May 252012
 

I am an anonymous author and I remain so in order to be able to be more frank and sincere than is ordinarily permitted to an author.

The aim of sacred magic, as we have said, is represented by the shield that the Empress holds in place of the book which the High Priestess holds. Sacred gnosis has as its aim the communicable expression (or ‘book’) of mystical revelation, whilst the aim of sacred magic is liberating action, ie, the restoration of freedom to beings who have partially or totally lost it.

The eagle in flight depicted on the shield signifies this emblem of sacred magic, which could thus be formulated: ‘Give freedom to he who is enslaved’. And this includes all the works mentioned by Luke:

Jesus cured many of diseases and plaagues and evil spirits, and on many that were blind he bestowed sight. And he answered the: Go and tell John what you have seen and heard: the blind receive their sight, the lame walk, lepers are cleansed, and the deaf hear, the dead are raised up, the poor have good news preached to them. (Luke vii, 21-22).

This is the aim of sacred magic; it is nothing other than to give freedom to see, to hear, to walk, to live, to follow an ideal and to be truly oneself – ie, to give sight to the blind, hearing to the deaf, the ability to walk to the lame, life to the dead, good news or ideals to the poor and free will to those who are possessed by evil spirits. It never encroaches upon freedom, the restoration of which is its unique aim.

It isĀ  more than pure and simple healing which is the object of sacred magic; it is the restoration of freedom, including here freeing from the imprisonment of doubt, fear, hate, apathy and despair.

Meditations on the Tarot, Letter III, The Empress

Aug 272011
 

To understand the magnitude of a divine incarnation, it is necessary to understand the source and nature of the consciousness that is incarnate in the avatar.

Jesus spoke of this consciousness when he proclaimed: “I and my Father are one.” (John 10:). Those who unite their consciousness to God know both the transcendent and the immanent nature of Spirit – the singularity of the ever-existing, ever-conscious, ever-new Bliss of the Uncreate Absolute, and the myriad manifestations of His Being as the infinitude of forms into which He variegates Himself in the panorama of Creation.

*

Within the creative Holy Ghost Intelligence are all the governing laws and principles that manifest, sustain, and dissolve every part and particle of the Lord’s universe. The Holy Ghost inherited from Spirit the independence to create and govern within the mandated vast scope of the manifesting powers endowed to it.

This Creative Power, which gives birth and nurture to creation, is referred to in Hindu scripture as Maha-Prakriti, Great Nature, the potentials of all becomings. When this power goes forth from Ishvara (God the Father of Creation) as Intelligent Creative Cosmic Vibration, it takes on a dual nature.

As Para-Prakriti (Pure Nature) it creates and expresses all good and beauty in harmony with the God-tuned immanent Kutastha Chaitanya (Christ Consciousness). Its divine nature is magnificently expressed in the causal and astral heavenly realms.

But as the Vibratory Power descends into material manifestation, it becomes conjointly a deviant Apara-Prakriti (Impure Nature), creating through the circumscriptive laws of gross matter and the uttermost density of delusion. These two aspects of Prakriti correspond to the Christian designations of Holy Ghost and Satan.

The Holy Ghost in tune with Christ Consciousness creates goodness and beauty and draws all manifestation towards a symbiotic harmony and an ultimate oneness with God.

Satan (from the Hebrew, literally “the adversary”) pulls outward from God into entanglement with the delusive world of matter, employing the mayic cosmic delusion to diffuse, confuse, blind, and bind.

The Second Coming of Christ, Paramahansa Yogananda, Discourse 1 (John 1:1-4) & 7 (Luke 4:1-2, 8)

Dec 232010
 
“The ‘I’ is the member of the human being that continues from incarnation to incarnation. The result of each incarnation continues to live in the ‘I’, …forming what is often called a ‘string of beads’ in Indian symbolism, of which the individual ‘beads’ are the ‘I’ being of various incarnations, while the ‘string’ represents the continuity of consciousness from incarnation to incarnation. Thus the ‘I’ being of former lives lives on and represents the ‘inner’ past that is inseparable from an individual. This miracle of healing indicates a power that affected not only the present but also past ‘I’ being – the ‘I’ that passed through death with the responsibility for the previous life course.
‘I’ consciousness of the past, which preserves its activity from the previous incarnation and in which many human beings live and act, is called consciousness of the ‘dead’ in the Gospels, and those who live under the ‘I’ impulse of the past are simply called ‘the dead’. Thus, healing the paralysed man involved more than merely the present ‘I’; the ‘dead’, in particular, heard the ‘voice of the Son’ and experienced a conversion in his past consciousness. ‘For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will’ (John 5.21).

These words of Jesus Christ have a direct connection with the healing and refer to it. And words that follow express it even more clearly: “Verily, verily I say unto you, the hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live.” (John 5.25). True, only a few of the dead had heard this voice – a fact expressed, for example, in these words: “let the dead bury their dead.” (Luke 9.60).

This is the fundamental challenge to which we must respond if we wish to gain spiritual hearing. It is a summons to conquer ourselves again and again and, shutting out all personal impulses, repeatedly listen in silence to the voice of conscience. The sounds that the spiritual world uses to speak are moral and spiritual voices, not fixed ‘vibrations’ for the purpose of being caught by a sensory organ. Those voices can be heard only after the soul has adapted to the voice of the conscience; those who are prepared to follow dictates of conscience without hesitation are thus prepared to hear the voices of cosmic consciousness.

Valentin Tomberg, Christ and Sophia, The Signs and Miracles in John’s Gospel

Jul 092010
 

The “I” is the member of the human being that continues on from incarnation to incarnation. The result of each incarnation continues to live in the “I”, forming what is often called a “string of beads” in Indian symbolism, of which the individual “beads” are the “I” being of various incarnations, while the “string” represents the continuity of consciousness from incarnation to incarnation.

Thus, the “I” being of former lives lives on and represents the “inner” past that is inseparable from an individual. This miracle of healing indicatees a power that affected not only the present but also the past “” being – the “I” that passed through death with the responsibility for the previous life course.

“I” consciousness of the past, which preserves its activity from the previous incarnation and in which many human beings live and act, is called consciousness of the “dead” in the Gospels, and those who live under the “I” impulse of the past are simply called “The dead”. Thus, healing the paralysed man involved more than merely the present “I”; the “dead”, in particular, heard the “voice of the Son” and experience a conversion in his past consciousness. “For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will (John 5:21).

These words of Jesus Christ have a direct connection with the healing and refer to it. And words that follow express it even more clearly: “Verily, verily, I say unto you, the hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live” (John, 5:25). True, only a few of the dead had heard this voice – a fact expressed, for example, in these words: “Let the dead bury their dead.” (Luke 9:60). This is the fundamental challenge to which we must respond if we wish to gain spiritual hearing. It is a summons to conquer ourselves again and again and, shutting out all personal impulses, repeatedly listen in silence to the voice of conscience.

The sounds that the spiritual world uses to speak are moral and spiritual voices, not fixed “vibrations” for the purpose of being caught by a sensory organ. Those voices can be heard only after the soul has adapted to the voice of conscience; those who are prepared to follow the dictates of conscience without hesitation are thus prepared to hear the voices of cosmic conscience.

Christ and Sophia, Valentin Tomberg