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Ascension Harmonics

(I’ve embedded a video clip for you to listen to while reading my blog meditation. Enjoy the harmonic sound track. It’s an F# Major chord, the frequency that I feel lifts up substance during meditation and attunement. This is the ancient Solfaggio Harmonic 741 Hz intended for expansion of consciousness. You may feel a pulsating pressure behind your eyes as the F# tone resonates within the Pineal Gland opening the sacred seal of the Third Eye, thereby releasing the radiant current of Love’s Light.)  

(Use earphones for full spectrum sound resonance)

ARE WE ASCENDING YET ? 

I believe we are . . . ascending.  At least the energy of the planet appears to be shifting to a higher frequency, and our bodies are very much a part of the planet, so they would also be ascending along with it. Is this an automatic process happening to us, or do we have any part to play in facilitating the process? I believe that both things are happening. Our bodies are being uplifted to a higher frequency and we have a part to play in the process—that is if we wish to take our bodies with us, which may well be possible one day, but not today. Presently, we can only take our spiritual bodies, our souls, with their subtle energy substance with us when we make our transition from the physical plane back to our origin in the realms of Light.

The question Are we ascending? begs a question, and the answer would depend on who we are—or rather who we think we are. If we are referring to the incarnate beings we are in the spiritual sense, then I think there is a consensus among the awakened and enlightened that the beings we are already live at a  higher level of being than the physical and, therefore, do not need to ascend. As for our physical bodies and outer being, which includes our human consciousness, that all needs to ascend to a higher vibrational frequency in order to continue its existence on a planet whose frequency is shifting to a higher vibration. And the only way that can happen is by the power of love emanating from within and permeating and resonating every tissue cell of our bodies.

It is the expression of a higher frequency energy through body, mind and heart that will lever the physical body up to a higher frequency. This is also true for the collective Body of Humanity. In this case, a critical mass is needed to provide that vibrational leverage. 

In the Book of Revelation there is mention of a critical mass of a hundred and forty and four thousand standing on Mount Sion with the Lamb. This could be a vibrational value as well as a group number value.  We know, for instance, that groups of people have meditated together and impacted world events, such as crime and weather patterns. Group chanting and toning has also been used in this way.  It is the quality of love radiation, along with the quantity of individuals sharing in a unified radiation of love, that facilitates the lifting. 

The refrain of a hymn from the Emissaries of Divine Light hymnal Songs of Praise and Thanksgiving comes to mind:

Sweet the lifting scent of worship  To thy heart our love ascends.  Oh what glory fills thy temple.  From this place Thy word extends.”

LET LOVE DO THE WORK

In Biblical symbolism, the Lamb represents Jesus the Christ, the Lord of Love and proclaimed redeemer of mankind. Religious interpretations and creeds aside, what Jesus stood for, his personal mission and purpose for incarnating, was to bring love into the hearts of mankind.  His expression through his human form was that of the highest frequency of love. His reference on every turn was to his heavenly Father. “The works that I do, I do not of myself, but the Father within me, he doeth the works.” His message was one of love. “If you love me, do as I command. Love one another as I have love you” and “Love your enemies; do good to those that hate you.” And, of course, there’s the first and second Great Commandments:

“Thou shalt love the LORD thy God with all of thy heart and all of thy soul, and with all thy mind, and with all thy strength.” And the second: “Thou shalt love thy neighbor as thyself.” (Mark 12:30)

The “Father within” is love. Here is what the author of Revelation, John the Beloved, wrote about the vision he was having:

And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred and forty and four thousand, having his Father’s name written in their foreheads.” (Rev. 14:1)

We lead forth with the thoughts in our foreheads in everything we undertake to do. They are written as intentions in our brains. Our creative energies follow our thoughts to manifest those thought forms at lower frequencies so that we may see and enjoy them at the physical level.

Although we are told by health authors that we are what we eat, that isn’t the whole truth. We are also what we think and express. James Allen writes about this in his little book As A Man Thinketh.

The aphorism, “As a man thinketh in his heart so is he,” not only embraces the whole of a man’s being, but is so comprehensive as to reach out to every condition and circumstance of his life. A man is literally what he thinks, his character being the complete sum of all his thoughts.

Well, that’s not all a Man is, is it ?  Man is a Human Being, a Being incarnate in human form. This aphorism indicates that a man thinks in his heart, not his mind. This is so, as we now know there are brain cells in the heart which communicate with cells in the brain. The Master Jesus apparently knew of this connection between heart and mind when he said “Out of the abundance of the heart the mouth speaks.” 

THE HEART-BRAIN CONNECTION

Here are a few “Heart-Brain Factoids” from the Institute of Heartmath.

Your Heart's Electromagnetic Field
      Heart’s Electromagnetic Field

Your heart emits an electromagnetic field that changes according to your emotions. Others can pick up the quality of your emotions through the electromagnetic energy radiating from your heart.

The heart has a system of neurons that have both short- and long-term memory, and the signals they send to the brain can affect our emotional experiences.  The heart sends more information to the brain than the brain sends to the heart.  Coherent heart rhythms help the brain in creativity and innovative problem-solving.

With this knowledge of the heart-brain connection, it is easy to understand how love in our hearts can raise the vibrational frequency of the cells in our bodies. It doesn’t take much change in vibration upward—as little as half a pitch, like from F to F#—to make the body impervious to disease. Just a little more and the body will levitate. Just a bit more and the body cells will vibrate at the speed of love, which is light. And just a little more than the speed of light, the body will shift levels, become completely invisible to third-dimensional perception. So, you see, we are not very far from the fourth dimension vibrationally speaking. After we ascend to the fourth dimension, then ascension on upward into the fifth dimension, or density as some would have it, and further would be possible. Man was created on the sixth day in Genesis. Our Home, then, is at the level of the sixth heaven, just a little lower than the angels’ abode in God’s seventh heaven. There’s a Biblical reference to this in the Book of Psalms.

When I consider thy heavens, the work of thy fingers, the moon and stars, which thou hast ordained; What is man, that thou art mindful of him? And the son of man, that thou visitest him? For thou hast made him a little lower than the angel, and hast crowned him with glory and honour. (Psalm 8:3-5)

(Start the clip up again and go to Full Screen view for a seven minute sound attunement after you finish reading.)    

There have been so many reminders of our place in the Divine Design and Cosmology. These Biblical passages have always intrigued me and drawn me to them in meditation. This one is one of my favorite.

The earth is the LORD’S, and the fullness thereof; the world, and they that dwell therein. For he hath founded it upon the seas, and established it upon the floods.

Who shall ascend into the hill of the LORD? or who shall stand in his holy place? He that hath clean hands and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully. He shall receive the blessing from the LORD, and righteousness from the God of his salvation. This is the generation of them that seek him, that seek thy face, O Jacob.

Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; and the King of glory shall come in.  Who is this King of glory? The LORD strong and mighty, the LORD mighty in battle. Lift up your heads, O ye gates; even lift them up, ye everlasting doors; and the King of glory shall come in. Who is this King of glory? The LORD of hosts, he is the King of glory.  Selah.

The “LORD of host” could be the Lord Buddha, or the Lord Krishna, or any one of several deities and ascended masters in the many religions of the world. Addressing the Western world, I more naturally use Biblical references of the Christian scriptures.  Readers are free to reference their own cultural beliefs and sacred scriptures. Whatever works for you. I respect all religious beliefs and sacred texts and I appreciate that my readers, wherever you are, respect the ones I reference in my blogs. Thank you. 

THE PHYSIOLOGY OF ASCENSION

The body goes in the direction of the heart’s response. When the heart is open upward in utter abandon and perfect love response to the Lord of Love, and the head is lifted up with the mind focused in the highest image one may have of the Lord of Love, “the King of glory,” the body cells begin to vibrate at a higher frequency in resonance with the frequency of Love. Love can then fill the heart to overflowing. “And the King of glory shall come in.” The heart sends a message to the brain, which sends a message to the hypothalamus, which in turn sends messages via hormone precursors to the seven endocrine glands, which are the “seven seals” of the book of life. According to the author of Revelation, only the Lamb can open the seven seals of the book of life. The Lamb is Love.

The vibration of Love moving in and through the heart opens the vibrational gateways—“ye gates and everlasting doors”––of the seven endocrine glands releasing powerful hormones that go forth into the body and raise the frequency of the cells. In an instant, the body begins to rise up off the ground in ecstatic fusion with the God Being incarnate. The cycle of ascension is thus initiated. The angel takes his or her body-temple up to the next level.

From my own personal experience, this is the way it works. There are no techniques, sound or otherwise, that can initiate this process. Harmonic sound can attune energy and subtle substance and facilitate its movement through the chakra and endocrine centers. As I mentioned at the start, I find that the F# Major chord as played in the clip does move energy upward in an ascending spiral. The Father within, however, “He doeth the works.” Love God with all.

Thank you for following my blogs and for sharing these heartfelt thoughts and meditations.  I welcome your thoughts. 

~Anthony

tpal70@gmail.com

Category:

Ascension, Body Temple, Endocrine system, Energy anatomy, Finding God, Fourth Density, Frequency Shifting, Handling Sacred Energy, Healing Tones, Levitation, Love, Meditation, Pineal Gland, Sacred Anatomy, Sound Healing, Sound Technology, Subtle energy, The Body Electric, The Father within, Transformation, Transmutation, Union with God

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Archetypes, Gods and Planets and The Evolution of Consciousness

“The earth is the LORD’S, and the fullness thereof: the world and they that dwell therein. For he hath founded it upon the seas, and established it upon the floods.” (Psalm 24)

The Heart Nebula

Our conscious presence in a cosmic context has been more vividly and visually brought to our awareness, as well as recalled to remembrance, by pictures of the vast cosmos made with the Hubble Telescope and shared with the world by our tenaciously adventurous astronomers who keep peering deeper and deeper into the “dark space” around us. 

What they have brought to us is virtually overwhelming, certainly unfathomable. The greater wonder of it all, however, is our ability to take it all into our consciousness through our very tiny eyes and our very tiny brains. This speaks to the largeness of our Being and our shared Consciousness. We are truly Gods in the midst of Creation enjoying what We have co-created with the Great Spirit Creator, the Lord God and heavenly King, whose Earth it is, “and the fullness thereof, the world and they that dwell therein.” 

ARCHETYPES, GODS AND PLANETS

With that inspirational preface, I will continue from where I left off in my previous post with a consideration of the nature of archetypes and their planetary associations as explored by cultural historian and philosopher Richard Tarnas in his epic work COSMOS AND PSYCHE.

[A graduate of Harvard University and Saybrook Institute, Tarnas is also author of The Passion Of The Western Mind, currently holding professorship of philosophy and cultural history at the California Institute of Integral Studies in San Francisco, where he founded the graduate program in Philosophy, Cosmology, and Consciousness, and at Pacifica Graduate Institute in Santa Barbara.]

As we were considering, archetypes in Greek mythology were gods and goddesses who were enshrined by heavenly bodies, such as planets and constellations. As the Greek mind evolved out of “myth to reason,” archetypes lost their divinity with Plato’s philosophical mentality: (Emphasis mine)

Plato gave to the archetypal perspective its clas­sic metaphysical formulation. In the Platonic view, archetypes–the Ideas or Forms–are absolute essences that transcend the empirical world yet give the world its form and meaning. They are timeless universals that serve as the fundamental reality informing every concrete particular. Something is beautiful pre­cisely to the extent that the archetype of Beauty is present in it. Or, described from a different viewpoint, something is beautiful precisely to the extent that it participates in the archetype of Beauty. For Plato, direct knowledge of these Forms or Ideas is regarded as the spiritual goal of the philosopher and the intel­lectual passion of the scientist.

In turn, Plato’s student and successor Aristotle brought to the concept of universal forms a more empiricist approach, one supported by a rationalism whose spirit of logical analysis was secular rather than spiritual and epiphanic. In the Aristotelian perspective, the forms lost their numinosity but gained a new recog­nition of their dynamic and teleological character as concretely embodied in the empirical world and processes of life. For Aristotle, the universal forms primarily exist in things, not above or beyond them. Moreover, they not only give form and essential qualities to concrete particulars but also dynamically transmute them from within, from potentiality to actuality and maturity, as the acorn gradually metamorphoses into the oak tree, the embryo into the mature organism, a young girl into a woman. The organism is drawn forward by the form to a realization of its inherent potential, just as a work of art is actualized by the artist guided by the form in the artist’s mind. Matter is an intrinsic susceptibility to form, an un­qualified openness to being configured and dynamically realized through form….

The Aristotelian form thus serves both as an indwelling impulse that orders and moves development and as the intelligible structure of a thing, its inner nature, that which makes it what it is, its essence. For Aristotle as for Plato, form is the principle by which something can be known, its essence recognized, its universal character distinguished within its particular embodiment.

The idea of archetypal or universal forms then underwent a number of important developments in the later classical, medieval and Renaissance periods.” It became the focus of one of the central and most sustained debates of Scholastic philosophy, “the problem of universals,” a controversy that both reflected and mediated the evolution of Western thought as the focus of intelligible reality gradually shifted from the transcendent to the immanent, from the universal to the particular, and ultimately from the divinely given archetypal Form (eidos) to the humanly constructed general name (nomina) after a final efflorescence in the philosophy and art of the High Renaissance. The concept of archetypes gradually retreated and then virtually disappeared with the modern rise of nominalist philosophy and empiricist science. The archetypal perspective remained vital principally in the arts, in classical and mythological studies, and in Romanticism, as a kind of archaic afterglow. Confined to the subjective realm of interior meaning by the dominant Enlightenment world view, it continued in this form latent in the modern sensibility. The radiant ascent and dominance of modern reason coincided precisely with the eclipse of the archetypal vision.

The concept of archetypes evolved further over the decades, which Tarnas details further. I will conclude with his summary of its evolutionary journey: 

It was not until the turn of the twentieth century that the concept of archetypes, foreshadowed by Nietzsche’s vision of the Dionysian and Apollonian principles shaping human culture, underwent an unexpected renascence. The immediate matrix of its rebirth was the empirical discoveries of depth psychology, first with Freud’s formulations of the Oedipus complex, Eros and Thanatos, ego, id, and superego (a “powerful mythology,” as Wittgenstein called psychoanalysis), then in an expanded, fully articulated form with the work of Jung and archetypal psychology. Jung, as we have seen, drawing on Kant’s critical epistemology and Freud’s instinct theory yet going beyond both, described archetypes as autonomous primordial forms in the psyche that structure and impel all human experience and behavior. In his last formulations influenced by his research on synchronicities, Jung came to regard archetypes as expressions not only of a collective unconscious shared by all human beings but also of a larger matrix of being and meaning that informs and encompasses both the physical world and the human psyche….

Finally, further developments of the archetypal perspective emerged in the postmodern period, not only in post-Jungian psychology but in other fields such as anthropology; mythology, religious studies, philosophy of science, linguistic analysis, phenomenology, process philosophy, and feminist scholarship. Advances in understanding the role of paradigms, symbols, and metaphors in shaping human experience and cognition brought new dimensions to the archetypal understanding. In the crucible of postmodern thought, the concept of archetypes was elaborated and critiqued, refined through the deconstruction of rigidly essentialist “false universals” and cultural stereotypes, and enriched through an increased awareness of archetypes’ fluid, evolving, multivalent, and participatory nature. Reflecting many of the above influences, James Hillman sums up the archetypal perspective in depth psychology:

Let us then imagine archetypes as the deepest patterns of psychic functioning, the roots of the soul governing the perspectives we have of ourselves and the world. They are the axiomatic, self-evident images to which psychic life and our theories about it ever return …. There are many other metaphors for describing them: immaterial potentials of structure, like invisible crystals in solution or forms in plants that suddenly show forth under certain conditions; patterns of instinctual behavior like those in animals that direct actions along unswerving paths; the genres and topoi in literature; the recurring typicalities in history; the basic syndromes in psychiatry; the paradigmatic thought models in science; the worldwide figures, rituals, and relationships in anthropology.

But one thing is absolutely essential to the notion of archetypes: their emotional possessive effect, their bedazzlement of consciousness so that it becomes blind to its own stance. By setting up a universe which tends to hold everything we do, see, and say in the sway of its cosmos, an archetype is best comparable with a God. And Gods, religions sometimes say, are less accessible to the senses and to the intellect than they are to the imaginative vision and emotion of the soul. They are cosmic perspectives in which the soul participates. They are the lords of its realms of being, the patterns for its mimesis. The soul cannot be, except in one of their patterns. All psychic reality is governed by one or another archetypal fantasy, given sanction by a God. I cannot but be in them. 

There is no place without Gods and no activity that does not enact them. Every fantasy, every experience has its archetypal reason. There is nothing that does not belong to one God or another.

Archetypes thus can be understood and described in many ways, and much of the history of Western thought has evolved and revolved around this very issue. For our present purposes, we can define an archetype as a universal prin­ciple or force that affects–impels, structures, permeates–the human psyche and the world of human experience on many levels. One can think of them in mythic terms as gods and goddesses (or what Blake called “the Immortals”), in Platonic terms as transcendent first principles and numinous Ideas, or in Aris­totelian terms as immanent universals and dynamic indwelling forms. One can approach them in a Kantian mode as a priori categories of perception and cogni­tion, in Schopenhauerian terms as the universal essences of life embodied in great works of art, or in the Nietzschean manner as primordial principles sym­bolizing basic cultural tendencies and modes of being. In the twentieth-century context, one can conceive of them in Husserlian terms as essential structures of human experience, in Wittgensteinian terms as linguistic family resemblances linking disparate but overlapping particulars, in Whiteheadian terms as eternal objects and pure potentialities whose ingression informs the unfolding process of reality, or in Kuhnian terms as underlying paradigmatic structures that shape scientific understanding and research. Finally, with depth psychology, one can approach them in the Freudian mode as primordial instincts impelling and structuring biological and psychological processes, or in the Jungian manner as fundamental formal principles of the human psyche, universal expressions of a collective unconscious and, ultimately, of the unus mundus.

The Evolution of Human Consciousness

I bring this consideration of archetypes and the evolution of their meaning to the human experience of life on planet Earth forward for the overview it provides of the evolution of human consciousness and how we human beings viewed the larger cosmic context in which we live and have our being. For one thing, how we have desperately sought out God and our origins in the external world, hoping to find both “lo here or lo there.”  

Finally, after all these decades, our consciousness has evolved sufficiently to bring to our awareness the awakening realization that the “image and likeness of God” is within us and is who and what we are.  The Archetype of all archetypes is the Light from which all things are made. I love this passage from The Gospel of Thomas:

Jesus said: “The images are revealed to people. The light within them is hidden in the image of the Father’s light. He will be revealed. His image is hidden in the light. . . .  You are pleased when you see your own likeness. When you see your images that came into being before you did, immortal, invisible images, how much can you bear?” 

The Archetype of Man is God, is Spirit, and is hidden in the Light of Love. Our Sun is the origin of the light that encompasses Earth and all the planets. In that light is the essence, the Truth, that makes all things created what they are, what their purpose is in the larger Design, and how they function as integral and essential parts in the One Whole.  As the current planetary alignment draws to a close in six day on February 20th, let us let Love be the Archetypal Spirit that moves us forward as we co-create the New Earth.  

I will conclude this series with my next post. Until then,

Be Love. Be loved.

Happy Valentine’s Day !

Anthony

tpal70@gmail.com

Category:

Archetypes, Astrology, Astronomy, Conscious Evolution, Cosmic events, Current cosmic event, Dr. Palombo's blog, Evolution, Finding God, Global Events, Love, Music of the Spheres, New Earth, Planetary Alignments, Solar System

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Gnosis: A Return to Our Roots

(Preface: As much as I’ve tried to shorten this post, no part of it could be omitted without a loss to its impact and meaning, as well as the spirit of the authors of the excerpts. I think you will agree after reading it.)

GNOSIS is the experience and knowledge of spiritual truths. In essence and in practice during the Early Christian era, it was the experience of knowing God within.  The experience of Spirit. Of Divinity. 

According to the Gnostic Gospels, which included the gospels of Thomas and Philip, Jesus had given “secret knowledge” to some of his apostles of the way to ascend the “Tree of Life” and come to know Spirit as one’s Self.  The Gospel of Mary Magdalene, in which she describes her personal ascension up to the “crown” of this tree that Jesus said had its roots in her body, does not belong to the collection of thirteen Gnostic Gospels that were discovered at Nag Hammadi, Egypt, in 1945. The Gospel of Mary was discovered earlier in 1896, also in upper Egypt. It stands alone as a testament to the true experience of Gnosis. 

The Son of Humanity

I will conclude this series with a passage from The Gospel of Mary Magdalene by Jean-Yves Leloup, followed by the author’s commentary. It begins with a question posed by the apostle Peter about the nature of matter:

[ . . . ]What is matter? Will it last forever? 

The Teacher answered: “All that is born, all that is created, all the elements of nature are interwoven and united with each other. All that is composed shall be decomposed; everything returns to its roots; matter returns to the origins of matter. Those who have ears, let them hear.”

Peter said to him: “Since you have become the interpreter of the elements and the events of the world, tell us: What is the sin of the world?”

 The Teacher answered: “There is no sin. It is you who make sin exist, when you act according to the habits of your corrupted nature; this is where sin lies. This is why the Good has come into your midst. It acts together with the elements of your nature so as to reunite it with its roots.”

 Then he continued: “This is why you become sick, and why you die: it is the result of your actions; what you do takes you further away. Those who have ears, let them hear.

I will let the author give his commentary on this passage first, because he offers such profound insight into the dishonest human condition and into the path the “Son of Humanity”set before us for our return to our “roots” in Source. 

Lack calls for fullness. Thirst calls for the Source. The Good has come into our midst because the nature of matter involves lack. Humans as we know them are beings who feel a lack of Being. The process of corruption begins with their own identification with this lack. They then confuse themselves with the matter of which their bodies are composed, which ultimately leads to an experience of their own vanity and emptiness. Thus they may finally become open to that which can fill them.

The Original Sin of Adam was a fall from identity with Spirit to identity with form that left us with a feeling of profound lack which gave rise to a deep desire and longing for redemption, ironically creating a void for a Savior to fill. “Blessed fault of Adam, that gave us such a Redeemer,” the traditional chant for the Easter Vigil says. “What is it that transforms matter, adama, a lump of clay, into Adam, the true human being capable of this essence of desire,” the author asks. What can we do now to make room in our hearts for Spirit to come and fill the emptiness there?

Meister Eckhart, a Christian whose metaphysics was very close to the Gospel of Mary, said it more simply: “If you do nothing, truly nothing, God cannot help but come into you.” Unfortunately, in those who are full of themselves, there is no place for the Other. This is why he added, “If you leave, God can enter.”

This means that we must leave the illusion of taking ourselves to be something, some thing, an object that exists in time. We must return to our true being as Subject, living in wonder at its manifestation in those transient objects that it calls its world, its body, its emotions, its personality.

When we leave behind the illusion of belief in a permanent thing, the Good can then come into our midst. In the heart of this finally accepted impermanence shines the presence of this unborn, unmade, uncreated “Nothing that can be found in the All of which It is the cause.” This is the clear light unimpeded by the opacity of all the things with which we are identified. In the midst of the heavy, the light is revealed.

According to the Gospel of Mary, the Teacher came in order to help free us from the ignorance that is identification (corruption). For he is the very countenance, the incarnation, and the practice of this Good.

The Good is the manifestation of the famous triad of the ancient philosophers: goodness, truth, and beauty. The Good in this sense does not have evil as its opposite, for it means the unity of these three, the One that embraces the multiplicity of all qualities through which it is expressed.

What does goodness become when separated from light, consciousness, and truth? A softness that is the gateway to hypocrisy and compromise.

What does truth become when separated from goodness, love, and beauty? A hardness that is the gateway to fanaticism and persecution.

What does beauty become when separated from truth and goodness? Art for art’s sake, an aestheticism that is the gateway to a brilliance that clarifies nothing.

Beyond the realm of opposites, the Good is the One, the doorway to Being. This Being can only manifest in a heart, body, and mind that have been emptied of all illusion, meaning all inflation and presumption; for it cannot fit into the straitjacket that they offer.

“This is why the Good has come into your midst. It acts together with the elements of your nature so as to reunite it with its roots. “

The radiance of Presence has come to us, and “we have seen its glory,” or its kavod, as the Hebrews called it — the glory of the Son, “full of grace and truth,” which is also that of the Father, or Source.” [The author’s footnote: “The Metaphor of Mother could just as well be used for the Source.”]

By planting the seeds of his knowledge (the sperma Theou, in Greek) in the elements of our nature, the Teacher restores us to our own true heritage and ushers us back to endless resonance with our uncreated Source, the “Father whom none has ever seen, and none can know,” but who is revealed to us through the monogenetic Son, the Good that unites the ancient philosopher’s triad. This invites us to live a life of glory, a life of love and consciousness, just as he did.

This reunion with our roots is not a mere event in time, but an ever-renewed relation with the Source engendering us in every instant. It is our ignorance that creates our distance from it, and this distance involves all sorts of sickness and suffering. By an ever-new act of knowledge that is both metanoia (in Greek, passing beyond the known, beyond the mind and memories of which we are composed) and teshuva (Hebrew for the act of return, a turning about of our consciousness from our externalized, objectified being toward our inner Being), [the literal meaning of the word “repent”] we act from the deepest heart of our lack, from the intimate space of our desire of desires. This is the space where we receive the inspiration of the Teacher and his teaching.

 Then he continued:

 “This is why you become sick, and why you die: it is the result of your actions;  what you do takes you further away.  Those who have ears, let them hear.”

Having spoken of matter and its impermanence, and of attachment and identification with this impermanence, the Teacher now shows the consequences of ignorance and attachment.

Sickness, suffering, and death are the consequences of our acts. There is no one to blame for this, and it is vain to complain and expostulate about the evil nature of matter, the world, and humanity. There is no room here for hatred of the world, for it has been clearly stated that there is no sin, no evil. Evil and sin arise from the blamer in ourselves.

(The “blamer” in Hebrew is the shatan, which means “obstacle.” In Greek the word is diabolos, which means “divider.”  I find this most interesting and revealing of what is actually happening in ourselves as we point a finger of blame away from ourselves.  

Attunement with Source

In a word, the Teacher came to offer attunement to the Body of Humanity through the open hearts and resonant substance of his disciples in order to reunite the flesh Body of Humanity with its roots in Source by drawing forth the Spirit of Love, the Father, from within them.  His own incarnation as the “Son of Humanity” set a precedent for the whole of Mankind. 

But he didn’t do it alone. Mary Magdalene, who brought the Divine Feminine into their shared mission of redemption, was his companion. Together they restored the sacred union between Man and Woman and their union with the Father.  They shared the ultimate Attunement with Love.

The revelation of Love, the Father within, through Humanity was his expressed purpose for incarnating. He was on fire with this purpose, as was his companion. It is our purpose as well.  This excerpt from a talk given by Lord Martin Exeter, who was my spiritual mentor for twenty years, speaks passionately to this purpose: 

Until God’s Love comes into the individual and sets the individual on fire, the physical substance of his body, the substance of his whole outer being, remains subject to the destructive burning of the fire. It is only as he is actually set on fire, while he is living here on earth, that there may be a purification and transmutation into a state of being in attunement with the core of Being – which is God’s Love – so that the form is not destroyed. We can recognize these basic principles. Only as there is lust, so that the individual lets himself be set on fire by God’s Love, can he be consumed by God’s Love instead of destroyed by God’s Love. Being consumed by God’s Love there is no loss, because every level of Being is supposed to be the means by which there may be a manifest revelation of God’s Love, and this level where we are was so designed by God not to be destroyed by God’s Love but, being consumed by God’s Love, to reveal it….

…The body of Truth is lust, that all-consuming hunger and thirst, that depth of feeling, that longing, that which springs from the intensity of aloneness, an opening of the heart to God without reservation, without holding back anything, in a surge, a constant surge of passionate lust. And until we do open ourselves so, we cannot know the reality of God’s Love as it is; we can only know it as a painful fire, whereas in fact God’s Love, received into the true body, is the resurrection and the life of the body.

I think this well encapsulates who Mary Magdalene was and the pivotal role she played with her Beloved Lord that made Jesus’ mission on earth at all possible. She gave him her all, an open heart through which he could enter and plant the seed of Love in the Body of Humanity.  She was the true founder of Christianity — “The Woman at the Heart of Christianity,” as Cynthia Bourgeault identifies her in the subtitle of her profound book, The Meaning of Mary Magdalene.  

There is much more that I could share from the pages of these three books.  However, I feel complete in this series. If you feel inspired, and in the least bit inclined, to obtain copies of these thought-provoking books, I certainly encourage you to do so. Until my next post,

Be love. Be loved.

Anthony

All of the books and many more are available at Amazon.com/books 

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“The Secret of Light” page 4

What exactly is consciousness?  Well, breaking the word down into its two derivative parts, we have “con” which is Latin for “with” and “scio” which also comes from Latin and translates “to know.” So we have “to know with.” Consciousness, then, is the capacity with which we know the world and reality — to know as in to experience. Walter Russell equates consciousness with God in the following excerpt from “The Secret of Light.” I resonate with his distinction between “knowing” and “thinking,” which he equates with “sensation.” To know God is not the same as to believe in God. Believing is thinking. Knowing is experiencing. I like and appreciate his explanation of imagination and inspiration as well. This is a very important read – and a short one for a change! Enjoy.

SENSATION AND CONSCIOUSNESS

God is consciousness. Consciousness is static. Con­sciousness is the KNOWING of mind. Knowing is stat­ic.

Consciousness is the spiritual awareness of Being, of all-knowing, all-power and all-presence. Thinking is electric.

God’s thinking is expressed by two-way moving wave extensions from consciousness, like a lever swinging upon a fixed fulcrum, or like waves extending from the calm sea. Thought expression is dynamic. Thinking belongs to the electrically sensed an conditioned
vibrating universe of motion. Thinking is the motionless principle in light which creates the illusion of motion.

The Self of man belongs to the static, invisible, con­scious, unconditioned universe of KNOWING. We express knowing in the dynamic, visible, electrically conditioned universe of sensation.

Sensation is the electrical awareness of motion simu­lating the spiritual QUALITIES of the One Idea by creating imaged QUANTITIES of separate forms which seem to have substance.

Consciousness is real. Sensation simulates reality through motion of interchanging lights, but the mirage of a city is not the city it reflects.

Confusion and misunderstanding as to whether we are thinking consciously from knowledge or sensing electri­cally from memory records stored in our brains have led us to the necessity of distinguishing between the two by the common usage of such terms as “the human mind” and “mortal mind.” We know full well, while using them, that there is but the One Mind of the One Living God of Love.

The universal Mind centers every particle and mass in this universe: animal, vegetable or mineral, electron, atom or sun.

Man is the only unit in Creation who has conscious awareness of the Spirit within him and electrical aware­ness of dually conditioned light acting upon his senses. All other units of Creation have electrical awareness only.

Man alone can be freed from body to think with God, to talk with God and be inspired by His centering Light. All other units of Creation are limited in their actions to automatic reflexes from sensed memories built up through ages of sensing and recording such sensing as instinct.

Likewise the same confusion leads us to the adoption of such terms as “subconscious mind,” and “superconscious mind.”

There is but One Mind functioning universally within all creating things, and that One Mind is not stratified nor divided into the more or less. There are no differing conditions of the One Mind, nor are there different kinds of minds.

IMAGINATION

God is the imaginer of His One Idea. All imagining is God’s imagining.  All creating forms in this thought universe of God’s
imagining are built in the image of His imagining, creat­ing “in His image.”

All forms in this creating universe of imagined forms are but electric recordings of God’s imaginings. They have no existence. Records of Idea are not the idea they record.

They have no substance. They are but black and white lights of sun-centered wave fields of space assembled in vibrating systems to simulate substance in an objective universe which is not, but seems to be.

God’s imagining never began and will never end.

It was not “created” at some remote past time by some vast cosmic event, as commonly believed. Nor is it con­demned to a “heat-death” by expansion into nothing­ness.

This is a creating universe, not a created one.

God did not begin to imagine at some fixed time, for time does not exist. This light-wave universe which records God’s knowing by His thinking and imagining is as eternal as God’s thinking is eternal.

INSPIRATION

Inspiration is the language of Light which man uses to talk with God.

Inspiration is that deep awareness of the conscious­ness of Being which differentiates the genius or mystic from the being of average intelligence.

Inspiration in man is accompanied by an intense men­tal ecstasy which is characteristic of all who become
intensely conscious of their closeness to God.

Inspired geniuses forget their bodies while deeply conscious of their existence as wholly Mind. Their bodies, thus forgotten, act almost automatically in obedi­ence to instinct .and cell memory reflexes.

Inspired geniuses translate God’s knowing into words of man for the soul of man. They uplift all mankind by reinspiring all who listen to their ecstatic words and rhythms.

He who attunes his heart to the messages of genius purifies himself. No impurity can there be in his heart for verily he then is in communion with the Holy One.

I do not experience inspiration as being “accompanied by an intense mental ecstasy,” but rather by a upward surge of spirit that lifts one to blend and merge with the All, with God. The very word “inspire” suggests an infusion of spirit into the mind which brings with it the gift of revelation.  I am still struggling with the concept that there is only one Mind, and that Divine, with no substantial reality to the “human mind.”  I was taught, as perhaps you were, that human consciousness is separate from Divine Consciousness, the former having “fell” from its union with the latter.  The “restoration” sought after, then, has been the ascension of human consciousness to the level of union with Divine Consciousness.  Obviously, Russell is coming from an entirely different level of comprehension of Reality.  Definitely food for thought and meditation.

Until next week when we shall explore further “The Secret of Light” as Walter Russell understands it, I bid you good day!

Anthony

Read my HealthLight Newsletter online at LiftingTones.com.

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“The Secret of Light” page 3

Walter Russell continues in this excerpt to expound on his profound understanding and knowledge of the nature of the Creator and creation and the positive and negative principles by which the entire universe, made of light, is governed. From my own personal experience of spiritual awakening, there was nothing in my consciousness that needed change more than my concept of God. The God of my imagination, fabricated and fostered by Christianity, was made in the image and likeness of man. Man, on the other hand, is made according to God’s “image.” Russell sheds an entirely new light on this word “image.” I think you will be enlightened by his insight into the “mystery of God.”

CREATOR AND CREATION

God, the Creator, is all there IS; all that EXISTS. God’s creating universe of matter in motion appears to exist. To oursenses it sequentially disappears, to reap­pear. It has no reality. It but simulates reality through the illusion of twoway projected lights in motion.

God, the Creator, is the One Being, the One Person, the One Mind, the One Thinker, the One Self, the One Life, the

One Soul, the One Power, the One Reality. God’s Creation is the imaged patterned form of God’s imagining, built in His image. It is the body of God, the record of His thinking, created by Him for expressing the Oneness of Life, Love, Mind, Soul and Power which is in Him alone.

THE ONE LIGHT

God is Light. God is Universal Mind. Mind is Light. Mind knows. Mind thinks what it knows. Mind thinks in two opposed lights simultaneously projected from their centering white Light Source and sequentially repeated in cycles.

God’s thinking and imagining are qualities of God’s knowing. God’s knowing Mind is timeless and still. So also are God’s thinking and imagining timeless and still. So, likewise, man’s thinking and imagining are as time­
less and still as is his knowing. 

Stillness never can be motion, or become motion, but it can appear to be. Motion merely seems, but stillness
always is. The universal equilibrium can never be other than its own balance but it can seem to be. The illusion
which is motion springs from stillness and returns to stillness. This is a universe of rest. There is naught but
rest in the universe.

Mind knows its One Idea of Creation as One Whole. Mind thinks its One Whole idea into seeming parts. Hence the illusion of motion which we call Creation, and the illusion of substance which we call matter. Matter, motion, time, change, dimension and sub­stance have no existence. The Light of knowing Mind alone exists. There is but One Mind and One Thinker.

The One Light of knowing Mind is Self of God. It is the Universal Self which centers all omnipresent self­creating bodies of God-Selves. This self creating universe is the Mind imagined body of God, and record of God’s thinking.

We can KNOW God. We cannot KNOW His body but we can SEE it. Likewise we can KNOW man. We cannot KNOW the body of man but we can SEE it. What God is man is. God and man are ONE.

OUR SEEMING DUALITY

We seemingly live in two universes; the still cosmic Mind universe of KNOWING and the moving thought­ of-Mind rhythmic wave universe of SENSING.

We cannot sense the cosmic universe of God’s know­ing nor can we know the thought-wave universe of God’s thinking. The cosmic Mind universe of the One Light of all ­knowing is all that is. The vibrating thought-wave universe of sensing mere­ ly seems.

THE COSMIC GOD LIGHT

The one still Light of God is the cosmic Light which watches over all creating things at countless points locatable by man, but invisible to man.

Man’s senses have misled him into believing in a force called magnetism which attracts compass needles and lifts tons of steel. These phenomena of motion are due to electricity and not to magnetism. The cosmic Light is absolutely still. It neither attracts nor repels.

We now need to comprehend the nature and purpose of the “magnetic poles” of suns, planets and all other moving extensions of the One Light. Likewise, we need to know the nature and purpose of the two electric work­
ers which interweave this light mirage of seeming motion and dissolve it sequentially for rebuilding. This will give a foundation of knowledge to man which will enable him to see behind the illusions which deceive his senses.

The time has come in the history of man’s journey from his material jungle to his spiritual mountain top when it is imperative that he must live more and more in the cosmic Light universe of knowing, and less in the electric wave universe of sensing.

Man must know that his power lies in the stillness of his centering Self and not in the motion by means of which he manifests that stillness. He must know that his Self is God in him. Also he must know gradually the dawning awareness of the cosmic Light of God in him, for with it comes an awareness of his purposefulness in manifesting the Light and the power to manifest it.

Man must now know the universe of God for what it is instead of what his senses have made him believe it to be.

Also, he must know that this forever creating universe which seems so real to him is but a cosmic cinema, con­ceived by the Master Playwright. It is but an electrically projected, spectrum-colored light and sound-wave
motion picture play of CAUSE AND EFFECT thrown on the black screen of imaged space and time.

The CAUSE is real. The EFFECT is but a simulation of the reality.  The Self of man is cause. His self-creating body is
effect. 

God’s universe of magnetic Light is static. God’s perpetually creating electric wave universe of two moving lights is dynamic. It forever moves. The two moving lights are projected through each other from the static One to create the illusion of the idea they but manifest. The illusion which manifests the idea of Cre­ation through seeming motion is not the idea which it seemingly manifests.

Creation is the product of Mind-knowing expressed in form by Mind-Thinking. The product of Mind is not the idea which it simu­lates. No idea of Mind is ever created. It is but simulated by form and motion. Idea is eternal and belongs to God’s still universe of knowing. Form of idea in matter is transient but is eternally repeated as transient form of idea.

THE POSITIVE PRINCIPLE

The foundation of the spiritual universe is stillness; the balanced stillness of the One magnetic Light of God.  Balanced stillness is the Positive Principle of stability and unity. In it there are no negations.

THE NEGATIVE PRINCIPLE

The foundation of the physical universe is motion; the ever-changing motion arising out of pairs of unbalanced
conditions which must forever move to seek the bal­anced stillness of unity from which they sprang as mul­
tiple pairs of units.

Unbalanced motion is the Negative Principle of insta­bility, multiplicity and separateness which is this physi­cal universe of electric octave waves of opposed lights.

In the Negative Principle there is no positive. It is composed entirely of pairs of negations which are for­ever voiding each other, cancelling each other’s action and reaction, thus negating each other by never allow­ing either one to exceed its fixed zero of universal still­ness.

QUALITY BEGETS QUANTITIES

The still magnetic Light universe of God’s knowing is an invisible, unchanging, unconditioned and unmeasur-
able quality from which visible, changing, conditioned and measurable quantities spring to simulate those qual­lities through two-way wave motion. There is no one word in any language to express that quality so we must use many words, all having the same meaning but different connotations. 

These words are mind, consciousness, love, life, truth, desire, knowledge, power, balance and law.

The God-quality of the One Light is seemingly trans­formed into quantities by being divided into pairs of oppositely-conditioned light pressures of this electric universe. These divided pairs are then multiplied into
countless octave wave units of light pressures and set in opposite directioned motion to create the illusion of
sequence, change, dimension, condition and time in a universe where none of these effects of motion exist.

The calm sea, for example, is an unchanging, unmea­surable quality of oneness, of sameness and stillness.
Upon its calm surface there is no change, nothing to count or to measure.

The moment that quantities of waves spring from that quality of calm, those quantities can be measured. Like­wwise, they are forever changing. Nor are there two points in them which are similarly conditioned.

This creating electric universe is composed of moving light waves which sprang from a calm sea of the One still Light.

It is ‘a universe of moving pairs of quantities which simulate the quality of stillness from which those quan­tities spring. The quantities of divided and conditioned pairs of opposite lights which thus simulate the One are not the One they simulate.

The Creator is One Mind indivisible. Creation is One Whole Idea of Mind divided into countless simulated ideas of mind, through motion. The simulation of Idea thus expressed is not the idea that it expresses.

Parts of the One Whole Idea are only seeming. There are no two separate or separable things in the universe.
There is but One Whole Simulation of the One Whole Idea.

“Everything that is is of everything else that is. All things are indissolubly united. ” —From THE DIVINE ILIAD

Every happening anywhere happens everywhere. The milkweed fluff floating lazily in the summer sky affects the balance of the whole universe of suns and galaxies. Every part of the universe moves in interdependent unison as the wheels of a watch move in unison. The watch wheels are geared together mechanically. The rhythmic wave universe is geared together electrically.

The entire universe is one and must be kept in balance as one. Changes of condition in anyone part are simul­taneously reflected in every other part, and are sequen­tially repeated in it.

“‘There is but One Whole Simulation of the One Whole Idea.”  How profoundly simple this truth is. “Everything that is is of everything else that is.'” If you’ve never read THE DIVINE ILIAD, you’re in for a treat.  See you in a week for the next installment ih this series “The Secret of Light.”

Anthony

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Body Temple, Books on spirituality, Consciousness, Cosmic Consciousness, Creation, Finding God, God Is, Light, Union with God, Walter Russell

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“The Secret of Light” page 2

Well, are we ready for another dose of Walter Russel from The Secret of Light ? Here is the second half of chapter twelve in which Russell challenges current scientific thinking about the nature of light, presenting a new paradigm in which light does not travel at 186,400 miles per second. In his physics, light does not travel at all, not even from the sun! Hmm. If you liked the previous post — which you really need to read first if you’re just tuning into this series — you will really like this one — especially after two or three readings!  Enjoy!

CONFUSION CONCERNING LIGHT CORPUSCLES

There is much confusion concerning the many kinds of particles of matter such as electrons, protons, photons, neutrons and others. These many particles are sup­posedly different because of the belief that some are negatively charged, some are positively charged and some are so equally charged that one supposedly neu­tralizes the other.

There is no such condition in nature as negative charge, nor are there negatively charged particles. Charge and discharge are opposite conditions, as filling and emptying, or compressing and expanding are oppo­site conditions.

Compressing bodies are charging into higher potential conditions. Conversely, expanding bodies are discharg­ing into lower potential conditions. To describe an elec­tron as a negatively charged body is equivalent to saying that it is an expanding-contracting body. 

Contracting and expanding bodies move in opposite directions. Contracting bodies move radially inward toward mass centers, and expanding bodies move radially outward toward space which surrounds masses. In this two-way universe, light which is inwardly directed toward gravity charges mass and discharges space. When directed toward space it charges space and dis­charges mass. All direction of force in Nature is spiral.

The charging condition is positive. It multiplies speed of motion into density of substance. The principle of multiplication of motion because of decrease of volume is the cause of the acceleration of gravity. The discharg­ing condition is negative. It divides speed of motion into tenuity of substance. The principle of the division of motion because of expansion of volume, is the cause of the deceleration of radiation. 

One can better comprehend this principle by knowing that what we call substance is purely motion. Motion simulates substance by its variation of pressures, its speed and its gyroscopic relation to its wave axis.

Particles are variously conditioned as to pressure but there are no different kinds of particles. All are light waves wound up into particles which are doubly charged. Their position at anyone point in their wave causes them to have the electric condition appropriate for that point.  

Light particles are forever moving in their octave waves. All are either heading toward their cathode or their anode, which means toward vacuity or gravity. They are all moving either inward or outward, spirally.

ALL LIGHT PARTICLES ARE ALIKE

All light particles are either expressing the mother-light principle or the father-light principle. For example, if a particle is on the amplitude of the wave, it would be a true sphere, and as a true sphere it would be neither positive nor negative. It might then appropriately be called a neutron. A particle which is spirally heading inward toward the apex of a vortex in the process of becoming a sphere might appropriately be called a proton, because of its expressing the father-light principle.

Again,if it is moving spirally outward, it could appro­priately be called an electron because it would then be discharging in excess of its charge or expanding in excess of its contraction. 

Light rays, for example, leaving the sun, are discharg­ing the sun. They are also discharging themselves because they are expanding into greater volume. They are also lowering their own potential by multiplying their volume. They reverse their polarity when radially converging upon the earth. They are then charging the earth and themselves by contracting into smaller volume and are simultaneously multiplying their own potential by thus contracting.

SEMI-CYCLIC ALTERATION

In an electric current there is a constant interchange between anode and cathode or positive and negative poles. A light particle expands as it leaves the anode in an outward radial direction and contracts as it radially approaches the anode.’ This light particle has been the same light particle at all times in all parts of its journey.

Its variation of charge and discharge, its direction of motion and the condition of wave pressure in which it finds itself at any time are the sole reasons for its chang­ing from one condition to another. The light particles are all the same light particles, all being different only in pressure condition. 

This is also true of the elements of matter. Whether they be iron, carbon, silicon, bismuth or radium, all are composed of the same kind of light particles. They all seem to have different qualities and attributes, but those qualities and attributes are likewise given to them purely by the positions they occupy in their waves.

ALL THINGS SIMULATE LIGHT 

A particle of light which belongs to an atomic system of sodium has in it all of the entire range of the ele­ments, besides all of every other creating thing in the universe. It acts to carry out the purposefulness of the idea of sodium simply because it is in the pressure con­dition of sodium, and is a part of the unfolding pattern of the seed of inert gas of the octave from which it has unfolded. 

If that same particle unfolded from the seed of the oak, it would be part of the wood fiber of its trunk, or leaf, or of the chlorophyll which colored its leaves, but it would be the same kind of particle while fulfilling the purpose of cellulose as while fulfilling the purpose of sodium.

All matter in this universe is but differently conditioned motion simulating light, and all differences in condition are pressure differences. 

LIGHT DOES NOT TRAVEL

The speed with which light presumably travels is186,400 miles per second. The distance between stars is so great that the speed of light is computed as light years, for the distance computed by lesser units of time would yield figures so great that they would be meaningless.

Light only seems to travel. It is but one more of the countless illusions caused by wave motion. Waves of the ocean seem to traverse the ocean but they only appear to do so, for waves are pistons in the universal engines, and pistons operate up and down. Wave pistons of light, or of the ocean, operate radially and spirally inward and outward, toward and away from gravity.

Waves of light do not travel. They reproduce each other from wave field to wave field of space. The planes of zero curvature which bound all wave fields act as mirrors to reflect light from one field into another. This sets up an appearance of light as travelling, which is pure illusion.

The sunlight we feel upon our bodies is not actual light from the sun. What actually is happening is that the sun is reproducing its own condition on the earth by extending the reproductions out through cold space into ever enlarging wave fields until those reproductions begin to converge again toward our center of gravity into ever smaller wave fields. The heat we feel and the light we see are dependent entirely upon the ability of the wave fields to reproduce the light and heat, and that ability is conditioned upon the amount of moisture in the atmosphere.

If there were no moisture in the atmosphere, our bodies would carbonize from the heat thus reproduced. One cannot consistently think of that heat as direct rays of the sun, for that same sunlight was intensely cold during its reproduced journey through the immensely expanded wave fields of space between the sun and earth.

The light and heat which appear to come from the star or sun have never left the star or sun. That which man sees as light and feels as heat are the reproduced counterparts of the light and heat which are its cause.

The rate of vibration in a wave field depends upon its volume. Vibration in a wave field means the pulse of interchange between its compressed core and the space surrounding that core. A slow vibration in a large wave field would cool one’s body, or even freeze it, while fast pulsing interchange in extremely small wave fields could burn one’s body. 

LIGHT

A lens which multiplies light and heat toward a focal point which sets paper on fire merely compresses larger wave fields into smaller ones. The rate of vibration increases for the same reason that the planets nearest the sun move much faster in their small orbits than those which are far away from the sun. Kepler’s law covering the speeds of planets will apply to rates of vibration in wave fields as appropriately as with the vements in the solar system.

Stay tuned for more of Walter Russell and The Secret of Light.

Anthony

Read my HealthLight Newsletter online at LiftingTones.com.

 

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The Journey Within

This is such a timely, clear and simple message.  Enjoy!

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Divine identity, Entering In, Finding God, Finding your Self, Going Within, Identity in the One, Self Realization

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The “Jesus of History” Vs the “Jesus of Faith” part 4:1 – The Kingdom of Heaven

“Jesus said: ‘The seeker should not stop until he finds. When he does find, he will be disturbed. After having been disturbed, he will be astonished. Then he will reign over everything.’ (The Gospel of Thomas)

The Gospel of Thomas, a product of Egyptian Christianity, was one of the collections of codices found at Nag Hammadi in 1945, now popularly called the “Gnostic Gospels.” Gnostic Christianity was considered heretical since the second century. Thomas, however, was not a Gnostic. Harvard Professor Helmut Koester, along with many other scholars, feel strongly that this gospel should be included in the canon of the new Testament. It isn’t for one reason only: it exposes the deception of Christianity which bought into the Egyptian tradition that heaven–the “Far-World”–was a place to visit while we live and eventually go to when you die. Thomas proclaims in his Gospel the revolutionary teaching of Jesus that “The kingdom of heaven is within you and outside of you.” In other words, it is not somewhere up there but right here on earth, and one does not need the Church with its creeds and dogmas to get there.

In his provocative book The Jesus Papers–Exposing the Greatest Cover-Up in History, Michael Baigent presents the Gospel of Thomas as the contrast to Zealot Christianity that it is.

. . . it is clear that its information comes from a hidden tradition that was passed only to a special few; as its opening sentence states, “These are the secret sayings which the living Jesus spoke and which Didymus Judas Thomas wrote down. . . . It gives fresh information about the “kingdom”–or “the Kingdom of the Father.” Jesus’ disciples ask “When will the new world come?” Jesus replies “What you look forward to has already come, but you do not recognize it. . . . The Kingdom of the Father is spread out upon the earth and men do not see it.”

In the Gospel of Mary of Magdala, another text found at Nag Hammadi, Jesus is recorded to have issued “a warning against looking for physical evidence of the kingdom of heaven. . . . The translator, Professor Karen King of the Harvard University Divinity School, has used a nonstandard expression to replace ‘Son of Man’–she uses ‘child of humanity,’ which is probably a better phrase, avoiding, as it does, the sectarian and dogmatic baggage; for similar reasons she replaces ‘kingdom’ with ‘Realm’ . . . .  ‘Be on your guard,’ says Jesus, ‘so that no one deceives you by saying “Look over here!” or “Look over there!” For the child of true Humanity exists within you. Follow it! Those who search for it will find it. Go then, preach the good news about the Realm.'”

Mary Magdalene was not liked by the apostle Peter simply because she was a woman and “unworthy of the life,” as he said of her to the other disciples, some of whom were irritated by her closeness to Jesus, who favored her over the other disciples, kissing her often on the lips. Peter is recorded by Mary Magdalene as saying “Sister, we know that the Savior loved you more than all the other women. Tell us the words of the Savior that you remember, the things which you know that we don’t because we haven’t heard them.” As it turns out, Mary Magdalene had received secrete teachings from Jesus. She replies to Peter “I will teach you about what is hidden from you.” This irritated several of the disciples who began to doubt that Jesus ever said secrete words to her and not to them, that he even spoke to a woman in private without them knowing. “Are we to turn around and listen to her? Did he choose her over us?” Peter demands to know.

The disciple Levi defends Mary: “Assuredly the Savior’s knowledge of her is completely reliable. That is why he loved her more than us.” Baigent goes on to conclude that Jesus “taught secrete doctrines that concerned the passing over to the kingdom of heaven–a metaphor, as I have noted, for the concept described by the ancient Egyptians as the Far-World, or by the Greeks variously as the land of the Blessed or the Netherworld. All depict the divine world. The disciple of Jesus who understood his teaching the best was Mary Magdalene….”

It was Mary Magdalene who anointed Jesus with precious oils days before his royal entrance into Jerusalem on Palm Sunday. She alone knew the significance of this ritual anointing, an important aspect of which is that it be performed “by someone who understands what is being done, and by one who can participate in recognizing the messiah–for the anointment is just the final act of a longer process, the details of which have not been recorded in the Gospels.” Baigent concludes this chapter with these words of appraisal of the Catholic Church:

No wonder the power brokers of Rome wanted to exclude knowledge of this sacred path as well as knowledge of these additional gospels. Unfortunately–for them–they could do nothing about the Gospels that later became the New Testament except to control the interpretation of them–to control the “spin.” The conceit, of course, is that some theologians with attitude presume to understand hundreds, perhaps a thousand or two years later, what the writers meant better than they did themselves. Why ever have we believed this for so long?

Although there were always scholars and commentators who saw through the spin, it is only in recent times that the manipulation and error have come so much to the fore in public. But so far, particularly in the ornate halls of the Vatican, nothing has changed. Power prefers spin to truth.

“Kingdom-Consciousness”

Andrew Harvey, series editor of Steven Davies’ 2002 release, The Gospel of Thomas – Annotated & Explained, writes eloquently and passionately about this Gospel.  He describes the character of Jesus and his revolutionary vision for the world with such authenticity that one might think he knew Jesus personally. I will share much of his foreword in two posts simply because it articulates so well the “alternative” I promised to offer at the start of this series–as well as the primary purpose of Jesus’ mission and ministry. He speaks of a “kingdom-consciousness.”

The Gospel of Thomas is, I believe, the clearest guide we  have to the vision of the world’s supreme mystical revolutionary, the teacher known as Jesus. To those who learn to unpack its sometimes cryptic sayings, the Gospel of Thomas offers a naked and dazzlingly subversive representation of Jesus’ defining and most radical discovery: that the living Kingdom of God burns in us and surrounds us in the glory at all moments, and the vast and passionate love-consciousness–what you might call “Kingdom­-consciousness” –can help birth it into reality. This discovery is the spiritual equivalent of Albert Einstein’s and J. Robert Oppenheimer’s uncovering of the potential of nuclear fission; it makes available to all humanity a wholly new level of sacred power. By fusing together a vision of God’s divine world with a knowledge of how this divine world could emerge into and transfigure the human one, the Gospel of Thomas makes clear that Jesus discovered the alchemical secret of transformation that could have permanently altered world history, had it been implemented with the passion and on the scale that Jesus knew was possible. Its betrayal by the churches erected in Jesus’ name has been an unmitigated disaster, one major rea­son for our contemporary catastrophe.

Unlike the Buddha, or Krishna, or any of the Eastern sages whose wis­dom of transcendent knowledge left fundamentally intact the status quo of a world often characterized as illusory, the Jesus we see in the Gospel of Thomas saw and knew this world as the constant epiphany of the divine Kingdom and knew too that a wholly new world could be created by divine beings, once they had seen this and allowed themselves to be transformed and empowered as he was, by divine wisdom, ecstasy, and energy. What Jesus woke up to and proceeded to enact with the fiercest and most gloriously imaginable intensity was this new life of “Kingdom­-consciousness,” not as a savior and not as a guru claiming unique status and truth–the Gospel of Thomas makes this very clear–but as a sign of what is possible for all human beings who dare to awaken to the potential splendor of their inner truth and the responsibilities for total transformation of the world that it then inspires within them.

Jesus’ full revolutionary vision in all its outrageousness, grandeur, and radical passion is to be discovered in a close reading of the Gospel of Thomas. The greatest of the sayings are like the equations of physicists Werner Heisenberg or Niels Bohr–complex but intensely lucid expositions in mystical and yogic terms of the laws and potential of a new reality, an endlessly dynamic and fecund reality created by our illusory perceptions and their sterile hunger for separation, division, and stasis.

What I have discovered on my own journey into the increasingly challenging understanding of “Kingdom-consciousness” is that as I continue to uncover and develop in my own depths the “fire” that Jesus speaks of in the Gospel of Thomas, reading the sayings by the brilliant light of this “fire” becomes even more astonishing. The sayings expand in radiance, significance, and reach as I expand my own awareness of divinity and of the powers available to all those who dare to risk trans­formation.

What I want to offer here is a linked reading of seven of the sayings that have most inspired me. Through this linked reading, I hope to open up to seekers everywhere the full glory, as far as I understand it now, of what Jesus is trying to communicate through the Gospel of Thomas, not just to Christians but to the whole of humanity. Let us begin with saying 2:

“Jesus said: The seeker should not stop until he finds. When he does find, he will be disturbed. After having been disturbed, he will be astonished. Then he will reign over everything.”

This saying suggests that the Jesus who is speaking in the Gospel of Thomas is not presenting himself as a Messiah with a unique realization and a unique status of mediator. This Jesus–for me, the authentic Jesus–is like the Buddha, a human being who was awakened to the full glory of his inner divinity and so knows the secret of every human being and hungers to reveal it to change the world. The life to which this Jesus is inviting everyone is not one of endless seeking, but one of finding­–finding the truth and power of human divinity by risking everything to uncover them.

From his own harrowing experience, Jesus knows that finding cannot be without suffering; to find out the truth and power of your inner divinity is to be “disturbed”: disturbed by the gap between your human shadow and its dark games, the abyss of light within; disturbed by the price that any authentic transformation cannot help but demand; disturbed by the grandeur you are beginning to glimpse of your real royal nature with all its burden of responsibility and solitude. Jesus knows too, how­ever, that if you risk this disturbance and surrender to the unfolding of your divine nature, extraordinary visions will be awoken in you–visions that will astound you and drag you into what the Sufi mystics call the “kingdom of bewilderment” that “placeless place” where everything you have imagined to be true about yourself or about humanity is rubbed by the splendor of what you discover. And from this increasingly astonishing self-discovery, tremendous powers to influence and transform reality will be born in you. Just as unprecedented energy is unleashed by the splitting of an atom, so through the “splitting” of human identity to reveal the divine identity within it, a huge new transforming power is born, a ruling power, the power that great saints and sages have displayed through gifts of healing, miracles, and undaunted stamina of sacred passion and sacrifice. The seeker that becomes a finder and ruler makes a leap in evolutionary development from human being, unconscious of the Divine hidden within him or her, to an empowered divine human being, capable in and under the Divine of flooding reality with the glory of the Kingdom. To reveal this secret, live it out, and release it in all its radical power, to make “finders” and rulers of us all, is why the Jesus of the Gospel of Thomas lived and preached and died.

I will share more of Andrew Harvey’s foreword in my next post. We are headed toward Holy Week and the Easter Season in the Christian world during which I will bring this series to its climatic conclusion with a provocative scenario of the crucifixion, death and resurrection of Jesus, a drama that forms the very foundation of the Christian Faith. Until then,

Be love. Be loved.

Anthony

I invite you to visit my HealthLight Newsletter blog at LiftingTones.com.

 

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The “Jesus of History” Vs the “Jesus of Faith” part 3:2 – Experiencing the Source

“Jars of spring water are not enough anymore. Take us down to the river.”—Rumi

Christianity, as it was conceived and brought forth as a religion–initially by the Jewish Zealots at the time of Jesus and three decades later by Constantine and the Council of Nicaea–interrupted a cycle of restoration that Jesus initiated with his life of unconditional love and compassion. In that sense, it was and is a failure. The kingdom of heaven remains only a belief, a concept in human consciousness, a place to go to after we die, but nevertheless a largely unrevealed reality behind the manifest world of human existence. I say “largely” because the Natural World continues to manifest the glorious revelation of the kingdom of heaven on Earth, especially in the spring. In a word, what we long for and seek is to go beyond belief and into a personal experience of God. This the Christian religion has failed to deliver. We’ve had to find it on our own by way of various transformational spiritual paths.

It also interrupted a much larger cycle of spiritual evolution that began with Abraham, the great patriarch of Judaism, and the children of Abraham, the nation of Israel. It ended with the collapse of Egypt as the world center of religion, mysticism and esoteric knowledge.

Actually, the cycle initiated with Abraham ended with the fall of King Solomon’s reign and empire. He had gathered and united many empires under one by taking their princesses and queens as wives, of which he simply had more than he could placate and still maintain stewardship of the cycle he was bringing to a potentially victorious climax and completion. His was a classic example, yet again, of the Man being distracted by  the Woman to the abandonment of his purpose in the divine scheme of restoration, a repetition of the same pattern of failure enacted by the parents of the human race in the Garden of Eden–a pattern that continues to be enacted between the men and women to this day. But not all was lost.

I ended the last post on a transitional note marking the end of the Egyptian era and the beginning of the Christian era. In this post, I will take a look at this transitional period and see how something great and significant did come out of Egypt besides Jesus, the Messiah. I will continue sharing religious historian Michael Baigent’s thought-provoking perspectives from his extensively researched book The Jesus Papers—Exposing the Greatest Cover-Up in History.

The Hermetic Texts

The Egyptian priests sought to preserve their secrets by learning the Greek language in which they wrote an entire collection of wisdom texts that circulated under the name Hermes, but for which they drew their essentials from Egyptian tradition. This collection of literature was attributed to the ancient Egyptian god Thoth, aka “Hermes Trismegistus” in the late classical world. Baigent raps up this chapter with this insightful overview of the Hermetic roots of Western civilization and of the pagan roots of Christianity:

Above all, and of most relevance to our investigation, the Hermetic concept of man is “as a cosmic rather than a terrestrial being.'” The Greek gold plate (see the previous post) put it well: “My race is of Heaven [alone].”

A particular value of this Hermetic literature is that, despite its late production, it comes from the very source of the mysteries of the ancients and so can be used as a lens through which to view the earlier texts, allowing us to gain a deeper understanding of their true concerns.” Significantly, at the very heart of the Hermetic texts is the concept of mystical initiation: “Then he [Poimandres] sent me forth, empowered and instructed on the nature of the universe and on the supreme vision.”

It is still more curious that the production of these books of Hermes began about the time of Jesus and paralleled the rise of Christianity. At the end of the second century A.D., Clement, the Christian bishop of Alexandria, referred to them as “containing the whole philosophy of the Egyptians.” The pagan philosopher Iamblichus, writing a little later, was also aware of their importance: “Our ancestors dedicated the inventions of their wisdom to this deity, inscribing all their own writings with the name of Hermes.'”

This collection of texts . . . has had an enormous and incalculable effect upon the Western mind. It is fair to say that the Western world would not have developed as it did without them. Science itself might never have evolved without the impetus given by men and women enamored of these works. For they were rediscovered in the Renaissance and translated by Marsilio Ficino about 1463 at the behest of the wealthy Florentine banker Cosimo de Medici.

(For a review of the Hermetic Principles that have come down us—such as the principle of cause and effect—and the most often quoted: “As above so below; as below so above”—visit this website: http://thirdmonk.net/knowledge/seven-great-hermetic-principles-teachings-thoth.html#)

Going Home NOW

We all want to return Home—some of us, myself included, would like to be able to do so now while we breathe the air of this world. Our prodigal sojourn on Earth has left us hungering and thirsting for Home—for eternal life. And we will go Home, even if we have to die to get there. This belief that one has to die in order to go to heaven is central to Christian doctrine. The only trouble is Heaven is not “there.” It is here, waiting to be revealed where we are, here on planet Earth—where we’ve rather made a hell of a mess. For this reason alone, going Home has been an escape, or at least a reprieve, from our miserable plight.

Herein lies part of the deception hidden within the “Greatest Cover-Up in History” Michael Baigent has boldly brought to the fore for our critical examination and honest review. The truth has been adulterated with fabricated lies and what has been handed down as “truth” has been horded and sold to the faithful by a false priesthood. Baigent speaks to this here:

No one individual, no culture, no civilization, has a monopoly on truth. For this reason, we should not make the mistake of thinking that the techniques of entering the Far-World were known only to the Egyptians or the Greeks. The gates to the Far-World have always been open to those whose world-weary longing draws them across the divide.

And there were few more world-weary than those who came to be baptized in the River Jordan by John the Baptist, a unique event that even Catholic editors of the Jerusalem bible consider to be an initiation. Was this perhaps the true meaning of John’s statement, “The kingdom of heaven is close at hand?” (Matthew 3:2)

Jacob’s Ladder

This doorway to heaven has been sought after throughout the history of mankind. Bagent cites the story of Jacob’s ladder in the Old Testament as an example. If you recall the story, Jacob had a dream of a great ladder connecting heaven and earth with angels ascending and descending on it.  Upon awakening from his dream, he realizes that he is in a sacred place and, externalizing his dream, he exclaims: “This is none other but the house of God, and this is the gate of heaven.” He then proceeded to build an altar with stone and he called the place “Bethel” which means “the house of God.” (Genesis 28: 10-19)  What he didn’t realize was that the ladder and “gate of heaven” were not out there but within himself, as was the dream.

Now, the context of this story as Baigent tells it has to do with “sacred sites.” There are places on the surface of the Earth that are known even today as being “sacred” by reason of their vibrational frequency and their historical significance to ancient civilizations, such as Stone Hinge and Easter Island, to name just two of many such places on Earth where the veil between heaven and earth seems to be very thin. Jacob may have well been in one such high place. This veil, of course, is within the individuals who make pilgrimages to these sacred sites. The energy of such places is such that it impacts the individuals’ electromagnetic biosphere raising their vibratory frequency to a height where they experience an intensification of energy. The “house of God” is none other than the body temple itself.  I know this is true from personal experience in such a sacred place where the energetic field was rare and uplifting. For me, it was a direct experience of God—of my own divine Self.

In this sense, Baigent is astute in saying “there are places where the Far-World and the terrestrial world are linked—places that serve as the perfect conduit between the two worlds.”

I resonate with his interpretation of Jacob’s dream:

More significantly, Jacob’s “dream” is better understood as a vision, and one that teaches us a number of important things. Perhaps the most crucial lesion lies in the report of angels “ascending and descending.” This is clearly a symbolic demonstration that the link between heaven and earth is dynamic, that the divine qualities are constantly flowing to and fro (underscore mine). This expresses the idea we have already seen in Egypt that the Far-World and the terrestrial world are intimately—and dynamically—interlinked. This is proof, should we need it, that Jacob’s vision emerged from a living tradition of which this Old Testament report is just a fragment, a glimpse of the lush landscape of the promised land.

The Way was Blocked

Throughout the Old Testament, Baigent suggests, the link between the two worlds is portrayed as being broken, making the passage to and fro difficult if not impossible.

“. . . angelic beings with flaming swords block the entrance to the Garden of Eden; Jacob is not encouraged to climb the ladder to heaven. Religious administrators had apparently taken over the tradition and restricted its message about the pathway to the Far-World—much as Vatican strongmen did later with regard to the teachings of Jesus.

More accurately, the angels with flaming swords, according to the story, only blocked access to the Tree of Life. We must remember that this is a metaphorical story told and written down by Moses. We have no written record of what actually happened. The point the author is making, I believe, is that the way to the kingdom of heaven has been obstructed and access barred to the uninitiated.

There’s an event in the Gospel of Matthew (23:13) where Jesus rebukes the false priesthood of the Temple: “But woe unto you, scribes and Pharisees, hypocrites! For ye shut up the kingdom of heaven against men; for ye neither go in yourselves, neither suffer ye them that are entering to go in.”

But how did they “shut up the kingdom of heaven?” And what was their understanding of the nature of the kingdom of heaven? Was it the Far-World of Egyptian/Judaic mysticism? And what “kingdom of heaven” was Jesus referring to?

Baptism, a Pagan Ritual

This concept of the intimate relationship between heaven and earth along with the crossing over to the Far-World was huge in Egyptian tradition, which left its mystical mark on Judaism. A second influence came from Babylon during the Babylonian exile, when King of Babylon, Nebchadnezzar, “seized and captured Jerusalem in 587 B.C. and deported the Jewish king, along with thousands of people. Many others fled into exile in Egypt.”

We can see, for example, the Babylonian rite of baptism as the origin of the Jewish practice of purification before rituals, the aim being to separate the person from the terrestrial world while at the same time establishing a pure relationship with the divine world.

This pagan rite is enacted in the Christian culture as a sacrament, only for a different and fabricated purpose: to wash away the stigma of “original sin,” a sin that was allegedly committed by Adam and Eve, both of whom are fictitious characters created by the author of the Book of Genesis to represent our first parents. This is all part of the hidden agenda Baigent is seeking to expose. There was no actual “original sin” committed by Adam and Eve. It was a story, an allegory, brought forward by Christianity as a means of bringing the faithful into submission to the Church’s rules and requirements for admission to the kingdom of heaven after they die. The reality is we are born into this world not with original sin on our souls but, to borrow a phrase from Catholic prelate and author Matthew Fox, with “original innocence.”

We all worship One God

The Jewish calendar also derives from a system used by the later Babylonians. Even the traditional incantation bowls used by Jewish rabbis were of Babylonian origin. The Babylonian Talmud too has medical information from earlier Babylonian lore, and Babylonian astrological texts have been found to have been used by Jewish groups as well. Even the belief in one god, which carried over into Christianity and Islam, has been seen by some scholars as deriving from ancient Mesopotamia: the name of the god of the Assyrians, Ashur (Assur), means the “One,” the “Only,” the “Universal God.”

It appears, then, that Islam and Christianity worship the same One God.

Mesopotamian influence can also be detected in the origin of the Tree of Life, now the backbone of the mystical Jewish practice known as the Kabbalah. The notorious “Tree of Knowledge of Good and Evil” in the Book of Genesis of the Old Testament also has its roots in the very early oral mythological teachings of humans well before the invention of writing.  The story of Ezekiel also comes out of Babylon and suggests that Ezekiel may have been involved with the esoteric mysteries of Egypt as an initiate himself. So, much of our Judeo-Christian heritage comes from pagan religions.

I will leave it there for now. In my next post I will give in depth consideration of the Book of Enoch. Until then,

Be love. Be loved

Anthony

I invite you to read my Health Light Newsletter online at LiftingTones.com.

 

 

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The “Jesus of History” vs The “Jesus of Faith” part 2: The Missing Years, page 3

My Chorale Pic

 The Secrets of Egypt

The veil is thinning. The veil of which I speak is the cloud in the human heart and the fixed structures in human consciousness that have obscured our vision of the oneness of heaven and earth and our oneness with one another. I see evidence of this thinning  among the gays and lesbians of the LGBT community who recently won their Supreme Court case for marriage equality in the state of California and in all 50 states. I was moved by the television show “When We Rise” watching these men and women embrace one another in a powerful display of unconditional love. The light of their unfettered joy in victory lit up the veil of judgment in my own heart as I felt the repulsion homosexuality triggers inside of me seeing men kissing men on the lips, while at the same time feeling a compelling spirit of joyful celebration in my confused emotional realm. Scars from thwarted encounters with homosexuality during my youthful years in Catholic seminar tearing loose from the fabric of my heart. The veil is definitely thinning. Healing is underway. The truth of human relations is being revealed. We are rising in love with one another.

With some there is no veil at all. Heaven is “so close as not even to be near,” as one poet put it – and we can enter in while we yet live. This is what  the Egyptians were into with their mysticism. What science fiction writer H.G. Wells proclaimed in 1895 in his story “The Door in the Wall” the Egyptians had discovered a way to go through that portal and enter what they called the “Far-World.” They had a secret ritual into which one could be initiated and guided through that would open a door into that world and allow one to visit for a while and then return. This ritual was called the “incubation.” More about that later in my next post.

This was a message that the Master Jesus brought: “The kingdom of heaven is at hand and all around.” He was even more specific than that: “The kingdom of heaven is within you.” We were instructed to “repent” – literally turn around – see it on every hand and enter in. Then he apparently went through that door himself and returned to say “Follow me.” I don’t think he was messing with us.  I believe he meant exactly what he said. I know he did.

I have a friend who had a near death experience (NDE). His impression was that the veil is very thin and heaven is indeed right at hand. His experience was so exquisite that he was terribly saddened upon being resuscitated and brought back to life on this plane.

Here’s another interesting NDE story: “Dead for 48 minutes, Catholic Priest claims God is female” .

Jewish Mysticism in Egypt

In his extensively researched book The Jesus Papers, religious historian Michael Baigent shares his exploration into the mysticism of Egypt in his chapter “The Mysteries of Egypt.” I read and re-read this chapter with a deep curiosity and desire to know what might have really transpired during those eighteen years of Jesus’ young adulthood that are peculiarly missing from the Four Gospels. Baigent places Jesus in Egypt, brought there by his parents, where he may well have received an education in Jewish mysticism, which was an adaption of Egyptian mysticism whose sole purpose was to potentiate and facilitate ecstatic union with God by way of a process called “incubation.” Michael Baigent describes this cultish practice in haunting detail.

THE MYSTERIES OF EGYPT

The Egyptians saw themselves as keepers of the balance and harmony of our universe.  I find this most fascinating and pertinent to our times of global climate crises.

In the beginning, according to the ancient Egyptians, everything was perfect. Any fall from this state of eternal harmony, called Ma’at, was due to mankind’s imperfections, and the greatest of these human imperfections were those caused by greed.

Greed is a human “imperfection” that continues to create an imbalance in our world to this day. We haven’t yet emerged out of those dark ages in our governance, which is based on greed for power and control. It’s all coming to a head, like a pimple on our collective forehead, with the 1% of our population that embody the focus of the spirit of greed, which the majority of the remaining 99% embody as well. The pimple is bursting, however, ejecting the pus of corruption out of the body of mankind; and what a stink that is making. Baigent continues:

It was the task of everyone, the great as well as the humble, to work toward maintaining this perfection and restoring any imbalance in it. But the ultimate responsibility lay with the pharaoh, aided by a network of temples that covered all of Egypt.

Every morning saw the same ritual of awakening the gods in the temples at the moment of sunrise, when the doors of the Inner Sanctum would be opened. The director of the Petrie Museum in London, Dr. Stephen Quirke, has likened the Egyptian temple, only half in jest, to “a machine for the preservation of the universe, a technical operation that requires technical staff or knowledge … in order to ensure that the crucial task of survival is never impaired.”

I am reminded of a passage from the 38th chapter of the Book of Job, a powerfully haunting passage: “Canst thou bind the sweet influences of the Pleiades, or loose the bands of Orion? Canst thou bring forth Mazzaroth in his season? Or canst thou guide Arcturus with his sons. Knowest thou the ordinances of heaven? Canst thou set the dominion thereof in the earth?”

We are supposed to know these things – and we once did. There was a Science of Mazzaroth at one time in our ancient past, a remnant of which lingers on today in what we know as astrology. It is the reality behind the Zodiac. The seasons of Mazzaroth still govern the cycles of creation in our Solar Entity, only without our conscious participation. We do continue to influence these cycles through our self-destructive behavior and are impacted by them. In our ignorance, we’re getting clobbered by their unalterable activity.

I believe what Michael Baigent has shed light on in this book in the last attempt of ancient civilizations to restore man’s engagement with the Science of Mazzaroth. Only the Egyptians couldn’t pull it off as mere humans living on the physical plane.  Greed for power and control spoiled the process of restoration of the governance of the ordinances of heaven upon the Earth through human beings.

Further, I believe Jesus was aware of their foolishness and failure – a failure that actually dated back to King Solomon and the failure of the “chosen people” of Israel to allow that restoration to occur on the physical plane by way of the cycle initiated by Abraham in that pivotal moment when he reportedly ended human sacrifice by not sacrificing his son – and Jesus set about to initiate a second opportunity for the cycle of restoration of human consciousness to its rightful place of dominion in heaven – a dominion founded in love rather than greed. The Egyptians were at least aware that they needed to rise to a higher mental plane in their earnest endeavors to travel to the Far-World to gain knowledge from their gods that would help them maintain a balance between the two worlds they knew at that time. But that opportunity was no longer available. Surely Jesus was well aware of their endeavors – and was not without compassion for their state of blindness.

Baigent goes on to elaborate on their cosmology and culture:

At the same time the temple was a gateway to the Beyond: it was the place where the earth and the sky joined as they seem to do on the horizon, and for this reason many texts refer to the temple as a celestial horizon. The ancient word for “horizon,” akhet, had a number of significant meanings: it referred not only to the joining of the sky and the earth but also to a specific part of the horizon where the sun god rose from the Far-World, the Duat, every morning and returned to it every evening.” Clearly, for the Egyptians, the horizon marked a portal into the Far-World.

Pyramids too were imbued with this quality: the Great Pyramid of the pharaoh Khufu at Giza was termed the “akhet of Khufu.” Furthermore, the root of the word akhet means “to blaze, to be radiant.” On one level this term referred to the blaze of light at sunset or sunrise, but it also had a much more secret meaning, which we will discover.

The primary role of the pharaoh was to serve as the guarantor of Ma’at. The only – and greatest – thing asked of human beings was to live in Ma’at, bringing the cosmos and the physical world into harmony This perfectly balanced state was personified by the goddess Ma’at, who was depicted with an ostrich feather in her hair. She brought truth and justice, the fruits of harmony, into the world.

Coexisting within this universal perfection were two worlds: the physical world, which we are born into and within which we live, and the other world to which we travel when we die, the Duat, or the Far­World. The Far-World was not seen as separate, as some heaven or hell far away from or unconnected with mundane existence. Rather, the Far-World was ever-present. It was believed to exist simultaneously with the physical world, intertwining with it like the two snakes around the caduceus of Hermes. It was with us all the time even though we could not normally see it or travel to it until we died.

These two worlds occupied the same space, in some mysterious and unexplained manner, except that the physical world remained within time whereas the Far-World existed beyond time. Time began with creation, but the Far-World was seen as eternal, not in the sense of being an infinite stretch of time reaching forever into the future and stretching from a past forever distant, but rather eternal in that it was outside of time. The ruler of the Far-World was the god Osiris, and the guide for the dead was Thoth, who led them up to the kingdom of the gods.

A further aspect of the Far-World is that it was understood to be the eternal background to everything in the visible universe. It was considered the divine source of all things, the source of all power and all vitality Life itself was believed to come from the Far-World, which seeped into the physical world and revealed itself in all the forms we see about us.

For the ancient Egyptians, the world of the dead was always very close to the world of the living – there was an intimacy between the two. Paradoxically, the world of the dead was the source for the world of life. Indeed, the dead were believed to be the truly living ones.

A tomb inscription dating from the New Kingdom (around 1550-1070 B.C’) reminds us that “a trifle only of life is this world, [but] eternity is in the realm of the dead.” An earlier Middle Kingdom (around 2040 – 1650 B.C.) tomb of the priest Neferhotep in Thebes-now Luxor-contains several “Harper’s Songs,” the second of which ends:

“As for a lifetime done on earth, it is a moment of a dream. It is said: ‘Welcome, safe and sound’ to the one who reaches the West.”

The “West” for the Egyptians was the land of the dead. Tombs and pyramids were always built on the west bank of the Nile, where it was thought that the sun vanished at night into the Far-World.

To understand this, it is useful to look at the ancient Egyptian concept of time: they understood that two types of time were operating simultaneously. There was the kind of time they called neheh, the cyclical time involved in natural patterns – the seasons, the movement of the stars, and so forth. The other was known as djet, which was no time at all – a state of being outside of time entirely. Only in neheh did time move; djet represented time in suspension. While neheh might be infinite, only djet was eternal; one inscription reads:

“The things of djet-eternity do not die.”

This dual perspective is very different from our modern concept of time in which we are ever tumbling onwards into a future that we can only hope will be perfect – a hope that for many religions rests upon the fulfillment of a promise that a messiah will someday appear to win the final battle against the forces of evil and in so doing will usher in a perfect world. Our political philosophy too is very dependent upon linear time, on a trajectory stretching from the past into the future where, if we manage our legislation correctly, we will achieve satisfaction for all citizens, as if legislation is something that does more than plaster over cracks.

And yet, those of our culture who have stepped out of time – the mystics – report, like the ancient Egyptians, that the world of the dead is indeed a world of the living, that it is ever-present and very close. Making allowances for the great differences in culture and language, we can see this same sense of proximity to the divine world stressed in the reports of the great sixteenth-century mystic Saint Teresa of Avila, who often fell into a mystical “rapture” wherein she was utterly “dissolved” into the divine kingdom. Speaking of God she stressed:

“There was one thing that I was ignorant of at the beginning. I did not really know that God is present in all things; and when He seemed to me so near, I thought that it was impossible.”

From what Baigent presents here, perhaps one can readily see how the roots of Christianity grew out of the soil of Egyptian and Jewish mysticism. Jesus’ attempt to initiate a new cycle of restoration with his disciples failed to interrupt the status quo. Christianity became simply a new name and practice of Egyptian and Jewish mysticism, with all of its mysteries, beliefs and cultish practices.  A third and new cycle was destined to be initiated at a yet higher spiritual level of consciousness and is already underway. But that’s getting ahead of our current exploration.

I will leave it there for now. There’s a lot here to ponder. I would love to share your thoughts on what I’ve presented here. For one thing, I would like to know if what I am bringing forward for consideration is of any value to my readers – and I note that there are many visitors to this blog after each new post. So, do drop me a line or two. Until my next few posts – which will come closer together as we approach the Easter Season,

Be love. Be loved

Anthony

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