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Cornerstone of the Body Temple

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“. . . we remember that the Master said, ‘The kingdom of heaven is like a grain of mustard seed.’ Its first point of manifestation is very small, but when it is grown it becomes the greatest of the herbs of the field.” (Uranda)

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THE PINEAL GLAND, a pea-size member of the endocrine system nestled in the center of the brain, is the designated point and place of fusion in the body temple between Heaven and Earth for each individual.  When the body temple is a house of prayer and thanksgiving, used as a place of worship of God, it is lifted up vibrationally to a higher level to fuse with the Spirit of Love and is filled with the substance of Love.

When a critical number of individual souls have fused their body temples with the Spirit of Love at this level, and are in tune with the Tone of Love and in step with the pulsations and rhythms of Life, then will the Body of Mankind be filled with the substance of Love.  When the Body of Mankind is filled to over-flowing with the substance of Love, the whole world will begin to be filled with the substance of Love, which no evil can withstand.  The Pineal gland plays a pivotal role in this fusion with and infilling of Love substance. Man restored will then play his appointed role in setting the ordinances of the New Heaven in the New Earth in order for the Cycles of Restoration, pre-ordained in the Inner Plane, to be set in the Outer Planes.  Spiritual mentor, Martin Cecil, once stated it beautifully and succinctly . . .

We are here to fill the world with the substance of love, to fill the world with the transforming power of love. Nothing can withstand that. The transformation occurs. Nothing can stop it. It only happens when there is someone on hand to do it. It doesn’t come magically out of the sky. It’s done because one loves to do it: that’s the only thing to do; one can’t do anything else. Then the world begins to be filled with the substance of love and behold, all things are made new, not in the twinkling of an eye necessarily, but pretty fast nevertheless.  

Used as a house of worship of the treasures and idols in the outer world plane, the body temple crumbles and returns to its origin in the elements of the earth . . . “ashes to ashes, dust to dust” . . . and is blown away by the winds of change into oblivion, as the Story of Daniel portrays in the previous post and this one.  In the final drama of the story, the little white stone, representing the kingdom of Daniel’s “God of Heaven,” is established during the rise of several kingdoms and would remain to fill the whole earth after these other kingdoms had passed away — a prophetic story casting its shadow onto our world today presently undergoing radical change as the old mind-made kingdom crumbles beneath our feet. 

ELEMENTAL GODS OR DANIEL’S GOD?

OUR STORY OF DANIEL takes us to the end of an empire that was founded upon worship of the elemental gods of iron, silver, brass and gold.  Today’s industrial empire is founded upon worship of money and addiction to fossil fuels.  Daniel’s God was a God of love, the “cornerstone” of the temple of the living God.  That cornerstone is embodied by the Pineal Gland in our body temples.   It’s location in between the two hemispheres of the brain is strategic to the outworking underway even now of the transformation of human consciousness and the restoration of Mankind to its noble stature.  As stated in my book Sacred Anatomy, a new paradigm is emerging that is guiding us back to love in spite of ourselves.

Read on and be lifted up in your understanding . . .         

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Significance of the Cornerstone

The Pineal Gland

ONE OF THE KEY ELEMETS of the presence of this One who dwells in the midst lies with the secrets inherent in this “little stone” of the Pineal Body.  The Pineal is “a stone cut out without hands,” rejected by men of science for many decades as being insignificant and irrelevant to any important or vital processes in the body.   This “stone which the builders rejected . . . has become the cornerstone of the temple.”  In truth, it has been so from the beginning. What comes to focus by virtue of this tiny gland, the Spirit of Love at the physical plane of being, is even now bringing about a transformation of the body of humanity. We, and all of the kingdoms of this world, are destined to become the “kingdoms of our Lord and of His Christ.”  (Rev. 11:15)  

It is, without a doubt, by perfect divine design that the Pineal Body is situated between the two lobes of the brain, where all the structures of beliefs, concepts, busy and ambitious thought processes and images of gold are held sacred so as to be used in building and maintaining this empire and civilization.   Here this little stone, with its radiant field of love, is in the most strategically placed position to strike the great image of this empire of man on its feet made of a mixture of iron and clay.

The feet symbolize the capacity of understanding.  The image’s feet were made of a mixture of iron and clay, substances which do not bond together.   They also represent the foundation upon which this mind-made world stands and the mental understanding as to how it works and is maintained.    As that foundation crumbles, as it is doing today, all hell breaks loose as disorientation creates havoc. The foundations of human civilization are synthetic, produced by constructs such as science, politics and religion.   It is held together, not by the power of love which governs the natural world, but by the concepts and beliefs of those who rule the masses, and by the masses who worship these beliefs and concepts.

Those concepts declare, for example, that if someone has something that you need or want, you have the right to go to war with him and take it from him if you can, and that the lives of young men and women are dispensable to that cause and end.   The whole world supports this belief.  The whole world is thus deceived.  The world’s concepts also declare that if someone hates you and seeks to do you harm, you have the right to hate him back and seek to destroy him first.

 Man’s civilization is governed by the laws of the Medes and Persians, with one exception. The laws of the Medes and Persians could not be altered.  The laws of this civilization can be changed, and are changed, when they no longer serve the needs of those who make them.  Fortunately for us the God of Heaven does not rule His Kingdom nor Her Queendom on the same arbitrary basis, nor out of convenience.   The ordinances of heaven that govern the kingdoms of this world are absolute and immutable.   They hinge on the One Law of Love . . . and Love never fails.  Love radiates forth and response leaps to obey its irresistible attraction.  Community happens, bringing blessings to the whole and to all the parts that make up this whole, holy world.

In a word, man’s civilization is founded upon an understanding of how hate, fear and greed can get us, as individuals and as nations and peoples, just about anything we covet.  The only price we pay is that we must, upon acquiring it, treasure it with our hearts and guard it with our very lives or else someone will come along and try to take it from us.  For where one’s treasure is, there one’s heart is as well.  This is the basis upon which we have established life in this world and have learned to survive in it.  It is not the truth of how life is meant to be lived, and deep down inside our heart of hearts we know that. At deeper levels, hearts desire companionship, trust, meaning.  There would likely be no coveting were these desires met in us individually and nationally.

Upon the very altar of our hearts we continue to worship the gods of gold, silver, brass, wood, stone and now oil, plutonium and the silica of the computer microchip.  In return these gods give us fleeting power over our worlds and over others. We may praise the God of Heaven on Sundays—and at times when He comes through for us as in the story of Daniel—but we turn right around and resort to worshiping these other gods and appeasing them so that they will continue to deliver unto us the material goods we so earnestly believe will bring us life, liberty, security and happiness.  In so doing we compromise our hearts and therein defile our temples.

This paradigm of understanding is being dismantled and transformed by the Spirit of Love now intensifying its radiance through the point of focus this little stone, the Pineal Body, provides in the body temple.   Those who find themselves drawing near to Love and leaving the world to its own demise are experiencing a transformation the likes of which has never before occurred in the recorded history of this planet.  Responding to the Spirit of Love, they find themselves drawn toward love and toward others so responding. 

As the radiation of Love increases and permeates the cells of the brain, it cleanses the atoms which comprise it.  The Pineal becomes a powerful magnetic center which draws all the atoms in the human brain into a pattern of service in the temple.  Its bio-magnetic force field, like a computer reformat program, erases programs in the memory cells of the brain.  Thought patterns that were once held “sacred” for the security they promised are become as iron mixed with clay as they no longer hold together.  Beliefs that were once worshiped are suddenly seen as shams and levers for manipulation by commercial advertising and evangelism.   Belief in “the truth” gives way to the actual experience of truth and the resultant freedom from these limitations

These “sacred” thought patterns and beliefs have been established by isolated and competing human egos. As these old concepts and viewpoints of how the world of man works crumble, giving way to the new thought patterns born out of love for the LORD God and for one another, our world does not make sense any longer.  Nothing is certain anymore, as though it ever was.  We just believed it was because of the structures, the golden images, in our heads.  We are awakening to the stark reality that the LORD of this world is truly the God of heaven and rules yet;  that until we come to love Him above all and with all, and our neighbor as ourselves, there is no hope for this civilization; that oneness is the truth of love and of life.

As we no longer function out of fear, hate and greed, but begin to function out of love, the feet of this great image continues to crumble, for we the people are the feet of this great civilization, the “grass roots” as we are called in the political system.   When we change the way we see things and the way we behave toward God, toward ourselves and one another and toward the natural world, then will the empires of gold, silver, brass, iron, stone and oil come tumbling down to be blown away by the wind of spirit in expression through us so that there will not remain even a memory of it.

The Spirit of Love is even now melting the feet of this golden image in the heart and soul of humanity through this little stone.  Speaking to us vibrationally through the Pineal, it is compelling us all to listen to its voice and heed its command:   “Love one another.  Do good unto those that hate you.  Love your enemies.  Do unto others as you would they should do unto you.”

The Golden Rule is returning to human conscious-ness, and its power is destroying the “laws of the Medes and Persians,” all by virtue of the silent and radiant presence of Love focused in this tiny gland.  The changes are occurring in everyone at the same time even as I write because of one thing and one thing only:   God loves each and every one of us the same and His Spirit of Love, even the LORD of Love who incarnated 2000 years ago, is with us and has been all these two thousand years.  What He set in motion then has now come full cycle.   The victory is His and well at hand for those who believe in what He brought and do what He commanded.  Such are the friends of God.  What He brought was unconditional love, the One Law upon which all other laws hinge.  He sounded the Tone of unconditional love and has filled the Seven Levels of Being with the substance of love. He has opened the Seven Seals that are even now pouring out radiant currents of love into the hearts of human beings everywhere.  Purification is underway in the temple of the living God.

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The news media brings this reality before our eyes and ears daily.  Simply observe the profanity, violence and inhumane behavior gushing forth out of the heart of humanity like foul sewage water pouring out of a cistern as fresh water pours in from above and below pushing out the residue that has settled on the bottom for millennia, now rising to the surface and spilling out over the edges of the cauldron of the human heart.  It’s all coming out, the “good, the bad and the ugly.”  From a higher, fourth-dimensional viewpoint, there’s much cause for rejoicing in all of this chaotic filth coming out of our collective heart because right behind it is the cool, clear water of the truth of love which is life . . . and “Unconquerable Life prevails.”   

Thank you for joining your heart with mine as we meditate on these timely cosmic events and the impact we have on them as well as the impact they have on us.  Until then,

Be love.  Be loved. 

Anthony 

tpal70@gmail.com

For health issues, visit my other blog, Health Light Newsletter

The Incarnation of God

I was a hidden treasure, and I loved to be known, and so I created the worlds both visible and invisible.” — Islamic Tradition

CHRISTMAS IS A YEARLY CELEBRATION of the incarnation of God’s only son, the Lord of Love and Prince of Peace, on Earth. I would like to share with you an insightful view and perspective of the incarnation of Jesus as a fully humanized being, taken from Cynthia Bourgeault’s beautifully written and profoundly insightful book THE WISDOM JESUS.  Its author is an Episcopal priest who has written several books exploring Jesus’ life as a mystical teaching and sacrament. 

Having emerged from a Catholic upbringing myself, and having spent seven years in Catholic Seminary, I do enjoy sharing this author’s vision of what Christianity could be simply by adopting a more metaphysical view and understanding of it core truth and of the One whose birth we celebrate this week.  Cynthia takes us from where we’ve been in our religious path of worshiping God, to where we are now at the threshold of opportunity for a radical shift in our attitude and consciousness, and forward to how we could easily move into a more spirit and love based path to knowing God.  I will share selections from her book in two or more blog posts.  I hope you will enjoy her as much as I do.

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THE INCARMATION

IN THE FIRST PART of this book we explored Jesus’s teachings as a comprehensive spiritual path. In this second part we will be shifting our focus to consider Jesus’s life itself as a teaching. By “a teaching” I mean a model, of course; all authentic teachers walk the talk. But more than just a model, I want to consider his life as a sacrament — that is, as a spiritual force in its own right. The traditional definition of a sacrament is “an outward and visible sign of an inward and spiritual grace.” But what to my mind this definition does not make sufficiently clear is that a sacrament does not merely symbolize a spiritual reality; it lives that reality into existence.

Jesus’s life, considered from this standpoint, is a sacrament: a mystery that draws us deeply into itself and, when rightly approached, conveys an actual spiritual energy empowering us to follow the path that his teachings have laid out. This sacramental life of Jesus rests on four cornerstones which are both historical events and cosmic realities: his incarnation, passion, resurrection, and ascension. Together they compose the foundation of the Christian mystical and devotional life, and to open oneself fully to the meaning of these great mysteries is to be able to read the inner roadmap of the Christian path. In the next four chapters we will be exploring each of these mysteries in turn. My hope is to move beyond the usual theological and critical-historical explanations in order to follow the living mystical thread that will allow us to appropriate each one of these mysteries as food for the journey.

Since the ground we will be traversing is also the sometimes prickly shared territory of Christian liturgy and sacramental theology, let me remind you once again of my own background here, so that you will know where I am speaking from. While I wear the collar of an Episcopal priest, most of my lived liturgical life has been within the wider stream of Benedictine monasticism, primarily Western and Roman Catholic (although the Episcopal liturgy is in most respects identical), and it is from this perspective (as well as my earlier training as a medievalist) that I will primarily be speaking when I describe the ritual celebrations that unfold these great mysteries. I am less familiar with the Orthodox traditions (except through my exposure to the  Christian inner tradition), but at ease within the Celtic and Oriental Orthodox spiritual streams, whose extraordinary insights I will draw on at appropriate moments. As Meister Eckhart once observed, “There is no being except in a mode of being,” and the Western Catholic mode of being is the stream in which I have primarily come to know what I know. With that disclaimer in place, let us see what we can discover about the first great mystery, the incarnation.

“For God So Loved the World . . . .”

I remember being struck many years ago by an insight from the contemporary mystic Bernadette Roberts that crucifixion wasn’t really the hard thing for Jesus; the hard thing was incarnation.” Crucifixion and what followed from it — his death and resurrection — were simply the pathway along which infinite consciousness could return to its natural state. What was really hard for infinite consciousness was to come into the finite world in the first place. With nothing to gain from the human adventure — nothing to prove, nothing to achieve, and a dangerously unboundaried heart that left him defenseless against the hard edges of this world — Jesus came anyway: that, claims Bernadette Roberts, was the real crucifixion! As we saw earlier, Paul grasped that same point in his beautiful hymn in Philippians 2:9-16. The first self-emptying that Jesus goes through is the self-emptying that lands him in bodily form on this planet, a human being. There is definitely something spiritually counterintuitive about this business of incarnation, and to really get what’s at stake in this mystery is for me the acid test as to whether you understand what Christianity is all about.

Unfortunately, this understanding is hard to come by: not only outside of Christianity, but inside it as well. Make no mistake, Christianity is intensely a religion of incarnation. Millions of people caught up in mass hysteria during the Christmas season can’t all be wrong! But even the sentimental excesses of the season only go to reinforce the point. There is a deeper truth at work here that stirs us in spite of ourselves. Who among us has not awakened in the wee hours of Christmas morning to catch the live broadcast of the Ceremony of Lessons and Carols from Westminster Abbey and thrilled to the sonorous reading of those immortal words from the prologue to the Gospel of John: “In the beginning was the Word, and the Word was with God, and the Word was God . . . And the Word became flesh and dwelled among us”? There is a deep soul-truth here that both contains and redeems our frantic efforts to penetrate its meaning at a more superficial level.

If you were to imagine the great world religions like the colors of a rainbow, each one witnessing in a particular way to some essential aspect of the divine fullness, Christianity would unquestionably hold down the corner of incarnation — by which I mean the vision of God in full solidarity with the created world, fully at home within the conditions of finitude, so that form itself poses no impediment to divinity. There is another beautiful phrase in John’s gospel proclaiming: “For God so loved the world that He gave His only Son” (John 3:16).  At its mystical best, Christianity reverberates with the warmth of this assurance: with the conviction that creation is good, that God is for us, and that what ultimately gets worked out in the sacred mystery of Jesus’s passage through the human realm is a profound testament to love.

Who Screwed Up?

Unfortunately, Christianity as a religion has never had a sufficient metaphysical understanding of its own core truth. The message gets obscured by its primary interpretive vehicle: the theology of fall and redemption. Virtually all Christian teaching begins from the supposition that Jesus’s incarnation is brought about by the fall of Adam and happens in response to it. “As in Adam all died, so in Christ shall all be made alive” is the classic Pauline formulation of this idea (I Corinthians 15:20). The primordial parents Adam and Eve ate the forbidden fruit and plunged the world into chaos; Jesus came to rescue it. Thus, incarnation is framed from the start within the context of God’s response to a mistake that should never have happened in the first place. This assumption, in turn, deeply colors our understanding of the phrase, “For God so loved the world that he gave his only Son.” It sounds like: “God didn’t give up on us; God bailed us out.”

In a more mystical nuancing of this same basic idea, we encounter the theology of “0 felix culpa”~”O happy fault”~ to quote the first line of a traditional Gregorian Advent hymn which expresses this theology particularly clearly. Rather than blaming Adam and Eve, this line of argument claims, we ought to be grateful for them because their mistake set in motion the chain of events through which Christ would fully reveal himself to this world. Without that initial fall there would have been no need for the redemption. In the most subtle versions of this teaching (as in Karl Barth’s Christ and Adam) linear cause and effect are reversed, and we see Adam and Eve falling into this space/time continuum out of God’s “prior” decision (that is, already made in eternity) to reveal himself in human form. Rather than being the cause of the fall, Adam and Eve become the instruments of the ultimate divine self-communication. This is a much more affirmative teaching, which brings the theology of fall and redemption to its most mature expression.

But I would like to push the metaphysical envelope still further and see if we can approach the mystery of the incarnation through a conceptual framework that does not rely on fall and redemption at all but unfolds along an entirely different line of understanding. Instead of a cosmic course-correction, this other approach envisions the steady and increasingly intimate revelation of divine love along a trajectory that was there from the beginning. The best expression of this idea is actually contained in a beautiful saying from Islamic tradition (although its roots go down into perennial wisdom ground): “I was a hidden treasure, and I loved to be known, and so I created the worlds both visible and invisible.” Both the saying itself and the understanding that illumines it derive from a profound mystical intuition that our created universe is a vast mirror, or ornament (and the Greek word “cosmos” literally means “an ornament”), through which divine potentiality — ­beautiful, fathomless, endlessly creative — projects itself into form in order to realize fully the depths of divine love. And remember that “realize” has two meanings: “to recognize” and “to make real.” The act of loving brings hidden potential to full expression, and the more intimate and costly the self-giving, the more precious the quality of love revealed. This subtle and beautiful understanding of creation will also, as we shall see, have something very important to show us about our true work as human beings.

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We are each one an incarnation of Divine Being.  Our personal incarnations were stressful and limiting, descending from the peaceful Realms of Light and landing in the dark wet terrain of busy embryonic cellular activity; from flying freely in the air of spirit to crawling on our bellies until our toddling forms learn to walk and run.  How we yearn for the freedom we knew before incarnating.  I remember very vivid dreams of flying above the ground at breakneck speed in my youthful years.  Who hasn’t had such dreams?  And I can relate to the thrill a jet pilot must enjoy flying through the air at supersonic speed.  One has to be fit and well trained to fly a jet.  Likewise our human capacities need compassionate care and vital nourishment in order to be fully fit and available in accommodating the incarnate divine beings we are.     

Yet here we are, fully awake and learning how to navigate a multidimensional universe of energy-shaped-and-driven hard and complex materiality only God comprehends.  Being incarnate gods ourselves, we have been gifted the privilege of sharing in Divine Consciousness and comprehending reality that is incomprehensible to the human intellect—for the darkness cannot comprehend the Light in the same way that Light comprehends the darkness.  We incarnate to bring Light into the dark corners of Creation to bring forth a heavenly world here on Earth where we are.  This gives us great cause for celebrating, at Christmas time and throughout the year. 

I celebrate you, dear reader, this Christmas, along with my own Divine incarnation—and my gift to you and myself is unconditional love and acceptance.  May the joy of Love fill you full to overflowing during this Holiday Season.  Until my next post — which will be published this coming Wednesday,

Be love.  Be loved.

Anthony    (tpal70@gmail.com)

Credits: Artistic drawing by Rose Meeker, author of MAGIC AT OUR HAND – Releasing Our Lives into Order and Beauty

 

Up, Up and Away! We’re Ascending!

“If flesh came into being because of spirit, it is wonderful.  If spirit came into being because of the body, it is exceedingly wonderful. I am amazed that this great  wealth has appeared in this poverty.”   Jesus  (from The Gospel of Thomas)

Eleven years ago, I began sharing meditations on the beauty and spiritual significance of our physical anatomy from my book SACRED ANATOMY.  Three years ago I picked up the theme again and began sharing excerpts  on the subject of our 7 endocrine glands and the Seven Spirits of Love expressing through them. Then back in March of this year I began sharing a series of meditations on  The Spirit of the New Earth Vibration. 

I am moved to visit the last chapter of SACRED ANATOMY in which I explore and meditate upon the transmutation and ascension of the body temple that is underway in sync and in resonance with the energetic upgrade to a higher frequency our planet Earth is presently undergoing, along with the entire solar system.  The Schumann resonance, for instance, the heartbeat of the earth, has been steady at 7.83Hz until three years ago when it began to accelerate to somewhere in the 15 to 25Hz levels.  Everything from our brain waves and biorhythms to our states of consciousness are directly correlated to the Earth’s frequencies.  The Earth is rapidly shifting her vibration, as are we.  In other words, ascension is in progress compelling us to let go of the old and embrace the new us emerging.

In way of introduction, I will turn to the front of my book for a bit of archaic context and background.

Seven Golden Candlesticks

“and in the midst . . . one like unto the Son of man”  

In the Book of Revelation, written by John, the Beloved Disciple, he recounts a vision he had while in exile on the isle called Patmos.  John writes that he had this vision while he was “in the spirit on the Lord’s day.”  What he saw, then, was of a spiritual nature.  It also had design and dimensions, apparently with much detail of diverse colors and even sounds.    

What John actually saw when he “turned to see the voice” that spoke with him, no one can really say.   According to the description John wrote down, it was the image in heaven of a Man who was in appearance like unto God.  Perhaps the image was that of Man restored to his true multi-dimensional state of oneness with God.  Whatever it was, John saw a design, and it was quite beautiful and mystical, according to the detailed account in Revelation.  Standing in the midst of that design was one who manifested radiant characteristics.      

And being turned, I saw seven golden candlesticks; and in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire;  And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters.           

And he had in his right hand seven stars; and out of his mouth went a sharp two-edge sword: and His countenance was as the sun shineth in his strength. (Rev. 1: 12-16)

 Then later on John relates how a door was opened in heaven and he saw this vision:

And immediately I was in the spirit: and, behold, a throne was set in heaven, and one sat on the throne.   And he that sat was to look upon like jasper and a sardine stone: and there was a rainbow round about the throne, in sight like unto an emerald.   And round about the throne were four and twenty seats: and upon the seats I saw four and twenty elders sitting, clothed in white raiment; and they had on their heads crowns of gold.  And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God.

And before the throne there was a sea of glass like unto crystal: and in the midst of the throne, and round about the throne, were four beasts full of eyes before and behind. (Rev 4:2-6)

John saw and wrote much more, but I will confine our meditations to these two texts, honing in on what he describes here as the “Son of man” in the midst of the “seven golden candlesticks” and the “throne set in heaven.”   To initiate our consideration, I would like to refer to the inspired writings of Lloyd Arthur Meeker, who wrote and taught under the pen name of “Uranda.”   I think they will help evoke in our hearts a sense of the sacred context in which these things can be seen, as well as an understanding of who it is that is seeing them, thereby drawing us into a perspective revealed in the vision John described.  Referencing verses from the Chapter 1 of Revelation, Uranda wrote:

Even as he [John] was imprisoned on the Isle of Patmos, so art thou imprisoned on the “isle of fleshly being.”  But prison walls could not contain or limit the Illumined One, neither should thy prison walls contain or limit thee.

V10.  He was IN the Spirit on the vibration of the Lord’s life—that is, he attained to Oneness with his MASTER-SELF and was thereby liberated into the limitless realms of Spirit.  While in this state of SOUL UNION he heard a Voice BEHIND him, indicating that it is necessary for thee, when thou art seeking Soul Union in Silent Meditation, to TURN thy attention from all things earthly, that thou mayest see things heavenly.  This CHANGE ABOUT of attention is the first requirement which thou must fulfill if thou wouldst SEE. The trumpet sound of the Aum-like Voice thrills through every fibre of the one who hears, and when thou hast once heard that Voice, which is like the “sound of many waters,” thou wilt never rest content until thou hast ENTERED IN WITH HIM.

V12, vibrating to Mastery, reveals the Way. “I turned to SEE the Voice.”  Until thou hast TURNED thou art denied the thrill of SEEING.  The attainment of Mastery IS THE TURNING, and when thou hast TURNED thou shalt SEE the VOICE, for in the Realms of Light thou canst  SEE SOUND, and the vision of it may not be described in words which mortal ear can comprehend.   (Steps To Mastership, Lesson 42)

These words of Uranda resound loudly in my heart and arouse a powerful sense of deja vu.  The voice is loud and clear, as the sound of many waters, and the trumpet’s tone reverberates through every fiber of my being.  I have turned to see the voice that speaks with me and being turned I see seven golden candlesticks, which I would now invite you to meditate upon.

The Menorah

The seven-branched candlesticks of the temple in the Jewish religion is called the Menorah[Click on the link for details on its design and construction.]  Its seven branches represent the seven days of creation, the seven levels of heaven, the seven days of the week and the seven inner planets of the solar system.   These were likely the most visible to early astronomers with the farthest-most planets hardly noticeable to the naked eye even today.  However, on the Menorah itself,  I note that there are ten spheres in all.  The ten spheres may also represent the ten Sefirot after the Judaic tradition of the Kabala, the ten divine utterances that initiated creation of the world and the ten centers of energy in the human body.   It is possible the three situated on the lower half of the center candlesticks represent the three entities of air, water and fire that created the earth.  

In religious and spiritual rituals the candle is an important emblem, standing for spiritual illumination, the Christ, the Church, joy, faith and the presence of the divine.  We will let the seven golden candlesticks represent for us the seven dimensional world of Light in which we live and have our being, and over which reigns the “Lord of the Sacred Seven.”  Uranda portrays them here as representing the seven planes of being:                                                                

The Seven Golden Candlesticks symbolize the Seven Planes, or the Seven Worlds which make up the Holy World. These were SEEN by the Illumined One, and thou mayest also SEE them in their glory.  V13. In the MIDST of the Seven he saw ONE.  The MIDDLE ONE of Seven is FOUR, no matter from which end of the Seven thou mayest count.  Therefore, the One who ‘spake with me’ was on the MIDDLE PLANE OF BEING, that is, the Fourth Plane, or the Fourth Dimension.  The Illumined One told all the secrets of  the Fourth Dimension long ago, and even as he saw and understood them, so mayest thou.   

The ONE he saw was ‘clothed with a garment down to the foot,’ that is, He had a body that could be SEEN, a body that is beautiful and glorious as thou shalt see.  In Fourth Plane Being there is nothing vague or intangible.  All things there are of the REAL, and much clearer and more substantial to the enlarged senses than things the world calls real.  The world which mankind knows is made up of the first Three Worlds, and he who seeks to judge all Life according to these first Three, knows not of what he speaks. When thou hast SEEN THE SACRED SEVEN, then shalt thou KNOW. 

The Seven Churches illustrate the Seven Phases of mankind’s development as such development relates to the SEVEN PLANES OF BEING which are under the directing control of the ‘Seven Spirits which are before His throne.’  The Seven Spirits are the Seven Beings who are the Rulers of the Seven Planes.   (STM, Lesson 42)  

We live in a seven-dimensional world, although we have limited ourselves primarily to two, the physical and the mental, with a largely mixed-up and suppressed emotional experience of religiosity or spirituality in our hearts.  It is little wonder, then, that we feel frustrated and unfulfilled much of the time.  There is so much more to us and to the world in which we live than we are aware of or even have space in our hurried lives to encompass. 

In his riveting and truly enlightening book, “Rhythms Of Vision,” Lawrence Blair writes:

Our time is distinguished by its isolation from the miraculous….  Immunized against the radiance of our existence, we are aware of only a fraction of the spectrum of vibration in which we have our being….  

We can only see those portions of the vibratory spectrum of which we ourselves are composed, and which we know and express.  For example, we see the beautiful in ourselves and others only to the extent that we ourselves are expressing beauty in our lives.   Beauty, it has been said, is in the eyes of the beholder.  In other words, we see what we are attuned to.   Attuned to beauty, we will see beauty everywhere we look.  John was attuned to his Beloved Lord and therefore saw him in his transmuted flesh body, which radiated light from seven dimensions.

Apparently, John’s vision was a glorious and colorful one of things quite mysterious. But what did it symbolize?  I suggest that what he saw was the sacred anatomy of the One who was appearing to him, supposedly the One whom he knew as the Master.  It is also possible, and highly likely, that what he was perceiving in a visionary and mystical way was the spiritual anatomy of his own incarnate being shining through the transparent flesh of his physical form.

Uranda’s words demonstrate the understanding of one who has experienced what he is describing.  What an inviting door he opens to the attainment of mastery in the art of living out of heavenly rather than earthly identity.   But first we must turn, and then we must learn to “see” the world of vibrations and the things of spirit, not with our physical but with our spiritual eyes.  These seven glorious dimensions of being which John beheld are reflected in our own physical anatomy.  Let us explore them now.

This is the introduction to a meditative journey through the sacred terrain of our body temple. I will skip to the last section of the book for the final meditation in my next post. Until then, 

Be love. Be loved

Anthony

tpal70@gmail.com

Spirit of the New Earth Vibration, pg 12: Ecstasy At All Levels

When you strip naked without shame and trample your clothing underfoot just as little children do, then you will look at the son of the living one without being afraid.  —Jesus, from The Gospel of Thomas

Upon giving further thought and consideration to this series on the Spirit of the New Earth Vibration, it seems only fitting that I complete the series by sharing the last two sections of this chapter in my book — the complete title of which is SACRED ANATOMY . . . were spirit and flesh dance in the fire of creation.  So here they are in two posts.  I think you will agree that they bring the consideration of Sacred Sex to an appropriately exalted level.  Enjoy.

ECSTASY AT ALL LEVELS   

     IT IS AT THE PHYSICAL PLANE of Being where we ground the experience of Life’s juicy sexuality, a sexuality that permeates our entire being, starting with the seventh level in the Pineal where I Am love radiantly abiding and drawing my creative field together; to the Pituitary where in wisdom I embrace with deep care that which is drawn to me, the true and beautiful in myself and in my lover;  to the Thyroid where we infuse our flesh with the radiance of life and prepare to share that radiance with our world; then on down into the Thymus where with hearts pure and sure we know and know that we know the presence of the Beloved, whom we love with our whole and shared heart; through the Islets of Langerhans in the Pancreas where our cup overflows with joy unspeakable in that realization of the Presence of the One in whom we find ourselves unified; on to the Adrenal glands where all power in heaven and on earth is given to us to fulfill love’s purpose and passion; and the final warm and loving embrace of the new earth of sacred flesh by the angel of the Gonads in the right and left hands of God, hands that now we are and have always been, male and female partners in love’s co-creativity and life’s pro-creativity.  All is consummated within an ascending flame of love that brings sweet, ecstatic union with the Divine. The endocrine glands can thus be seen as representing in flesh the metaphorical Holy Grail all seek to find, and it is here within these flesh temples.

     Ecstasy literally means being put out of a state of stasis, of balance and equilibrium, on the physical plane and transported into a higher state of joy and even rapture.  Physical oneness between flesh bodies is born out of the spiritual union of incarnate angels. The Seven Spirits before the throne of God (described by St. John in the Book of Revelation as “lamps of fire”) work as one in orchestrating the Ceremony of Ascension by which the outer self becomes one with the inner Self.  Human flesh becomes spiritualized substance in the purifying and rarifying fire of Love through the Divine alchemy of the Masculine and Feminine Principles working within the individual, or between two angels incarnate.   

     We are wise to be patient with this powerful sexuality of Life which draws substance together in the ascending currents of the fire of Love.  As true stewards of substance we are careful so as to let only those substances that belong together, are creative and purposeful together, mix and blend in our hearts and in our flesh so as not to confuse and compromise our heart substance.  This is the essence behind the commandment of old relative to the act of adultery, the mixing and blending of substances that do not belong together.    

     Patience is of utmost importance here so that we do not abort cycles that are working out to bring forth creative and intimate relationships between ourselves and others.  The human tendency all too often is to rush into physical intimacy before the substance of friendship has had a chance to grow, mature and blossom, and before we mature to the point where we know our inner Self as who we are and begin to sufficiently master the blending and marriage between the inner Self and the outer capacity to know Self.  Spiritual intimacy with another is born out of personal and individual intimacy with the Truth of Love that alone brings forth Life. Spiritual intimacy, then, prepares the way for the experience of the magical and sacred alchemy of physical intimacy.    

     The sexuality of Life belongs to the Ones who created it, Father God and Mother God.  It permeates all levels of Creation. When we enjoy the physical intimacy of sex, God does as well.  When God is included in the enjoyment of sex consciously, the experience of spiritual ecstasy is inevitable and transcends, though not necessarily excludes glandular orgasm.  Orgasm is not seen by the angel as the purpose of sex.  For the angel, orgasm is a chosen experience and is entirely up to his/her own discretion.  It is seen as a means to an end rather than an end in itself. It is mainly seen as a means of infusing one’s creative field with the substance of love, the creative power.  It is necessary for procreation, although this is obviously not its exclusive purpose.  Whether there is the experience of orgasm or the release of unified radiation through a point of stillness, both heaven and earth sing together as the two hands of God come together to applaud and celebrate the communion shared by his angels incarnate.  Angels love one another and know the other as self.  In such a state of shared union with the Beloved, we discover that we are God enjoying our sexuality.

     We sometimes refer to sexual intercourse as “making love,” and yet love cannot be “made.” Love is already and fills the entire temple from its radiant abode in the “seventh heaven,” which is the domain of the Pineal Body.  Here is where love is “made,” if we want to use that word. What is made here is more of a covenant with God, a sacred agreement with the Almighty.  We return full cycle to our consideration earlier of the ark of the covenant of love in the tabernacle of God that is with men. The word “covenant” derives from the Latin “convenire,” which means to convene, to come together in an agreement.  If our agreement as angels, before we even incarnated, was to bring spiritualized flesh back to God, then the Pineal Body can be seen as our appointed place of rendezvous with God on earth, hence the intensity of radiation of love one feels in this gland during sexual intimacy and ecstasy when the fire descends through heaven’s portal and fills the temple with light and glory.      

     As we keep this covenant sacred, honoring and nurturing our vertical connection and intercourse with Love above the worldly horizontal when we share in physical intimacy, the power of Love has a clear shot into our worlds from the level of the Seventh Heaven.  Our genital organs themselves become the external altars and vessels for our Temple Service, a means of releasing that power into the creative field to bless and sanctify all things therein.  We enjoy the pleasure of love’s unified release into the world in all its dimensions and levels through these wonderful and entirely practical vessels of our sacred anatomy.

The ascending current of the flame of Love is pleasurable beyond any pleasures known to man, simply because it affords us the experience of knowing oneness with the Beloved, and affords the Beloved the enjoyment of all the mansions of the Father’s House.  In the ecstasy of union, my Beloved and I are one.  Sexual intimacy affords human beings the highest form of union with God on the physical plane of being. From this place of union the lord of the temple speaks the creative command, “Behold, I make all things new.” ♥

“Abiding in Love Always” is the topic of my next and final post in this series.  As always, I welcome any thoughts my readers may wish to share.  Thank you for sharing my thoughts and meditations.   — Anthony

Our Cymatic Universe: Shaped by “The Music of the Spheres”

“If you wish to understand the universe, think of energy, frequency and vibration.” –Tesla

As those who follow my blog know, I encompass many aspects and areas of life on planet Earth. Lately I’ve been exploring the heavens and cosmic influence of the planets upon human consciousness and behavior, having recently read Richard Tarnas’s epic book COSMOS AND PSYCHE — Intimations of a New World View, in which he examines the impact of planetary alignments and their archetypal influence on human consciousness and historical events.  In this post, I will share my thoughts on how this influence works on the basis of acoustic cymatics, the shaping of matter by sound vibrations.  Let me first define and demonstrate what cymatics is.

Our Cymatic Universe

Cymatics is the science of sound made visible. It is based on the principle that when sound encounters a membrane such as your skin or the surface of water, it imprints an invisible pattern of energy. In other words, the periodic vibrations in the sound sample are converted and become periodic water ripples, creating beautiful geometric patterns that reveal the once invisible realm of sound. If we could see the sounds around us with our eyes we would see myriads of holographic bubbles, each with a kaleidoscopic-like pattern on its surface. (John Stuart Reed)

Below is a picture graphic of cymatic images created by sounds, specifically the first octave of twelve piano notes with which all of our music here in the West is composed. (Right click on the image to open in a new tab for magnified viewing.) 

For a real treat, click on this link for a five-minute demonstration of cymatics created by music: https://www.youtube.com/watch?v=n_e-vhGbqFQ

In my book ATTUNEMENT WITH SACRED SOUND–The Magical Use of Sound in Energy Work and Healing, there’s an entire section devoted to this topic. (For a copy of my book, send me your request by email. Price with local postage is $40.)

Sound Bubbles

Vibrations move out from their source in all directions. The picture below, along with this excerpt from my book, demonstrate and describes this phenomenon.

The term “sound wave” tends to create in the mind’s eye an image of a wave of sound, rather like a water ripple, moving vibrations of air molecules toward your ear in a wave-like motion when, in reality, sound does not propagate as a wave but moves out from its source spherically with one small part of the sphere’s leading edge reaching your ear. According to acoustic physics researcher, John Stuart Reid, all sounds that humans hear propagate in this way. He calls these spheres “sound bubbles” and they carry the sound by contracting and expanding according to its pitch (if it is a musical sound) or its frequency. The violin bubble image (above) demonstrates this principle graphically, illustrating a musical note emerging from a violin. (More about John Stuart Reid’s work can be found at his website, Cymascope.com. 

Causality and Correlation

Richard Tarnas queries the causality and correlations in his research, asking how planetary alignments impact our psyche? What is the nature of the medium by which their influence is transmitted? (Highlights mine)

In the modern era, with the dominant Cartesian-Newtonian paradigm in the background of all thought and discourse on the subject, considerable confusion has been produced by the conventional scientific attempt to interpret—and thus reject the possibility of—astrological correspondences within a modern mecha­nistic cosmological framework. In effect, the Cartesian-Newtonian standpoint led to a single simple question that, within its framework, was regarded as decisive for the issue of astrology’s validity: How can the planets influence events on the Earth if no physical forces have been observed that could cause those events ?  . . . . To a great extent the question of physi­cal planetary influence reflected the residual strength of materialist and mechanistic assumptions in contemporary scientific thought, even after the conceptual shifts introduced by quantum physics. Physical forces represented the only kind of relationship that could be imagined to exist between celestial bodies and hu­man life. This approach to astrology also, less obviously, reflected certain lingering literalist and mechanistic tendencies in the astrological tradition itself that made it vulnerable to a reductionist critique after the ancient Ptolemaic-Aristotelian cosmology was rejected and replaced by Newtonian science. Above all, how­ever, the modern dismissal of astrology reflected the virtually universal modern conviction that the cosmos was disenchanted.

Given the nature of the evidence now known, it is difficult to imagine any physical factor that could serve as the ultimate source or medium of the observed astrological correlations. At least on the basis of the principal categories of data I have examined, it seems to me highly unlikely that the planets send out physical emanations, like electromagnetic radiation, that causally influence events in human life in a mechanistic way so as to produce the observed correlations. The range of correspondences between planetary positions and human existence is just too vast and multidimensional—too manifestly ordered by structures of meaning, too suggestive of creative intelligence, too vividly informed by aes­thetic patterning, too metaphorically multivalent, too experientially complex and nuanced, and too responsive to human participatory inflection—to be explained by straightforward material factors alone. Given as well the consistent nature of correlations involving the Sun, the Moon, and all the planets of the solar system from Mercury and Venus to Neptune and Pluto, irrespective of their size or dis­tance from Earth, any causal factor resembling gravitational influence seems to be equally improbable.

I believe that a more plausible and comprehensive explanation of the avail­able evidence would rest on a conception of the universe as a fundamentally and irreducibly interconnected whole, informed by creative intelligence and pervaded by patterns of meaning and order that extend through every level, and that are expressed through a constant correspondence between astronomical events and human events. Such a view is concisely reflected in the Hermetic axiom “as above, so below,” which describes a universe all of whose parts and dimensions are integrated into an intelligible whole. In the perspective I am suggesting here, reflecting the dominant trend in contemporary astrological theory, the planets do not “cause” specific events any more than the hands on a clock “cause” a specific time. Rather, the planetary positions are indicative of the cosmic state of archetypal dynamics at that time. The words of Plotinus, the most influential philoso­pher of later classical antiquity, speak directly to this understanding:

The stars are like letters which inscribe themselves at every moment in the sky. … Everything in the world is full of signs …. All events are co­ordinated. . . . All things depend on each other; as has been said, “Everything breathes together.”

I resonate with his perspective. As one reads through Tarnas’s book, one is made aware of the progressive changes in human consciousness and the developments of civilizations, one development leading to another from century to century in perfect sequence and synchronicity with repeating cycles of planetary alignments.  We have been moved along the path of evolution by a Universal Intelligence, if you will, playing, upgrading and rewriting the “Music of the Spheres.”

The questions that arises in my mind are “What did Hermes imply when he envisioned the axiom ‘As above, so below’?”  Was he thinking only in terms of a physical universe, with the stars and planets “above” and the earth “below,” or was he envisioning a spiritual, vibrational causal dimension above this physical manifestation of a Divine order and harmony infusing and shaping the cosmos?  And is the enchantment of the universe inspired by the presence of a Divine Entity or merely by figments of human imagination projected upon the dark screen of outer space? Or perhaps a combination of both?

I envision a “unified field” of spirit clothed by form, of a Creator outfitted by Creation, bringing the inaudible Music of the Realms of Light into the audible realm of form, orchestrating and playing the “Music of the Spheres” upon the stars in the heavens and the planets orbiting our Star in the Milky Way Galaxy. 

Cymatic Archetypal Patterning

Here is my contribution to Richard Tarnas’s exhaustive research into the repetitive coincidences of planetary alignments and global events and human behavior . . . and, most significantly, human evolution.

Vibrational imprints upon the sea of human consciousness, produced by Zodiac constellations and planets in various configurations of alignment, may well be what give rise to the archetypal patterns of subtle energy that tend to shape human behavior and historical events, both personal and social—all on the basis of the principle of resonance.

As is demonstrated in the cymatic graphics above, sound, vibrations, energy, when impacting the sea of the collective consciousness of humanity, create kaleidoscopic-like patterned ripples that activate certain archetypal characteristics, their light side as well as their shadow side, which shape and manifest in global events, as well as in individuals born under specific “zodiacal signs” during specific planetary alignments. Their lives and life’s work alter the course of history and move humanity forward in the ongoing cycles of evolution and transformation. All that has gone before has brought us to this moment in time and space in our evolution. The hand of God is firmly upon these cycles. The Tone is sounding at its source in our Sun moving out to create resonant vibrations in all the planets. When they align, their collective vibrations and combined “music” bring about changes in the cymatic pattern on the surface of the human consciousness and consequently in human behavior; changes in our Earth and in all life on the planet.  Our Universe is shaped by the Tone sounding in the Music of the Spheres.

Notice I did not say “predetermine” or “predestine” human behavior, but only “shape.” There is still free will and personal choice in our determinations and behavior, a topic I will entertain shortly in another post.

Evolution Driven by Sound Vibrations

Evolution is in the hands of Divine Providence who sets forth the “ordinances of heaven.” How the ordinances of heaven are “set in the earth” is on the basis of vibrations, sound, the “Music of the Spheres,” as mathematical physicist Pythagoras described the orchestral symphony of our Universe.

Space is Not a Silent Void

Space is full of sound. All of the Planets and Stars generate radio waves that can be reproduced as sound. Contrary to popular belief, Space is NOT a silent void, there is a lot going on that we cannot see. Some of the stars have beautiful voices, some of them are not so pleasant, but all this represents much more than we can imagine beyond Quantum Physics, so Please Enjoy and Acknowledge. (by JARI)

(The second half of this 18-minute video is a beautiful, uplifting visual and musical meditation on the “Music of the Spheres,” which I know you will enjoy. View it on your expanded screen with auxiliary speakers.)

The Missing Essential Link . . . Restored

However, it is more than sound by which the ordinances of heaven are set in the earth. From the Beginning, it has been ordained by the Divine Design of Man that the ordinances of heaven be set in the earth by way of Man’s Consciousness polarized upward in Divine Consciousness and in oneness with the Creator.  This essential link and interface between heaven and earth has been missing . . . until now.  We are awakening to our rightful place in the Divine Design for Man and our role in the Creative Process.  Human consciousness is once again becoming available to and engaged with the Creator of the New Heaven and the emerging New Earth.  A reminder of this Divine ordination has been handed down to us — as my friend noted in his letter featured in my previous post — in what is called “The Lord’s Prayer” by these oft-repeated words: “Thy will be done on earth as it is in heaven”— which will provide topic for a future post. Until my next post,

Be love. Be loved.

Anthony

tpal70@gmail.com

Kenosis, Self-Emptying Love — “The Jesus Trajectory”

“It was not love stored up but love utterly poured out that opened the gates to the Kingdom of Heaven.”  

Generosity of spirit is innate with everyone.  We are born to be givers.  This pandemic, along with hurricanes and wildfires, is bringing out the spirit of giving in us all, heralding in a new day and shaping a new world.  When I see it acted out in movies and news stories, I tear up with joy and longing for the return of generosity to our world.  A passage from my poet friend Don Hynes expresses what I feel today: 

   The old earth claws for purchase
   but the turning is profound,
   reaching from the furthest stars
   to the roots of trees,
   a new heaven poised beyond
   the horizon, beginning even now
   to shape the world anew.

This passage from Cynthia Bourgeault’s THE WISDOM JESUS touched a place in my heart of deep sadness for the state of the world mingled with profound love for this Man she honors and celebrates so exquisitely personal.  How little we know of his colorful character from the Four Gospels.  The Gnostic Gospel of Thomas and the Gospel of Mary Magdalene give us a taste of his more candid expressions, some rather blunt and thought provoking:  “Whoever is near me is near the fire. Whoever is far from me (the fire) is far from the Kingdom.”  He was no gentle lamb, nor a “sweet Jesus.”  His generosity of spirit still shines through his words and deeds recorded in the New Testament, all of which were written down four to five decades after his departure, all from oral traditions.  Yet they inspire and compel us to be better and do better than we have been and done heretofore—even to be ablaze with love as he was.  Cynthia introduces this passage with poetry by Rumi: 

Yet in the midst of suffering,
Love proceeds like a millstone,
hard-surfaced and straight forward.
Having died to self-interest,
she risks everything and asks for nothing.
Love gambles away every gift God bestows.

The Jesus Trajectory

The words above were written by the great Sufi mystic Jalallu­din Rumi.  But better than almost anything in Christian scripture, they closely describe the trajectory that Jesus himself followed in life. He certainly called us to dying to self, but his idea of dying to self was not through inner renunciation or guarding the purity of his being but through radically squandering everything he had and was. John the Baptist’s disciples were horrified because he banqueted, drank, and danced. The Pharisees were horrified because he healed on the Sabbath and kept company with women and disreputables, people known to be impure. Boundaries meant nothing to him; he walked right through them.

What seemed disconcerting to nearly everybody was the messy, freewheeling largeness of his spirit. Abundance and a generosity bordering on extravagant seemed to be the signa­tures of both his teaching and his personal style. We have already noted this in two of his parables, where the thing that sticks in people’s craws is in each case the display of a generosity beyond comprehension that it can only be perceived as unfair. But as we look further, that extravagance is everywhere. When he feeds the multitudes at the Sea of Galilee, there is not merely enough to go around; the leftovers fill twelve baskets.  When a woman anoints him with expensive ointment and the disciples grumble about the waste, he affirms, “Truly, I tell you, wherever this good news is proclaimed in the whole world, what she has done will be told in remembrance of her” (Matthew 26:I3). He seems not to count the cost; in fact, he specifically forbids count­ing the cost. “Do not store up treasures on earth,” he teaches; “do not strive or be afraid—for it is your Father’s good pleasure to give you the kingdom” (Luke I2:32). All will come of its own accord in good time and with abundant fullness, so long as one does not attempt to hoard or cling.

It is a path he himself walked to the very end. In the gar­den of Gethsemane, with his betrayers and accusers massing at the gates, he struggled and anguished but remained true to his course. Do not hoard, do not cling—not even to life itself. Let it go, let it be-“Not my will but yours be done, 0 Lord.  Into your hands I commend my spirit.”

Thus he came and thus he went, giving himself fully into life and death, losing himself, squandering himself, “gambling away every gift God bestows.” It was not love stored up but love utterly poured out that opened the gates to the Kingdom of Heaven.

Over and over, Jesus lays this path before us. There is nothing to be renounced or resisted. Everything can be embraced, but the catch is to cling to nothing. You let it go. You go through life like a knife goes through a done cake, picking up nothing, clinging to nothing, sticking to nothing. And grounded in that fundamental chastity of your being, you can then throw yourself out, pour yourself out, being able to give it all back, even giving back life itself. That’s the kenotic path in a nutshell. Very, very simple. It only costs everything.

Now, I wouldn’t say that Jesus was the first or the only teach­er in the world ever to have opted for this more reckless and extravagant path, the kenotic way to full union. But it does seem that this was the first time such a teaching had ever been seen in the Near Eastern world, and along with its newness also came confusion. It was a concept so far ahead of its time that even Jesus’s closest disciples couldn’t quite stay with it. They’d catch it and they’d lose it. Paul catches it exactly in his beautiful kenotic hymn, then loses it in the long lists of rules and moral proscrip­tions that dominate his epistles. And as the church took shape as an institution, it could not exceed the wingspan of its first apos­tolic teachers; what they themselves did not fully understand, they could not hope to accurately transmit. Thus, as we will see in the next chapter, right from the start the radical simplicity of Jesus’s kenotic path tends to get roped back into the older and more familiar ascetic models, with a subtle but distinct disso­nance that we will be keeping our eyes on.

“It only costs everything.”  Cynthia’s words in this passage take me back half a century to the awakening phase of my spiritual transformation.  I was in my late twenties, just starting up my chiropractic practice in Denham Springs, Louisiana, eager to give my gift to the world and hungry for patients to serve. The going rate for an office visit back then was $15, up from $5 a decade earlier.  Even with such a low fee, however, I felt restricted and handcuffed by the tradition of a “fee for services.”  What price can one place on health? On life itself? Health is priceless and life is a gift freely given by God to all human beings. It didn’t feel honest for me to place a price tag on my services, so I dropped my fees altogether and placed my services on a “giving basis.”  This launched me into the most rewarding and enjoyable fourteen years of my entire career. (This was before the widely available use of credit cards and insurance coverage of Chiropractic care.)

This way of serving wasn’t original with me but was already being successfully modeled by Dr. William H. Bahan and his brother, Dr. Walter Bahan, up in Derry, NH, who were seeing upwards of a hundred patients a day.  I began attending his seminars and discovering that there were a number of chiropractors practicing on a giving basis. Six years into this new way of serving—called “GPC” for God Patient Chiropractor—I wrote an article for ONTOLOGICAL THOUGHT, a journal of The Ontological Society, while attending an Art of Living Class conducted by the Universal Institute of Applied Ontology (the art of being).  The article is entitled “How Do You Live, Doctor?”  I’ll share it in my next post. Until then,

Be love. Be loved. Be for-giving.

Anthony

tpal70@gmail.com

Kenosis: Self-Emptying Love 2, “The Gift of the Magi”

“Jesus said: Whoever has found the world and become rich should renounce the world . . . . The world is not worthy of one who finds himself.” — From The Gospel of Thomas

THE GIFT IS LOVE

Continuing with Cynthia Bourgeault’s insight into Jesus’s chosen kenotic path, I will forgo any introductory comments so as not to clutter the space with thoughts other than those presented in this excerpt from her book THE WISDOM JESUS:

A Pointless Sacrifice?

To flesh out a bit further what this path actually looks like, for­give me if I make a sudden leap into the world of modern litera­ture. Kenosis does not lend itself easily to spiritual theorizing. By far its most powerful and moving enactments have come in the form of story and drama.

One of the most precise descriptions of this path, believe it or not, is the familiar and well-loved story “The Gift of the Magi” by the American author O. Henry. You probably remember the tale. Della and James are newlyweds; they’re madly in love with each other. They are also poor as church mice, and their first Christmas together finds them without sufficient funds to buy each other gifts. But each of these lovers does have one prize possession. James owns a gold watch given to him by his grandfather; Della has stunning auburn hair falling all the way to her waist. Unbeknownst to Della, James pawns his gold watch in order to buy her beautiful silver combs for her hair. Unbe­knownst to James, Della cuts and sells her hair in order to buy him a gold watch chain. On Christmas eve the two of them stare bewilderedly at their completely useless gifts.  It has been a pointless sacrifice—pointless, that is, unless love itself is “the gift of the magi.”

And of course, this is exactly what O. Henry is getting at. In the voluntary relinquishing of their most cherished possessions, they make manifest what love really looks like; they give tangible shape to the bond that holds them together. That’s what kenosis is all about.

Another profoundly kenotic parable of our times is the tale that forms the 1987 movie Babette’s Feast, adapted from a short story by Isak Dinesen.  As the drama unfolds we discover that its heroine, Babette, had until recently been one of the most celebrated chefs in Paris, but during the political riots of 1871 she loses everything—restaurant, livelihood, and family. She flees for her life to rural Denmark and is taken in by two aging sisters who have given their lives to religious work, trying to hold together the spiritual community that their father founded. When Babette arrives, the remaining believers have grown old and weary, lost in petty bickering. Babette tries as best she can to lift their spirits, but nothing seems to be turning the situation around. Out of the blue a letter arrives informing her that she has won three million francs in a lottery back in Paris, and then and there she decides to treat these Danish peasants to a proper French dinner. She imports all the necessary ingredients: not only exotic gourmet delicacies for the seven-course meal itself (each with its appropriate wines, champagnes, and liqueurs) but the china dinnerware, silver cutlery, damask table cloths, and crystal glassware. The film zeroes in on the banquet table as the astonished Danish peasants are suddenly faced with this extrava­gant abundance. At first they are frightened and suspicious, but little by little the mood mellows as they slowly relax into gratitude and forgiveness. The last scene of that banquet night has them all stumbling, a bit drunk but very happy, out into the village square, where they form a circle around the fountain (a vivid image in its own right) and begin to sing and dance togeth­er. After all these years they have finally touched the wellspring, and their hearts are overflowing. Then someone says to Babette, “Well, I guess you’ll be leaving us soon, won’t you, now that you’re a rich woman?” She says, “Rich? I’m not rich. I spent every penny I had on that banquet, three million francs.”

Again we see the same leitmotif as in the O. Henry story. An extravagant sacrifice is in one sense wasted, because these poor peasants cannot really comprehend the magnitude of the gift, and by morning, when they’ve sobered up, they will probably have lost most of its beneficial effect. But no matter; the banquet table is set before them anyway. In her no-holds-barred generos­ity Babette offers these broken, dispirited souls a taste of reassur­ance that their long years of faithfulness have not been in vain. She mirrors to them what God is like, what love is like, what true humanness is like. And she does it precisely by throwing away her entire escape route in a single act of extravagant abundance, extravagant beyond the bounds of earth (and therefore invoking the presence of heaven). That’s the kenotic path.

Theologians have sometimes commented that if the goal of ascent mysticism is to bring about union through convergence at the point of origin, the effect of the kenotic path seems to be. self-disclosure and new manifestation. The act of self-giving brings new realms into being. It shows what God is like in new and different ways. Some of the most intuitive theologians of our times say that this is how the world was created in the first place—because, in the words of Karl Rahner, “God is the prodi­gal who squanders himself.” The act of self-giving is simulta­neously an act of self-communication; it allows something that was coiled and latent to manifest outwardly. “Letting go” (as in non-clinging, or self-emptying) is but a hair’s breadth away from letting be,” and our Judeo-Christian tradition remembers that it is through God’s original “Let there be . . . ” that our visible world tumbled into existence.

I love Cynthia’s authentic thinking and writing outside the box of conventional belief.  She presents a theology that I, as a former Catholic seminary student, can easily accept and understand at a heart level.  In my own published writings and blogging, I have ascribed to “ascent mysticism” as the path of ascension to the “point of origin” we think to be up in some Heaven, a point that Jesus himself taught is within.  When he reportedly ascended into Heaven, did he go up or within? 

There is a passage in my SACRED ANATOMY book where I contemplate this paradoxical dynamic.  The word “up” can be both dimensional and non-dimensional, or vibrational, as in moving up to a higher frequency.  The same is true of the word “down.” The biblical account of Jesus’s ascension indicates that he ascended into “the clouds of heaven.”

For example, I mentioned the “clouds of heaven.”  Jesus was seen by his disciples as ascending into the clouds above their heads. These clouds may have been the conditions in their own (transforming) collective consciousness through which the Lord of Love was making his royal exit from the earthly planes back into the higher planes of being from which he had come, and from which we all come—the “kingdom of heaven” which he had told them more than once “is within you.” This could also be the inference made by the two men in white apparel whom they reportedly saw standing with him and whom they heard say to them:  “Ye men of Galilee, why stand ye gazing up into heaven?  This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven.”  This may well be a classic case where the dimensional state simply did not comprehend the non-dimensional.  The darkness did not comprehend the light.  The lower planes simply cannot comprehend the higher.  But the one who stands in the midst of the seven golden candlesticks, the seven planes of being, in the fourth dimension has both physical and spiritual eyes and can see and comprehend the non-dimensional as clearly and easily as the dimensional.

I can appreciate Cynthia’s inference that Jesus descended down all the way—actually “into hell” according to the biblical text—in order to encompass and include all the dimensions of the vast spectrum of Creation in both heaven and earth, in the cycles of restoration, which he was very intentionally in the process of initiating.  In so doing he opened the gates to the Garden of Paradise here on Earth.  As Cynthia states so well in the next excerpt from this chapter, which I will publish in my next post:

It was not love stored up but love utterly poured out that opened the gates to the Kingdom of Heaven.

Until my next post, be love, be loved and be blessed.

Anthony

tpal70@gmail.com

Kenosis: The Path of Self-Emptying Love

IN THIS SERIES, I will explore the path of “Kenotic Love” as seen through the passionate heart and Christened mind of one of my favorite authors, Episcopal prelate Cynthia Bourgeault, who has rekindled in my heart an ecstatic love for the Man whom Mary Magdalene called “Rabboni”— and who knew her as his Beloved Companion — the romantic story about which I wrote a post back in August, 2018,  The Gospel of the Beloved Companion, which would be a timely read in this day of the rising Divine Feminine. Also my October post Fifth Way Love, A Romantic Path to Transformation.

In this post I will share excerpts from Cynthia’s book THE Wisdom Jesus — Transforming Heart and Mind.  This passage speaks to Jesus’s character and his message to humankind.  Christianity does not teach the Kenotic path that Jesus literally went down.

JUSUS  

There has always been a strong tendency among Christians to turn him into a priest —“our great high priest,” in the powerful metaphor of the New Testament Letter to the Hebrews. The image of Christos Pantokrator (“Lord of All Creation”) dressed in splendid sacramental robes has dominated the iconography of both Eastern and Western Christendom. But Jesus was not a priest. He had nothing to do with the temple hierarchy in Jeru­salem, and he kept a respectful distance from most ritual obser­vances. Nor was he a prophet in the usual sense of the term: a messenger sent to the people of Israel to warn them of impend­ing political catastrophe in an attempt to redirect their hearts to God.

Jesus was not interested in the political fate of Israel, nor would he accept the role of Messiah continuously being thrust upon him. His message was not one of repentance and return to the covenant. Rather, he stayed close to the perennial ground of wisdom: the transformation of human consciousness. He asked those timeless and deeply personal questions: What does it mean to die before you die? How do you go about losing your little life to find the bigger one? Is it possible to live on this planet with a generosity, abundance, fearlessness, and beauty that mir­ror Divine Being itself? These are the wisdom questions, and they are the entire field of Jesus’s concern. If you look for a comparable category today, the closest analogy would probably be the Sufi sheik who wields the threefold functions of wisdom teacher, spiritual elder, and channel for the direct transmission of blessing (baraka), in a fashion closely parallel to Jesus’s himself. The sheik is a distinctly Near Eastern category, and it probably best preserves the mantle that Jesus himself once wore. . . .

In order to go up one must first go all the way down.  For flesh to rise, spirit must first descend.  To ascend, one must fully incarnate.  I love how deeply Cynthia understands the kenotic path Jesus took.  

THE PATH OF KENOTIC LOVE

SO FAR WE have been looking at Jesus as typical of the wisdom tradition from which he comes. An enlightened master recognized by his followers as the Ihidaya, or the Single One, he teaches the art of metanoia, or “going into the larger mind.” Underlying all his teaching is a clarion call to a radical shift in consciousness: away from the alienation and polarization of the egoic operating system and into the unified field of divine abundance that can be perceived only through the heart. But how does one make this shift in consciousness? It’s one thing to admire it from a distance, but quite another to create it within oneself.

This is where spiritual praxis comes into play. “Praxis” means the path, the actual practice you follow to bring about the result that you’re yearning for. I think it’s fair to say that all of the great spiritual paths lead toward the same cen­ter—the emergence of this larger, non dual mind as the seat of personal consciousness—but they get there by different routes. While Jesus is typical of the wisdom tradition in his vision of what a whole and unified human being looks like, the route he lays out for getting there is very different from anything that had ever been seen on the planet up to that point. It is still radical in our own time and definitely the “road less taken” among the various schools of human transformation. I will fill in the pieces of this assertion as I go along, but my hunch is that a good many of the difficulties we sometimes run into trying to make our Christianity work stem from the fact that right from the start people missed how different Jesus’s approach really was. By trying to contain this new wine in old wineskins, they inadver­tently missed its own distinct flavor. In Jesus everything hangs together around a single center of gravity, and you need to know what this center is before you can sense the subtle but cohesive power of the path he is laying out.

What name might we give to this center? The apostle Paul suggests the word kenosis. In Greek the verb kenosein means “to let go,” or “to empty oneself,” and this is the word Paul chooses at the key moment in his celebrated teaching in Philippians 2:9-16 in order to describe what “the mind of Christ” is all about. Here is what he has to say:

Though his state was that of God, yet he did not deem equality with God something he should cling to.

Rather, he emptied himself, and assuming the state of a slave, he was born in human likeness.

He, being known as one of us,
humbled himself, obedient unto death,
even death on the cross.

For this, God raised him on high
and bestowed on him the name
which is above every other name.

So that at the name of Jesus,
every knee should bend in heaven and on earth and under the earth.

And so every tongue should proclaim
“Jesus Christ is Lord!” to God the Father’s glory.’

In this beautiful hymn, Paul recognizes that Jesus had only one “operational mode.” Everything he did, he did by self-emptying. He emptied himself and descended into human form.  And he emptied himself still further (“even unto death on the cross”) and fell through the bottom to return to the realms of dominion and glory. In whatever life circumstance, Jesus always responded with the same motion of self-emptying—or to put it another way, of the same motion of descent: going lower, taking the lower place, not the higher.

What makes this mode so interesting is that it’s almost com­pletely spiritually counterintuitive. For the vast majority of the world’s spiritual seekers, the way to God is “up.” Deeply embed­ded in our religious and spiritual traditions—and most likely in the human collective unconscious itself—is a kind of compass that tells us that the spiritual journey is an ascent, not a descent. Most students of the wisdom tradition consider this upward ori­entation to be one of the foundational attributes of sophia peren­nis itself, its origins no doubt archetypal.  While my own work with the wisdom Jesus has led me to disagree, it is hard to deny that the idea of spiritual ascent has been around for a long, long time. In biblical tradition, the image of the spiritual ladder goes all the way back to the headwaters of the Old Testament, with the story of Jacob’s dream of the ladder going up to heaven. It is probably five thousand years old. Christian monastic tra­dition returned to this image and developed it still further, as essentially the roadmap for the spiritual journey. The seventh century teacher John Climacus (“John of the Ladder”) even took his monastic name from this powerful image, and through his influential teachings it became the underlying philosophy of monastic practices such as lectio divina and psalmody.

Ascent mysticism was very much in the air in Jesus’s time as well. Earlier in this book I spoke of the Essene community, that apocalyptic Jewish sect whose visionary mysticism and ascetic practices were probably the most immediate formative influ­ence on Jesus. At the heart of the Essene understanding was a particular strain of spiritual yearning known as merkevah mysti­cism. Merkevah means “chariot,” an allusion to the Old Testa­ment story of the prophet Elijah being taken up to heaven in a chariot. This dramatic episode offered a vivid image of ascent to God, which the Essenes saw as applying both individually and for the entire people of Israel. “The end of the world was at hand,” and all eyes were gazing intently upward as Jesus took birth on
the earth.

To rise requires energy, in the spiritual realm as well as the physical one. And thus, the vast majority of the world’s spiritual technologies work on some variation of the principle of “conservation of energy.” Within each person there is seen to reside a sacred energy of being (sometimes known as the “chi,” or prana, the life force). This energy, in itself infinite, is measured out to each person in a finite amount and bestowed as our basic working capital when we arrive on this planet. The great spiritual tradi­tions have always taught that if we can contain this energy rather than letting it leach away—if we can concentrate it, develop it, make it more intentional and powerful—then this concentrated energy will allow us to climb that ladder of spiritual ascent. 

This ancient and universal strategy is really at the basis of all genuine asceticism (that is, asceticism in the service of conscious transformation, not as a means of penance or self-mortification). And there is good reason for this: the strategy works. Through the disciplines of prayer, meditation, fasting, and inner witness­ing the seeker learns how to purify and concentrate this inner reserve and to avoid squandering it in physical or emotional lust, petty reactions, and ego gratification. As self-mastery is gradu­ally attained, the spiritual energy concentrated within becomes strong enough and clear enough to sustain contact with those increasingly higher and more intense frequencies of the divine life, until at last one converges upon that unitive point. It’s a coherent and powerful path of inner transformation. But it’s not the only path.

There’s another route to center: a more reckless path and extravagant path, which is attained not through storing up that energy or concentrating the life force, but through throwing it all away-or giving it all away. The unitive point is reached not through the concentration of being but through the free squan­dering of it; not through acquisition or attainment but through self-emptying; not through “up” but through “down.” This is the way of kenosis, the revolutionary path that Jesus introduced into the consciousness of the West.
(to be continued)

THE PRAYER OF ST. FRANCIS

I will leave you to ponder this original prayer of St. Francis, believed to be written by a French Franciscan and based on a little known admonition Francis wrote to his friars, according to James Twyman. 

Where there is charity and wisdom, there is neither fear nor ignorance.

Where there is patience and humility, there is neither anger nor disturbance.

Where there is poverty (simplicity) with gladness, there is neither covetousness nor greed.

Where there is quiet and meditation, there is neither concern nor wandering.

Where there is love of God to guard the house (cf. Lk. 11:21), there the enemy cannot gain entry.

Where there is mercy and discernment, there is neither excess nor severity.

I am deeply thankful to God for life, for health, for serenity of mind and peace of heart.  I am particularly thankful at this time of harvest when we celebrate Thanksgiving for the abundance of Mother Nature as she clothes the trees with new leaves in the wake of devastating hurricanes.  I am profoundly thankful for my companion in life, Bonnie Lee, and for all our family on the West Coast.  Thank you, Lord, for the gift of their presence in our life and in our world.  To my readers and blog followers, a heartful appreciation for traveling with me these past several rich years of sharing the meditations of my heart.  I always enjoy your responses.  Until my next post,

Be love. Be loved. Be Thankful

Anthony

tpal70@gmail.com

Crucibles for Transmutation and Ascension, page 3: Sacred Design of the Body Temple


Completing the story of King Solomon before continuing in the theme of this series, it is significant in the historical context that Solomon’s kingdom was a failed opportunity for Paradise to be restored on Earth and Man restored to his original role in Eden as co-creator with God.

As you read this post, keep in mind that another and final opportunity is with us today, and we either rise and seize the day or we fall down into oblivion.  The Earth will go on to become the Paradise it was created to be, only without humankind—perhaps for the habitation and true stewardship of Spiritual Man, made in the image and likeness of God decked with majesty and excellence, clothed with a body of light and radiant as a sun—or perhaps more like a Christmas Tree decorated with lights of all the colors of the rainbow.

I wrote a sweet little Christmas song back in my spiritual awakening days that was inspired by the symbol of the Christmas Tree. It’s called “This Angel’s Tree.”  This was back when I was more swift and agile on my feet. Have a listen: 

  

And now on to Solomon’s story, from which we may glean what we must cease doing in order to move with the returning cycle of restoration.  This excerpt is from my book SACRED ANATOMY, where spirit and flesh dance in the fire of creation. In this excerpt I reference the late biblical historian Grace Van Duzen’s legacy work, THE BOOK OF GRACE, A Cosmic View of the Bible.

Solomon’s kingdom represented the culmination of a failed cycle of resurrection for the Body of Mankind—which began to move, actually, with Seth, one of Adam’s sons, out of whose lineage came Noah and, through Noah’s lineage, Abraham. The cycle was initiated with the sparing of Isaac’s life as he was about to be slain in a sacrificial offering by Abraham, his father, upon a mountain in the land of Moriah. With this action, Abraham brought to an end an ancient pattern of human sacrifice that had long been an integral part of ceremonial worship on earth.  The rest of the cycle as recorded in the Old Testament is the story of the rise and fall of the nation of Israel, which had several kings and prophets before it came to an end.  Among these was King Solomon.

Solomon’s kingdom was, without exception, of the highest order, first spiritually and, consequently, materially.  Eden was in the process of being restored as heaven and earth were being revealed as the inseparable duality they are.  As Grace depicts in her book, his close attunement with God resulted in a reflection in the material wealth of his earthly kingdom of the heavenly wealth of the heavenly Kingdom of God.  His great wisdom and wealth attracted wisdom and wealth, such as the Queen of Sheba herself  (the only female Egyptian Pharaoh of that era) from the south of Solomon’s kingdom,  as well as King Hiram of Phoenicia from the north.  It was the highest point to which any remnant of human consciousness and civilization had ever risen in the cycles of restoration since the “Fall.” Referencing Immanuel Velikovsky’s book, Ages in Chaos, as her source, Grace speaks of the recognition of Solomon’s greatness by “Queen Sheba” (which turns out to be the name of the queen herself rather than a place):

‘Queen of Egypt and Ethiopia’ is a fitting description of Egypt’s sovereign at that time her kingdom including those countries.  Aside from the unique instance of a female ruler, the record of a pharaoh visiting a foreign king and acknowledging the superiority of that one, exhibited by Sheba, is not to be found anywhere.

Solomon’s glory and his kingdom deteriorated, however, as the king himself began to become subjugated to his great wealth and many wives, by means of whom he had acquired his wealth.

According to the story Grace so graphically portrays, Solomon took unto himself wives who were princesses of the surrounding nations, which then became part of his great kingdom.  In trying to please everyone in order to be accepted as the ruler of the world at that time, he lost his orientation in the one God and soon began to be ruled by his wealth and his “strange wives.” Instead of lifting them up to worship the one God of Abraham, he allowed them to continue in their sacrifices to their pagan gods, he himself joining with them by building altars to these other gods and worshiping them himself. Thus did his reign as a great spiritual and temporal ruler come to its sad demise, as did Queen Sheba’s, who is believed to have been murdered by Thutmose III, her nephew and successor—who also defaced the beautiful bas-reliefs of her image inside the walls of her temple in his covetous lusting after her fame and fortune. 

 This story is an important one in that it tells the tale of the zenith of the cycle and pattern of ascent initiated with Abraham that was intended to reunite Mankind with the One God and Creator of this world and of all its kingdoms, to the end that the kingdoms of this world might once again become “the kingdoms of our Lord and of  his Christ.”   As told by Grace in her book, it is as fascinating as it is foreboding.  If where we as a people are headed today is a repeat of where we have been in the past, then this story is well worth revisiting by the peoples of every nation as an example of how seeds planted inexorably come to harvest and how the divine design cannot be thwarted.

I do not believe, however, that Solomon’s story is a foreboding tale of our own journey.  For we are awakening, none too early, to the victorious nature of our divinely inherited destiny as sons and daughters of God, a tribute we alone cannot claim but must share with all who have gone before us. It is to this I would now like to give deeper consideration.  For our temples of flesh are the living structures upon which are based the architectural designs and ceremonial functions of the great temples of old. Let us continue our exploration.

Sacred Design of the Body Temple

Our body temples, built in the silence of the womb, have a specific and purposeful design.  For example, there is the “encampment” of all the body tissues, organs and systems where the activities of cellular life go on continually and the affairs of nourishment and elimination are carried out.  Then there is the “outer court” of the brain and nervous system, where communication and mental activities are conducted in a contained and highly organized system.  Part of the function in the outer court of the human temple relates to planning and preparation of foods for consumption—and, as we shall see, for sacrificial ceremony.  The primary activity in the outer court relates to the conscious living of life according to the laws that govern life in the universe with a mind that is naturally designed to revere and protect life’s sacred essences and keep sacred things sacred.

These two physical and mental aspects comprise the body temple.  Its spiritual aspects, the Holy Place and the Holy of Hollies, comprise the tabernacle and are rightly hidden from view.  Jesus is recorded to have proclaimed in his day that “the tabernacle of God is with men.”  The tabernacle of that time represented the dwelling place of God. As we shall explore later, the point of entry for the indwelling Spirit of God in our physical temple is established in a safe and sacred place, protected and hidden by a series of veil-like membranes in the center of the brain, corresponding to the tent and veils of the tabernacle of old.

The Holy Place is our heart, or feeling realm, and is of a spiritual nature.  Here is where the things of spirit are sown as seed, conceived and nurtured, then given first-form before they take on thought form in the mind and physical form in the material world of creation.   The heart, then, is a receptacle for spiritual essences as they emerge from out of the core of being.  It is also an altar where the ascending essences of the material world come to be blessed and offered upward.

At the very center of the temple is the Holy of Hollies wherein the Spirit of God dwells with each one.  One could think of it as a portal that opens up into the heavenly realms of light.  Like the Holy Place, it is a spiritual or vibrational space in the heart of hearts. It is known unmistakably during ecstatic moments of holy communion with the Beloved.

While the Holy Place of the heart is where the gifts of God are received into this world, the outer court is where the process of administering and stewarding such gifts of the spirit rightly takes place. Great care is needed here at the mental level of the outer court to protect the Holy Place and to keep the things of God pure and unadulterated by coarser vibrational substance.  The mind’s role is that of a guardian watching over the Holy Place of the heart to keep anything from defiling its delicate, creative atmosphere wherein the seeds of life germinate, open and begin to grow.

That which is sown and conceived in the Holy Place is in the form of blessing and spiritual nourishment for the body temple.  Those blessings are then bestowed upon the cells in the body in the form of life energy and renewal so that through them the blessings of radiant love in action might be extended further out into the world of creation, the natural world, which is our domain.  Thus is the Creator’s dominion extended to all forms in the world of creation through Man.

Ceremony of Ascension

As Grace Van Duzen has described, the entrance to Solomon’s temple was by way of a series of terraces.  Those who entered the temple did so in stages, ascending by way of these terraced steps, singing psalms as they approached the temple.  In our body temples too, as well as in the larger cathedral of the Natural World, both spiritually and physically there are patterns whereby substance may ascend before the throne of God in these temples of flesh and earth, with ceremony and sanctification.   The tradition of offering a prayer of blessing and thanksgiving before meals may be seen as part of this ceremony, preparing these food substances to enter the living temple.  Thus do we give the mineral, vegetable and animal kingdoms voice as they join in worship before the throne of God on earth.  As priests and priestesses we bless them and receive their copious gifts.  In our body temples, there is rightly a temple service of worship in progress.   I will call it the “Ceremony of Ascension.”   This service may be seen in the chemical processes at work continually in the body transforming and transmuting the foods we consume into breathing flesh and releasing their gifts of energy into the muscles and systems.  It is a sacred ceremony.  The derivation of the word ceremony itself is rooted in the word sacred.

The ceremony begins in the Natural World, where the elements seek their appointed paths upward in worship of the Creator. Seeds of previous harvests are soaked and split open by germinating acids that coat them for this specific purpose.  Rays of sunlight warm the good, brown and moist earth accelerating the growth of sprouting seedlings, their tender white and green stems reaching upward to greet His Majesty in the Sun, while their roots reach deep down into the soil to welcome awaiting elements in the fertile womb of Her Majesty and Goddess Gaia. Minerals of various densities deep within the belly of the Earth Mother find their way upward through the vegetable kingdom.  They are then broken apart (chelated) into pieces small enough to pass through the tiny veins of the plants growing in the humus soil above the layers of clay and rocks. Here they will be rearranged in preparation for use in flesh temples.  Organic acids in the soil help with this process, as roots of plants go deep to draw nutrients and water upward in this ancient ritual of ascent.

This sacred process continues in our body temples.  All of the body’s physiology is used in the Ceremony of Ascension and is therefore sacred.  The ceremony is life itself, an eternal, sacred dance of atomic particles winding their way back Home, to ascend with their gifts through the body’s digestive system and to be renewed and sanctified in the presence of their Creator.  Sacred vessels are used in this Ceremony of Ascension. 

We will explore these vessels in the next post of this series. Until then,

Be love. Be loved.

Anthony

tpal70@gmail.com

Our Cymatic Universe: Shaped by “The Music of the Spheres”

“If you wish to understand the universe, think of energy, frequency and vibration.” –Tesla

As those who follow my blog know, I encompass many aspects and areas of life on planet Earth. Lately I’ve been exploring the heavens and cosmic influence of the planets upon human consciousness and behavior, having recently read Richard Tarnas’s epic book COSMOS AND PSYCHE — Intimations of a New World View, in which he examines the impact of planetary alignments and their archetypal influence on human consciousness and historical events.  In this post, I will share my thoughts on how this influence works on the basis of acoustic cymatics, the shaping of matter by sound vibrations.  Let me first define and demonstrate what cymatics is.

Our Cymatic Universe

Cymatics is the science of sound made visible. It is based on the principle that when sound encounters a membrane such as your skin or the surface of water, it imprints an invisible pattern of energy. In other words, the periodic vibrations in the sound sample are converted and become periodic water ripples, creating beautiful geometric patterns that reveal the once invisible realm of sound. If we could see the sounds around us with our eyes we would see myriads of holographic bubbles, each with a kaleidoscopic-like pattern on its surface. (John Stuart Reed)

Below is a picture graphic of cymatic images created by sounds, specifically the first octave of twelve piano notes with which all of our music here in the West is composed. (Right click on the image to open in a new tab for magnified viewing.) 

For a real treat, click on this link for a five-minute demonstration of cymatics created by music: https://www.youtube.com/watch?v=n_e-vhGbqFQ

In my book ATTUNEMENT WITH SACRED SOUND–The Magical Use of Sound in Energy Work and Healing, there’s an entire section devoted to this topic. (For a copy of my book, send me your request by email. Price with local postage is $40.)

Sound Bubbles

Vibrations move out from their source in all directions. The picture below, along with this excerpt from my book, demonstrate and describes this phenomenon.

The term “sound wave” tends to create in the mind’s eye an image of a wave of sound, rather like a water ripple, moving vibrations of air molecules toward your ear in a wave-like motion when, in reality, sound does not propagate as a wave but moves out from its source spherically with one small part of the sphere’s leading edge reaching your ear. According to acoustic physics researcher, John Stuart Reid, all sounds that humans hear propagate in this way. He calls these spheres “sound bubbles” and they carry the sound by contracting and expanding according to its pitch (if it is a musical sound) or its frequency. The violin bubble image (above) demonstrates this principle graphically, illustrating a musical note emerging from a violin. (More about John Stuart Reid’s work can be found at his website, Cymascope.com. 

Causality and Correlation

Richard Tarnas queries the causality and correlations in his research, asking how planetary alignments impact our psyche? What is the nature of the medium by which their influence is transmitted? (Highlights mine)

In the modern era, with the dominant Cartesian-Newtonian paradigm in the background of all thought and discourse on the subject, considerable confusion has been produced by the conventional scientific attempt to interpret—and thus reject the possibility of—astrological correspondences within a modern mecha­nistic cosmological framework. In effect, the Cartesian-Newtonian standpoint led to a single simple question that, within its framework, was regarded as decisive for the issue of astrology’s validity: How can the planets influence events on the Earth if no physical forces have been observed that could cause those events ?  . . . . To a great extent the question of physi­cal planetary influence reflected the residual strength of materialist and mechanistic assumptions in contemporary scientific thought, even after the conceptual shifts introduced by quantum physics. Physical forces represented the only kind of relationship that could be imagined to exist between celestial bodies and hu­man life. This approach to astrology also, less obviously, reflected certain lingering literalist and mechanistic tendencies in the astrological tradition itself that made it vulnerable to a reductionist critique after the ancient Ptolemaic-Aristotelian cosmology was rejected and replaced by Newtonian science. Above all, how­ever, the modern dismissal of astrology reflected the virtually universal modern conviction that the cosmos was disenchanted.

Given the nature of the evidence now known, it is difficult to imagine any physical factor that could serve as the ultimate source or medium of the observed astrological correlations. At least on the basis of the principal categories of data I have examined, it seems to me highly unlikely that the planets send out physical emanations, like electromagnetic radiation, that causally influence events in human life in a mechanistic way so as to produce the observed correlations. The range of correspondences between planetary positions and human existence is just too vast and multidimensional—too manifestly ordered by structures of meaning, too suggestive of creative intelligence, too vividly informed by aes­thetic patterning, too metaphorically multivalent, too experientially complex and nuanced, and too responsive to human participatory inflection—to be explained by straightforward material factors alone. Given as well the consistent nature of correlations involving the Sun, the Moon, and all the planets of the solar system from Mercury and Venus to Neptune and Pluto, irrespective of their size or dis­tance from Earth, any causal factor resembling gravitational influence seems to be equally improbable.

I believe that a more plausible and comprehensive explanation of the avail­able evidence would rest on a conception of the universe as a fundamentally and irreducibly interconnected whole, informed by creative intelligence and pervaded by patterns of meaning and order that extend through every level, and that are expressed through a constant correspondence between astronomical events and human events. Such a view is concisely reflected in the Hermetic axiom “as above, so below,” which describes a universe all of whose parts and dimensions are integrated into an intelligible whole. In the perspective I am suggesting here, reflecting the dominant trend in contemporary astrological theory, the planets do not “cause” specific events any more than the hands on a clock “cause” a specific time. Rather, the planetary positions are indicative of the cosmic state of archetypal dynamics at that time. The words of Plotinus, the most influential philoso­pher of later classical antiquity, speak directly to this understanding:

The stars are like letters which inscribe themselves at every moment in the sky. … Everything in the world is full of signs …. All events are co­ordinated. . . . All things depend on each other; as has been said, “Everything breathes together.”

I resonate with his perspective. As one reads through Tarnas’s book, one is made aware of the progressive changes in human consciousness and the developments of civilizations, one development leading to another from century to century in perfect sequence and synchronicity with repeating cycles of planetary alignments.  We have been moved along the path of evolution by a Universal Intelligence, if you will, playing, upgrading and rewriting the “Music of the Spheres.”

The questions that arises in my mind are “What did Hermes imply when he envisioned the axiom ‘As above, so below’?”  Was he thinking only in terms of a physical universe, with the stars and planets “above” and the earth “below,” or was he envisioning a spiritual, vibrational causal dimension above this physical manifestation of a Divine order and harmony infusing and shaping the cosmos?  And is the enchantment of the universe inspired by the presence of a Divine Entity or merely by figments of human imagination projected upon the dark screen of outer space? Or perhaps a combination of both?

I envision a “unified field” of spirit clothed by form, of a Creator outfitted by Creation, bringing the inaudible Music of the Realms of Light into the audible realm of form, orchestrating and playing the “Music of the Spheres” upon the stars in the heavens and the planets orbiting our Star in the Milky Way Galaxy. 

Cymatic Archetypal Patterning

Here is my contribution to Richard Tarnas’s exhaustive research into the repetitive coincidences of planetary alignments and global events and human behavior . . . and, most significantly, human evolution.

Vibrational imprints upon the sea of human consciousness, produced by Zodiac constellations and planets in various configurations of alignment, may well be what give rise to the archetypal patterns of subtle energy that tend to shape human behavior and historical events, both personal and social—all on the basis of the principle of resonance.

As is demonstrated in the cymatic graphics above, sound, vibrations, energy, when impacting the sea of the collective consciousness of humanity, create kaleidoscopic-like patterned ripples that activate certain archetypal characteristics, their light side as well as their shadow side, which shape and manifest in global events, as well as in individuals born under specific “zodiacal signs” during specific planetary alignments. Their lives and life’s work alter the course of history and move humanity forward in the ongoing cycles of evolution and transformation. All that has gone before has brought us to this moment in time and space in our evolution. The hand of God is firmly upon these cycles. The Tone is sounding at its source in our Sun moving out to create resonant vibrations in all the planets. When they align, their collective vibrations and combined “music” bring about changes in the cymatic pattern on the surface of the human consciousness and consequently in human behavior; changes in our Earth and in all life on the planet.  Our Universe is shaped by the Tone sounding in the Music of the Spheres.

Notice I did not say “predetermine” or “predestine” human behavior, but only “shape.” There is still free will and personal choice in our determinations and behavior, a topic I will entertain shortly in another post.

Evolution Driven by Sound Vibrations

Evolution is in the hands of Divine Providence who sets forth the “ordinances of heaven.” How the ordinances of heaven are “set in the earth” is on the basis of vibrations, sound, the “Music of the Spheres,” as mathematical physicist Pythagoras described the orchestral symphony of our Universe.

Space is Not a Silent Void

Space is full of sound. All of the Planets and Stars generate radio waves that can be reproduced as sound. Contrary to popular belief, Space is NOT a silent void, there is a lot going on that we cannot see. Some of the stars have beautiful voices, some of them are not so pleasant, but all this represents much more than we can imagine beyond Quantum Physics, so Please Enjoy and Acknowledge. (by JARI)

(The second half of this 18-minute video is a beautiful, uplifting visual and musical meditation on the “Music of the Spheres,” which I know you will enjoy. View it on your expanded screen with auxiliary speakers.)

The Missing Essential Link . . . Restored

However, it is more than sound by which the ordinances of heaven are set in the earth. From the Beginning, it has been ordained by the Divine Design of Man that the ordinances of heaven be set in the earth by way of Man’s Consciousness polarized upward in Divine Consciousness and in oneness with the Creator.  This essential link and interface between heaven and earth has been missing . . . until now.  We are awakening to our rightful place in the Divine Design for Man and our role in the Creative Process.  Human consciousness is once again becoming available to and engaged with the Creator of the New Heaven and the emerging New Earth.  A reminder of this Divine ordination has been handed down to us — as my friend noted in his letter featured in my previous post — in what is called “The Lord’s Prayer” by these oft-repeated words: “Thy will be done on earth as it is in heaven”— which will provide topic for a future post. Until my next post,

Be love. Be loved.

Anthony

tpal70@gmail.com

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