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Remembering Paradise . . . Finale

Whether it happened or not I do not know; but if you think about it, you can see that it is true. —Black Elk

I will bring this series to a close with excerpts from Richard Heinberg’s MEMORIES AND VISIONS OF PARADISE, including his Epilogue .

This haunting memory is found among the myths of the Omaha Indians, who, along with the entire Native American Nation, have held the sacredness of their Mother Earth in their hearts and in their culture:

HOLDING THE EARTH SACRED

The Omaha Indians of the North American plains also believed in the heavenly or spiritual preexistence of human beings prior to their appearance on Earth in physical form. “At the beginning,” they say, “all things were in the mind of Wakonda.” All creatures, including man, were spirits. They moved about in space between earth and the stars (the heavens). They were seeking a place where they could come into bodily existence …. Then they descended to the earth. They saw that it was covered with water. They floated through the air to the north, the east, the south and the west, and found no dry land …. Suddenly from the midst of the water uprose a great rock. It burst into flames and the waters floated into the air in clouds. The hosts of the spirits descended and became flesh and blood. They fed on the seeds of the grasses and the fruits of the trees, and the land vibrated with their expressions of joy and gratitude to Wakonda, the maker of all things.”

A Native American vision from chapter 6 — Prophecy: The Once and Future Paradise

One of the most eloquent modern enunciations of the Native American vision is contained in these words of Hopi elder Dan Katchongva:

Hopi is the bloodline of this continent as others are the bloodline of other continents. So if Hopi is doomed, the whole world will be destroyed. This we know, because the same thing happened in the other world. So if we want to survive we should go back to the way we lived in the beginning, the peaceful way, and accept everything the Creator has provided for us to follow ….

My father, Yukiuma, used to tell me that I would be the one to take over as leader at this time, because I belong to the [Clan of the] Sun, the father of all the people on the Earth. I was told that I must not give in, because I am the first. The Sun is the father of all living things from the first creation. And if I am done, the Sun Clan, then there will be no living thing left on the Earth. So I have stood fast. I hope you will understand what I am trying to tell you.

I am the Sun, the father. With my warmth all things are created. You are my children, and I am very concerned about you. I hold you to protect you from harm, but my heart is sad to see you leaving my protecting arms and destroying yourselves. From the breast of your mother, the Earth, you receive your nourishment, but she is too dangerously ill to give you pure food. What will it be? Will you lift your father’s heart? Will you cure your mother’s ills? Or will you forsake us and leave us with sadness, to be weathered away? I don’t want this world to be destroyed. If this world is saved, you all will be saved, and whoever has stood fast will complete this plan with us, so that we will all be happy in the Peaceful Way.

And finally, our renown author’s vision and rationale from his EPILOGUE:

DID AN EARTHLY PARADISE ONCE REALLY EXIST, or is it the product of human imagination? Even now, at the end of our investigation, we must acknowledge that this is a problem that may never be settled by archaeologists or anthropologists. On one hand, it is impossible to prove the historical reality of a Golden Age by physical evidence alone; on the other hand, the material evidence by no means rules out the possibility, and the less tangible evidences of myth and culture simply will not allow us to dismiss it. Of course, the answer we settle on depends largely on our definition of what Paradise was, is, or should be.

The myths and traditions of the ancients do not portray Eden as the sort of technological Paradise that our present civilization tends to project into the future. If the Golden Age really existed, it must instead have been, as the Chinese describe it, an Age of Perfect Virtue — an age in which

they were upright and correct, without knowing that to be so was righteousness; they loved one another, without knowing that to do so was benevolence; they were honest and leal-hearted without knowing that it was loyalty; they fulfilled their engagements, without knowing that to do so was good faith; in their simple movements they employed the services of one another, without thinking that they were conferring or receiving any gift. Therefore their actions left no trace, and there was no record of their affairs. . . .

Of course, there may be some trace of the First People’s actions in Mysterious ancient megaliths, and some record of their affairs may be preserved in myth and legend. Nevertheless, these are fragmentary and ephemeral clues. And yet the vision of Paradise—be it distorted, misunderstood, or even imaginary—has somehow insinuated itself into the vital core of every religious movement and every culture’s literature and social ideals. Whatever the myth’s origin—historical reality or mass delusion—it now has a life of its own in the collective unconscious.

The principal thesis presented here—which is really only a restatement in modern terms of what spiritual teachers have been saying for millennia—is that the memory of Paradise represents an innate IPO and universal longing for a state of being that is natural and utterly fulfilling, but from which we have somehow excluded ourselves. Perhaps our most useful new clue to this lost state of being is contained in he modern study of altered states of consciousness and, in particular, of the near-death experience. The essence of Paradise is, as we have seen, equivalent to what various traditions have termed nirvana, ecstasy, divine union, and cosmic consciousness. It is the condition of the absence of the separate human ego with all its defenses, aggressions, and categories of judgment.

This interpretation may seem like an obvious one, but it has been only recently that developments in several disciplines have made it so. In the field of psychology, for example, the systematic study of alternate states of consciousness did not really begin until this century, and the greatest advances have taken place only within the last twenty years. In anthropology, it has also been only in recent decades that we have come to respect the wisdom of tribal peoples and to take seriously their beliefs about the nature of reality. The field of comparative religion—which has opened a view to the fundamental similarities of the core teachings of all spiritual traditions—has likewise only begun to come of age. All of these developments converge, enabling us to leave behind both the dogmatic religious ideas of the Middle Ages and the simplistic evolutionary assumptions of the last century. We are thus free to attain a new vision not only of the mythic past, but also of our own miraculous potentialities in the present and future.

One of my purposes in writing this book has been to bring together the principle myths of Paradise, Fall, catastrophe, and purification. But another was to recall the texture and nuance of the spiritual worldview of ancient and tribal peoples. Their perspective, so at odds with our modern way of looking at things, may contain some of the very elements that we in postindustrial civilization need if we are to build a sustainable, regenerative culture.

We are living not in a static world that affords us endless time for leisurely academic discussion, but in one that is busily undermining its own biological viability. We have lost our sense of proportion, our sense of the fitness of things, and our sense of being contained within a greater Knowing that provides our lives with meaningful context, and to which we are responsible not only for our actions but for our motives and values as well. We have lost, in short, the sense of the sacred. The Paradise myth is the account of this loss of the sacred dimension, this loss of innocence. And if it contains clues to help us
understand why we have come to this precarious juncture in history and how we may go about regaining what we have left behind, then a retelling of the story may now be a worthy undertaking.

Somehow the timing of this retelling seems to have an almost apocalyptic significance of its own. Many generations have felt that they were seeing the culmination of history, but never has any generation had better reasons for feeling this way. Perhaps we are indeed living in the time prophesied in every tradition, when the profane world of human history and the miraculous world of myth are to be somehow reunited.

We seem to have come very far indeed from the state of innocence and communion with Nature described in the Paradise myths. Depletion of the Earth’s ozone layer, pollution of water and air, loss of topsoil and forest cover, the greenhouse effect, and mass extinctions of species all bespeak a way of existence tragically out of touch with the pulse of the planet on which we live. And burgeoning crime, mental illness, and drug abuse seem to signal some deep estrangement of society from the nourishing aspirations of the human spirit.

Our world is filled with complex political, economic, social, and environmental problems. Yet we cannot expect to solve these problems without first addressing the values and motives that produced them. And how are we to approach the clarification of human values and motives? Surely, we must look to the human psyche itself–that mysterious realm whose suprarational powers and dynamics find first expression in myths, dreams and visions. We are presented therefore with the apparently paradoxical likelihood that the examination of ancient and seemingly irrational stories may be one of the most practical pursuits available to us in the modern world.

Perhaps, if we are willing to become partners once again with Heaven and Nature in the realization of an already existing design that transcends self-centered human purposes, then memory and vision may converge in a realized Paradise in which the tensions that presently bedevil us—tensions between humanity and Nature, heart and mind—may be dissolved in a universal spirit of accord. If we can hear and obey a voice from the timeless source of myths and dreams, there may open before us an age not of technologically engineered comfort and prosperity, but of miraculous beginnings—a new Creation-Time. And perhaps it is only the mysterious power of Creation itself that will permit us to survive, and at last to fully live.♥ Fin

I hope you have enjoyed this series as much as I have enjoyed creating and presenting it. By some of the comments I received, I know that Richard Heinberg’s thoughts and visions found resonance with several. MEMORIES AND VISIONS OF PARADISE, along with his several other books, are available at Amazon.com. For a more current Heinberg vision and perspective, view the video clip below.

As always, I welcome your thoughts and comments by email. Until my next post, already in the hopper,

Be love. Be loved

Anthony

tpal70@gmail.com

Category:

Climate Changes, Ecology, Garden of Paradise, Global Warming, Golden Age, Healing Tones Blog, Man and nature, Mythology, New Earth, Origin of Man, Paradise Remembered, Planet Earth, Restoring Eden, The Paradise Myth

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Getting Back to Eden, part 5: The Process of Transformation 2

Is it not written in your law, ‘I have said, “You are gods”?’ —Yeshua

Paradigm shifts have occurred in our consciousness rather frequently over the course of the last several decades, and innovations have emerged in the ways we do things. In the way we relate to God, for example, we’ve gone from church affiliation and attendance to spiritual transformation by way of “paths” to enlightenment and Self realization; from being mere humans to angels incarnate in bodies that are temples of a living God; from awareness as humans seeking an experience of God to that of God seeking a fuller experience of our humanity, as expressed in the saying “I am God being Human.”

In the field of healthcare, we’ve gone from the medical model of treating the symptoms of disease to the holistic model of treating the whole person and addressing the cause; from physical medicine to “energy medicine,” embracing esoteric energy healing modalities; from running costly and invasive diagnostic tests to honoring the body’s innate intelligence and wisdom by reading its energy fields and meridian circuits via muscle-testing for first hand information from the body itself about its condition and need for intervention and/or nutritional support; and from reactive passive healthcare to proactive preventive wellness care. We’ve even found a way via bio-energetic inquiry to discern and treat the cause of dis-ease at the emotional and subconscious levels with “Neuro-Linguistic Programing,” an approach too innovative and subtle for the reductionist “fix the problem from outside-in” mindset. Ultimately, we’ve dared to transplant organs from one body to another, even clone living forms via genetic engineering and test-tube creation.

In the tech world we’ve gone from naturally endowed intelligence to artificial intelligence; from building structures with bricks and mortar to constructing matter at the atomic level with nanotechnology; from assembly-line manual labor to robotics; from land lines to cell phones, from writing letters to sending emails, and now texts; and from attending seminars and conferences to teleconferencing in virtual “face time” space. We’ve gone from doing research in a library to “Googling” just about anything we want to know.

In science and physics we’ve seen leaps upward and out into the macrocosm of space and downward into the microcosm of quantum physics. We’ve “progressed” from mechanical and chemical engineering to genetic engineering of plants, foods, and, God help us, our own species.

In a word, we’ve evolved in our consciousness — and in our identity — as well as in our expression and functions, from being “creatures of circumstance” to creators; from being “mere humans” to becoming gods in our own right.

Transformation, the changing of the outer form of things, has been the main event of the last sixty years. And now with this coronavirus pandemic, social distancing has isolated us from one another—coupled by job and economic disruptions, world-wide social transformation is underway. The last 40 years of the 20th Century were particularly marked by transformation, preparing us for radical changes in the new millennium. The most important and pivotal transformation underway is a spiritual one, more like a transmutation of our identity from human to divine.

SIGNIFICANCE AND HISTORY OF THE NUMBER 40

It seems the number 40 carries the energy of change in numerology. A Facebook friend posted this recently: “The Latin root of the word ‘quarantine’ is ‘forty.’ The official lock-down started March 23 and will likely end May 1st. That is EXACTLY 40 days.” She cited biblical events, such as the 40 days Moses stayed on Mount Sinai to receive the Commandments and the 40 days of his wandering in the wilderness with the children of Israel; and Jesus fasting in the desert for 40 days. The optimum number of weeks for human gestation is 40, and the rest period for a woman after giving birth is 40 days. Essentially it is the time needed for preparing a person, or people, to make a fundamental change, to let go of things we no longer need to live fully and move forward into a new beginning in a New Earth.

TRANSFORMATION

Richard Heinberg sheds light on the process of transformation in MEMORIES AND VISIONS OF PARADISE, characterizing the personal transformation of Jesus and the Buddha as “opening a door between worlds.”

The process of transformation need not be arduous. Indeed, in some respects it is more play than work — though not the competitive, win/lose play of civilized adults, but more the spontaneous, mutually trusting, experimental, and ecstatic play of young children and wild animals. As psychologist O. Fred Donaldson puts it, “Play is nature’s way of triumphing over culture.” If Paradise is our natural state of being, then the deepest and most compelling force at the core of the collective unconscious is one that is always urging us toward that state of equilibrium. As we deliberately work toward a future characterized by respect and care for Nature and toward the nurturing of love, forgiveness, compassion, and celebration in ourselves and in one another, our conscious efforts resonate with the pattern at the core of our being. Heaven and Nature rush to return to a condition of balance and accord.

It is also true that as we move in the transformational process, we are working against social conditioning that continually tends to divide us both from one another and from the very ground of our own being. Hence, the need for the spiritual quest, which in all its guises is essentially a process of cutting through the crust of ego that prevents us from experiencing and revealing our own innate paradisal character.

This quest is neither new nor unprecedented. It is neither more nor less than the archetypal hero’s journey, identified by Joseph Campbell as being central to every mythic tradition. Every culture remembers exemplary men and women who have accomplished internal transformations, and who have left instructions by which others can do the same. While the details of the instructions may differ, all spiritual exemplars agree on the broad outline of the process. It consists, first, of a withdrawal from the world-as-it-is, and a deliberate act of purification. This is followed by a period of integration within the system of universal spiritual values. The process culminates in a final realization of unity with the ultimate Principle of all that is. While the details of the process are individual, the essential outline of the journey is always the same, as is the goal: Paradise — the realization of oneness with Heaven and Nature.

The heroic quest is fundamentally a symbolic journey, representing the progressive unfoldment of the hero’s transcendent character and destiny. Jesus and the Buddha are figures who accomplished the profound inner transformation by which a door was opened between worlds, and human society was led to a partially or temporarily restored condition. Ultimately, the records of their lives are metaphors for what must occur in the experience of anyone who takes up the quest.

In every hero myth, the first stage in the journey consists simply of hearing and responding to a call. The hero or heroine must realize that the world is in need of healing, and that his or her own actions will make a difference to others. For the Buddha, the call came when he was thirty years of age and first saw sickness, old age, and death. He was so profoundly moved by the suffering he saw that he stole away from his sleeping wife and child to seek the key to liberation from the universal human condition. For Jesus, the first awareness of the call came when he was only twelve years old. He left his parents and spent three days in the temple among the doctors, discussing theology. When his worried parents finally found him, he said simply, “Wist ye not that I must be about my Father’s business?”

As we lift our attention above our conditioned wants and fears long enough to become aware of the purposes of a greater Whole, we suddenly see the possibility that our lives could have significance beyond comfort and self-satisfaction. The call may be faintly sensed, or it may blare. In either case, a conscious decision must be made to either listen or shut it out. To ignore the call is to die to the purposes of life. But to listen and to accept the challenge of the quest requires a willingness to leave behind the ruts established for us by heredity and environment, and to explore unfamiliar territory. We cannot enter Paradise without leaving behind our present cultural or psychic environment.

The second stage of the quest involves coming to terms with a dragon, demon, or enemy. Seeing suffering, we seek its cause, and causes of human suffering are legion. At the beginning of this stage we may see a dragon that is external to ourselves — an immediate source of injustice and cruelty. We may decide that the dragon is embodied in a philosophy we detest, or in a person whose actions seem to cause others pain. Many people become fixed in this phase of the quest and never proceed further. Their lives are spent battling the demons of the world, which, even when apparently slain, seem to grow new heads and return to torment them again.

As long as we continue battling external demons, we are incapable of fully bringing peace to our world. Eventually, if we remain true to the call — if we continue to listen — we will come to understand that the real dragon is within us: all the problems of our world have been produced by tendencies present in ourselves. Until and unless our internal dragons can be dealt with, even the most valorous external battle cannot fully bear fruit. Some of the great heroes in religious literature seem to have realized this from the beginning. Both Jesus and the Buddha, for example, knew from the outset that the victory they sought was a triumph over their own lower natures. Gandhi, on the other hand, began his career with the belief that the dragon consisted entirely of governmentally enforced racism; only gradually did he come to see his own attitudes and behavior as the battleground for the forces of good and evil.

Once the dragon is recognized as being an internal force, a different kind of battle begins. This stage of the process, in which the hero is wrestling with his own inner demons, doesn’t seem especially paradisal. It involves the exposure of one’s weaknesses and the surrender of personal attachments. Paradoxically, it seems, one can only get to Paradise by being willing to go through hell. But this conflict, too, must come to an end. The resolution of the battle with the inner demon is represented in the story of Jesus’ temptations in the wilderness. Before Jesus began his public ministry, and after he had fasted in the wilderness for forty days, the Devil appeared to him. The Devil first offered Jesus bread, symbolizing personal fulfillment at the physical level; then he challenged Jesus’ authority; and finally he offered the kingdoms of the world, “if thou will fall down and worship me.” But Jesus, refusing physical desire, the need to prove himself, and personal ambition as motives for his behavior, replied, “Get thee hence, Satan!” For him, the demon was gone.

A similar story of the Buddha says that while he was sitting under the Bodhi tree, immediately before attaining enlightenment, he was tempted by the god-demon Mara. Amid both violence and offers of pleasure and power, he simply sat and remained calm, “like a lion seated in the midst of oxen.” Mara and his armies, frustrated, left in defeat.

The dragon or demon can be fully tamed only through consistent inner work over a period of years. Yet, there is an instantaneous quality to the essential transformation that eventually comes: at any time a sudden change of state may occur and Paradise will be present, if only for a moment. The hero tames the dragon not by fighting it, but by refusing to fight it — by facing it, courageously holding steady, and expressing the character of innocence and love. Suddenly, the hero realizes that Paradise has been there all along, unnoticed.

Even after the hero has momentarily achieved paradisal awareness, he must still learn to sustain and communicate that state. From this point on, he is certain that he has known the true and natural condition of human consciousness — the pearl of great price, for which the wise person will sell everything (Matthew 13:46).

After having developed the ability to consistently maintain paradisal consciousness, the hero returns to the mundane world with a healing balm. Having found Heaven, he must share it — which means sharing himself, his state of being. For the individual, the return is the culmination of the journey, but the quest is not complete until the world has been restored.

Richard is interviewed briefly in Michael Moore’s recently released film PLANET OF THE HUMANS, an hour-and-forty-minute documentary update on the present state of our world and our ill-placed hope in biomass, wind turbans and solar panels — well worth your time watching.

Hello Octogenerians!

On a more personal note, I will join the elder generation of octogenerians and complete my 80th trip around the sun on May 20, 2020. There’s got to be a few 40’s in those numbers, as I have certainly gone through many changes in those eighty years. I have been greatly blessed by many life-long friends and clients over the years. I thank you for following my blogs and sharing them with your friends. Feel free to share your thoughts by email. Until my next post,

Be love. Be loved

Anthony

tpal70@gmail.com

Category:

Apocalypse of Light, Ascension, Building Community, Climate Changes, Conscious Evolution, Consciousness, Ecology, Eden, Evolution, Garden of Paradise, Global Warming, Healing Tones Blog, Heaven and nature, Love, Man and nature, New Earth, Planet Earth, The Paradise Myth, Transformation

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Getting Back to Paradise, part 3: The New Paradisal Culture

Our Home among the stars¹

“Paradise exists in the eternal present as an image expressing our deepest sense of what is right and true about ourselves.”

According to a recent pulse taken, only about 7% of us want things to go back to “normal.” The thing is, the state of the world was anything but normal before this pandemic. What we all long for, I believe, consciously or unconsciously, is to return Home, to return to the Garden of Paradise.

Richard Heinberg envisions our return to the Garden not as going back to Eden as it was in the beginning of Creation, but going forward to a totally New Heaven and a totally New Earth with a totally new culture seeded and born out of a renewed and transformed consciousness. I think you will enjoy sharing his vision in this excerpt from Chapter 12 of MEMORIES and VISIONS of PARADISE.

THE NEW CULTURE

Christian fundamentalists believe that apocalypse is inevitable. Social activists and utopians, on the other hand, believe that we can avoid Armageddon by making a gradual and peaceful transition away from the attitudes and assumptions of modern industrial civilization and toward a regenerative, peaceful way of life. According to the latter view, apocalypse will come only if we refuse to work, consciously and collectively, toward the constructive reform of our present institutions.

But whether humanity is headed toward peaceful transition or apocalyptic purification, the course of action for those who are committed to a paradisal outcome is the same: to deliberately begin to plant the seeds of a new culture based on universal spiritual values. A peaceful transition may be preferable to humanly engineered cataclysm, but it can only come about as the result of changes in the attitudes and actions of individuals. However, if a period of global purification is somehow inevitable, the mass of humanity will require models of wholeness and stability toward which to orient as upheavals occur, if there is to be anything to build upon after the period of purification is over.

As Marilyn Ferguson, Willis Harman, and other keen observers of social trends have been telling us for the past decade, the seeds of a new culture are already appearing. This new culture is not the plan of any specific human organization or agency, but rather is arising spontaneously in a thousand unpredictable ways through the efforts of people who in most instances have no idea of the interconnectedness — much less of the mythic or archetypal implications — of their actions.

One such seed is represented in widespread and increasing interest in ecology and environmentalism. While many people’s concern for environmental issues may be motivated simply by self-interest — the desire to escape disaster — the contemplation of the interrelatedness of Nature’s systems seems inevitably to trigger radically new views of our proper relationship with the rest of the biosphere.

As we become aware of the implications of the basic principles of ecology, inherited attitudes of exploitation tend to give way to attitudes of cooperation and stewardship. Ultimately, people who embrace environmentalism seem to be drawn back to the ancient view that the Earth is not here merely to satisfy human needs and desires; rather, that we human beings are here to nourish and steward the Earth.

Another portent of the kind of creative change that might lead to the emergence of a new paradisal culture is a burgeoning interest in native religions and comparative mythology. The word religion itself comes from the Latin religare, meaning “to bind back.” Religion has always been humanity’s way of seeking to recover something that has been lost. It is the expression of a universal yearning for a state of innocence and completeness — a state projected into the past, the future, or another dimension of existence, but nonetheless always felt to be real and innate, though somehow removed from our ordinary experience.

The object of religion is always the recovery of the divine presence and the return of the miraculous world of Paradise. The new spiritual revival of the past two decades seems to be directed toward the very essence of the religious experience. While drawing upon existing Native American, mystical Christian, Sufi, and Buddhist traditions (among others), its ultimate goal is a resurgence of the spirit from which all systems of revelation derive their meaning.

The kinds of fundamental changes in values and attitudes that we are considering tend to occur first in the details of people’s lives, and are only later reflected in public policy. In their most intimate relationships, for example, many people are discovering what it is to move from a dominant/submissive mode based on need and fear toward one of partnership based on a shared sense of higher purpose.

In their worldly vocations, people are finding that old values and motives centered on economic necessity and the competitive drive are stressful and unfulfilling.As the innate desire to uplift, bless, and nourish gains prominence, many people are changing careers, often trading a larger salary for a more satisfying means of contributing to the lives of others.

For some, this change of values is subtle; for others, the paradisal quest becomes an all-embracing passion. As noted in an earlier chapter, thousands of utopian communities have been founded during the last twenty years, particularly in North America. Many of these communities are virtual green-houses for the germination of the seeds of the new culture, fostering pioneering lifestyles based on ecological awareness, new patterns of relationships, and new ways of revealing and acknowledging the sacred. Such communities provide a means of exploring change through the total commitment of the time and resources of the people involved.

Ultimately, however, any individual action or social movement that furthers the values of oneness, peace, and respect for natural processes represents a seed of the new culture. As yet, we probably cannot know in any detail what the new culture will look like when and if the transition has been made. Certainly, it will not be an exact reproduction of the original earthly Paradise.

Regardless of whether our sojourn into egocentric consciousness was necessary to our evolution or merely a tragic error, we have learned a powerful lesson from the experience. We may return to innocence, but it will not be the same innocence we would have known had the Fall never occurred.

Neither can we accurately predict the nature of the new culture merely by extrapolating present trends: the developments we have just considered may be leading in the direction of a renewed paradisal state, but they are as yet mere seeds. By any standard, the magnitude of the transformation required in order for humanity as a whole to return to an integrated, regenerative mode of being is immense. We have barely begun the process.

Realizing Paradise

Paradoxically, while the transition to the new culture is a project of vast proportions, it is likely to be accomplished only through changes in the attitudes and values of individual men and women — changes that may be virtually invisible to society as a whole. How, then, can you and I actually go about making these changes in our outlooks and behavior so as to realize Paradise in our own lives here and now, and thereby contribute to the creation of the new culture?

Civilization is built of compromises and trade-offs. Daily, we compromise integrity, intimacy, empathy, and honesty for a thousand seemingly worthwhile reasons, and we feel supported in doing so by the example and encouragement of others.

We have made our lives complex and abstract. We seem to live to serve our laborsaving devices. Many of us are willing to trade a large proportion of our waking hours to work at what may be intrinsically meaningless jobs in return for economic power. At some point we must ask whether all these trade-offs are really justifiable.

Returning to Paradise requires that we examine our lives honestly, and, when we find ourselves acting in ways that contradict our deepest values, that we change direction — not going backward toward some mythic past, but moving inward toward our highest vision of love and truth.

We must be willing to withdraw from participation in the mechanisms of the human world as it is as we learn to simplify, sanctify, and celebrate every aspect of life.

We see this happening the world over today. People simplifying their lifestyles, meditating and setting up altars in their homes to sanctify their consciousness, celebrating life in all its wonders. In the midst of all this pandemic turmoil, angels are coming forth through human hearts and shining the Light of Love in the world darkened by fear and uncertainty, and threatened by environmental and economic collapse. The old is passing away as the new is being born.

As I sat out with my wife in our paradisal back yard this evening, I felt a powerful wave of profound peace move through my body and across the entire globe. I feel it even now as I write. Something of cosmic proportion is happening in our solar Entity, in the Earth and in the body of Humanity. It’s a good time to be alive and awake on the planet. Until my next post,

Be love. Be loved.

Anthony

tpal70@gmail.com

¹While this image is dramatic, the moon is actually more than 1/4 the size of Earth.

Category:

Apocalypse of Light, Conscious Evolution, Consciousness, Dr. Palombo's blog, Eden, Garden of Paradise, Golden Race, Healing Tones Blog, New Earth, Paradise Remembered, Purification, The Paradise Myth, Transformation

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Getting Back to Paradise, part 2: Reading the Transition Signals

Apocalypse of light

“The peasant doesn’t cross himself until he hears the thunder.”

In bringing this series to a conclusion with this and my next two blog posts, I will share excerpts from the closing chapters of Richard Heinberg’s MEMORIES and VISIONS of PARADISE. But before I do, I would like to share some uplifting words my friend and favorite poet Don Hynes sent to me a few days ago, as they resonate with the theme of my current considerations.

THE PROGRESSION

After the fall, which was a planetary solar progression as much as human, moving through a cloud where our current reality became possible, the Atlantean manipulations were fatal death-like steps for humanity and the planet. The trauma of those nightmares is in the genetic memory of the human race and the trajectory of that epoch was downward, from the downfall of the Lemurian priesthood through Atlantean science-abused wars to the caveman, cannibalism and the following centuries of darkness and struggle.

We are now passing through a very similar time of genetic manipulation, of atomic and biological warfare, and are in a subconscious way re-experiencing the ancient trauma along with the current horror. However, despite the obvious implications that our current trajectory is likewise downward, thinking of this as an historic and metaphorical “V,” my sense is that we are currently passing out of the cloud where our current reality became possible, as Uranda and many mystics forecast, into the clear sky and open heaven of the seven dimensional reality. We are on the upward stroke of the V, not the downward, and so my/our word to the people is FEAR NOT as we pass through this time of collective Gethsemane in our return to the Garden.

We Pass Through Nightmares

There are places we enter

at the peril of our planet,

dark chambers

where manipulation

of life itself becomes

the deadly fascination.

What was once horror,

now scientific reality,

barely stirs

our deadened senses,

”because we can”

the blanketing rationale

for behaviors unspeakable.

We’ve been here before

and it ended badly.

Contrary to the logic

of linear progression

we pass through nightmares,

remembering and feeling

what was once left behind

and now rushes past

as we ride the currents

of disease and terror,

of compassion beyond measure

into our new place

in the universe. —Don Hynes

Don’s words are a clarion call to sanity and for an about-face retreat from our mad drive toward extinction — touchstone words to keep on hand as the transitional pressure gets more and more compressed, as it will. The birthing of a new world is in process and the contractions are beginning to be closer and more intense. It’s time to breathe deeply and exhale expectantly as we labor in love for the truth of life on our home among the stars.

READING THE SIGNALS

Richard Heinberg has been very active in the environmental movement since the 1980’s. He has written several books on climate and clean energy issues, including The Party is Over: Oil War and the Fate of Industrial Societies — AFTERBURN: Society Beyond Fossil Fuel — Our Renewable Future: Laying the Path for One Hundred Percent Clean Energy — and his latest work The End of Growth, in which he examines how the expansionary trajectory of industrial civilization is colliding with non-negotiable natural limits.

In the following excerpt, Richard takes a hard and sobering look at the shadows cast by coming events, the symptoms of mankind’s abuse of the earth’s generosity. Keep in mind that this was written some forty years ago. Since then climate and energy issues have gained greater attention as the environment continues to deteriorate further and time runs out on the implementation of viable solutions. His and other authors’ warnings having gone unheeded, Richard’s optimism about our future has diminished considerably.

(For a rather sobering update on where we have come over the last several decades, you may wish to view — at a later time — Michael Moore’s recently-released film PLANET OF THE HUMANS, an hour-and-forty-minute documentary on the present state of our world and our ill-placed hope in biomass, wind turbans and solar panels; well worth watching.)

And now, without further ado, here’s an excerpt from chapter 12, “To Get Back to the Garden.“

Warnings from the Collective Unconscious

When we diverge from the way we were designed to function, Nature sends warning signals. For example, when we eat foods we are unable to digest, our stomachs rebel; when we use our limbs in ways in which they were not designed to be used, our muscles and bones protest. When we do such things habitually over time, we are likely to receive not only external signals in the form of pain, accidents, or disease, but we may also receive internal signals. Such signals may take the form of nightmares and premonitions through which the body’s own unconscious wisdom attempts to alert us and to influence our behavior.

If this is true for us individually, perhaps it is also true for human kind collectively — that is, if humanity is ignoring an innate paradisal design (by envisioning and working toward a world characterized by artificiality, separateness, and the suppression of Nature), then we should expect to be receiving both external and internal warnings. On the collective level, such external warning signs might take the form of war, environmental degradation, famine, or plague; internal warning signs might appear as widely occurring visions of apocalyptic events.

As Norman Cohn showed in The Pursuit of the Millennium, apocalyptic visions have tended to appear in profusion during historical periods of political and religious oppression, social upheaval, war, and pestilence. The Hebrew prophets lived in an age of defeat and captivity; Jesus lived at the height of the decadent and oppressive Roman Empire; and medieval millenarian movements seemed always to flourish in places and times of unusual hardship. We see the same association of apocalyptic vision with societal stress among tribal peoples: in North America, Africa, and the Pacific islands, new spiritual movements that have arisen during the last century in response to the onslaught of civilization have invariably been prophetic and millenarian in character.

There are many reasons for thinking that contemporary Western civilization is approaching a period of maximum divergence from the paradisal ideal. Instead of simplicity, innocence, and the ability to work in harmony with natural processes, industrial civilization values sophistication, abstraction, the concentration of wealth, and the complete subjugation of Nature. These values have not appeared suddenly or recently; rather, they can be traced back to the beginnings of civilization itself. But we do seem to be witnessing the culmination of their influence. And as we actualize the ultimate implications of long-term trends leading toward the centralization of social power, the technological domination of Nature, and the fragmentation of human consciousness, we find ourselves on what appears to be a collision course with a deeper reality.

We see external warning signals appearing everywhere around us. We hear, for example, of the death of thousands of lakes and forests from the effects of acid rain. As the thinning of the ozone layer creates an epidemic of skin cancer, we simultaneously discover that a greenhouse effect — created by the carbon dioxide released from the burning of fossil fuels — is altering global weather patterns. We hear of the disappearance of tens of thousands of species as the result of the clear-cutting of rain forests, and of the loss of millions of tons of irreplaceable topsoil due to modern mechanized agricultural practices. These and other warning signals portend catastrophes of truly apocalyptic dimensions, catastrophes that can be averted only if immediate steps are taken to change our fundamental relationship with the natural environment.

At the same time, we are seeing an unprecedented eruption of what could be interpreted as internal, psychic warning signals. The past two decades have seen burgeoning numbers of people turn to millenarian fundamentalism for a sense of meaning and purpose. Christian fundamentalists look toward the imminent end of the world, the destruction of unbelievers, and the restoration of an earthly Paradise characterized by all the qualities of the original Eden — peace, happiness, and, above all, the opportunity to dwell in the immediate presence of the Lord.

But while fundamentalist millenarianism draws upon apocalyptic scriptural visions from eras past, we are also surrounded by fresh and original prophetic utterances. The classic apocalyptic scenario — a final battle between the forces of good and evil, followed by the advent of a restored condition of peace and beatitude — appears, for example, in numerous science-fiction plots and in the psychic predictions of Edgar Cayce and the “channelers” of the 1980s. Moreover, near-death experiences are making their own contribution to what amounts to a contemporary explosion of apocalyptic prophecy.

While conducting his NDE studies, Kenneth Ring began to hear reports of prophetic visions (PVs) of humanity’s future, and he decided to collect and compare them. Ring found that PVs seem to occur most frequently during core NDEs, and that there is an “impressive similarity” among the visions. In Heading toward Omega, Ring summarizes the common elements of the classic PV:

There is, first of all, a sense of having total knowledge, but specifically one is aware of seeing the entirety of the earth’s evolution and history, from the beginning to the end of time. The future scenario, however, is usually of short duration, seldom extending much beyond the beginning of the twenty-first century. The individuals report that in this decade there will be an increasing incidence of earthquakes, volcanic activity, and generally massive geophysical changes. There will be resultant disturbances in weather patterns and food supplies. The world economic system will collapse, and the possibility of nuclear war or accident is very great (respondents are not agreed on whether a nuclear catastrophe will occur). All of these events are transitional rather than ultimate, however, and they will be followed by a new era in human history marked by human brotherhood, universal love, and world peace. Though many will die, the earth will live.

Ring then quotes several PV reports. The following is from a woman whose near-death experience occurred in 1967:

The vision of the future I received during my near-death experience was one of tremendous upheaval in the world as a result of our general ignorance of the “true” reality. I was informed that mankind was breaking the laws of the universe and as a result of this would suffer. This suffering was not due to the vengeance of an indignant God but rather like the pain one might suffer as a result of arrogantly defying the law of gravity. It was to be an inevitable educational cleansing of the earth that would creep up on its inhabitants, who would try to hide blindly in the institutions of law, science, and religion. Mankind, I was told, was being consumed by the cancers of arrogance, materialism, racism, chauvinism, and separatist thinking. I saw sense turning to nonsense, and calamity, in the end, turning to providence.

At the end of this general period of transition, mankind was to be “born anew,” with a new sense of its place in the universe. The birth process, however, as in all the kingdoms, was exquisitely painful. Mankind would emerge humbled yet educated, peaceful, and, at last, unified.

Ring attempted to find a rational explanation for the remarkably consistent patterns of imagery in the PVs he had collected. Could these experiences be projections of unconscious fears? Or, perhaps, do individuals who perceive themselves as dying somehow generalize the experience as being “the death of the world”? Ring found both of these explanations unconvincing: Why not a greater variety of global-future scenarios? The PVs are just too consistent to be personal projections. Could they, then, be eruptions of unconscious Jungian archetypes?

Ring found this explanation more plausible, but he was still uncomfortable with the specificity and paranormal character of PVs. After examining all of the explanations he could devise, Ring found himself left with the interpretation the NDErs themselves insist upon: that PV’s are in fact exactly what they seem to be: inspired prophecies of future events.

If this is the case, why is humanity propelling itself toward a cataclysmic day of reckoning? Ring invokes a sobering metaphor: he suggests that humanity is approaching — and subconsciously preparing for — a collective near-death experience. As we noted earlier, NDErs almost invariably undergo a sudden and radical restructuring of values. A typical comment is this: “My interest in material wealth and greed for possessions was replaced by a thirst for spiritual understanding and a passionate desire to see world conditions improve.”

Throughout history, moral reformers have sought to inspire humanity to change its collective values and to regain its sense of the sacred. Despite occasional and temporary successes, such exhortations have generally been ignored. We seem convinced that greed and aggression are constants, restrainable only by the force of law. But Ring’s hypothesis implies that human nature, when it comes face to face with annihilation, may dissolve to reveal a deeper and more profound nature, one that has been hidden for millennia behind the veil of the human ego.

The Russians have a saying: “The peasant doesn’t cross himself until he hears the thunder.” That is, people tend to make basic changes in attitude and behavior only when their backs are to the wall. This observation seems as true for society as a whole as it is for individuals. Often, only a crisis will awaken us to the results of a destructive habit. In the case of late-twentieth-century humanity, the habitual behavior (and the potential awakening) is at a critical level and underlies all of our social, economic, scientific, and political realities. This crisis amounts to far more than just a serious inconvenience, or even a catastrophe on the scale of the Great Depression or the two world wars. Religious prophets and scientific futurists alike envision what amounts to the end of our entire way of life, and, conceivably — in the event of an all-out nuclear conflict or the irreversible destruction of the environment — the death of the human race itself.

We recall the prophecies of the tribal peoples concerning a Great Purification, which will cleanse the world of human depravity but will also reunite Heaven and Earth, ushering in a new age of spirituality and light. Is this what we are all unconsciously laboring to bring about?

Yes — and with a large “critical mass” of humanity, that labor is conscious and deliberate, done with joy and a sense of mission and purpose; truly a labor of love. Apocalypse means revelation. Every death is an apocalypse of light — only the light is revealed in the invisible realms. What is needed is an apocalypse of light in the visible realms — as above so below — on earth as it is in heaven. I see this occurring as this pandemic brings out the best of the human spirit. May it continue long after the crisis is over.

I leave you with this tidbit of common-sense wisdom: “Like the proverbial bar of soap when squeezed, looking downward we go down; looking upward we go up.” So, remember to look up when the squeeze is on. Until my next post,

Be love. Be loved

Anthony

I think you will find solace in this video clip. “Death is not an end-point. It’s a transformation moment.”

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Paradise Remembered: Tending the Garden of Consciousness

HAPPY EASTER

“There are only two ways to live your life. One is as though nothing is a miracle. The other is as though everything is a miracle.” Einstein

The miracle of life lies in the alchemy it creates to manifest forms from out of “nowhere” to “now here”—out of an invisible Heaven and into a visible Earth. “As above so below.” We invoke this alchemy, consciously or unconsciously, each time we recite the Lord’s Prayer and pray the will of God in heaven to manifest on earth. How this works is by Divine Alchemy — only it can’t and won’t work in human affairs without Man’s/our participation.

Words of the Teacher speak to this order of creation: “Seek ye first the Kingdom of God and his righteousness, and all these things shall be added unto you”– counsel my passionate father imparted repeatedly, and for which I am most grateful.

ALCHEMY Vs CHEMISTRY

In our scientific approach, we employ elemental interactions in chemistry, and physical labor, to manufacture products. We even view conception and embryonic development as a biologically driven process. We till the ground to grow our foods and rape the earth for our fuel and building materials.

Forms may appear to rise up from out of the earth, and they do, as my sprouting beans in the garden magically demonstrate. However, it is the subtle energy of life that creates the irresistible force of attraction that draws form up from out of the earth. Man uses chemistry to make things. Life uses Divine Alchemy to manifest Creation. Everything is a miracle, including the chemistry. Even this coronavirus!

What is it that drives these alleged “lifeless” germs, made of RNA messaging molecules with protein mooring apparatuses, held together with fat, to attach themselves to cells so they can steal their DNA to reproduce themselves? As Krishna exclaims in the Gita: “Life it is! Life’s urge it is! . . . man’s enemy or friend!” A harbinger of death, perhaps, nevertheless a miracle of life!

Consolation may be found in words penned by Charles Eisenstein in an excellent online article entitled The Coronation: “Remember, death is no ending. Death is going home.” Why, then, do we fight it and stave it off? Seems we would be happy to be going Home.

That said, my heart goes out to those who are mourning the loss of loved ones and dear friends, and to those special souls, heroes all, who are taking care of the afflicted, putting their lives on the line while struggling with fear and uncertainty, yet passionately going about their tasks caring for the sick. God bless and protect them each one.

ORIGIN MYTHS ABOUND

There are many myths about the origin of our species, including the Creation Story of Genesis. In the previous post I excerpted passages from The Book of Grace in which its author, my dearest late friend Grace Van Duzen, offers insights into the biblical account of the Creation and Fall of Man from grace, stature and dominion. I also shared excerpts from Richard Heinberg’s MEMORIES and VISIONS of PARADISE, and I’ve received several comments, one from a friend and fellow wayfarer, Donald White, who offered this critique and encouragement:

While I agree with much of your treatise here, I’m still wondering why the “story of man” as presented by the most ancient cultures known to have lived upon the planet with actual written records (the Sumerians and the civilizations that followed) are not part of your consideration of our origins on planet Earth. Atlantis (and Lemuria) may have existed…I don’t dispute that they MIGHT have…but we really don’t know (with apologies to the late Edgar Cayce!).

(True, even the Greek philosopher Plato used the Atlantis legend in his Socratic Dialogues as a fictitious tale, a mythical parable about the cultural and political deterioration of life in the state — casting a shadow onto our modern day.)

The biblical texts regarding these ancient times are highly mythologized, having been translated several times so that we have a version in English (King James Bible), but they still allude to more substantive, extant ancient writings in cuneiform from Mesopotamia (Sumer, Assyria, Akkadia & Babylonia). It just seems that what these ancient scribes had to say about their ‘gods’ and the origins of their culture (attributed to their gods) should have at least equal validity to any of today’s lucid dreamers, biblical pundits, and scholarly professional authors on this subject.

Are we as a species the product of a ”magical’ divine Creation or a design-driven, divine Evolution? Are we still evolving (with fits and starts from proto-human to Neanderthal to Cro Magnon) where angelic consciousness emerges as a whole in the world, or do we need to experience a resurrection from a fall from a place of divine identity where we already knew that identity in human form? These questions are key to your subject matter and I welcome your current focus in this area as it has allowed some deep meditation on my part about where we are today as God’s vessel and representation for this world. This I agree with wholeheartedly, beyond belief!

THE GARDEN OF HEAVEN

In the Beginning, Man was given a garden called Eden to dress and to keep. No tilling was required because this garden was, and still is, an invisible one. It was the Consciousness of the Creator, who was willing and eager to share with Man its care and creating magic, along with its material manifestation — a desire that awaits fulfillment. That’s why we are here today. Eden awaits Man’s return to dressing and keeping it — the topic of my next post.

In this series I have also been sharing some of Peter Watson’s commentaries, which have actually provided thought-provoking upgrades for my own understanding of things hidden in the Creation Story handed down to us in the Book of Genesis, for which I am profoundly grateful. Here is an excerpt from his most recent dialogue:

As the heaven – the realm of preform – must logically precede the realm of form, as with invisible life that designs and then grows the forms it inhabits, the idea of debris from dead suns being drawn together by gravity, so that under the right circumstances, with water air and earth, and a safe distance from the fire of a sun, the collection of debris would be suitable to support animated ecosystems is far-fetched to say the least. Such a materialistic view is clearly in denial of heavenly preordination, and is therefore flawed inasmuch as it cannot account for our invisible animating force, life, nor its origin; i.e. the Father and Mother of Life.

Fortunately Jesus foresaw the scientific dilemma that would eventually surface as men of intellect probed only the heavens, and the past, for mankind’s meaning and origins, instead of looking within, and perceiving the kingdom-of-heaven as instructed. His remedial advice, and blueprint for the way life works, are contained concisely in the so-called Lord’s Prayer, portraying the simple outline of the order in which life works (i.e. from the heaven and then into the earth; “Thy will be done on earth as it is in heaven”), which must be complied with if our latent human potential is to be realized and made manifest. All of this he liberally demonstrated in working with the four forces, starting his ministry in a water cycle, and miraculously healing those who responded appropriately to his presence, “Wilt thou be made whole?”

(His brief earthly life and ministry ended in a Fire cycle with his celebratory entrance into Jerusalem, commemorated in the Christian world on Palm Sunday, and his crucifixion and victory over death that led to his resurrection from the tomb and ascension back into Heaven from whence he came — commemorated during Holy Week and Easter Sunday throughout the Christian world.)

It’s now up to a precious few of us who are remembering and enacting the instructions of Jesus, so that what he initiated may be brought to fruition as intended. I rejoice in sharing these words with you and seeing the seeds planted by Jesus replace the superstitious seeds of religious fear, and bring the Garden-of-God, Eden, back to life on earth. “I am come that they may have life, and have it more abundantly.”

MAKING SENSE OF IT ALL

Having followed up on Don’s encouragement to at least expand my research to include the Sumerian and other ancient mythical stories of the formation of the human species, and having meditated on Peter’s commentary on the two accounts of the Creation story in Genesis 1 and 2, as well as on Grace’s insightful interpretation of the biblical Creation Story, I have finally come to terms with my own inner struggle to make sense of it all — and it all comes down to the first paragraph of this post: the Heaven gives form and birth to the Earth.

In Genesis 1, God, Elohim, created Man male and female, in their own image and likeness and placed them in Eden, a Paradise where everything they needed in the way of food and sustenance was freely provided, requiring no tilling but only a thought form to manifest what they needed to sustain their heavenly forms. God blessed them and gave them dominion over all the life forms in Eden, instructing them to be fruitful and multiply and “replenish the earth.” We’ve done a lot of multiplying of our species, but very minimal replenishing of the earth.

In Genesis 2, “The LORD God” (a conclave of God Beings, as Grace explained) is said to have “formed” man (male only) from the dust of the ground and breathed into his nostrils the breath of life, and the man “became a living soul.” Life, the originating and organizing force of Creation, is given to this man after he is formed by matter — the heaven and the earth in reversed order — “when the earth and the heaven were created”— contrary to the way the Law of One works to bring forth Creation out of Heaven.

Here we again have a committee of God Beings, not creating but forming a man out of clay, as many myths describe their various “gods” did. As for woman, well, she was an after-thought by the rogue creators seeing as how the man was alone and in need of a “help mete”— not an equal partner but a helper. So, it’s been a man’s world ever since the Fall.

This conclave of God Beings “planted a garden Eastward in Eden, and there they placed the man whom they had formed.” Here we have the first division, that of Man, created by God male and female in His own image and likeness, divided into a man and a woman, a pair of opposites — from oneness to duality. One myth describes the First Man as being male on one side and female of the other. Hmm?

Peter’s Comments:

Let it be said that any compromise, or reversal of the principle of cause-and-effect, heaven-and-earth in that order, would inevitably result in a state of decay, and eventual death. We cannot deny or ignore the way-of-life; i.e. what Jesus demonstrated admirably, with impunity.

Let’s say, in Genesis chapter one, we have a true account of creation, with Man, male and female, designated to share God’s dominion . . . . Alongside, we have chapter two that denigrates mankind (not Man) to have come from the dust-of-the-ground, subject to externals and a tree-of-the-knowledge-of-good-and-evil, a tree-of-death, with no mention of dominion, only subjection, and we have a reliable perspective of how humanity has been coerced into falsely interpreting God’s will.

Earlier on in this commentary:

Fortunately, death and decay can only spread so far in either direction in the microcosm and the macrocosm at a form (material) level, beyond which life reclaims waste and renews it in the mineral kingdom and on up. As is recognized by physicists, no energy is ever lost; you cannot have a ‘dead’ (motionless) atom, or indeed a motionless galaxy. Where there is motion there is evidence of life; where there is life there is the ever-present origin-of-life.

We cannot separate matter from motion. Even using negative numbers, Euclidian geometry, or quantum mechanics, matter and motion are inseparable except in human imagination. However, designed as it is to participate in the furtherance of creation, imagination of the human mind can and will manifest if concentrated over a sufficient period of gestation. Beyond a certain point it becomes questionable as to what human imagination manifests is of any practical value; we may use disease and weaponry as examples of negative manifestation.

Stephen Hawking asks, “What place for God” in his imaginary universe. Einstein said “There are only two ways to live your life. One is as though nothing is a miracle. The other is as though everything is a miracle.” Observational science limits itself to the analytical view of “nothing is a miracle.” Participatory science (ontology) expands its parameters to see “everything is a miracle.” Einstein’s vision extends the reach-of-science beyond the grasp of mankind.

The grasp of mankind is limited to material observation and measurement, a phenomenal mental approach to understanding the universe, but which denies or otherwise ignores the essential encompassment of a motivating force, such as that which makes vegetation grow, human digestion allocate protein where it belongs, and guides the constellations along their celestial paths.

And from an earlier commentary:

So there’s the so-called Fall-of-man in a few lines, sustained by, but not initiated by Eve — the cloned after-thought companion of a simple gardener when it was noticed, “It is not good that the man should be alone”. Unfortunately, Sunday-school translation has made them both appear to have been the original sinners, upon which religion has capitalised in using a ‘sinner’ identity to cover up the rogue’s role of Godlessness, and at the same time keep congregations in the dark regarding our true identity in original Man, male and female, not made from the dust-of-the-ground, but by the male and female spirits of God incarnate. “BIG mistake!” as Schwarzenegger would say.

ANCIENT MYTHS

Now, the Sumerian, Babylonian and other ancient myths tell of many gods flying in the heavens and roaming the earth making things they needed, which included laborers — more like slaves — to till the ground; and warring with one another over the manner in which things were being done, especially in the slave-making department. They also created “giants” to do the heavy lifting.

Donald’s Commentary:

Here’s a short summary of the story of mankind’s creation as told in the Sumerian ‘Enuma ‘Elish’ (deciphered from clay tablets uncovered when ancient Ninevah was excavated circa mid 19th century):

“… What is extremely interesting in the ancient Sumerian Creation Story is the fact that initially, man created by the Gods was not able to reproduce on their own. This is why the Gods ‘MODIFIED’ mankind with the help of Enki and his sister Ninki. After the Gods had modified mankind, Adapa was created as a fully functional human being which had the ability to reproduce. However, this ‘modification’ was done without being approved by Enlil, brother of Enki and Ninki, which created a conflict among the Gods.

The conflict made Enlil the first adversary of human beings and according to ancient Sumerian texts, mankind went through an extremely difficult time while serving the gods.”

As you can see, there are numerous similarities between the creation story of Ancient Sumer and other ancient cultures and religions around the globe, but interestingly, in all of them, we learn that mankind was literally CREATED by the GODS in their own image.”

Perhaps the beginning of religion and slavery imposed upon our earliest ancestors? What an awful implication (and indictment) on our false ‘god/creators’!

I think Don is onto a hidden truth. Here’s an interesting side-story I came upon in my limited studies of ancient cosmology. The word El, as in Elohim, is feminine in gender, indicating that it was a Goddess who created Man — or at least the Elohim may have been a group of feminine deities who were commissioned by the Godhead to create the world and Man in it. Heinberg cites a man’s near-death-experience in which the God he saw was a woman. I rather like this kind of musing about God being both male and female and how this works in the invisible order of angelic and creator beings.

RECLAIMING OUR ORIGINAL INNOCENCE

So, Don, I trust I have adequately addressed your queries about who we are and were we are in our evolution of consciousness — our heaven out of which our earthly forms and world continually and momentarily materializes. I’m right in there with you meditating on our current role as representatives of God on Earth, and as co-creators and keepers of the Garden — and with you Peter, in uncovering the clarifying truth of the Creation of Heaven and Earth, in that order, and of Man and mankind, hidden in myths until a time when we can bear to hear it — realizing that we can correct the “Original Sin” of Adam by reclaiming our Original Innocence.

In our innocence — not by faith and belief in an unknowable God, but by conscious knowing of our own divine identity as Sons and Daughters of God, co-creators with God — we can intelligently engage the Law of One that governs Creation to create Paradise on Earth. As we hold the image and likeness of God in our consciousness as the template of our outer forms, letting love radiate without concern for results, our bodies will continue to evolve and be transformed, ultimately transmuted into angelic light forms. “As above so below.”

It was Man’s concern for results and his self-determination that reversed his polarity, repelling our first parents from God and ejecting them from Paradise. We are here to “repent,” literally turn around, restore our polarity in God, in Love, and allow a resurrection and ascension to take place. All we have to do is dress and keep the Heaven.

I’ll leave it there for your meditation. Until my next post,

Have a Happy Easter and/or a Joyous Passover.

Anthony

tpal70@gmail.com

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Paradise Remembered, part 4: Return to Grace, Stature and Dominion

“For in the day thou shalt eat thereof thou shalt surely die.” Genesis

As I watch this coronavirus “pandemic” consume fearful minds and hearts, and hear the daily tally of the numbers of those infected and dying, I marvel at the resilience of the human spirit that consistently and predictably rises to the occasion in the presence of a common threat—real or only perceived.

At the same time, I also marvel at the level to which Man has fallen from the grace, stature and dominion over creation we once shared with our Creator and enjoyed in the Beginning when we were divinely created and fashioned and given a Garden of Paradise to call Home and habitat. Not that we haven’t been given ample opportunities to repent of our aberrant ways and restore Paradise, because we have.

Such an opportunity is with us now in this global crisis that has halted us in our tracks and shut down our survival-and-greed-driven self-activity. From what I’ve been seeing on social media and the news, there seems to be an awakening to this opportunity in many and an expressed intention, if not commitment, to not return to “business-as-usual” when this pandemic is over. Some have noticed, as I have, that the level of air pollution has dropped considerably—as much as fifty-percent here in the US according to a recent national weather report—and noise reduction is pleasantly noted as well. Wow! What an eye-opener and blessing this crisis is giving us just in these two results of reduced human activity on the planet! Not to mention the social impact globally.

This pandemic can be seen as humanity’s 9/11—but it doesn’t come without a caveat that we not to be deceived by the “trickster” yet again. The caveat in this episode is “Follow the money.” As someone wrote in a social media post a few days ago, “If you don’t use your mind, someone else will use it for you.” So, let’s use our minds and do our own research, and not follow the proverbial herd of sheep over the cliff. Fear paralyzes our ability to think for ourselves. (See the video clip below and learn how Science is manipulating the human genetic material in order to control the human population.)

Along these lines, I received a rather thought-full commentary, entitled THE VAST MAN. from one of my blog followers “across the pond,” as they say in the UK, Peter Watson, a portion of which I will share and see where it takes us:

THE VAST MAN

Logic and reason would suggest that original man, male and female, would have been of far greater stature (if designated to ‘have dominion’, as it was put, over Eden), than the human species that now inhabits Earth. Confirming this, we have extensive mythology speaking of gods and goddesses, giants-in-the-land, men of great renown, crowned by the Gods-of-Olympus ruling the first civilization. Also tending to validate the hypothesis of a vast man, male and female, and of greater stature, there is biblical mention of “Sons-of-God”—surely a reference to those designated to ‘have dominion’—who “saw that the daughters of men”—(certainly a reference to the Adam strain produced to till the ground and dress and tend a garden; hardly in the order of having dominion)—“and took unto them all they chose”—not unlike the sheiks and sultans of mankind’s world.

Historically, between the completion of Eden, and the host of original man, male and female, stretches an unrecorded blank, known in mythology as The Golden Age of Man, that spanned the period between the Sixth Solar Day—midway in the First Universal Age [a cycle of 310,464 years]) and the latter millennia of the Twelfth Solar Day (a cycle of nearly 26,000 years)—at which point an unauthorized garden is planted eastwards in Eden, where “there was not a man to till the ground.”

In the midst of extraterrestrial upheavals that wiped out and submerged two civilizations, reducing survivors to the cavemen-stage beginning of the present civilization, spans a feasting-ground for extraordinary mythology, including fire-breathing dragons, witches riding their broomsticks across the night sky, and a temporary race of dinosaurs; all hallmarks of globally-acclaimed recognition.

Little or no memory or recognition of the greater portion of man’s history is now available, other than in myths and legends, a state of mind to which professor Velikovsky ascribes amnesia. With NASA’s computing power, and Hubble’s space-penetrating telescope, we can now trace evidence of past upheavals within Sol’s galactic family of planets to confirm such events as the parting of the Red Sea, and the day the Sun and the moon (apparently) stood still in the sky in Joshua’s record. Slowly but surely parts of mythology, extraordinary as it may seem, can now be confirmed.

The “First Time”

The “First Time”—when Man lived in the Garden of Paradise—spanned a considerable length of time before the “Fall” took place and Man, outside the Garden and hiding from the Creator, began to create living things out of his own imagination and physical desires. In her BOOK OF GRACE, Grace Van Duzen writes evocatively about that sad day:

Gen. 6:1,2: And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, That the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose.

This incident portrays the obsession which engrossed divine Man as he surrendered to the temptation to control the outer planes of his own being for his own pleasure and purposes. It depicts a further step in the Fall, wherein his expression became subject to that over which he was created to have dominion and thus doomed the earth and its people to the fallen state. It lowered the vibratory rate in human beings, so that the physical forms lost much of their power and beauty.

All of this was a reversal of the working of God’s Law. The self-activity which has characterized mankind’s function since that time is described by the act of taking “wives of all which they chose.” The basis for the function of human beings, especially in the most intimate areas (as of “wives”), is that of personal choice, desire, wants, without regard to a design inherent in the divine nature of each one. Described later as the “will of God,” that has a reputation of being something imposed, undesirable, when in fact it is the only possible way of fulfillment, joy and satisfaction.

The reference to “multiplying” indicates the exponential process, with the results of self-obsessed function, divergent from the original state.

Edgar Cayce was a man with a remarkable and accurate ability in the subconscious levels. In a book Edgar Cayce on Atlantis, written by his son Dr. Edgar Evans Cayce, he referred to mankind’s advent in Atlantis:

The first disturbing forces…in the continent [Atlantis], through the application of spiritual things for self-indulgences of material peoples. . .were the periods as termed in the Scripture when “The sons of God looked on the daughters of men, and saw them as being fair.”

He spoke of the “sons of the Law of One” and of the “sons of Belial.” All were created as sons and daughters of the Law of One. It was the departure from that One Law, indulging in union with the “sons of Belial,” the devil or the wrong use of the serpent in the tree that produced all the misery in the world.

That state included the introduction of slavery, “servitude to many through the aggrandizing of those things that pertained to the gratification of material things, material desires in the body.”

Gen. 6:3-22: And the Lord said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years.

This verse declares the drastic change in human form and substance” for that he also is flesh,” accompanied by the reduction in his life span. Rejection of the ordained process of birth and ascension resulted in the gradual decrease from approximately thousand-year cycles to “an hundred and twenty years.” There was the transition from a high vibrational substance to what is called flesh. This was recorded previously when it was said that God made them “coats of skins.”

The bodies of human beings as originally created were formed “of the dust of the ground,” the purpose being to utilize the substance of this planet to create a vehicle for the Lord’s dominion in this part of the cosmos. It was the absorption of the consciousness at the physical level that interfered with the vital control from the higher planes, described as “my spirit, saith the Lord.” This reversed the upward movement of the “living soul” to a dying one.

There were giants in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare children to them, the same became mighty men which were of old, men of renown.

And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.

[The process of the Fall was literally clothing evil thought-forms with Earth’s substance: “heaven and earth” became “heaven and hell.”]

And it repented the LORD that he had made man on the earth, and it grieved him at his heart.

And the LORD said, I will destroy man whom I have created from the face of the earth; both man, and beast, and the creeping thing, and the fowls of the air; for it repenteth me that I have made them.

With His creation in this part of the cosmos at a crucial point, it appeared to the Lord that it might not survive the inevitable working of the Law, resulting from man’s own wrong function, pictured as the Lord destroying man. All of Earth’s kingdoms are dependent upon the outcome of man’s advent on this planet: “both man, and beast, and the creeping thing, and the fowls of the air.” It was obvious that without a change in man, in the “thoughts of his heart,” this glorious creation would self-destruct. The function of the mind (serpent) is the vital key in the restoration of mankind, which is not separate from the heart, the emotions, the passion which is the substance of first form, as palpable in the subconscious level as the more familiar physical one. When that is “continually evil” the material form and atmosphere cannot be otherwise.

My attention was piqued as I read “The process of the Fall was literally clothing evil thought-forms with Earth’s substance: ‘heaven and earth’ became ‘heaven and hell.’” That’s still going on today. Scientists exercise little restraint and take presumed license in their laboratories toying around with they-know-not-what. Yet does curiosity and desire for fame and fortune compel them onward in their search for the Pulitzer-prize-winning discovery of the day. “Let us make things in the image and likeness of the thoughts and imaginings of our own hearts and minds.” Those imaginings and thoughts are to this day “only evil continually.” And this self-activity is not limited to science alone but is going on everywhere—in commercial agriculture, for instance.

Consider, for example, the DNA Sequence recently deciphered, and the tampering of the genome to produce genetically altered foods, even clone animals. The spiraling DNA helix can be seen as a “tree of the knowledge of good and evil”–or evol. We were warned not to even touch it, much less eat of its fruit? The “fruit” would be the end product of genetic engineering, which has had deadly consequences. “For in the day thou shalt eat thereof thou shalt surely die.” I think that was a warning rather than a threat by an angry and vengeful God. To this day our lying serpentine mind whispers “Thou shalt not surely die.”

Some have speculated that this virus may have been created in a laboratory and escaped by accident. I rather suspect that man’s perpetration and rape of the Earth’s natural resources has triggered a global immune response from the Natural World. Earth is, after all, a living, breathing entity. A viral pandemic could well be her way of giving us pause to reconsider our chosen way or living—or dying. Let us face the fact that whatever is not in harmony with, and strives against, the Natural Order is constantly being undone and eliminated from the Earth. We fight it to our peril. Yielding to the Natural Order, we live—hopefully to restore benevolent grace, noble stature and loving dominion to Man, God’s representative in this corner of the Universe.

I will close with these uplifting words of Grace:

The creation of this planet and its inhabitants was unique in the cosmos, with a very special function in the solar system. Man is created with the ability to let the control of the cosmos, “God Almighty,” be operative on Earth, and consequently have vital impact in the entire solar system.

With that, I will leave you to your own thoughts and meditations. Until my next post,

Be love. Be loved

Anthony

tpal70@gmail.com

Category:

Creation, Dr. Palombo's blog, Garden of Paradise, Global Adversary, Golden Age, Golden Race, Healing Tones Blog, Law of One, Man and nature, New Earth, Origin of Man, Paradise Remembered, Plagues, Restoring Eden, Viruses

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Paradise Remembered, part 3: The Origin of Man

“Let us make man in our image, after our likeness: and let them have dominion . . . over all the earth.”

Grace Van Duzen portrays Man as being first spirit, later to be clothed with form. Spiritual Man clothed with an earthen body—God incarnate on earth—to continue God’s work of creation as a steward of the creative process and keeper of the Garden. That’s the biblical story of Man’s origins.

Grace tells her “Story of Man” in THE BOOK OF GRACE from a cosmic view:

“Let us make man in our image, after our likeness: and let them have dominion . . . over all the earth. . . . So God created man in his own image, in the image of God created he him; male and female created he them.”

“And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth. . . .

“And God saw every thing that he had made, and, behold, it was very good. And the evening and the morning were the sixth day.”

At the conclusion of each creative Day, God saw that “it was good.” After the creation of Man the comment was that He saw every thing that he had made, and. . . it was very good.

On the Sixth Day, then, we have Man (and Woman), a perfect creation. In the sixth cycle divine Being was clothed in earth substance, in position to let God perform His cosmic creative acts on this planet through His earthly image and likeness—the means whereby the invisible things of heaven could be brought forth on Earth.

Dominion over every living thing is the result of obedience to the command to multiply and replenish the earth and subdue it, which indicates a state where perfect control is operative in the act of multiplying, which involves sexual activity at all vibratory levels.

The opposite has occurred, with overpopulation the primary cause of hellish distortions rampant in every corner of this planet which was created to be a paradise. The results of aberrant function in the most vital area of man’s creative activity, the limiting of that act of creation to the physical level, are taking their toll in increasingly massive numbers.

According to this command, dominion over all creatures and kingdoms of the earth is entirely dependent upon control in this central function of life. Multiplication is an essential aspect of all creation, the “seed within itself,” and without the control that causes the design in the heaven to take material form, the result is self-destruction, tragically obvious in man’s present function on this planet.

The fact that Man, male and female, was created with the faculties to extend the control and guidance of a wise and loving God to all the kingdoms of the earth causes one to look at the situation in today’s world, of misery and violence. Something went wrong! Man is afraid, not only of many creatures of the earth but of his own shadow; there is not much dominion in evidence. The drastic change in the being designed to control the earth and its creatures inevitably included that over which he was to have dominion. Animals took on the nature of their “fallen” god. It can also be seen how quickly a “creature” will return to the state of “grace” when in the presence of a human being expressing the Spirit of God.

The Being that incarnates into this planet at the present time assumes a much denser substance than that in which man was first created. A finely tuned body, clothed with the highest vibrational substance natural to this part of the cosmos, would be equipped to travel vibrationally wherever the Spirit directed. Could this be the origin, deeply buried in the subconscious mind of man, of the concept of angels, radiantly robed in white, with wings that enable them to fly? It is an image that has persisted throughout the ages, and I was awed when I became aware, some years ago, that someone had perceived, in the aura of another’s body, the outline of a shape that resembled wings, extending from the area of the shoulder blades. I am not suggesting that the physical form of man’s imaginary wings would be the vehicle for his transportation, but the essence of the design is present, regardless of all that has been done, and cannot be dissolved by fallen human beings. It is still present.

CREATION IN MYTHS

Richard Heinberg tells the creation story as memorialized in myths. Myths paint a much more colorful and imaginative picture. According to myths about “The First Time,” man’s abode was the heavens, the sky, in which we moved about like birds in the air—spiritual beings made by God—before diving into the water-covered planet Earth. That’s one scenario of Man’s origins. There’s a second scenario that has man emerging from Mother Earth—physical man formed by “the makers.” Heinberg cites both in Memories and Visions of Paradise:

The Earth Diver

Earth Diver myths tell the creation story from the perspective of a representative from the upper world who dives into the primordial chaos to bring forth the first seed of order. The Earth Diver myth tells of how a divine being (usually an animal) descends into the water to bring up bits of mud, which grow to form the whole Earth or even the entire Universe. Earth Diver myths are common among the northern North American tribes, whose cosmologies feature an original upper world inhabited by the immortal Elders and an unformed chaos of water below.

The symbolism in Earth Diver myths is often whimsical: the Diver is often pictured as a muskrat, a duck, or a turtle. Yet the underlying meaning of the myths is nonetheless profound. Water is the unformed reality out of which matter appears, and the descent into the abyss is analogous to baptism, in that it is at once a cleansing and a creative act. “In the beginning there was nothing but water,” says a Huron myth.

Similarly, the Hindu Vishnu Purana tells of an original chaos of waters:

He, the Lord, concluding that within the waters lay the earth, and being desirous to raise it up …. He, the supporter of spiritual and material being, plunged into the ocean.

The Emergence

The Emergence myth centers around the symbolism of Mother Earth, from which human beings emerge through various stages or levels of underworld. Emergence myths are found among the Hopi, Navajo, Pueblo, and Pawnee Native Americans, and certain groups in the South Pacific islands. In the Emergence myth the Earth is the fertile source of being, containing within herself the essences and potencies of all life. The lower world is described not as a hell, but as a previous mode of existence, a womblike paradise. Neither is the underworld considered to be a literal subterranean cavern, but rather a place “where at death we will all return,” another plane of existence “under”—that is, underlying-the perceptible physical world. Sun or Corn is often the agent of transformation and quickening, leading the First People up into the light. “Before the World was we were all within the Earth,” begins a Pawnee myth; “Mother corn caused movement. She gave life.”!’

In part, the Emergence myth is a metaphor for the journey from a spiritual plane of existence into manifestation in the material world. But the myth also epitomizes the role of the feminine in Creation: it is a symbol and a memory of the primordial Mother, the Earth herself, as she originally was—fresh, new, fertile, the source of all form, the receptacle of all seeds, the nurturer of all life. The tale is told from the perspective of the Creation, emerging from the womb of Earth Mother. . . .

Among nearly all of the variants on the creation-from-clay story, the breath of life is a common feature. For example, according to a Hawaiian myth, Kane and Ku breathed into the nostrils and Lono into the mouth of a clay image, which thereupon became a living being. In an Australian Creation story, Bunjil, the All-Father of the southeastern tribes, is said to have made two clay images, male and female, which he shaped onto pieces of bark. He looked at them, was pleased, and danced around them for joy. Finally he lay down on them and blew into their mouths, noses, and navels, after which they stirred and arose. Likewise, the natives of the Kei islands of Indonesia say that their ancestors were fashioned out of clay by the Creator, Dooadlera, who breathed life into the earthen figures. . . .

In many languages, the words for “spirit” and “breath” are identical. Creation-from-clay myths imply that the breath within us—the essence of our being, our life—is a divine gift, a spark of deity. “I am Osiris,” declares the God of ancient Egypt. “I enter in and reappear through you, I decay in you, I grow in you.” The fundamental message of the Hindu Upanishads, similarly, is that Atman (the individual’s innermost Self) is identical with Brahman (the ultimate Cause of All-That-Is). Tat tvam asi—“That thou art”—perhaps the most famous phrase in Sanskrit, is a proclamation of this underlying oneness of God and man, a oneness that ultimately extends to all creation:

You are everything … O self of all beings!

From the Creator (Brahma) to the blade of grass all is your body, visible and invisible, divided by space and time. . . .

O Transcendent Self! We bow to you as the Cause of causes, the principal shape beyond compare, beyond Nature (pradhana) and Intellect ….

We bow to you, the birthless, the indestructible, You are the ever-present within all things, as the intrinsic principle of all.

We bow to you, resplendent Indweller (Vasudeva)!
the seed of all that is!

While the story of the animation of clay by an all-powerful Creator describes the union of spirit and matter from creation’s standpoint (matter receiving the breath of spirit), the story of the descent of spirit beings to Earth, sometimes described as their taking on coats of flesh, describes the same process from the heavenly view of the Creator. According to the Molama clan of the Zulu, their remotest ancestors were a man and woman who came down from the sky and alighted on a certain hill. A similar idea is met with among the Wakuluwe, who live between lakes Nyasa and Tanganyika; they say that the first human couple came down from Heaven and produced their offspring from parts of their bodies.

Heinberg waxes eloquent in this summation:

In the beginning there is One—a preexisting Intelligence, alone and limitless. The One, in which the polarities of existence are united in perfect harmony, exerts a conscious act of will and becomes Two—masculine and feminine, active and receptive, Heaven and Earth. The Two work as equal partners in initiating the cyclic cosmic pulsations from which all life emanates.

The reciprocal—one could say sexual—interplay of the Two generates a multiplicity of divine beings, whose further activity, based in the same creative principles, results in the appearance of a manifest Universe of infinite scope and detail. The divine beings plunge into the watery abyss of chaos and return with the first seeds of physical form. Attaching themselves to these nuclei of substance, they continue to gather material about themselves and gradually emerge from the inner, invisible realms of eternity into the visible, tangible world of space and time.

Through this grand process, the One Intelligence differentiates itself into a myriad of self-conscious beings incarnate in material form. And thus there is generated a Universe of limitless diversity, of which each minute part is grounded in a single ultimate Reality.

As I bring these things forward, a question in the back of my mind asks “Why is this brought to me now at a time when the entire world is in the throes of a pandemic of historic proportion?” Actually, I started this series before the Coronavirus made its public appearance. Perhaps its value lies in remembering that we are immortal beings incarnate in mortal flesh bodies. That design hasn’t changed. God incarnates yet on Earth through Man. The question might be “When are we going to return to our divine commission as keepers of the Garden of Paradise?”

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

Be love. Be loved.

Anthony

tpal70@gmail.com

Category:

Creation, Divine identity, Eden, Evolution, Golden Age, Healing Tones Blog, Man and nature, The Paradise Myth

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Paradise Remembered

“Myth is the history of the soul”

William Erwin Thompson penned those words. The Paradise myth, along with all the legends and stories about the “First People” handed down through the ages, are vivid and haunting reminders of our origins. Who among us does not have a deep desire to live in Paradise—or for Paradise to be restored here on Earth? It’s the unconscious impetus in our quest for the American Dream: “Life, liberty, and the pursuit of happiness.” It’s what we seek and hope to find in most of our endeavors to make a comfortable and happy life for ourselves and for our families—and why we go to the wilderness and camp out in the forests and national parks. We want to be in Paradise, if only for a few days and nights filling our eyes and hearts with “Kodak moments,” camping out under the stars, and sitting by a stream of cool, clear water drinking in the golden silence and peaceful beauty of the Natural World.

Ken Burns has performed an outstanding service bringing the pristine peace and beauty of the natural world to the television for all to enjoy with his documentaries on the National Parks and Monuments airing on PBS again this weekend. Thanks primarily to John Muir, Theodore Roosevelt and Abraham Lincoln, thousands of square miles of undeveloped lands and mountain ranges have been preserved and set aside for us and our progeny to visit and be nourished by and reminded of the Paradise our planet Earth still is—inspired even to do our parts in keeping it that way.

VISIONS and MEMORIES of PARADISE

I’ve been reading my friend Richard Heinberg’s MEMORIES and VISIONS of PARADISE for the second or third time since it came into my hands many years ago, and my longing for Paradise has been quickened once again, this time with even deeper yearning. Reading some of the stories about a once Golden Age when we were more angelic than human, and we spoke with the animals who “spoke” with us, I can almost taste the clean, fresh air and feel the pristine, magical Eden atmosphere. Here are a few memories from Richard’s book of what our ancestors, the “First People,” were like in the mythical Garden of Paradise:

“The myths and traditions of the ancients do not portray Eden as the sort of technological Paradise that our present civilization tends to project into the future. If the Golden Age really existed, it must instead have been, as the Chinese describe it, an Age of Perfect Virtue—an age in which

they were upright and correct, without knowing that to be so was righteousness; they loved one another, without knowing that to do so was benevolence; they were honest and leal-hearted without knowing that it was loyalty; they fulfilled their engagements, without knowing that to do so was good faith; in their simple movements they employed the services of one another, without thinking that they were conferring or receiving any gift. Therefore their actions left no trace, and there was no record of their affairs.” *

They were kind and affectionate:

“The ability of human beings and animals to understand one another resulted in a condition, according to fifth-century B.C. philosopher Empedocles, ‘All were gentle and obedient to men, both animals and birds, and they glowed with kindly affection towards one another.'” *

They were radiant and could fly:

“According to virtually all accounts, human beings in the paradisal age were possessed of qualities and abilities that can only be called miraculous.

“They were wise, all-knowing, and able to communicate easily not only with one another but with other living things; moreover, they could fly through the air, and they shone with visible light.” *

They were wise and godlike in appearance:

“In contrast to the contemporary view of early humans as dull and brutish, the myths speak of them as sages. In Jewish folklore, Adam is described as being so wise and so beautiful to behold that the creatures of the Earth mistook him for the Creator and, together with the angels of Heaven, bowed down and chanted, ‘Holy, holy, holy.’ It is also said that God revealed the whole of the future to Adam, as well as the geography of the entire Earth. In these respects, Adam resembled Adapa, the Babylonian First Man, who ‘was equipped with vast intelligence …. His plane of wisdom was the plane of heaven’” The ancient Mayans similarly described the four First People as wise and all-knowing. According to the Popul Vuh, the Mayan book of lore and customs, the people of the first age were so perceptive that when ‘they lifted up their eyes … their gaze embraced all; they knew all things; nothing in heaven or earth was concealed from them.’ These created ones rendered thanks, saying,“‘Truly, thou gavest us every motion and accomplishment! We have received existence, we have received a mouth, a face; we speak, we understand, we think, we walk; we perceive and we know equally well what is far and what is near; we see all things, great and small, in heaven and upon the earth. Thanks be to you who created us, 0 Maker, 0 Former!'”*

AN AGE OF INNOCENCE

The Golden Age was an age of innocence; its inhabitants simple and childlike—much like the late and memorialized Mr. Rogers as portrayed by Tom Hanks in the movie “Beautiful Day in the Neighborhood.” With Richard’s permission, I will share a few excerpts from his thoroughly researched and captivating book, with little if any commentary from me. I invite you to just read the stories and let the magic they still hold enchant your heart as you ponder them deeply in your imagination. They may even trigger up memories of Paradise from out of the collective unconscious, as they did for me, and quicken in you an inspiration to live as though in Paradise. Perhaps the adage “To become, act as if” may apply in our shared work of creating a heavenly home for our Creator here on Earth. Legends tell of a time when the Creator lived with his Creation and walked with Man in the Garden of Eden. Listen to these stories.

ONCE UPON A TIME all human beings lived in friendship and peace, not only among themselves but with all other living things as well. The people of that original Age of Innocence were wise, shining beings who could fly through the air at will, and who were in continual communion with cosmic forces and intelligences. But a tragic disruption brought the First Age to an end, and humanity found itself estranged from both Heaven and Nature. Ever since then we have lived in a fragmented way, never really understanding ourselves or our place in the Universe. But occasionally we look back, with longing and regret, and dream of a return to the Paradise we once knew. . . .

The tribes of central and southern Africa preserved myths of an original time when the celestial God and human beings were friends, before the separation of Heaven and Earth. It was an age that was typified in the saying of the Ngombe tribe of Zaire: “In the beginning there were no men on earth. The people lived in the sky with Akongo and they were happy.” Ethnologist Paul Schebesta recorded the following tradition from the Bambuti Pygmies of central Africa:

After God had created the world and men, he dwelt among them. He called them his children. They gave him the name of father. … He showed himself a good father to men for he so placed them in this world that they could live without much effort and were above all free from care and fear. Neither elements nor animals were inimical to man and foodstuffs grew ready to his hand. In short, the world was a paradise as long as God dwelt among men. He was not visible to them but he was in their midst and spoke to them.”

Summarizing African myths about the First Age, folklorist Herman Baumann wrote:

In the view of the natives, everything that happened in the primal age was different from today: people lived forever and never died; they understood the language of animals and lived at peace with them; they knew no labor and had food in plenitude, the effortless gathering of which guaranteed them a life without care; there was no sexuality and no reproduction—in brief, they knew nothing of all those fundamental factors and attitudes which move people today’

It was only when the people set themselves against the other creatures that God was driven away and the original harmony of Nature was destroyed.

And that will be the consideration of my next post in this series. Until then,

Be love. Be loved

Anthony

tpal70@gmail.com

Credits:

* Richard Heinberg, MEMORIES and VISIONS of PARADISE — Exploring the Universal Myth of a Lost Golden Age.

Category:

Dr. Palombo's blog, Eden, Garden of Paradise, Golden Age, Golden Race, Healing Tones, Healing Tones Blog, Heaven, Mythology, New Earth, Paradise Remembered, The Paradise Myth

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World View in the 21st Century

There are more things in heaven and earth Horatio Than are dreamt of in our philosophy. —Shakespeare’s Hamlet

Anima Mundi

Lest we allow our world view be shaped by scientists’ shallow materialistic view of a disenchanted universe, let us remember that the Earth is a living, breathing entity with a soul. It is the human species that has become disenchanted with its home among the stars by maintaining a materialistic view of the Earth, along with the entire Universe, a view that has turned living, soulful matter into potential resource to be harvested and ripped from the bowels of Earth—with eyes now on her sister planets—and used to build, power and feed a civilization that has overrun its boundaries in an exponential explosion of population, with its towering skyscrapers, sprawling subdivisions, and commercial and industrial complexes.

The good Earth is burdened with concrete plastered all over her fertile, breathing soil, and with structures fabricated of iron and steel erected to refine oil and minerals drilled and dug up from her bowels to pave the way for commercial traffic and to fuel the engines of “progress,” a progress designed to enrich the few on the backs of the many. It hurts my heart to watch the cold, rigid iron and concrete paraphernalia of the oil industry intrude upon the wet and tender marshlands here in the South. Not a very pretty sight.

But “It’s what it is,” to borrow a coded line from The Irishman used to order a “hit”on some expendable gangster. We have reason to suspect our species may be expendable, seeing as how we are so susceptible to plagues such as the current outbreak of the coronavirus. Richard Tarnas paints a rather bleak and ominous picture of the modern world view in COSMOS AND PSYCHE:

The disenchanted cosmos impoverishes the collective psyche in the most global way, vitiating its spiritual and moral imagination—“vitiate” not only in the sense of diminish and impair but also in the sense of deform and debase. In such a context, everything can be appropriated. Nothing is immune. Majestic vistas of nature, great works of art, revered music, eloquent language, the beauty of the human body, distant lands and cultures, extraordinary moments of history, the arousal of deep human emotion; all become advertising tools to manipulate consumer response. For quite literally, in a disenchanted cosmos nothing is sacred. The soul of the world has been extinguished: Ancient trees and forests can then be seen as nothing but potential lumber; mountains nothing but mineral deposits; seashores and deserts are oil reserves; lakes and rivers, engineering tools. Animals are perceived as harvestable commodities, indigenous tribes as obstructing relics of an outmoded past, children’s minds as marketing targets. At the all important cosmological level the spiritual dimension of the empirical universe has been entirely negated, and with it any publicly affirmable encompassing ground for moral wisdom and restraint. The short term and the bottom line rule all. Whether in politics, business, or the media, the lowest common denominator of the culture increasingly governs discourse and prescribes the values of the whole. Myopically obsessed with narrow goals and narrow identities, the powerful blind themselves to the larger suffering and crisis of the global community.

In a world where the subject is experienced as living in—and above and against—a world of objects, other peoples and cultures are more readily perceived as simply other objects, inferior in value to oneself, to ignore or exploit for one’s own purposes, as are other forms of life, biosystems, the planetary whole. Moreover, the underlying anxiety and disorientation that pervade modern societies in the face of a meaningless cosmos create both the collective psychic numbness and a desperate spiritual hunger, leading to an addictive, insatiable craving for ever more material goods to fill the inner emptiness and producing a manic techno-consumerism that cannibalizes the planet. Highly practical consequences ensue from the disenchanted modern world view. . . .

Defined in the end by its disenchanted context the human self too is inevitably disenchanted. Ultimately it becomes, like everything else, a mere object of material forces and efficient causes: a sociobiological pawn, a selfish gene, a meme machine, a biotechnoligical artifact, an unwitting tool of its own tools. For the cosmology of a civilization both reflects and influences all human activity, motivation, and self-understanding that take place within its parameters. It is the container for everything else.”

The point Tarnas makes throughout his book is that we create our cosmology in our psyche and project that image out into the cosmos. We see the cosmos and our world not as they are but as we are.

Now is the time to remember our immortal Identity in Spirit and let go of our mortal identity in form; identity in transcendent Reality beyond and encompassing our humanity. The Spirit of God is moving upon the face of the sea of our collective consciousness commanding: “Let there be Light.” We are the Light-bearers for our world. It is the Spirit of God that inspires and enchants the cosmos. The presence of God, however, is not enough to lift the human psyche out of its fear, hatred and despair. Spirit needs to be expressed to be known. To have love in one’s heart is not sufficient. Love must be expressed, in words, with feeling and with action.

Cosmological Context for the 21st Century

Changing gears now, let’s have a look at what we may expect from the planetary configurations this century according to Richard Tarnas’ research.

For my readers who are not familiar with astrological terms for planetary alignments, here is a crash course. Planets in conjunction are lined up on the same side of the earth; in opposition on opposite sides; square alignments are at 90°; sextile at 60°; and trine at 120°.

Tarnas writes: (Emphasis mine)

We have discussed the various upcoming dynamic or hard-aspect alignments of the outer-planet cycles. There still remain the trines and sextiles of these cycles. Of these, by far the most significant is the century-long Neptune-Pluto sextile, which began in the mid-twentieth century and will continue until near the middle of the twenty-first. This long sextile takes place once each five-hundred-year Neptune-Pluto cycle, beginning about a half-century after the conjunction. Its unusual duration results from Pluto’s eccentric 248-year orbit, which twice each Neptune-Pluto cycle brings it close to and, briefly, even inside Neptune’s orbit—the first time as a sextile, the second as a trine. Historically, such sustained sextile or triune alignments of Neptune and Pluto have coincided with long epochs in which a certain profound evolution of consciousness appears to be propelled and sustained in a gradual, harmoniously unfolding manner, moving beneath and through the fluctuations and crises that might occur at a more immediate empirical level. The grand trine of Uranus, Neptune, and Pluto in the 1760’s and 1770’s cited in the previous chapter, which coincided with the peak of the Enlightenment, the birth of Romanticism, and the beginning of the American Revolution, occurred as part of the most recent much longer Neptune-Pluto trine of the eighteenth century. These century-long epochs generally seem to impel the collective experience of a more confluent relationship between nature and spirit, between evolutionary and instinctual forces (Pluto) and the spiritual resources and idealistic aspirations of the pervading cultural vision (Neptune). The archetypal dynamics involved characteristically provide, at an almost subterranean level in the collective psyche, a sustained stabilizing impulse.

This particular category of alignment has special significance: first, because it involves Neptune and Pluto, the two outermost planets; and second, because it lasts longer than any other planetary alignment. The current sextile is also historically noteworthy because of its role in the larger cyclical movements of all three outermost planets, since it coincided with the first Uranus-Pluto and Uranus-Neptune conjunctions to occur after the Neptune-Pluto conjunction of the 1880-1905 period. From a long-term historical perspective, therefore, we are living today at the moment when all three of these cycles, the largest planetary cycles known to us, have just completed their conjunctions in succession, marking the full initiation of the corresponding archetypal dynamics for the next several centuries.

If we consider, then, the unfolding cycles of the three outermost planets, taking into account the current alignment between Neptune and Pluto, the number of years since the most recent Neptune-Pluto conjunction a century ago, and the completion of the subsequent Uranus-Pluto and Uranus-Neptune conjunctions of the 1960’s and 1990’s, respectively, our present moment in history is most comparable, astronomically, to the period exactly five hundred years ago with which we began the book: the era that brought forth the birth of the modern self during the decades surrounding the year 1500. This too was an epoch of extraordinary turbulence and uncertainty, and also of great cultural creativity and dynamism. It was the moment of the High Renaissance of Leonardo and Michelangelo, Erasmus and Thomas More, in the immediate aftermath of PicodelIa Mirandola’s new vision of human possibility in the Oratia and Ficino’s Platonic Academy in Florence-a period shaped by the rapid spread of a powerful new medium of universal communication, the printed book; the first expeditions to a vast new world that, at enormous human and ecological cost, led to the opening of the global community to itself; and the immense spiritual and cosmological transformations, still unfolding, represented by Luther’s start of the Reformation and Copernicus’s conceiving of the heliocentric hypothesis.

Our postmodern age of ceaseless flux and irresolvable complexity, for all its metaphysical disorientation, and despite the collective entrancement produced by the mass media and corporate marketing, has nevertheless brought forth new conditions and possibilities that could prove invaluable for our future. As a result of the many extraordinary changes—cultural, psychological, spiritual—that have unfolded in the past half-century, the collective psyche has undergone a pervasive and in certain respects deeply benign transformation that cannot easily be measured and yet, for all its subtlety, is no less pregnant with historical significance. The rapid dissemination during this era of a fundamental new openness to the perspectives and realities of different cultures, eras, religions, races, classes, genders, sexual orientations, age groups, even different species and forms of life has been an essential characteristic of our time. It is perhaps not too much to say that, in this first decade of the new millennium, humanity has entered into a condition that is in some sense more globally united and interconnected, more sensitized to the experiences and suffering of others, in certain respects more spiritually awakened, more conscious of alternative future possibilities and ideals, more capable of collective healing and compassion, and, aided by technological advances in communications media, more able to think, feel, and respond together in a spiritually evolved manner to the world’s swiftly changing realities than has ever before been possible.

All of this is, of course, occurring below the radar of the mass media. To paraphrase Shakespeare’s line from Hamlet: There are more things in heaven and earth than are reported by the media. There is a saying about the content guidelines for media coverage: “If it bleeds it leads. If it tells it sells.”

Attunement with the material world has kept human beings earthbound in a “dust-to-dust” mindset. We are called to a Light-to-Light level of consciousness and to a greater awareness of being more than “only human.”

Consumed by Fire

There is a groundswell of spiritual awakening that’s been growing since the 1960’s. Many who have sufficient resonant substance are being drawn by Love to find attunement with the Tone sounding in the center of our Milky Way Galaxy where the design for a New Earth is established in a New Heaven. With the current cosmic configuration of stars and planets in our solar system and galaxy, we have the support of the entire Universe to move to a higher dimension and to transform our world by the fire of love into a Paradise—the topic of my next blog series. Until then,

Be love. Be loved.

Anthony

tpal70@gmail.com

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Planetary Archetypes . . . . . . . . . . Man in a Cosmic Context

Out beyond ideas of wrongdoing and rightdoing there is a field. I’ll meet you there. When the soul lies down in that grass the world is too full to talk about…. Rumi

Thank you, Rumi, for your rumination. The world is indeed too full to talk about, so I will simply write about it. In this series, I’ve been considering the history of archetypes and its parallel evolution with that of human consciousness. The source of my research is Richard Tarnas’ epic book COSMOS AND PSYCHE, which I am finding incredibly fascinating and enlightening a read and study.

In the previous post I shared Tarnas’ research into the history and evolution of the concept of archetypes and how human consciousness has evolved with it, as though the archetypes and human psyche are intimately blended and impacted by one another. (It may well be that the human psyche itself is the originator of the concept of archetypes.) In this post, I will share the planetary aspects of the author’s perspective gained in his exhaustive and detailed research.

Listen to the Message of the Planets Aligned

It is not by happenstance that this material has come into my hands just prior to the time of the current planetary alignment, which will end on February 20th, two days before this post will be published. My consciousness is attuned to the energetic messages being transmitted to Earth at this pivotal and chaotic time when the most powerful person in man’s world is about to be chosen by the citizens of the United States of America—who are divided amongst themselves with fear and hatred governing hearts and minds. There is an encoded message for us in the music streaming from these aligned spheres, and one message I am hearing is

“Nothing is wrong. Everything matters. Let not your hearts be troubled. Let love fill them and radiate without concern for results.”

As I write, I am aware that some of my readers may not have space in their minds and hearts to think and care much about these cosmic events. There is so much to keep up and deal with in our lives these days. And with one’s “nose up against the grindstone,” so-to-speak, one is understandably oblivious to the larger drama of life taking place in the cosmic context. I say this not in judgment or criticism but with compassion for the busy human state. For reasons that are emerging even as I write, these larger events taking place in our cosmic habitat have projected themselves into my consciousness for consideration at this time. So I will indulge them and give them due consideration—and I do welcome and appreciate comments and feedback from my readership, which fluctuates up and down with the subject matter. Currently it’s up, so I’ll keep moving with this consideration—the next one already presenting itself in the back of my mind and having something to do with myths and memories of Paradise. Hmm, sounds inviting.

Asking your forbearance, I burden you once again with an excerpt from COSMOS AND PSYCHE for your consideration and, hopefully, your edification and intellectual pleasure. My mind loves to be engaged by truth—not that what follows is true at all levels, as there is always a higher truth. This author writes from a higher level of consciousness than simply scientific and mental. It’s his spiritual perspectives, which he shares amidst all the astronomical and astrological data, that draws me to his writings—and to sharing them here. (Emphasis mine)

PLANETARY ARCHETYPES

The astrological thesis as developed within the Platonic-Jungian lineage holds that these complex, multidimensional archetypes governing the forms of human experience are intelligibly connected with the planets and their movements in the heavens. This association is observable in a constant coincidence between specific planetary alignments and specific archetypally patterned phenomena in human affairs. . . . It does not appear to be accurate to say that astrologers have in essence arbitrarily used the mythological stories of the ancients about the gods Jupiter, Saturn, Venus, Mars, Mercury, and the rest to project symbolic meaning onto the planets, which are in actuality merely neutral material bodies without intrinsic significance [I cannot agree with Tarnas here, as all material forms, especially the planets, have spiritual, or vibrational, significance.] Rather, a considerable body of evidence suggests that the movements of the planets named Jupiter, Saturn, Venus, Mars, and Mercury tend to coincide with patterns of human experience that closely resemble the character of those planets’ mythical counterparts. That is, the astrologer’s insight, perhaps intuitive and divinatory in its ancient origins, appears to be fundamentally an empirical one. This empiricism is given context and meaning by a mythic, archetypal perspective, a perspective that the planetary correlations seem to support and illustrate with remarkable consistency. The nature of these correlations presents to the astrological researcher what appears to be an orchestrated synthesis combining the precision of mathematical astronomy with the psychological complexity of the archetypal imagination, a synthesis whose sources seemingly exist a priori within the fabric of the universe.

Here is where the distinction between the ancient philosophical (Platonic) and the modern psychological (earlier Jungian) conceptions of archetypes becomes especially relevant. Whereas the original Jungian archetypes were primarily considered to be the basic formal principles of the human psyche, the original Platonic archetypes were regarded as the essential principles of reality itself, rooted in the very nature of the cosmos. What separated these two views was the long development of Western thought that gradually differentiated a meaning-giving human subject from a neutral objective world, thereby locating the source of any universal principles of meaning exclusively within the human psyche. Integrating these two views (much as Jung began to do in his final years under the influence of synchronicities), contemporary astrology suggests that archetypes possess a reality that is both objective and subjective, one that informs both outer cosmos and inner human psyche, “as above, so below.”

In effect, planetary archetypes are considered to be both “Jungian” (psychological) and “Platonic” (metaphysical) in nature: universal essences or forms at once intrinsic to and independent of the human mind, that not only endure as timeless universals but are also co-creatively enacted and recursively affected through human participation. And they are regarded as functioning in something like a Pythagorean-Platonic cosmic setting, i.e., in a cosmos pervasively integrated through the workings of a universal intelligence and creative principle. What distinguishes the contemporary astrological view is the additional factor of human co-creative participation in the concrete expressions of this creative principle, with the human being recognized as itself a potentially autonomous embodiment of the cosmos and its creative power and intelligence.

In Jungian terms, the astrological evidence suggests that the collective unconscious is ultimately embedded in the macrocosm itself, with the planetary motions a synchronistic reflection of the unfolding archetypal dynamics of human experience. In Platonic terms, astrology affirms the existence of an anima mundi informing the cosmos, a world soul in which the human psyche participates as a microcosm of the whole. Finally, the Platonic, Jungian, and astrological understandings of archetypes are all complexly linked, both historically and conceptually, to the archetypal structures, narratives, and figures of ancient myth. Thus [Joseph] Campbell’s famous dictum:

It would not be too much to say that myth is the secret opening through which the inexhaustible energies of the cosmos pour into human cultural manifestation.

. . . . For conceptual clarity, then, when we consider the meaning and character of each planetary archetype in the following chapters, it will be useful to understand these principles in three different senses: in the Homeric sense as a primordial deity and mythic figure; in the Platonic sense as a cosmic and metaphysical principle; and in the Jungian sense as a psychological principle (with its Kantian and Freudian background)—-with all of these associated with a specific planet.

For example, the archetype of Venus can be approached on the Homeric level as the Greek mythic figure of Aphrodite, the goddess of beauty and love, the Mesopotamian Ishtar, the Roman Venus. On the Platonic level Venus can be understood in terms of the metaphysical principle of Eros and the Beautiful. And on the Jungian level Venus can be viewed as the psychological tendency to perceive, desire, create, or in some other way experience beauty and love, to attract and be attracted, to seek harmony and aesthetic or sensuous pleasure, to engage in artistic activity and in romantic and social relations. These different levels or senses are distinguished here only to suggest the inherent complexity of archetypes, which must be formulated not as literal concretely definable entities but rather as dynamic potentialities and essences of meaning that cannot be localized or restricted to a specific dimension.

Finally, alongside this essential multidimensionality of archetypes is their equally essential multivalence. The Saturn archetype can express itself as judgment but also as old age, as tradition but also as oppression, as time but also as mortality, as depression but also as discipline, as gravity in the sense of heaviness and weight but also as gravity in the sense of seriousness and dignity. Thus Jung:

The ground principles, the archai, of the unconscious are indescribable because of their wealth of reference, although in themselves recognizable. The discriminating intellect naturally keeps on trying to establish their singleness of meaning and thus misses the essential point; for what we can above all establish as the one thing consistent with their nature is their manifold meaning, their almost limitless wealth of reference, which makes any unilateral formulation impossible.

This discussion is directly relevant to the outcome of our earlier consideration of free will and determinism in astrology. If I may summarize that thesis in a single statement: It seems to be specifically the multivalent potentiality that is intrinsic to the planetary archetypes—their dynamic indeterminacy—that opens up ontological space for the human being’s full co-creative participation in the unfolding of individual life, history, and the cosmic process. It is just this combination of archetypal multivalence and an autonomous participatory self that engenders the possibility of a genuinely open universe. The resulting cosmological metastructure is still Pythagorean-Platonic in essential ways, but the relationship of the human self and the cosmic principles has undergone a metamorphosis that fully reflects and integrates the enormous modern and postmodern developments.

Our philosophical understanding of archetypes, our scientific understanding of the cosmos, and our psychological understanding of the self have all undergone a profound evolution in the course of history, and they have done so in complexly interconnected ways at each stage in this development. Our experience of all these has evolved, century by century, and thus our theories have as well.

Theories abound in the mind-made world, but they only tend to confuse rather than clarify understanding. The questions I ask are: “Who is it that is trying to understand? And what self?” It seems that the self who is looking IS the self who are trying to “psychologically” understand. However, as we know, a state cannot observe itself. I am reminded of words attributed to Saint Francis: “What you are looking for is who is looking.”

There is one final excerpt I wish to share from Richard Tarnas’ book in which he speaks to where we are now in the 21st century relative to a century-long planetary configuration. I think you will enjoy his take on the archetypal profile presently at play in the human psyche shaping human behavior and global events.

In the next series I will do my best to offer clarification and enlightenment from a higher perspective. Until then, I greet you in Rumi’s field “beyond ideas of wrongdoing and rightdoing.”

Be love. Be loved.

Anthony

Email: tpal70@gmail.com

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