A dream beyond our reaching

On a day when He and I were alone walking in a field, we were both hungry, and we came to a wild apple tree.

There were only two apples hanging on the bough.

And He held the trunk of the tree with His arm and shook it, and the two apples fell down.

He picked them both up and gave one to me. The other He held in His hand. In my hunger I ate the apple, and I ate it fast.

Then I looked at Him and I saw that He still held the other apple in His hand.

And He gave it to me saying, “Eat this also.” And I took the apple, and in my shameless hunger I ate it.

And as we walked on I looked upon His face.

But how shall I tell you of what I saw?

A night where candles burn in space,

A dream beyond our reaching;

A noon where all shepherds are at peace and happy that their flocks are grazing;

An eventide, and a stillness, and a home-coming;

Then a sleep and a dream.

All these things I saw in His face.

He had given me the two apples. And I knew He was hungry even as I was hungry.

But I now know that in giving them to me He had been satisfied. He Himself ate of other fruit from another tree.

I would tell you more of Him, but how shall I?

When love becomes vast love becomes wordless.

And when memory is overladen it seeks the silent deep.

Kahlil Gibran, John at Patmos

The time of thy visitation

And when he was come nigh, even now at the descent of the mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen; Saying, blessed be the King that cometh in the name of the Lord: peace in heaven, and glory in the highest.

And some of the Pharisees from among the multitude said unto him, Master, rebuke thy disciples. And he answered and said unto them, I tell you that, if these should hold their peace, the stones would immediately cry out.

And when he was come near, he beheld the city, and wept over it, saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, And shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation.

The bridge of immortality

Radiant in his light, yet invisible in the secret place of the heart, the Spirit is the supreme abode wherein dwells all that moves and breathes and sees. Know him as all that is, and all that is not, the end of love-longing beyond understanding, the highest in all beings.

He is self-luminous and more subtle than the smallest; but in him rest all the worlds and their beings. He is the everlasting Brahman, and he is life and word and mind. He is truth and life immortal. He is the goal to be aimed at: attain that goal, O my son!

Take the great bow of the Upanishads and place in it an arrow sharp with devotion. Draw the bow with concentration on him and hit the centre of the mark, the same everlasting Spirit.

The bow is the sacred OM, and the arrow is our own soul. Brahman is the mark of the arrow, the aim of the soul. Even as an arrow becomes one with its mark, let the watchful soul be one in him.

In him are woven the sky and the earth and all the regions of the air, and in him rest the mind and all powers of life. Know him as ONE and leave aside all other words. He is the bridge of immortality.

Where all the subtle channels of the body meet, like spokes in the centre of a wheel, there he moves in the heart and transforms his one form unto many. Upon OM, Atman, your Self, place your meditation. Glory unto you in your far-away journey beyond darkness!

He who knows all and sees all, and whose glory the universe shows, dwells as the Spirit of the divine city of Brahman in the region of the human heart. He becomes mind and drives on the body and life, draws power from food and finds peace in the heart. There the wise find him as joy and light and life eternal.

And when he is seen in his immanence and transcendence, then the ties that have bound the heart are unloosened, the doubts of the mind vanish, and the law of Karma works no more.

In the supreme golden chamber is Brahman indivisible and pure. He is the radiant light of all lights, and this knows he who knows Brahman.

There the sun shines not, nor the moon, nor the stars; lightnings shine not there and much less earthly fire. From his light all these give light; and his radiance illumines all creation.

Far spreading before and behind and right and left, and above and below, is Brahman, the Spirit eternal. In truth Brahman is all.

Mundaka Upanishad

Grant us the grace of pure vision

May God, who in the mystery of his vision and power transforms his white radiance into many-coloured creation, from whom all things come and into whom they all return, grant us the grace of pure vision….

He is the sun, the moon and the stars. He is the fire, the waters, and the wind…

Thou the blue bird and thou the green bird; thou the cloud that conceals the lightning and thou the seasons and the oceans. Beyond beginning, thou art in thy infinity, and all the worlds had their beginning in thee…..

There are two birds, two sweet friends, who dwell on the self-same tree. The one eats the fruit thereof, and the other looks on in silence.

The first is the human soul who, resting on that tree, though active, feels sad in his unwisdom. But on beholding the power and the glory of the higher Spirit, he becomes free from sorrow.

Of what use is the Rig Veda to one who does not know the Spirit from whom the Rig Veda comes, and in whom all things abide? For only those who have found him have found peace.

For all the sacred books, all holy sacrifice and ritual and prayers, all the words of the Vedas, and the whole past and present and future, come from the Spirit. With Maya, his power of wonder, he made all things, and by Maya the human soul is bound.

Know therefore that nature is Maya, but that God is the ruler of Maya; and that all beings in our universe are parts of his infinite splendour…

May the seer of Eternity, who gave to the gods their birth and their glory, who keep all things under his protection, and who in the beginning saw the Golden Seed, grant us the grace of pure vision.

Svetasvatara Upanishad

The Divine Matrix

While we speak to the Divine Matrix through the language of feeling and belief, previous chapters also describe how the Matrix answers us through the events of our lives.

In this dialogue, our deepest beliefs become the blueprint for everything that we experience. From the peace in our world to the healing in our bodies, from all our relationships and romances to the careers we pursue, our conversation with the world is constant and never ending.

Because it doesn’t stop, it’s impossible for us to ever be passive observers on the sidelines of life…if we’re conscious, by definition, we’re creating.

Sometimes the dialogue is subtle and sometimes not. Regardlesss of the degree of subtlety, however, life in a reflected universe promises that from our challenges to our joys, the world is nothing more – or less – than the Matrix mirroring our deepest and truest beliefs.

And this includes our intimate relationships. Although they present honest reflections, sometimes the mirrors we see of ourselves in other people can be the most difficult ones to accept. They can also be the fast track to our greatest healing.

Gregg Braden, The Divine Matrix

Promise of the Rainbow

Shy she is as daisies in the meadow,

Walking with a step that lights the ether,

Paler than the moon with veils of shadow,

Moving on the water stretched beneath her.

Sweet she is as lilies dripping nectar,

Dancing with the sunbeams on the ocean,

Golden is the sphere and it surrounds her,

Silver stars a-light her every motion.

Green the gown that covers her in beauty,

Violet is the robe she wears at midnight,

Rosy-hued the colour of her secret,

Blue as rain the sky within her eyesight.

Silent is the soul that came down gently,

Carried in the arms of love so tender,

Wedded to the Prince of Peace intently,

Gazing at the one so He defends her.

Mercy springs and splendour mark their presence –

Two as one they stand as all united –

Perfect is the love, their only essence,

Faerie queen and son of man be-knighted.

Crystal stones bejem the kingdom’s pathways –

Topaz, onyx, jasper, sapphire, beryl –

Plus a thousand others at their passage –

Amethyst, carnelian and emerald.

In her breast a bird of light is flying,

Spreading open wings of joy now boundless,

Whiter than the swan with grace undying,

Every step she takes the ground is thrice-blessed.

Lady from the high-walled faerie palace,

She who gathers sea shells on the sea shore,

She who saved the spark to give her master,

Now does reap the promise of the rainbow.

Everlasting Light

For brass I will bring gold, and for iron I will bring silver, and for wood brass, and for stones iron: I will also make thy officers peace, and thine exactors righteousness.

Violence shall no more be heard in thy land, wasting nor destruction within thy borders; but thou shalt call thy walls Salvation, and thy gates Praise.

The sun shall be no more thy light by day; neither for brightness shall the moon give light unto thee: but the Lord shall be unto thee an everlasting light, and thy God thy glory.

Thy sun shall no more go down; neither shall thy moon withdraw itself: for the Lord shall be thine everlasting light, and the days of thy mourning shall be ended.

Isaiah 60, 17-20

The Uses of Enchantment

Each fairy tale is a magic mirror which reflects some aspects of our inner world, and one of the steps required by our evolution from immaturity to maturity.

For those who immerse themselves in what the fairy tale has to communicate, it becomes a deep, quiet pool which at first seems to reflect only our own image; but behind it we soon discover the inner turmoils of our soul – its depth, and ways to gain peace within ourselves and with the world, which is the reward of our struggles.”

Bruno Bettelheim, The Uses of Enchantment

Ain Soph and the Sephiroth

A mystical act and a gnostic act ‘precede’ in eternity the act of creation as a magical act; this is followed by the activity of formation by the demiurge, or the demiurge hierarchies, who undertake the work of craftsmanship – work which is essentially that of executive or Hermetic-philosophical intelligence.

The classical Cabala furnishes us with a marvellous example of the peace possible between apparently rival doctrines. In its doctrine of ten Sephiroth, it teaches first the mystery of eternal mysticism – AIN-SOPH, the Unlimited. Then it expounds the gnostic doctrine of eternal emanations from the womb of the Divine, which precede – in ordine cognoscendi – the act of creation. They are the ideas of God within God, which precede the creation – the latter being a conscious act and impulsive or instinctive.

Then it speaks of pure creation or creation ex nihilo – the act of the magical projection of the ideas of the plan of creation, ie, the Sephiroth. This creative, magical act is followed – in ordine cognoscendi, always – by the activity of formation in which the beings of the spiritual hierarchies participate, including man. It is in this way that, according to the Cabbala, the world comes into being, that the world of facts or deeds known to us through experience becomes what it is.

Now, ‘olam ha’assiah, the world of facts, is preceded by ‘olam ha yetzirah‘, the world of formation or the demiurgic world; this is the product of ‘olam ha beriah‘, the world of creation or the magical world which is, in turn, the realisation of ‘olam ha atziluth‘, the world of emanations or the gnostic world, inseparate and inseparable from God, who in his true essence is the mystery of supreme mysticism – AIN-SOPH, the Unlimited.

It is therefore possible – and for us there is no doubt about it – to reconcile the diverse doctrines concerning the creation; it is only necessary to put each of them in its proper place, or to apply each to the plane which is proper to it. The Cabbala, through its doctrine of the Sephiroth, provides a wonderful proof that this is so.

Pantheism is true for the ‘world of emanations’, (olam ha atziluth), where there are only ideas – within God and inseparable from him; but theism is true when one leaves the domain of uncreated eternity to pass on to the creation, meaning the creation of the ancestors of archetypes of phenomena that we know through our experience. And demiurgism is true when we contemplate the world or plane of formation, or the evolution of beings with the aim of coming into conformity with their created prototypes.

But leaving aside the worlds or planes of formation, creation, emanation and divine-mystical essence, one can confine oneself solely to the plane of facts. Then naturalism becomes true – within the limits of this plane, taken in isolation.

Meditations on the Tarot, Unknown Author, Letter II, The High Priestess

Milky Star Way

‘Near, yet far, he spies another
In the spiral trap of Hera,
Milky star-way, whereupon is
Resting Perseus. Calls Orion:

‘”I have a plan to rout Olympus,
Woo the nymphs and plunder treasure,
Somehow try to storm Zakynthos,
Free the slaves and take my measure.”

‘“Maybe you – and then your brother –
Have some cause to join up forces?
Unified, we’d hold the weather,
This would bring immortals chaos?”

‘Half a sound is made by Perseus –
Just a calm, sub-sonic murmur –
Tone of one who’s done his duty:
‘Starman, you’re a cosmic learner’.

‘Peace is what we need in heaven –
This is all the wise are teaching –
Why not heed the words the water
Gave; why raise the fires against it?

Still the starman shuns his prison,
Rues the day his will was rendered
Helpless, though the sun has risen.
Never shall his soul surrender.