Nov 302012
 

When Dawn broke my sleep with a light, golden spear,

Out peeled the bell o’er my hypnotised head.

My eyes opened wide as I sat up in silence,

Raising the silver shield up from my bed.

 

The bright, ruby ring I had plucked from the deep stream –

Blood of a rosebud that sparkled in my eyes –

Finely it glimmered, a star pink as sunrise.

 

By the night river of clear running water,

I had watched servants weave garlands of wonder,

Maidens make ready for dancing and feasting,

Faerie-folk tending the flowers of summer.

 

Somewhere were singing the undines…. A page-boy

Whispered of treasure to those who could listen,

Spoke of a ring that endowed one with wisdom

 

All who would go there were seeking this treasure –

Moonlight enraptured the realm of enchantment –

Nowhere directions for those without vision –

Lost beyond time in a place of deep dreaming.

 

Fed by the fountain of memories, like snow-flakes,

They watched without seeing in shadows of knowing,

Drank without thinking a draught of forgetting.

Aug 082012
 

The manifestation of Christ’s resurrection in the human soul was the Pentecost. That event is the primal phenomenon of the sixth cultural epoch, which the Apocalypse calls the ‘church of Philadelphia’.

The community of Pentecost was no longer a circle surrounding Jesus Christ, but now a circle from which Christ revealed himself to the outer world. The language he used to reveal himself was such that people of all nationalities were able to understand.

The two main characteristics of the philadelphian spiritual culture are the immanence of Christ in human consciousness and the cosmopolitan community that arises from that consciousness. In this sense, the sixth cultural epoch can be called the epoch of Pentecost.

This name acquires even more meaning because the consciousness that leads to the culture of that time must stand the test of ‘keeping the word’ and ‘not denying the name of Christ’ (3:8); that is, much be concerned with the word of Christ and with a relationship to his being as these become realities in the Pentecost.

What was given then as a ‘dispensation of grace’, however, must now be earned or submitted to before the cultural epoch of the spirit self can be realised. We must study the path that leads from the consciousness soul to the spirit self (manas) in order to understand the meaning of ‘keeping my word’ and ‘not denying my name’.

*

When it comes to understanding ideas, the point is not to spin them into a system of logic, but to root them firmly in the spiritual moral organism of Christ’s cosmic work. In the Apocalypse, such work is called the ‘name of Christ’ and ‘not denying’ his ‘name’ is the soul attitude that accepts as true only ideas indebted not just to logic, but also always to the moral forces.

Not to deny the ‘name’ is moral logic, just as amoral, formal knowledge is itself a denial of the name of Christ, since it excludes the voice of goodness from the realm of knowing.

Valentin Tomberg, Christ and Sophia, Letters to Future Churches

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)

Jun 172011
 

Late in life, Jung’s work with the experimental physicist Wolfgang Pauli encouraged him to take a few steps beyond the pale.

Jung and Paul came to believe that, in addition to the purely physical mechanism of atom knocking against atom, there is another network of connections that binds together events not physically connected – non-physical, causal connections brought about by mind.

Jung’s contemporary, the French anthropologist Henri Corbin, was researching the spiritual practices of the Sufis at this time. Corbin came to the conclusion that the Sufi adepts worked in concert and could communicate with one another in a realm of ‘objective imagination’. Jung coined the same phrase independently.

Later in life the materialistic explanations that Freud had been trying to force on to spiritual experiences also sprang back at him, and he became plagued by a sense of what he called the uncanny.  Freud wrote his essay on ‘The Uncanny’ when he was sixty-two. By thinking about what he feared most he was trying to stop it happening.

A few years earlier he had experienced the number sixty-two coming at him insistently – a hat check ticket, a hotel room number, a train seat number. It had seemed to him that the cosmos was trying to tell him something. Perhaps he would die at the age of sixty-two.

In the same essay he described the experience of walking round a maze of streets in an old Italian town and finding himself in the red light district. He took what he thought would be the most direct route out of this district, but soon found himself back in the middle of it. This seemed to happen no matter which direction he took.

The experience can only remind us of Francis Bacon. It was as if a maze were changing shape to keep the wanderer from finding the way out. As a result of these experiences Freud began to suspect that there might be some complicity between his psyche and the cosmos. Or perhaps the cosmos was manufacturing meanings independently of any human agency and, as it were, beaming them at him?

Jonathan Black, The Secret History of the World

Jun 132011
 

If one has been inwardly active at the stage of preparation and purification for a sufficient length of time, sooner or later there approaches the trial of encountering the “Guardian of the Threshold”, which is also called the trial by fire. Consisting of shame, this fire is an inward expression of the awakened conscience. A person on the path must go through this fire.

It is a matter of recognising one’s own lower nature standing before oneself in undisguised form. This is the “double” that one has generated and expelled. To look in this way upon one’s own human double, undisguised, is a trial of courage. To pass through it one must find the strength not to despair over oneself. One must find the courage not to despair over one’s karma.

Such strength does not arise from the view of what has stood there, confronting oneself. This strength can only be drawn from the power of the humnan I itself. No inspiration can be of help, nor can one derive help from thoughts and memories. One must find one’s own power of courage….this courage is the power that gives rise to imagination. It is needed in order to “paint in spiritual space”. That is the reason one must develop courage for imaginative consciousness. The content of the trial – facing one’s own inner nature – makes it possible to distinguish imagination from illusion. One is then aware of the sources of illusions, and can exclude them.

Having passed the test of courage, the soul then enters into a stage of no  longer having firm ground upon which to stand. The situation is such that the human soul is surrounded by endless possibilities of movement – in all directions, simultaneously. Immersed in the realms of myriad influences and evocations directed towards it, the soul can surrender itself, engage itself with a thousand things.

A power must therefore be created that keeps the soul steadfast and gives it a sense of direction. The soul must develop out of itself the ability to renounce the abundance of spiritual influences. It must become able to restrict itself to one option among this abundance of possibilities. This is at once the trial of self control and the experience of it. And self-control is necessary for inspirational knowledge.

If one goes through this trial by water – if one develops self-control – then one’s soul enters into a region of destiny where one not only has no ground beneath one’s feet and must find one’s own direciton by a kind of “swimming”; the soul also enters a place devoid of air. One enters into an utter loneliness and wilderness of soul life.

The impulses of thinking, feeling and willing cease. One’s soul is like a sailing ship standing with sagging sails in windless weather. It enters into a condition in which all experiences cease. There is no basis upon which to sense, to feel, or to will. The soul is in complete loneliness. Now the soul must find the presence of the spirit out of its own power.

Without surrendering to passivity, it must find the strength for an impulse-to-action within itself. The soul’s awakening at the moment of falling asleep – awakening itself through the strength of its own inner being, through the power of the I itself, without any motive for staying awake – is presence of spirit (presence of mind). The soul is spiritually present when it is silent.

These first three trials – these first three experiences – represent the human ascent into the spiritual world.

Valentin Tomberg, Inner Development, The Occult Trials

 

 

Apr 232011
 

‘From the swelling seas, un-silent,
Rising from the salt, through ether,
Neptune holds aloft his trident,
Cries: “The Spring has come; be patient!

As the centre of his offspring
Glows – outraged to so be lectured –
So much wisdom of the ages
Flows from father-ocean’s lectern:

‘“Take some good advice, Orion:
Watch and learn the way of heaven;
Time just moves around in circles,
From the fish becomes a turtle.”

“Onward then in time, a deluge
Caused a boar to swim the ocean;
Then the lion, Narasimha
Came before the dwarf Vamana.

“Then to life a noble hero
Sprang and rid the world of tyrants.
This made way for Rama’s charm,
Which came before the Bhagavad Gita.

“In this way the prince of paupers
Broke the wheel of earthly suffering;
Maybe, son, you’ll hear him teaching
In the realm of endless loving…”

‘“Thanks for nothing! Shouts Orion,
Show to me my loving mother.
She, at least, would save her scion.”
No; alas: She’s with his brother.’

‘Peering through the velvet darkness,
Seeks the Starman souls like-minded.
Souls who cry for freedom – ‘partners’ –
Ones to rend his endless bindings.

Apr 232011
 

‘There’s no answer to his queries,
Dionysus’ brains are weary.
Cares he not for Neptune’s offspring,
Wants he just to hear the girls sing.

‘Watches he the virgins wander –
Through the fire-dance, travel onward,
Filled with wine and honeyed nectar –
Through the magic realms of psyche.

‘There the nymph, sweet Ariadne
Forces him to drown his sorrow,
Charms him nightly with her beauty;
Drinks he like there’s no tomorrow.

‘Groans the wine God: “New man, stop,
And hush the hound, you’ll turn the hops!
Mere immortal, you will end this.
Once for all now, comprehend it:

‘”Here, tonight, the true initiates
Drink new wine. The growing mystery
Share I then, but none could hear it;
Thanks to you, the maids grew teary.

‘As did Phoebus’ wan Priestess,
Voice of heaven, whom truth begets.
Hold your peace now, stand in silence.”
Thus did end the hunter’s license.

Jan 032011
 

It is recorded that, at the hour of his death, “the veil of the temple was rent in twain” (Mark 15.38); this indicated that a new karmic balance had been established between good and evil when the curtain was lifted from Hell. Then, too, the curtain (or “veil”) was lifted from the “Holy of Holies”.

Now, however, the consequence of this new karmic relationship is this: when the mystery of good and the secret of evil have both become available to human experiential knowledge, goodness gains by being known, while evil loses by being recognised as such. This is the essential difference between good and evil: good gains by being recognised; evil loses when it is recognised.

The most sublime act of cognitive courage occurred when Jesus Christ renounced the “veil of Hell” and (instead of witnessing the life tableau) descended with his whole being into the darkness of the subterranean spheres. That “descent into Hell” was an event that no human speech can describe. There is nothing more unsettling than the disappearance of Jesus Christ into the darkness of the lower spheres, out of sight of he beings watching from the spiritual world.

A breathless expectation was maintained in expectation of either the most triumphant victory or the most disastrous catastrophe. During those days, only one thought and one question filled the whole world of the hierarchies: Will he return? Will he emerge from the abyss? Again, all human speech is powerless to give even the faintest reflection of the cosmic exultation that ensued when the risen Christ reappeared from the darkness of that abyss in the realm of twilight. Cosmic Easter was celebrated in the realms of heaven, a cosmic festival that continues for all time as the archetype of all human festivals on Earth.

Valentin Tomberg, Christ and Sophia (The Mystery of Golgotha)

Oct 282010
 

The fourteenth dream queen Trishala saw was of a smokeless fire.  The fire burned with great intensity and emitted a radiant glow.  Great quantities of pure ghee and honey were being poured on the fire.  It burned with numerous flames.

This dream indicates that the wisdom of her son will excel the wisdom of all other great people.

After having such fourteen wonderful dreams, Queen Trishala woke up.  Her dreams filled her with wonder.  She never had such dreams before.  She narrated her dreams to King Siddharth.

The king called the soothsayers for the interpretation of dreams and they unanimously said, “Sir, her Highness will be blessed with a noble son.  The dream augur the vast spiritual realm, the child shall command.  Her Highness will become the Universal Mother.”

After nine months and fourteen days, Queen Trishala delivered a baby boy.  The boy was named Vardhaman meaning ever increasing.

Immediately after the birth of prince Vardhaman, Indra, the King of Heaven, arrived with other gods and goddesses.  He hypnotized the whole city including mother Trishala and King Siddharth.

He took baby Vardhaman to Mount Meru and bathed him.  He proclaimed peace and harmony by reciting Bruhat Shanti during the first bathing ceremony of the new born Tirthankara.

After renunciation and realization of Absolute Self Knowledge, Prince Vardhaman became Lord Mahavir, the twenty fourth and the last Tirthankara of Jain religion.

Fourteen Auspicious Dreams (Jain)

Jul 232010
 

How I have dreamed of you, my secret love, in days of never-ending summer and nights of infinite stars.

You were unfolded in perfection before my eyes, lovely and unbending by the golden lotus,

Like  the flower that reveals in its splendour a vision of the coming magus, who walks alone in the garden of my desire.

Long is the road that would lead me to my secret love, marked only by the scent of the ever-opening bloom.

A charm the magus weaves is cast before my longing face; a veil of beauty that intoxicates my sense beyond the realm of understanding.

In solitude I comprehend this mystery, which leads me ar along this, the only path I know.

I see the destination of my soul. In the rising sun it shall be be found with you.