have the free will to break the law or you can abide by it. Obviously finding exact balance is something that takes experimentation. The more you fail or break the law the closer you will come to balance, if you are consciously participating in your half of creation. All you have to do is do your part and let God bring about the effect of your cause. Put in your work and detach and watch your desires manifest. Once you have attained balance there would be no distinguishing your half from God's half. You would be doing God's work. Cause and effect are the same thing. You cannot distinguish one from the other if there were no rifts in the cycle. God's cause is your effect, your effect is God's cause. When you start working on God's level doing his will there is no separation. "I and my Father are One." After all of your experimenting using your personal will you have developed enough knowledge to let go and let God do His work. Thy will be done, not mine. This is why you can't say creation began, because it can't end. There are no poles. They are only a construct of this illusionary world. They validate God's law. The two are truely one. Only God exists, only the eternal now exists.
Sunday, March 7, 2010
Who Is the King of Glory?
Below is a selection of text from Alvin Boyd Kuhn's book, "Who is the King of Glory", which I found at http://www.themasonictrowel.com/ebooks/christianity/Boyd_Kuhn_-_Who_is_this_King_of_Glory.pdf
With transcendent
genius the Sages formulated the systems of myths, allegories, fables, parables, numerological
structures and astrological pictographs such as the zodiac and the planispheres or uranographs to
supplement the central ceremonial drama. The whole structure was, however, fabricated with
such esoteric subtlety that, the keys once lost, the system has defied the best of medieval and
modern acumen to recapture its cryptic import. The divinity in man being a portion of the
ineffable glory of the sun, and necessarily therefore typified by it, the great scenic portrayal was built upon the
solar allegory, and the successive phases of man’s divinization were enacted around the solar
year in accordance with the significance of the orb’s monthly and seasonal positions. Ancient
religion was for this reason called solar religion or "sun-worship." Temples were built to the sun
and hymns to the sun written to extol its splendor as typical of man’s inner splendor. The
meaning of the drama thus interwoven at every turn with the movements of the great natural
analogue and type of our divinity, every detail of the ritual would receive an enormous
enhancement of impressiveness and meaning for celebrants, who would be subjected in this way
to the greatly magnified psychic power that was generated by the co-ordination of their highest
spiritual conceptions with the redoubtable truth of nature. Ancient sapiency linked spiritual law
and natural law together in a kinship and correspondence that endowed the former with all the
impregnable certitude of the latter. This link between the two aspects of truth was broken about
the third century, and religion has ever since been crippled by want of a reinforcement so
naturally strong. The modern religious consciousness has to make shift as best it can in almost
total privation of the vital sources of assurance and stability which flowed into the mind from the
correlation of its spiritual tenets with natural truth. Every theological presentment must
necessarily fall upon mental comprehension with a manifold strength if it is immediately seen to
be corroborated by the open facts of nature. Mystical experience will be vastly certified to
intelligence if it can be illuminated by the glow of meaning emanating from natural symbols. A
graphic representation of hidden meaning is always far more effective to stamp the mind with
living images than language of itself can accomplish. Hence the resort to drama in the first place,
and next to a drama that was based on and interwoven with the most obvious of all natural
phenomena--the rise and setting of the sun in the daily round and the larger counterpart of the
same routine in the seasonal cycle. These two daily and annual operations, the alternate victory
and defeat of the sun, typify of course the very gist of the whole human drama, the soul’s descent
into its "death" in mortal body and its recurrent resurrection therefrom. This is the core of the
central theme in all religious scripture. The daily sinking of the sun at eve in earth or ocean, and
its rising again in the east at dawn, or its yearly descent
to the south in the autumn and its succeeding return northward in the spring, all prefigure the
descent of the soul, a unit of God’s own conscious mind, into incarnation in its "night" or
"winter" of "death" and its subsequent resurrection from the tomb of the body. The fact that
ancient insight allied tomb and body in one meaning is astonishingly indicated by the identity of
the Greek words, soma, body and sema, tomb.
In this ceremonial drama the central figure was the sun-god, or Son of God, the Christos,
Messiah. He was likewise the Avatar, the Bodhisattva, the World-Savior. A generic term for him
was The Coming One, or "The Comer" in Egypt. And never until the decadent epoch that fell
like a pall upon early Christianity in the third century was the Messianic Messenger ever thought
of as "coming" in the sense of being born as a person in the world. This is a fact of momentous
significance. The many world saviors antecedent to Jesus were types and not persons born in
history. They were typical characters portraying that spirit of divine charity which should
transform and transfigure human life from the rapacity of the beast to the graciousness of
unselfish love. Its "coming" would be its gradual growth and its mounting sweep in the hearts
and minds of humanity as a whole. It would not be "born" until it came to overt expression in the
active lives of mortals. Its taking root and gradually expanding in world consciousness was
likened unto the planting and flourishing of the tiny mustard seed in the Gospel parable. No
Christos can possibly "come" into the world except it arrive on the waves of charitable impulse
that well up in individual and mass motivation. No Christ can bring godliness in his single
person. No Messiah can impart it to men in the mass by any other method than the transforming
of all hearts through the throb of Christly compassion and the exaltation of all minds into the
likeness of the Christly intelligence.
Treated cursorily already, the argument that for full inspirational suggestiveness humans must
have their faith fortified by the assurance that one man at least actually did attain to Christhood
and manifest the ideal of perfection, must receive somewhat fuller scrutiny. Its force was already
weakened by the consideration that the one character in history alleged to have furnished mortals
this assurance was not a man of our own evolution, and had not attained his divinity over the
same pathway that we must tread, but was an immaculate emissary from
inaccessible heavens, a guest from remote empyreans. It must be accentuated that this situation
introduces into the picture the negative depressing influence of man’s realization of his own
hopeless inferiority, the impossibility of his stepping up beside the Christ. In striking contrast to
this the method adopted by the Sages obviated any such disastrous negativism. It carried with it
the invincible certainty of attainment for every man. There was never a question of achievement,
but only of effort, method and perseverance. The very manner of the presentation of the ideal
figure carried the presupposition of final victory to the aspirant. The type was exhibited on no
other grounds than that it was the picture of what could be achieved by all. Obviously there could
be no sense or reason in holding before all men in all religions the type of what they could not
attain. Attainment was an inevitable implication of the representation from the outset. One man’s
superb attainment could only add evidence to what was already known. But the proclamation
that only one man had ever reached the goal would have thrown dismay into minds long assured
of the high destiny of all. Heraclitus’ discerning observation that "man’s genius is a deity" had
placed a god in potentiality deep within the heart of every life, and the envisaged prospect of
divinization was simply a long growth of latent into active powers and faculties, a process that
could be in no wise affected by the birth of any exceptional personage. That the eventual
deification of all humanity should be considered to depend upon such a birth would have been
received in ancient times with bewilderment and total incomprehension. When the true nature
and terms of the problem of human spiritual advancement were succinctly understood, there was
no way in which the Bethlehem event on the historical plane could be given a place of crucial
importance in the universal task.
It will be seen that the entire argument for the historicity on the grounds of its superior
psychological influence collapses finally under the force of the admission, which must be made
by all parties, that even if Jesus of Nazareth lived and is the Vicar of God on earth, every man
must work out his own salvation on exactly the same terms as though he had not existed! Since
Jesus can not come to any man and take his evolutionary problem off his shoulders and effect his
salvation for him, the only psychological value left to the fact of the historicity is reduced to the
mere force of a sort of hero-worship. The Jesus life and character, his sufferings and virtues, can stimulate devotion and desire to emulate.
His lofty moral preachment sets a norm for ideal human attainment. The very contemplation of
his pure life and radiant divinity inspires an answering nobility in millions of lives.
The power of a noble example, the more especially one enhanced in beauty by centuries of pious
glorification, is not questioned. But the same beauty and indeed the same lofty spiritual
preachment was afforded imitative devotion in the case of the sun-god figure. In the end the sublime figure of the type character was there purely for inspirational incentive, standing free
from any suggestion of vicarious salvation for the adorer. It moved to noble effort, but in not the
least hint did it delude the worshipper with the fatuous notion that any power save his own
consecrated struggle could win his salvation for him. The greater the claimed psychological
power of the historical Jesus over the devotee, the greater the tragedy of delusion thus wrought
upon millions, since this stimulating influence has never been detached from the concomitant
imputations of vicariousness inseparably linked with it in Christian theology. Thus the greater
part of the alleged beneficent force of the living example in the end evaporates into pure delusion
not unattended with disastrous consequences.A few sentences in the preceding chapter alluded to a situation brought to light by the study of
Comparative Religion and Mythology which adds further vast weight to the probability that the
whole enormous body of psychological prestige exerted by the belief in the historical Jesus is
grounded on a chimera and not on a fact. The events in the alleged life of Jesus are pushed closer
and closer to the point of myth by the astounding fact that, as the ever-clearer implications of
these studies show, they are seen to match with nearly perfect fidelity the similar cycles of purely
allegorical "events" in the dramatic and mythic representations of some sixteen or more--indeed
probably fifty or more--earlier type figures recorded in ancient sacred Bibles of the nations. It is
certainly to be regarded as more than passing strange that when the only-begotten Son of God
did descend to earth to implant the genius of the one true religion to save mankind, his life only
copied or matched in great detail the dramatized typal characters or sun-gods of antecedent
religions. And the earlier figures whose careers he repeated were definitely non-historical or at
best legendarily semi-historical, such as Zoroaster, Orpheus and Hermes. The Christians of the third and fourth
centuries were plagued to distraction by the recurrent appearance of evidence that revealed the
disconcerting identity of the Gospel narrative in many places with incidents in the "lives" of
Horus, Izdubar, Mithra, Sabazius, Adonis, Witoba, Hercules, Marduk, Krishna, Buddha and
other divine messengers to early nations. They answered the challenge of this situation with the
desperate allegation that the similarity was the work of the devil! The findings of comparative
religion and mythology constitute at this epoch a far more deadly challenge than they did in the
third century, for there is the massive body of the Egyptian religious literature to increase the
mountain of identities between Christian and antecedent pagan gospels and there is less of
Christian hypnotism to overcome now than at the earlier date. In more formidable form than ever
before the Christian proponents must face the open implications of the query that springs to mind
out of these comparative religion discoveries, why, if the model life had already been proclaimed
by numerous Avatars before Jesus and he therefore had nothing new to add, the need or occasion
for his passionate sacrifice at all? The model he displayed had already been on view in nearly
every ancient nation for centuries! So far from being the climax and grand consummation of a
series of ever fuller revelations, his advent was rather an anti-climax. The enlightened and
emancipated study of comparative religion, vitally reinforced by the discovery of the Rosetta
Stone, bids fair to become a veritable Nemesis to the exorbitant claims of Christianity. It was
these momentous disclosures of identity in the material of Christian and pagan literature that
gave impetus to the present undertaking, provided the data for proof and lent overwhelming
warrant to all the major conclusions to be reached. And it is this body of evidence that sweeps in
with crushing force to devastate every one of the arguments from psychology that have been
considered. In its totality it constitutes a bulwark of strength on the side of the non-historicity
that must be rated virtually inexpugnable.
It can now be stated with little chance of refutation that the Gospel "life" of Jesus had been
written, in substance, for five thousand years before he came. The record is in Egypt. An
Egyptian Jesus--Horus--had raised an Egyptian Lazarus from the dead at an Egyptian Bethany,
with an Egyptian Mary and Martha present, in the scripts of that an-
cient land that were extant at least five thousand years B.C. And a carving in relief, depicting
scenes of angels announcing from the skies to shepherds in the fields a deific advent, of an angel,
Gabriel, foretelling to a virgin that she should be the mother of the Christos, of the nativity in the
cave, and of three sages kneeling in adoration before the infant deity, had been on the walls of
the temple of Luxor at least seventeen hundred years B.C. The Virgin Mother had held the divine
child in her arms in zodiacs on temple ceilings for millennia before the Galilean babe saw the
light. What indeed becomes of the grandiose message he brought and the shining light of deific
perfection that he flashed on the world, if both were already here long before he came?
genius the Sages formulated the systems of myths, allegories, fables, parables, numerological
structures and astrological pictographs such as the zodiac and the planispheres or uranographs to
supplement the central ceremonial drama. The whole structure was, however, fabricated with
such esoteric subtlety that, the keys once lost, the system has defied the best of medieval and
modern acumen to recapture its cryptic import. The divinity in man being a portion of the
ineffable glory of the sun, and necessarily therefore typified by it, the great scenic portrayal was built upon the
solar allegory, and the successive phases of man’s divinization were enacted around the solar
year in accordance with the significance of the orb’s monthly and seasonal positions. Ancient
religion was for this reason called solar religion or "sun-worship." Temples were built to the sun
and hymns to the sun written to extol its splendor as typical of man’s inner splendor. The
meaning of the drama thus interwoven at every turn with the movements of the great natural
analogue and type of our divinity, every detail of the ritual would receive an enormous
enhancement of impressiveness and meaning for celebrants, who would be subjected in this way
to the greatly magnified psychic power that was generated by the co-ordination of their highest
spiritual conceptions with the redoubtable truth of nature. Ancient sapiency linked spiritual law
and natural law together in a kinship and correspondence that endowed the former with all the
impregnable certitude of the latter. This link between the two aspects of truth was broken about
the third century, and religion has ever since been crippled by want of a reinforcement so
naturally strong. The modern religious consciousness has to make shift as best it can in almost
total privation of the vital sources of assurance and stability which flowed into the mind from the
correlation of its spiritual tenets with natural truth. Every theological presentment must
necessarily fall upon mental comprehension with a manifold strength if it is immediately seen to
be corroborated by the open facts of nature. Mystical experience will be vastly certified to
intelligence if it can be illuminated by the glow of meaning emanating from natural symbols. A
graphic representation of hidden meaning is always far more effective to stamp the mind with
living images than language of itself can accomplish. Hence the resort to drama in the first place,
and next to a drama that was based on and interwoven with the most obvious of all natural
phenomena--the rise and setting of the sun in the daily round and the larger counterpart of the
same routine in the seasonal cycle. These two daily and annual operations, the alternate victory
and defeat of the sun, typify of course the very gist of the whole human drama, the soul’s descent
into its "death" in mortal body and its recurrent resurrection therefrom. This is the core of the
central theme in all religious scripture. The daily sinking of the sun at eve in earth or ocean, and
its rising again in the east at dawn, or its yearly descent
to the south in the autumn and its succeeding return northward in the spring, all prefigure the
descent of the soul, a unit of God’s own conscious mind, into incarnation in its "night" or
"winter" of "death" and its subsequent resurrection from the tomb of the body. The fact that
ancient insight allied tomb and body in one meaning is astonishingly indicated by the identity of
the Greek words, soma, body and sema, tomb.
In this ceremonial drama the central figure was the sun-god, or Son of God, the Christos,
Messiah. He was likewise the Avatar, the Bodhisattva, the World-Savior. A generic term for him
was The Coming One, or "The Comer" in Egypt. And never until the decadent epoch that fell
like a pall upon early Christianity in the third century was the Messianic Messenger ever thought
of as "coming" in the sense of being born as a person in the world. This is a fact of momentous
significance. The many world saviors antecedent to Jesus were types and not persons born in
history. They were typical characters portraying that spirit of divine charity which should
transform and transfigure human life from the rapacity of the beast to the graciousness of
unselfish love. Its "coming" would be its gradual growth and its mounting sweep in the hearts
and minds of humanity as a whole. It would not be "born" until it came to overt expression in the
active lives of mortals. Its taking root and gradually expanding in world consciousness was
likened unto the planting and flourishing of the tiny mustard seed in the Gospel parable. No
Christos can possibly "come" into the world except it arrive on the waves of charitable impulse
that well up in individual and mass motivation. No Christ can bring godliness in his single
person. No Messiah can impart it to men in the mass by any other method than the transforming
of all hearts through the throb of Christly compassion and the exaltation of all minds into the
likeness of the Christly intelligence.
Treated cursorily already, the argument that for full inspirational suggestiveness humans must
have their faith fortified by the assurance that one man at least actually did attain to Christhood
and manifest the ideal of perfection, must receive somewhat fuller scrutiny. Its force was already
weakened by the consideration that the one character in history alleged to have furnished mortals
this assurance was not a man of our own evolution, and had not attained his divinity over the
same pathway that we must tread, but was an immaculate emissary from
inaccessible heavens, a guest from remote empyreans. It must be accentuated that this situation
introduces into the picture the negative depressing influence of man’s realization of his own
hopeless inferiority, the impossibility of his stepping up beside the Christ. In striking contrast to
this the method adopted by the Sages obviated any such disastrous negativism. It carried with it
the invincible certainty of attainment for every man. There was never a question of achievement,
but only of effort, method and perseverance. The very manner of the presentation of the ideal
figure carried the presupposition of final victory to the aspirant. The type was exhibited on no
other grounds than that it was the picture of what could be achieved by all. Obviously there could
be no sense or reason in holding before all men in all religions the type of what they could not
attain. Attainment was an inevitable implication of the representation from the outset. One man’s
superb attainment could only add evidence to what was already known. But the proclamation
that only one man had ever reached the goal would have thrown dismay into minds long assured
of the high destiny of all. Heraclitus’ discerning observation that "man’s genius is a deity" had
placed a god in potentiality deep within the heart of every life, and the envisaged prospect of
divinization was simply a long growth of latent into active powers and faculties, a process that
could be in no wise affected by the birth of any exceptional personage. That the eventual
deification of all humanity should be considered to depend upon such a birth would have been
received in ancient times with bewilderment and total incomprehension. When the true nature
and terms of the problem of human spiritual advancement were succinctly understood, there was
no way in which the Bethlehem event on the historical plane could be given a place of crucial
importance in the universal task.
It will be seen that the entire argument for the historicity on the grounds of its superior
psychological influence collapses finally under the force of the admission, which must be made
by all parties, that even if Jesus of Nazareth lived and is the Vicar of God on earth, every man
must work out his own salvation on exactly the same terms as though he had not existed! Since
Jesus can not come to any man and take his evolutionary problem off his shoulders and effect his
salvation for him, the only psychological value left to the fact of the historicity is reduced to the
mere force of a sort of hero-worship. The Jesus life and character, his sufferings and virtues, can stimulate devotion and desire to emulate.
His lofty moral preachment sets a norm for ideal human attainment. The very contemplation of
his pure life and radiant divinity inspires an answering nobility in millions of lives.
The power of a noble example, the more especially one enhanced in beauty by centuries of pious
glorification, is not questioned. But the same beauty and indeed the same lofty spiritual
preachment was afforded imitative devotion in the case of the sun-god figure. In the end the sublime figure of the type character was there purely for inspirational incentive, standing free
from any suggestion of vicarious salvation for the adorer. It moved to noble effort, but in not the
least hint did it delude the worshipper with the fatuous notion that any power save his own
consecrated struggle could win his salvation for him. The greater the claimed psychological
power of the historical Jesus over the devotee, the greater the tragedy of delusion thus wrought
upon millions, since this stimulating influence has never been detached from the concomitant
imputations of vicariousness inseparably linked with it in Christian theology. Thus the greater
part of the alleged beneficent force of the living example in the end evaporates into pure delusion
not unattended with disastrous consequences.A few sentences in the preceding chapter alluded to a situation brought to light by the study of
Comparative Religion and Mythology which adds further vast weight to the probability that the
whole enormous body of psychological prestige exerted by the belief in the historical Jesus is
grounded on a chimera and not on a fact. The events in the alleged life of Jesus are pushed closer
and closer to the point of myth by the astounding fact that, as the ever-clearer implications of
these studies show, they are seen to match with nearly perfect fidelity the similar cycles of purely
allegorical "events" in the dramatic and mythic representations of some sixteen or more--indeed
probably fifty or more--earlier type figures recorded in ancient sacred Bibles of the nations. It is
certainly to be regarded as more than passing strange that when the only-begotten Son of God
did descend to earth to implant the genius of the one true religion to save mankind, his life only
copied or matched in great detail the dramatized typal characters or sun-gods of antecedent
religions. And the earlier figures whose careers he repeated were definitely non-historical or at
best legendarily semi-historical, such as Zoroaster, Orpheus and Hermes. The Christians of the third and fourth
centuries were plagued to distraction by the recurrent appearance of evidence that revealed the
disconcerting identity of the Gospel narrative in many places with incidents in the "lives" of
Horus, Izdubar, Mithra, Sabazius, Adonis, Witoba, Hercules, Marduk, Krishna, Buddha and
other divine messengers to early nations. They answered the challenge of this situation with the
desperate allegation that the similarity was the work of the devil! The findings of comparative
religion and mythology constitute at this epoch a far more deadly challenge than they did in the
third century, for there is the massive body of the Egyptian religious literature to increase the
mountain of identities between Christian and antecedent pagan gospels and there is less of
Christian hypnotism to overcome now than at the earlier date. In more formidable form than ever
before the Christian proponents must face the open implications of the query that springs to mind
out of these comparative religion discoveries, why, if the model life had already been proclaimed
by numerous Avatars before Jesus and he therefore had nothing new to add, the need or occasion
for his passionate sacrifice at all? The model he displayed had already been on view in nearly
every ancient nation for centuries! So far from being the climax and grand consummation of a
series of ever fuller revelations, his advent was rather an anti-climax. The enlightened and
emancipated study of comparative religion, vitally reinforced by the discovery of the Rosetta
Stone, bids fair to become a veritable Nemesis to the exorbitant claims of Christianity. It was
these momentous disclosures of identity in the material of Christian and pagan literature that
gave impetus to the present undertaking, provided the data for proof and lent overwhelming
warrant to all the major conclusions to be reached. And it is this body of evidence that sweeps in
with crushing force to devastate every one of the arguments from psychology that have been
considered. In its totality it constitutes a bulwark of strength on the side of the non-historicity
that must be rated virtually inexpugnable.
It can now be stated with little chance of refutation that the Gospel "life" of Jesus had been
written, in substance, for five thousand years before he came. The record is in Egypt. An
Egyptian Jesus--Horus--had raised an Egyptian Lazarus from the dead at an Egyptian Bethany,
with an Egyptian Mary and Martha present, in the scripts of that an-
cient land that were extant at least five thousand years B.C. And a carving in relief, depicting
scenes of angels announcing from the skies to shepherds in the fields a deific advent, of an angel,
Gabriel, foretelling to a virgin that she should be the mother of the Christos, of the nativity in the
cave, and of three sages kneeling in adoration before the infant deity, had been on the walls of
the temple of Luxor at least seventeen hundred years B.C. The Virgin Mother had held the divine
child in her arms in zodiacs on temple ceilings for millennia before the Galilean babe saw the
light. What indeed becomes of the grandiose message he brought and the shining light of deific
perfection that he flashed on the world, if both were already here long before he came?
Friday, March 5, 2010
Life Gets In the Way
Man is the question and the answer to the problem. This world is but a reflection of our inner self, our state of consciousness. Everyone of us vibrates on our own unique frequency with our own special place in the unfoldment of the Spirit. We create our problems and downfall and we must work our way back up to the throne through a process of atonement with the Spirit, the All in All.
It's easy to solely get caught up in seeking enlightenment. You tell yourself that you are inherently spirit, you are not the form, only the essence. You wish to leave this world and take up back your place on the throne in heaven. Is there any difference in this way of life and the way of the dogmatic, Christian deist? You get comfortable in your new found knowledge and awakening and crystalize these patterns just as you did your old materialistic ones.
It is hard to be like the free flowing Spirit, the winding river which goes on and on and on, never becoming stagnant or stopping for a rest. We are all searching for an end. It is easiest to tell ourselves that man as he is is the end and that there is nothing else so might as well eat, drink and be merry.
But what happens when man admits that he is shell of his potential self? He must admit to himself that he has been wrong all along. He must become vulnerable. He must open himself up to pain and suffering because he now seeks to know something bigger than himself. He must right the wrongs of his past doing. For finding the path he does not now simply claim a golden ticket a waltz into heaven. No, there is much work to be done.
This work is to be done here on earth. The goal is not escape and run off to heaven, ride along the yellow brick road following the sunsest down into the abyss. Man must work without the sound of hammer, building himself into a greater and greater being. He must bring the Sprit down into this level. He must transcend this layer so that one could not tell the difference between here and heaven. There is but one. He must make the Word flesh.
So stop running away. We know that if we run from our fears and repressions that they eventually will catch up to us. We know that if we stand there in the face of the storm with courage and strength that the bad dragon will soon topple over in like a puppy dog.
We must remember the dragon is simply part of our lower nature. When controlled or made conscious it becomes a great asset for us. Horus must become whole once again in his father Osirus, he must pick up the pieces and mend the lower and higher natures as was in heaven before the fall.
The veil must be lifted. We have created an illusion, a blanket that covers our eyes to the truth. If we want to remain asleep we can continue to play our games and follow our own selfish will. Or we can commence the great work within our being and slowly lift the veil.
This world is not physical, we are not things or objects. Everything is there own individualized energy system working within a larger energy system. All that we see is a mental projection. Our fallen nature has produced faulty senses that are not adept enough to register but the slowest, densest frequencies. Because of our lack of perceptive vision we are forced to label everything as objects. If we could only evolve our faculties, unleash the latent potential within we could the world for what it truely is.
If you read the works of the enlightened masters, the adepts, the high level initiates, the initiators you will see that there are people well more advanced along the path than you. That you are still battling your lower nature and working out karma where they have already become immortals, they are one with their Father.
Once one finds this position it seems that he can start to begin moving farther along and up. We are able to stop going up and having great highs and then crashing down and having the low lows erasing all or much of the progress we had accomplished.
What is one of the biggest hurdles if not the biggest? We seek to tell people about the great truths you have come across. We seek to set people straight and put them in their place when they make ingnorant statements or maybe they are very egotisical while being clueless about the true nature of the world. What we miss is that we ourselves when putting these people in their place are becoming unconsciously egotistical. And whatever one is unconscious of controls that given one. Then one is back where he started and the new found knowledge does him no good. We must not forget that not a year ago you were in your ignorant peer's position.
What does this equate to? Our seeking is selfish. We seek to hold ourselves in high esteem, we seek the comfort of money and success. Where if we know the inherent truths behind it all, there is but One, we would crawl into a hole. Our goal should not be to find comfort and rest, we can do so when we sleep. We should seek to lift our fellow souls higher than they currently are. So a big part of this is knowing your place in the scheme of evolution and thus then knowing where everyone else stands. If we don't have this base then we should stop worrying about others and focus on bending ourselves.
Many of us are selfish, more than we know and want to admit. This is what keeps us from the hallowed heights that few have reached. We must raise our vibrational frequencies to that of the Father. Our Father selflessly gave His life for us and now we must mirror his gift. For every giving, there must be an equal re-giving.
It's easy to solely get caught up in seeking enlightenment. You tell yourself that you are inherently spirit, you are not the form, only the essence. You wish to leave this world and take up back your place on the throne in heaven. Is there any difference in this way of life and the way of the dogmatic, Christian deist? You get comfortable in your new found knowledge and awakening and crystalize these patterns just as you did your old materialistic ones.
It is hard to be like the free flowing Spirit, the winding river which goes on and on and on, never becoming stagnant or stopping for a rest. We are all searching for an end. It is easiest to tell ourselves that man as he is is the end and that there is nothing else so might as well eat, drink and be merry.
But what happens when man admits that he is shell of his potential self? He must admit to himself that he has been wrong all along. He must become vulnerable. He must open himself up to pain and suffering because he now seeks to know something bigger than himself. He must right the wrongs of his past doing. For finding the path he does not now simply claim a golden ticket a waltz into heaven. No, there is much work to be done.
This work is to be done here on earth. The goal is not escape and run off to heaven, ride along the yellow brick road following the sunsest down into the abyss. Man must work without the sound of hammer, building himself into a greater and greater being. He must bring the Sprit down into this level. He must transcend this layer so that one could not tell the difference between here and heaven. There is but one. He must make the Word flesh.
So stop running away. We know that if we run from our fears and repressions that they eventually will catch up to us. We know that if we stand there in the face of the storm with courage and strength that the bad dragon will soon topple over in like a puppy dog.
We must remember the dragon is simply part of our lower nature. When controlled or made conscious it becomes a great asset for us. Horus must become whole once again in his father Osirus, he must pick up the pieces and mend the lower and higher natures as was in heaven before the fall.
The veil must be lifted. We have created an illusion, a blanket that covers our eyes to the truth. If we want to remain asleep we can continue to play our games and follow our own selfish will. Or we can commence the great work within our being and slowly lift the veil.
This world is not physical, we are not things or objects. Everything is there own individualized energy system working within a larger energy system. All that we see is a mental projection. Our fallen nature has produced faulty senses that are not adept enough to register but the slowest, densest frequencies. Because of our lack of perceptive vision we are forced to label everything as objects. If we could only evolve our faculties, unleash the latent potential within we could the world for what it truely is.
If you read the works of the enlightened masters, the adepts, the high level initiates, the initiators you will see that there are people well more advanced along the path than you. That you are still battling your lower nature and working out karma where they have already become immortals, they are one with their Father.
Once one finds this position it seems that he can start to begin moving farther along and up. We are able to stop going up and having great highs and then crashing down and having the low lows erasing all or much of the progress we had accomplished.
What is one of the biggest hurdles if not the biggest? We seek to tell people about the great truths you have come across. We seek to set people straight and put them in their place when they make ingnorant statements or maybe they are very egotisical while being clueless about the true nature of the world. What we miss is that we ourselves when putting these people in their place are becoming unconsciously egotistical. And whatever one is unconscious of controls that given one. Then one is back where he started and the new found knowledge does him no good. We must not forget that not a year ago you were in your ignorant peer's position.
What does this equate to? Our seeking is selfish. We seek to hold ourselves in high esteem, we seek the comfort of money and success. Where if we know the inherent truths behind it all, there is but One, we would crawl into a hole. Our goal should not be to find comfort and rest, we can do so when we sleep. We should seek to lift our fellow souls higher than they currently are. So a big part of this is knowing your place in the scheme of evolution and thus then knowing where everyone else stands. If we don't have this base then we should stop worrying about others and focus on bending ourselves.
Many of us are selfish, more than we know and want to admit. This is what keeps us from the hallowed heights that few have reached. We must raise our vibrational frequencies to that of the Father. Our Father selflessly gave His life for us and now we must mirror his gift. For every giving, there must be an equal re-giving.
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