“All men are not equal in heart and spirit.”
From A Short History of Christianity by J. M. Robertson:
“Taken individually, then, an average Christian of the second century was likely to be an unlettered person of the “lower-middle” or poorer classes; living in a town; either bitterly averse to “idols,” theatres, the circus, and the public baths, or persuaded that he ought to be; utterly credulous as to demons and miracles; incapable of criticism as to sacred books; neurotic or respectful towards neurosis; readily emotional towards the crucified God and the sacred mystery in which were given the “body and blood”; devoid alike of æsthetic and of philosophic faculty; without the thought of civic duty or political theory; much given to his ritual; capable of fanatical hatred and of personal malice; but either constitutionally sober and chaste or chronically anxious to be so, and in times of persecution exalted by the passion of self-sacrifice; perhaps then transiently attaining to the professed ideal of love towards enemies.
But the effective bonds of union for the community, whether in peace or during persecution, were rather the ruling passion of hostility to pagan beliefs and usages, and the eager hope of “salvation,” than any enthusiasm of humanity, social or even sectarian. And, as an orthodox ecclesiastic has remarked, we cannot “even cursorily read the New Testament without being astonished by the allusions so often made to immoral persons calling themselves Christians.””
From A New Model of the Universe by P.D. Ouspensky:
“Only degeneration and decay can proceed mechanically.
Initiation gave freedom from this gloom, gave a way of escape from the never-ending anguish of the “ abodes of the dead “, gave a kind of life in death.
This idea is expressed more clearly than anywhere else in the Easter Hymn of the Orthodox Church, which undoubtedly comes from very remote pre-Christian antiquity and links the Christian idea with the idea of the Mysteries.
Christ is risen from the dead;
He has conquered death with death, And given life to those who were in tombs.
There is a remarkable analogy between the content of the Mysteries and the earthly life of Christ. The life of Christ, taken as we know it from the Gospels, represents the same Mystery as those which were performed in Egypt on the island of Philæ, in Greece at Eleusis, and in other places.
First of all the idea of esotericism tells us of the knowledge which has been accumulated for tens of thousands of years and has been handed down from generation to generation within small circles of initiates; this knowledge often relates to spheres which have not even been touched upon by science. In order to acquire this knowledge, and also the power which it gives, a man must go through difficult preliminary preparations and tests and prolonged work, without which it is impossible to assimilate this knowledge and to learn how to use it. This work for the mastery of esoteric knowledge, and the methods belonging to it, constitute by themselves a separate cycle of knowledge unknown to us.
One and the same idea invariably runs through the teachings originated by these people, namely, the idea that only a very few can enter the esoteric circle, though many may desire to do so and may even make the attempt.
The esoteric schools which preserve ancient knowledge, handing it over from one to another in succession, and the people who belong to these schools stand apart, as it were, from ordinary mankind, to which we belong.
According to the idea of esotericism, as applied to the history of mankind, no civilisation ever begins of itself.
There exists no evolution which begins accidentally and proceeds mechanically. Only degeneration and decay can proceed mechanically.
Civilisation never starts by natural growth, but only through artificial cultivation.
Esoteric schools are hidden from the eyes of ordinary humanity; but the influence of schools persists uninterruptedly in history, and has the aim, so far as we can understand this aim, of helping, when that appears possible, races which have lapsed into a barbarous state of one kind or another to emerge from that state and to enter upon a new civilisation, or a new life.
A savage or semi-savage people or an entire country is taken in hand by a man possessing power and knowledge. He begins to educate and instruct the people. He gives them a religion, he makes laws, builds temples, introduces writing, creates the beginning of art and the sciences, makes the people migrate to another country if necessary, and so on.
Theocratic government is a form of such artificial cultivation.
Biblical history from Abraham, and possibly even earlier, to Solomon, is an example of the civilising of a savage people by members of the inner circle.”
From The Kolbrin:
“The barbarian asks, “Who and What is The Supreme Spirit?” Say unto him, “Conceive it as a Being even above your greatest god. If it helps in your understanding, see The Supreme Spirit as a God reflecting His image as yourself.
The barbarian seeks a god he can see, but try and make him understand this is impossible […].
The barbarians are still children and these things do not easily come within […].
Because of this it may be best if they were taught by simple tales, like children, and so brought into the light gradually. A belief in The Supreme Spirit is of no great importance. An inquiry into His nature by the ignorant is purposeless foolishness.
It is of much more importance to men that they believe in their own souls.
Belief in a god of any sort without belief in the immortality of man and his godlike-ness serves no end. If a god existed without man deriving any benefit from his existence, it would be better for man to ignore him. This, however, is not the case. Man seeks unity and communion with The Supreme Spirit only for his own benefit. Man has a destiny founded in something greater than himself, and hence his need for that something.
The existence of a Supreme Being is not just something to accept, believe in and ignore. A belief, faith alone, cannot be ends in themselves, for nothing exists without purpose. Simple belief in a Supreme Being is not enough, we must know the purpose or intention of the Being. If we believe this Supreme Being created us, however this was brought about, we must seek to discover the purpose behind our creation. If we were created to serve some purpose, to do something we were intended to do, we must do it or earn our Creator’s displeasure. Does the potter keep the pot useless for its purpose, or the smith keep unwrought metal? Only things which serve the purpose for which they were intended are kept and cherished.
Therefore, we who are brothers, were taught not only to believe in a Supreme Being but also in our similarity to Him.
The Supreme Spirit is not a stranger beyond our ken, the powers of The Supreme Spirit infuse every fibre of our bodies.
For the sake of the barbarians it is perhaps best to call The Supreme Spirit, ‘God, The God without a Name.’
This will solve some difficulties, and if the barbarians think themselves superior because they contain Him within a name, let it be so and hold yourself in peace.
The barbarians make images of God to make Him more understandable. Are we much better who make images of Him in our likeness within our thoughts? Not perhaps because we believe Him so, but to make Him more understandable.
As man’s understanding of God increases, so does God recede; so that though through the ages man comes to understand God better, He ever keeps the same distance away.
We who dwell in the light of The Supreme Spirit have come closer to understanding, not because we are better men but because we have devoted our lives to the search [: the mystics].
If any man seek carefully and diligently enough he must find whatever it is he seeks.
God is not a person, but The Supreme Spirit.
They must also learn that the spirit is not something seperate from man, or something within him.
Man is spirit, man is soul.
I am not born, nor will I ever die.
I am Hahrew the Enlightened One, Hahrew the Twice Born. Having crossed the dark waters myself, I carry the others across. Being free from fear, I free others from fear. Being unrestricted, I ease the restriction of others. Knowing the way, I show it to others. Having trodden the road, I now guide others along it. I am an Illuminated One, the open of ear, the keen of eye. I am one who knows the Law, I am a keeper of ordinances.
To obtain the gem the serpent must be aroused and then overcome. To rouse this serpent is a thing not to be lightly undertaken, for it causes a fire to mount into the heart, which may destroy the brain with delusions and madness. Only the Twice Born can really obtain the gem.
Then you pass through the portal to the Hall of Judgement. Here, for the first time, your light is revealed and it is made known whether your tongue has spoken in accordance with the things within your heart.
Many are they who know the words of the tongue but sever these from what is written in the heart. If the words of the tongue are copied from the writings of the heart and are a true copy, then cross to the Place of Assessment where your true form and likeness will be displayed for all to see.
A curtain of darkness descends, there is a heavy dark mist, then the muffled crash of Thundering Doors. The aching body reclines within the tomb of stone.
The questing pilgrim has returned to his homehaven.
He has learned truths he could never learn on Earth and now knows the Grand Secret. Faith is replaced with certainty and he is now an Initiated One.
He who sees his own self in all things and all things in his own self is awakened. He is beyond delusion and outside the reach of futile sorrow.
Having arisen from the Womb of Rebirth, the spirit is completely freed from any doubt about the immortality of man.
The truly awakened soul is beyond carnal lust and mortal grief, his love is alike for all My creation and thus he shows supreme love for Me.
If a man would know Heaven, he must first know Earth.
Man cannot understand Heaven until he understands Earth.
He cannot understand God until he understands himself, and he cannot know love unless he has been loveless.
God is unknown but not unknowable. He is unseen but not unseeable. God is unheard but not unhearable.
He is not understood but He is understandable.
The people of those times spurned all spiritual things and men lived only for pleasure, caring little for the good of mankind or the future of the people.
The goal of life is upstream, not downstream. Man must struggle against the current, not drift with the flow.”
From The Revolt Against Civilization: The Menace of the Under Man by Lothrop Stoddard:
“It is this elite which leavens the group and initiates progress.”
From The Bow and the Club by Julius Evola:
“The last point to which I will allude in these short notes no longer pertains to the definition of the pure concept of initiation in itself, but rather to the connection between the level of initiation and that of mundane reality and history.
Particularly in recent times the conception of the secret character of the quality of the initiate has prevailed. The following saying of a Sufi (Islamic initiate) could be cited: ‘That I am a Sufi is a secret between me and God.’ The ‘hermetic’ character of the initiate is clear, moreover, from the initiatory current from which this adjective is specifically derived — alchemical Hermeticism, one of the main currents in the post-Christian West.
But if we go further back in time, a different possibility is also attested. If we focus our gaze on those civilisations which, in an eminent sense, we may call traditional — those civilisations which had an organic and sacred character and in which ‘all activities were adequately ordered from top down’ — at the centre of such civilisations we often find, quite visibly, figures with features similar to those attributed to initiates.
As this centre is constituted by an ‘immanent transcendence’, so to speak, meaning a real presence of the non-human in the human, which is expected of particular beings or elites, there is a corresponding form of spirituality which defines the initiate and distinguishes him from the priest, for example, because the priest, at best, is a mediator of the divine and the supernatural, but does not incorporate this element in himself through the character of ‘centrality’.
The ‘divine royalty’ at the origins of a great number of civilisations had precisely this metaphysical character.”
From The Upanishads translated by Sri Aurobindo:
“The unborn who is not devious-minded has a city with eleven gates: when he takes up his abode in it, he grieves not, but when he is set free from it, that is his deliverance. This is That thou seekest.
Lo, the Swan whose dwelling is in the purity, He is the Vasu in the inter-regions, the Sacrificer at the altar, the Guest in the vessel of the drinking: He is in man and in the Great Ones and His home is in the law, and His dwelling is in the firmament: He is all that is born of water and all that is born of earth and all that is born on the mountains. He is the Truth and He is the Mighty One.
This is He that draws the main breath upward and casts the lower breath downward. The Dwarf that sits in the centre, to Him all the Gods do homage.
When this encased Spirit that is in the body, falls away from it, when He is freed from its casing, what is there then that remains? This is That thou seekest.
Man that is mortal lives not by the breath, no, nor by the lower breath; but by something else WE LIVE IN WHICH BOTH THESE HAVE THEIR BEING.
Surely, O Gautama, I will tell thee of this secret and eternal Brahman and likewise what becomes of the soul when one dies.
For some enter a womb to the embodying of the Spirit and others follow after the Immovable: according to their deeds — is their goal and after the measure of THEIR REVEALED KNOWLEDGE.
This that wakes in the sleepers creating desire upon desire, this Purusha, Him they call the Bright One, Him Brahman, Him Immortality, and in Him are all the worlds established: NONE GOES BEYOND HIM. This is That thou seekest.
Even as one Fire has entered into the world, BUT IT SHAPES ITSELF TO THE FORMS IT MEETS, so there is one Spirit within all creatures, but it shapes itself to form and form: IT IS LIKEWISE OUTSIDE THESE.
Even as the Sun is the eye of all this world, yet is not soiled by the outward blemishes of the visual, so there is one Spirit within all creatures, BUT THE SORROW OF THIS WORLD SOILS IT NOT: FOR IT IS BEYOND GRIEF AND DANGER.
ONE CALM AND CONTROLLING SPIRIT WITHIN ALL CREATURES THAT MAKES ONE FORM INTO MANY FASHIONS: the calm and strong who see Him in their self as in a mirror, theirs is eternal felicity and ’tis not for others.
THE ONE ETERNAL IN THE TRANSIENT, THE ONE CONSCIOUSNESS IN MANY CONSCIOUS BEINGS, WHO BEING ONE ORDERS THE DESIRES OF MANY: the calm and strong who behold Him in their self as in a mirror, theirs is eternal peace and ’tis not for others.
‘This is He’ is all they can realise of Him, a highest felicity which none can point to nor any define it. How shall I know of Him whether He shines or reflects one light and another?
There the sun cannot shine and the moon has no lustre: all the stars are blind: there our lightnings flash not, neither any earthly fire. For all that is bright is but the shadow of His brightness AND BY HIS SHINING ALL THIS SHINES.”
Who is He?
All the platforms I Am on: