At times the soul undergoing transition is led across rivers with the aid of an escort. In Greek myths, Charon, the boatman, was assigned the task of guiding souls to the Otherside. Hermes, acting as psychopompos, led deserving souls to Olympus. The ushabtis, or statuettes buried with the dead among ancient Egyptians, could conceivably represent escorts or soul-bearers, aside from the usual interpretation of scholars of them being servants in the afterlife. In other religions, the escort of the soul is the Angel of Death, the grim reaper wielding a scythe as depicted in one of the cards of the Major Arcana of the Tarot–although the average Christian sees that being not as an escorter but as an avenger. Muslims call this Angel of Death, “Izrail.” There is a possibility that escorts of the soul do not always fetch departing souls from the Otherside. They may, in fact, also come from our physical dimension aiding souls in their transition. What we are intimating is that the mastery of astral projection or lucid dreaming actually gives the mystic or psychic the power to act as psychopompos, or guide of the soul. Our own personal experience may suggest this, as we will relate below, however, we are not implying here that we have personally mastered the art of occult mobilization, or attained a spirituality of a high degree:

We (I, me, myself) once had a dear friend who was a Theosophist. Although there were decades of physical years between us, we were rather close. One day, we received a call informing us of her demise. Her passing was sudden and unexpected. Wondering what her condition was like in the bardo, that night we decided to be by her side to offer assistance. And so with affirmations, intense mind-programming, and a strong desire, we spontaneously attained a projection without strenuously going through the usual steps as taught in occult books and schools. Moments later, we were by her side, leading her to a certain place, to a certain spiritual guide or master with whom in the astral state we were well acquainted with. When we reached our destination, we said to her: “from hereon you are on your own. We shall meet again.” After bidding her farewell, we were once again back in our physical body.

All along the projection, we were lucid and aware–aware that a part of us was asleep in bed; while another aspect, was active in another world. This is one of the signs indicating that the experience was not a dream. Soul-travel as we have mentioned before, is a mystery to the average religious devotee. Eventhough mystics, prophets and saints have alluded to this particular occult ability possessed by man, the average person still remains unconvinced and skeptical as to its reality; or from another perspective they fear it as a satanic gift. However, at least the Bahái’i faith firmly states the possibility for one to experience the afterlife while yet still alive and embodied on earth. Many modern saints such as Padre Pio were adepts of soul-travel.

Soul-travel, or astral travel is a natural mode of rest for the incarnating soul from the vicissitudes of everyday life. This usually occurs through sleep, but may be induced through various means. It is through this occult faculty that knowledge of the various dimensions may be gained. Ancient Greeks were familiar with the art of astral projection. In their myths there are many references to heroes visiting the underworld, such as Hercules, Aeneas, and Odysseus, or sorceresses such as Medea accompanying Jason, the captain of the Argonauts in his adventures–although she in her astral body. These myths probably refer to the astral aspects of the secret initiations of the ancient Mystery Schools.

The Occult Tradition

Before explaining the death process from the occult and metaphysical point of view, we ought to possess some knowledge of man’s occult anatomy, for man’s hidden structure and physiology play an important role in the release of the soul from its confinement to the form and the disintegration of the physical body and they are, therefore, a pertinent factor to our understanding of transition. It is also of some relevance to know the structure of the various planes or dimensions. We shall, therefore, consider these two essential topics briefly before discussing the process of transition from the occult perspective.

The Microcosm

Man, the microcosm, possesses several bodies, principles, or vehicles. According to Theosophy, these principles/bodies are seven in number: Monad, Atma, Buddhi, Higher Mental/Causal, Lower Mental, Astral Body, and Etheric/Physical. Christianity divides man’s components into body, soul and spirit. The concept of man possessing several bodies is also to be found in Hinduism, the Qaballah, and Islam; and is in fact based on the teachings of the Ageless Wisdom; it is to be found underlying all spiritual traditions in one form or another. The Initiates of ancient Egypt, for instance, had a clear understanding of man’s subtle anatomy as we can see from the following suggested correspondence with the Theosophical system:

Physical Body – Khat

Etheric Body – Khaibit (shadow)

Astral Body – Ka (double)

Lower Mental – Ba (heart-soul)

Causal Body – Sahu (spiritual body)

Higher Mental – Ren (name)

Buddhi – Khu/Ab (spiritual soul)

Atma – Sekhem (power)

Monad – Khabs

In average cases, the bodies directly involved in the death process and in the afterdeath state are of the first five-the physical body, etheric, astral, lower mental, and causal. In certain conditions it may involve the first two or three.

Each body or principle has energy-centers fully developed and functioning, or in the process of unfoldment. These energy-centers are called chakras in Hindu occultism and there are seven of major importance. In the physical body the endocrine glands and the plexi correspond to these chakras. The following are the Hindu terms for these chakras as well as their correspondence to the glands and their location:

Muladhara – gonads – base of spine

Svadishtana – spleen/pancreas – naval

Manipura – adrenals – solar plexus

Anahata – thymus – heart

Vishuddha – thyroid – throat

Ajna – pituitary – center of eyebrows

Sahasrara – pineal – crown

Every vehicle of consciousness possesses chakras, some of which are not functioning to its full potential or fully-developed as yet in the average human being. Chakras are channels and transformers of energy. They receive the influx of energies originating from higher spheres and distribute those energies to a lower principle. The frequencies or qualities of these chakras are associated with one’s evolutionary development; this account for the many colours attributed to them by various authorities who often seemingly contradict one another. These chakras vibrate at a rate determined by the quality of the indwelling soul. During transition the soul escapes through one of these portals. One’s evolutionary development determines where the soul would make its exit. According to occult teachings, it is favorable for the soul to be released through the crown chakra or other higher centers; escape through the lower centers results in a transition to one of the lower worlds. Generally speaking, the average person evacuates the body, in the process of transition, through the solar plexus chakra. This is because the manipura chakra is associated with the qualities of self-centeredness, and is the normal expression and polarization of the average person. Aspirants and servers of humanity often emerge out of the heart chakra, as this chakra is related to an expanding love for all sentient beings. Enlightened, spiritual souls pass out of the physical form through the crown chakra. This major center is associated with pure, lofty thoughts and feelings, with a sense of oneness and identification with all beings. It is this crown chakra that Hopi Indians believed to be the exit of the soul at death. Occultism declares that the point of exit indicates the realm that the indwelling soul would sojourn, whether it be in the lower regions of “hell,” or in the upper localities of “heaven.”

Connecting the various bodies together, like beads on a string, is the sutratma. This sutratma is sometimes referred to as the “silver cord.” This term comes from one of the books of the Old Testament.

“Or ever the silver cord be loosed, or the golden bowl be broken, or the pitcher be broken at the fountain, or the wheel broken at the cistern.” (Ecclesiastes 12:6)

While the indwelling soul is incarnated in the physical form, the sutratma remains intact, connecting the lower form to the higher principles. It functions primarily as a channel for divine life forces–the energies emanating from the Monad. In sleep and in the astral state, when the awareness-principle roams about in the higher dimensions, this cord serves as a connecting link between the material body and the astral form. So long as this cord exists intact, the soul is bound to the physical body. Once the cord is severed, as occurs in the death process, the soul loses its connection with the physical body. A person may be in a coma, or in a cataleptic state with a resemblance of death, but so long as the cord endures, it is always possible for life to return–it is possible to “raise the dead,” so to speak.

Another point to consider

Astral projection is an occult art that was commonly practiced by ancient mystics. Apollonius of Tyana, Yeheshuah (Jesus Christ) and many other mystics often used the ability in their ministry and work. In centuries past and up to this very day, Wicca, or the tradition of witchcraft, teaches its adherents the secrets of astral projection. The superstition that witches rode on broomsticks to their covens actually stems upon the fact that witches were adepts in the art of astral projection and astral travelling. The art of astral projection was kept secret throughout the centuries until the inception and commencement of parapsychological research in the previous century by reputable and eminent scientists. What was once shrouded in mystery and transmitted secretly to initiates, are now being rediscovered or taught openly to the public through the mass media.

This occurred because early parapsychological findings paved a way for the revelation of such arcane knowledge. People were made ready for the knowledge and power that occultism had to confer. In contemporary times, Carl Jung, the great psychoanalyst, experienced many OBEs and commented on the “absolute objectivity” of his experiences. Other famous persons who had OBEs were among others, St. Augustine, Goethe, Plato, Aristotle, Wordsworth, Alfred Tennyson, and Ernest Hemingway.

Astral projection, like NDEs, is one of the ways that an individual may prove to him or herself of the truth of the survival of consciousness at the time of transition–that the self, the personal consciousness may function independently of the physical brain and organism. Death is no longer feared, and in a sense, may be said to be “eradicated” once a single astral projection is experienced and apprehended.

Hypnotic-Regression of the Soul

Hypnotism has come a long way since the days of Anton Mesmer and his concept of “animal magnetism.” It has passed through many changes of techniques and used for various purposes such as entertainment, self-improvement and healing. Certain principles or tools of psycho-transformation such as affirmation, or “subtle suggestion” are linked to the Mesmeric tradition. In recent years hypnotherapy, or hypnotism used as a therapeutical tool, commenced a new line of probing into the depths of the human psyche. This occurred when certain individuals had spontaneous recollection of their past-lives. If hypnotism could be used to stir and dig up the memory of the present life, could it not also be used to probe deeper into the memory of the psyche to acquire information of a life lived in a past identity or incarnation? This question asked by experts in hypnosis was based on the concept of reincarnation. The underlying premise was that if reincarnation were true, the results of deeper probings into the psyche would offer clues as to its reality. In this section we will not discuss the results of such findings, suffice to say that many case studies of soul-regression into past lives were found to be plausible and later discovered through research to actually be historically-based. What we will consider briefly here are the findings of soul-regression through hypnosis–in the theta-state-pertaining to soul-memory of the transition state and the life beyond the Great Change. This field of study and investigation is just another logical step from the previous probings into past life experiences.

Our main (and only) source of information concerning this subject is derived from Michael Newton. After investigating the matter for several years along the lines that we have delineated above, he published his findings in the Journey of Souls. One of his main discoveries is that not all souls are of the same spiritual age; that souls may be classified as to their soul-age or evolutionary status. This spiritual principle is actually the origin of the caste system formed in ancient India. Broadly speaking, souls of the same class or spiritual age usually conform to a certain set of experiences during transition and in their “placement” which souls of a higher class usually bypass or do not normally undergo. This corresponds to the general idea of Bardo experiences where one may liberate oneself at any stage, relinquishing the need to experience the following phases–and this usually conforms with soul age and experience. Newton discovered that there was a “homogeneity of experience” among his subjects in the transitional experience, especially when it progressed through further stages.

Subjects of soul-regression declare that after the initial surprise of being alive during and after transition with its concomitant deathbed visions, a certain white light emerges and attracts their attention. This stage is often accompanied by divine music. From the point of view of Tibetan metaphysics, this white light is none other than the Clear Light of the Void manifesting in the secondary stage of Chikai. Ignorant of what is to be accomplished at this stage, some of the subjects of Newton simply passed on to another stage of the bardo where the judgment or the “tunnel effect” was experienced. Some report of having hovered over the dead body for several days because of confusion, anger or bewilderment. This usually occurs to those who were killed or murdered unexpectedly. We may equate this experience with the latter part of the Chonyid or Sidpa bardo.

Almost all subjects of deathbed visions describe the “tunnel-effect” where one feels oneself travelling through a long dark tunnel to an uncertain destination represented by a point of light at the distance. This light gets closer and closer as one approaches its source. In occultism, this light is actually the light of the astral realms and should not be confused with the Clear White Light of the Bardo, which is essentially a state of illumination. The tunnel-effect is an experience of the crossing of the veil that separates the physical from the astral regions. It is a “movement” into a different dimension, a birthing into a higher world. After the tunnel effect, and while still being a little disoriented, subjects report on experiencing vibrations of love, comfort and companionship emanating from what they later discovered to be a reception committee comprising of close friends, relatives and their personal, spiritual guide. This “reception committee” Newton found, is always planned well in advance of the soul’s transition by the soul’s personal and spiritual guide to assist it in adjusting to new conditions. Advance souls; however, according to certain case studies, go through the white light experience and the tunnel-effect very quickly. Most of these souls often go straight to their destined realm without undergoing the preliminary stages of meeting with loved ones. Newton believes that these souls do not require the comfort and solace from other beings that young souls usually crave for. After adjusting to the vibratory condition of the astral realm, Newton’s subjects marvel at the remarkable sight awaiting them, and they are usually at a loss for words. Newton comments on this:

“I enjoy hearing from subjects about the first images of the spirit world. People may see fields of wildflowers, castle towers rising in the distance, or rainbows under an open sky . . .” (1995:24)

And he continues:

“Regardless of their state of mind right after death, my subjects are full of exclamations about discovering marvels of the spirit world. Usually, this feeling is combined with euphoria that all their worldly cares have been left behind, especially physical pain.” (1995:25)

After meeting beloved ones, most souls are brought to special places designed to heal past traumatic experiences. In these healing centers subjects describe themselves as being bathed in swirling light. Those who are seriously damaged in a psychological way, and who possess negative, or evil tendencies, are brought to rehabilitation centers by their guides and secluded for a period of time.

After the required healing, souls are sent to the realm corresponding to their spiritual attainment. This is described in the Journey of Souls as “placement.” Subjects describe riding on a beam of light, a current of energy, to their destination whether it be in the upper astral or the lower mental. In placements, souls are brought to their spiritual group comprising of individuals of a similar evolutionary status, and they normally do not wander form their group to join other associations. According to Newton’s subjects, in the subtle spheres, the age of the soul manifests in a certain colour or hue in their aura; these souls of a certain evolutionary status (colour) congregate together to form their spiritual group, which is presided or directed by a higher soul functioning as guide and teacher. In these groups discussions take place concerning experiences in the newly-terminated life. The discussions that take place are not unlike the group discussions that occur in a psychotherapeutical meeting where one’s attitudes, motives and feelings for a certain action are analyzed and where one’s behavioral pattern or habit is rationalized by the psychotherapist, or others within the group. The spirit world, as we can see from this, is a time for evaluation, assimilation, and analysis. According to subjects, some of the activities that souls engage in are research and study in libraries or spiritual work undertaken at the direction of their spiritual guides. Similar to the teachings of the Occult Tradition, the case studies of Newton indicates an active life in the higher planes where one may study the various fine arts and sciences or express one’s creativity

The Jewish Philosophical and theological world was closely linked to the Arabian intellectual tradition. The writings of Jewish authors were originally written in Arabic. Many, later translated to Hebrew and Latin. Beginning with Arabs and Jews philosophers who lived in an Islamic land, namely, Andalusia (Spain) for a long time, the intellect were educated in Arabic language. I studies Muslim, Jewish and Christian philosophers, for example in Islam I was fond of  al-Kindi, al-Ghazali, al-Farabi, Ibn Sina (Avicenna), Ibn Rush (Averroes), In Judaism, Moses Maimonides, and Saadiah Gaon, and in Christianity, Aristotle and Thomas Aquinas. Because I believed that the best human state is to be a philosopher, because wise men of the world are philosophers. They dealt with every question through reason until proved true. For them, reasons of things are gathered from things around them. In the early years of my studies at the university I was fond of studying theories and their application. When philosophy pumped up in my mind one day, I was in a group discussing the relation between the two R’s (reason and revelation).

From Aristotle (384-322 B.C) to Al-Razi  (865 – 925), and Saadiah Gaon, or Saadiah bin Joseph (882-942), the Jewish philosopher, who wrote in Arabic in the 10th century, to Ibn Sina-Avecinna (980-1037)  to Ibn Bajjah-Avempace (1090-1139), who  was the first Muslim philosopher in Spain, who paved the way for both Jewish and Muslim philosophers, namely,  Ibn Rushd (Averroes) 1126-1198, and Maimonides (1138-1204) in logic and Mathematics.  

On the Christian side, the Latin translation of James of Venice in the 12th century and especially those of William of Moerbeke (1215-1285) at Paris proves fundamental to Christian assimilation of philosophy, these translations were used later by Thomas Aquinas  (1225-1274)

On the Jewish side, Maimonides in the 12th century, born in Cordova was educated in philosophy by Arab Teachers, he sought to reconcile Aristotleism and Judaism in his “Guide of Perplexity” to help those who are perplexed with conflicts between knowledge and the center of Jewish revelation.  

Maimonides translated Averroes’s commentaries from Arabic to Hebrew, then later translated to Latin, Where it became available for Europe philosophers.  

Geronides or Levi bin Gershom in the 14th century, his “Super Commentaries” on Averroes was famous,  he was an Aristotelian more than Aristotle himself, For many analysts, his book became the primary source.  

The line of Jewish philosophy continued with Joseph Caspi, Moses of Norbonne, Judah Messer Leon and Elijah de Medigo in the 15th century,  

Jews and Muslim philosophers in that period fought parallel battles concerning the study of philosophy especially in the subject of the  two R’s. Moses Maimonides in his “treatise on Logic”  referred the debate between superiority of logic over grammar, portraying logic as universal grammar and distinguishing between generally accepted religious  opinions,  traditions and universally as necessary valid ones.

Al-Ghazali (1059-1111) can be viewed  as anti-philosophical, but in fact, he was not opposed to philosophy per say, but rather challenged the philosophical approaches of those who in uncritical way accepted too readily certain Greek philosophical positions. For example, Aristotelian theses concerning the natural world by affirming that God knows only universals, not particulars, and maintaining that the world and soul are eternal.

Saadiah GAON,  (882-942) the 10 century Egyptian expert in Jewish Law, Hebrew grammar and the translator  from Arabic and commentator on biblical books, introduced dialectical theology into the medieval Jewish community, but the challenges faced the Jews in that period, were from both internal and external forces, From within was the perplexity due to the Karaites, (from Qar’a, read) Jews who rejected the authority of the oral rabbinical tradition, and considered the role of rational judgment of religion. The external, however were coming from both Muslims and Christians and Plutonian circles. His  book “Doctrines of Beliefs” to enhance Jewish belief. He provided “Attributes of God” like Muslims who made “the 99 Best God’s  names” Both  al-Ghazali and Saadiah  denunciated the Christian Trinity, and defended the four Aristotelian arguments about: Creation-nihilo, but opposed Aristotle’s theory of eternity of the world. For him, philosophy became a necessary instrument in facing these perplexities. The main conflict between philosophy and theology in Islam was similar to the Jewish experience in terms of the two Rs  and reached their highest intensity when philosophy, is taken in its strictest sense, referring to the Platonic Philosophy in the earlier medieval conflicts, that led to the philosophy of Aristotle when his non-logical works become translated into Arabic and Latin. 

Al-Kindi,(d. 870) earlier, however, a Muslim philosopher, began at Baghdad,  where the translations of Aristotle’s “Metaphysics”  and “On the Heavens” made and became available other philosophers east and west.

Part 7 – Sam Harris debated William Lane Craig at Notre Dame University on 7 April 2011 on the topic Does Good come from God? Are the foundations for moral values natural or supernatural? – This was the way the debate was introduced by the moderator. Introduction overview of the speakers (taken from the website): Sam Harris, one of the “Four Horsemen of Atheism,” a neuroscientist, philosopher, and bestselling author, will seek to show that the separation between scientific facts and human values is an illusion. Harris will prove that science, not religion, should provide the basis for morality. William Lane Craig is an American Evangelical Christian apologist, theologian, and analytic philosopher known for his work in the philosophy of religion, historical Jesus studies, and the philosophy of time. One of the foremost apologists in the field, Craig has faced some of the best and has been known to hold nothing back in his sharpshooting style of debate.
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Another point of considerable importance is in the realization that divine revelation is not a static impulse of a moment in time but one that is continuous in the unchanging background of eternity. Divine Laws are no respecters of persons. We may believe in a single revelation of God for humanity for all time and consequently seal ourselves in a cage of human thought, or we may understand the nature of revelations to be forever unfolding its petals of divine truths commensurating with the development of man’s mental and spiritual capacity. In one case spiritual stagnation may result, in the other continued growth. It is, therefore, a good idea for the metaphysician to attune daily with the Divine Mind to uncover the many laws and principles applicable to humanity’s evolution, and to unfold his intuitive and mental faculties that spiritual truths may be easily discerned and assimilated.

Theological dogmas misdirect man’s attention to a false perception and understanding of Reality. For example, we are given absurd theories by the Church concerning cosmology and anthropology which we are to consider as Truth. The Church fails to realize that the progressive modern mind of man requires practical, factual and experiential knowledge. Blind beliefs are out of place and faith without a true foundation no longer fascinates the maturing soul. The true purpose of life is left untouched and unconsidered by the leaders of the Church who prefer instead to build one’s faith upon the dogma of a “sole” Son of God for salvation; of teaching and emphasizing a God of wrath; of an eternal hell which the God of Love was supposed to have created, etc., ad nauseam. One is left guessing as to what Truth is or to what it refers to. The scriptures, however, are explicit in their statements as to what Truth is, what it entails, and implies–including life’s purpose as planned by God; but most adherents of the Christian religion go over them too lightly. Because the incarnating soul tends to forget its origin and purpose of being while sojourning in physical matter, we feel that the metaphysician should remind the masses repeatedly of life’s purpose even if it means ending-up as a shooting target for rotten eggs and tomatoes. Below we present just five of the many important statements that sums-up the purpose of man’s sojourn:

1) “Know ye not that ye are gods?” (Psalms 82:6, John 10:34)

2) “Be ye therefore perfect, even as your Father which is in heaven is perfect” (Matt 5:48)

3) “I and my Father are One.” (John 10:30)

4) “Seek ye first the kingdom of God . . . ” (Luke 12:31, Matt 6:33)

5) “Get wisdom, wisdom is the principle thing.” (Proverbs 4:7)

Know Ye Not that Ye are Gods

Whoever wrote Psalms knew man’s true identity to be divine, and that which appears to be a mortal representation of man merely a façade of the soul. Christians have long believed in a “sole” son of God, but this is disputed by the Master Jesus himself when he echoed the words of Psalms to the Pharisees and the Doctors of the Law. In the Corona Class Lessons, the “Master Jesus” complains:

“One of the greatest weakness of so-called Christianity lies in the fact that they have deified me as a god to worship or bow down to and to make wishful prayers to; yet my mission and message they often neglect . . . ” (1986:27)

And one of the contents of this “message” is to know that we ourselves are gods and legitimately the spiritual children of God. It is humanity’s mission to reflect, to express their Father-Mother in all of the countless worlds, realms, and dimensions.

We repeat, humanity is an expression or partial manifestation of God, and are therefore sons and daughters of the Supreme Being. To consider ourselves any less is to demean the utterance of Truth by the Nazarene. This statement from the scriptures point out that humanity must eventually come to realize this Truth here on earth and in waking consciousness. This truth is what emancipates a person from all mortal states and conditions.

Be Ye Therefore Perfect, Even as your Father Which is in Heaven is Perfect

We falsely believe in the non-attainability of perfection, and yet, if it were so, the Nazarene would not have made the above statement which is to be understood as a commandment and not as a mere suggestion. Granted, that perfection is non-attainable in the sense that it is no static condition of the soul, but an ever-growing impulse toward a higher ideal–for instance, a perfect human being is but an embryonic, imperfect god. However, the goals set for humanity that represent the state of human perfection by the Divine Mind is attainable here and now. In fact, this is one of the purposes of the cycle of incarnation and reincarnation. It is evident that perfection is not attainable in a single life-time, hence the need for re-incarnating to assist the process of soul-unfoldment and reach the “Insan Kamil” (Perfect human being) level as expressed in Islam. The perfect man is a hermaphrodite in a psychological and spiritual sense. Alchemists and Hermeticists knew of this, and Carl Jung rediscovered this principle. He believed that society’s psychological ills stems from the non-integration of the many opposite polarities. To put it succinctly, and from the psychospiritual/psychobiological point of view, perfection is attained when the positive male and female qualities are harmoniously united in an individual and the awareness principle centered and functioning from that state. Below we present some of the associated components of the male and female:

Female

Right side of the brain

Intuition

Pituitary gland

Sympathetic nervous system

Compassion/Understanding

Subconscious mind

Imagination

Kundalini-Shakti

———–

Male

Left side of the brain

Intellect

Pineal gland

Central nervous system

Power/Wisdom

Conscious mind

Will

Shiva-Holy Spirit

Imperfection appears real, but life itself is perfect, for life is an expression of the Supreme Being. To believe that human perfection is a chimera is to believe in a cosmic deception. Although perfect human beings are seldom seen they do exist, and they usually live in the discarnate state having fulfilled the requirements for perfection. The citizens of the Kingdom of God are those that are perfect in the human sense.

I and My Father are One

This is a statement of Truth, and may result as a spontaneous expression of one’s state of consciousness, rather than a reminder and an affirmation of one’s inner unity with the First Cause. Fundamentalists in certain religions may consider it blasphemy for one to enunciate this truth, yet, from the spiritual perspective, the opposite is true. A sense of separation from God is a sacrilege and is the root of all evil expressions. Man’s spiritual growth commensurates with his growing realization of the unity of all life. Life is evolving every unit of consciousness to the point where it realizes its individualized identity in the presence and oneness with the One Supreme Being. This evolutionary process is hastened with the cooperation of the life-unit itself when it has reached the stage where it is able to exercise the will of the soul. The will, however, is often misdirected in appeasing the purposes and goals of the personality which simply retards the life-unit’s sense of divinity, immortality and identity in God.

Seek Ye First the Kingdom of God

Seeking externally for a permanent peace of mind, contentment, and happiness only results in failure. Acquiring and heaping material things in one’s home, on one’ person and in one’s bank account eventually brings about an empty feeling in the soul. All that is external to us is transient in nature; therefore, dependency on externals for our spiritual, mental, and emotional well-being are likewise short-lived. Caesar’s and Mammon’s kingdom fail to provide us with anything of eternal worth; it is only be seeking within that we acquire the immaterial things beneficial for our continued soul-existence. The kingdom of God is within and at hand, and not as Christian theology has taught: a place situated in a paradisical garden in the higher worlds or in the Last Days waiting for the faithful to enter at some uncertain date. Heaven does exist as a spiritual archetype and must be manifested in our consciousness and in the physical world. The Kingdom of God within is an inner reality that life is directing us to realize and to manifest in our mundane sphere, our external reality. Once we have gained the Kingdom of Heaven, it is up to us how we will manifest it on earth. We may choose to manifest worldly abundance, or we may not. Nevertheless, what is certain is that suffering will be a thing of the past, for it is promised in the scriptures that God shall wipe away every tear. The Kingdom’s successful appearance is dependent upon the way we think and live, and the focus and quality of our consciousness.

Get Wisdom, Wisdom is the Principle Thing

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According to Tradition, Solomon is supposed to be one of the wisest men who ever lived. The above statement, therefore, takes on a greater significance for it is attributed to the Hebrew King who was responsible for the building of the Temple. Wisdom may be categorized into two types: mundane wisdom of the worldly man and spiritual wisdom of the enlightened person. The spiritual wisdom of the enlightened person is much wider in perspective, and all-encompassing than the wisdom of the worldly individual. Wisdom in its essence is Soul-knowing, Soul-loving, and Soul-willing. It is one of the aspects of the Spiritual Triad within the microcosmic being of man. Its unfoldment and application in one’s world assists in proper assimilation of one’s mundane experiences. Wisdom in its lower spiritual form, as understood in Hindu philosophy, is the application of Viveka and Vairagya, or discrimination and detachment–discrimination as to what is real and unreal, and the detachment of that which is unreal and false. Meditation, introspection and prayer are some of the principle means whereby the wisdom of the Soul may be evoked into waking consciousness. Knowledge that is spiritually understood is the acquisition of wisdom, and as wisdom grows, so does one’s illumination. Salvation is automatic when one attains illumination. Without wisdom a person goes through life making foolish mistakes and karma that bind him or her to samsara–or the lower worlds. Wisdom, therefore, has an emancipative quality which directs a person to Reality and is to be considered as a “principle thing” to be acquired.

The Laws of Life

The average person drifts through life without sparing a thought as to its purpose. When facing problems he usually either flees from it, in which case he confronts it in another form because the seed of the problem lies within, or else he submits feebly to its occurrence. In both cases he fails to extract the teaching that it may convey to his evolving soul. Without a proper philosophy of life man lives like the lower life-forms, indulging in the lower senses and gratifying the base appetites and instincts. An improper philosophy of life is materialistically oriented–it is deemed improper because it neglects the spiritual side of Nature and because of such it fails to answer adequately the many vicissitudes and paradoxes of life that confronts man daily. What we propose is a metaphysical philosophy in which is based the Cosmic Laws and the Eternal Purpose. Such a philosophy may come about as a result of a growing sensitivity to the divine nature within–to a metaphysical awareness of the Soul. In this philosophy all of the beliefs and tenets of a materialistic way is replaced with a loftier understanding and attitude as seen from a spiritual base. For instance, science informs us that we all possess several instinctive urges that motivate our zeal for life; they may be summed-up as follows:

1) The instinct of self-preservation

2) The instinct of self-perpetuation

3) The herd instinct

4) The religious instinct

These instincts are well known in psychology, therefore we shall not take the time to explain them. We shall instead analyze their hidden, occult nature, as seen from a spiritual standpoint.

The Instinct of Self-Preservation

At a higher spiral of evolution, this primal instinct of self-preservation applies to the soul being of man where it is transformed into the evocation and preservation of one’s Higher Self in one’s waking consciousness. St. Paul calls this the forming of the Christ within. As man is transformed spiritually, he displaces the lower self, the false ego, with the preservation of the Real Self with which he identifies himself. Mortality is thereby transcended as the divinity of the Real Self is preserved, maintained and lived. We must be careful not to limit ourselves because of the false image or conception we have of what we believe ourselves to be. That which appears is unreal; that which is Real, is hidden. It is the archetypal image of man that God created and saw that it was good. There should, therefore, be a cessation of the identification with the unreal.

The Instinct of Self-Perpetuation

This instinct of self-perpetuation is a creative impulse that the biological being of man translates into procreation or generation. From the spiritual standpoint, creativity is in manifesting the qualities of man’s innate divinity, and in expressing the divine urge to create outwardly through the mind with the symbol and tool of his will–the hands; and to internally re-create or regenerate anew the quality and life of the cells composing his organic being. Self-perpetuation, therefore, takes on a spiritual nature in which the “self” that is perpetuated is the intrinsic genius and uniqueness of the Soul expressed and moulded upon inanimate and animate matter. Mediocrity is the result of our own sense of self-limitation and false identity. Our true potential is realized by giving up this false state and expressing what really lies within our spiritual nature. Self-depreciation and exaltation of the lower self simply shuts out the light of our Higher Self.

The Herd Instinct

Gregariousness, or the herd instinct in the lower being of man is the desire to socialize, to identify himself with others like himself. This instinct gives rise to the old proverb, “bird of a feather flock together.” Man has been called a social animal, and in this propensity towards others of his kind lies the underlying, unconscious spiritual urge to be one with Nature, to unite with God. Spiritually, man seeks unity with the Source of his being, to identify himself with something greater than what he believes himself to be. Not realizing the purport of this instinctive urge, man seeks outwardly for that which can only be found within. Relationships with individuals, with groups, with clans, with others of like creed will fail to satisfy the Soul-urge, for all that which is external to man is ephemeral. Transcending mob-consciousness is the way towards attaining superconsciousness. Man seeks to unite with God for he senses a certain “separation” from his Source, a certain void in his heart. A sense of separation ascribes to us all the opposite virtues of the Supreme Being–its power, wisdom, and love. We falsely see ourselves as mere humans, weak, powerless, finite, limited, mortal, and wisdomless. Nothing less than the “mystical union” with the Universal Being will bring man true peace, happiness and contentment. In order to enforce this sense of non-separation from God, one ought to think, speak and act as though we were one with God. Affirmations and decrees such as “I and my Father are one” are of great aid.

The Religious Instinct

Carl Jung proposed that man possesses a religious instinct which motivates him to recognize, or to believe, and be devoted to something higher than himself in which he has come to call “God.” Basically, this has a similar meaning with the spiritual connotation, interpretation and application of the herd instinct. It is actually the urge to evolve, to progress to a higher state of consciousness. Animals, plants and lower life-forms move along the currents of evolution in an unconscious manner. Lacking the mind-principle and the force of the will, they are unable to participate in their own evolution. Man, however, has all the tools, the faculties in his possession to take part in his return to his “Father,” like the prodigal son. We believe that either this instinct has been misnamed or else it has been misunderstood, as it has perpetuated man’s bondage to religious creeds. Ignorant of the spiritual nature of the religious instinct, man has created a demarcation between a life lived spiritually, and religious devotions to man-made dogmas, often praising the latter while condemning the former. Man will not fulfill God’s Plan so long as his devotions are directed to maya, glamor, and illusions rather than to Truth. Man’s present form of worship is directed to an idea, an image of a belief. There is no true knowing by experience of what he worships. Unless he turns towards that which is Real and reflects it in his life, man is not truely being “religious.” Instead of humanizing God, we should spiritualize man.

Understanding the primal instincts to be spiritual urges and laws with a metaphysical application enriches one’s personal philosophy and attitude towards the purpose of existence. A philosophy of life should be based on Truth, based on the Laws of the Cosmos that brought the solar system into being. Spiritual laws unfold man’s awareness when applied, and an understanding of those laws gives man a greater direction in life, a greater sense of unity with Nature and a responsibility to life as a whole. There are many Cosmic laws that man should incorporate into his philosophy of life and turn into principles of living. Laws of Love, of Harmony, of Justice, Beauty, Cooperation, and Service, for instance, provides man with enough material to expand his awareness to embrace the Cosmos. Divine Laws are a manifestation of the Supreme Being . By living in accord with these Laws, we manifest in our lives abundance in a material and a psycho-spiritual sense. It is these Cosmic Laws that the spiritual counselor should teach all those that aspire to realize, to be, and to become their Real Self.

Copyright © 2006 Luxamore

There is a strong connection between the immaterial aspects of man and his physical constitution. The mind and emotions affect the somatic system via the vital body, the etheric body with its energy-centers and channels called in Yoga philosophy, chakra and nadi, respectively. These chakras affect the glandular-system according to its state of vitality. Negative states of mind and emotions obstruct or irregulates the flow of the life-force or prana emanating from the sun and streaming into the chakras. This in turn causes the associated gland of the energy-center to be hyper- or hypo-active which manifests as the malfunctioning of the organs and the impairment of the metabolic processes. This sets the stage for disease to occur in the body. An unbalanced and dis-eased state in the physical constitution are therefore the reflected images of our habitual thoughts and feelings. It is the manifestation of the inner reality of mind and emotions. This is not to say that all illnesses are the result of the play of the mind and feelings–there are, of course, a small percentage of illnesses the result of physical causes.

There are four fundamental principles to consider in metaphysical healing:

1) The preparation of the Healer

2) Determining the cause of inharmony

3) The choice of metaphysical therapy

4) The actual healing and teaching

Concerning the first point, every healer should realize that what really heals is the divine power of the Universal Mind. The healer is merely a channel for the healing energies to flow, or at the very least, a catalyst for the healing power that flows from the patient’s divine principle. Because energy is tainted by the channel in which it flows, it behooves the healer to purify his lower being from all obnoxious material. In the ancient Mystery Schools, for instance, every would-be-healer would undergo purification in the form of prayers, fasting, meditation, and other spiritual exercises. This had a three-fold effect–the elimination of toxins from the physical system; the strengthening, vitalizing, and magnetizing of the aura and nervous system–both subtle and gross; and the alignment of the lower components of the microcosm with the divine principles called “the spiritual triad” by Theosophists. This purification makes it feasible for divine forces of vital life, which is a higher form of prana, to flow through the healer. Once having filled the physical body with a harmonious flow of the vivifying principle, the surplus energy would strengthen and magnetize the aura. In Christian scriptures we read of saints healing with their “shadow.” This shadow is in fact the aura.

Another relevant point connected with the metaphysician’s preparation is the polarization of the consciousness. Energy flows abundantly from and to the chakra in which the consciousness is daily polarized. The expressions of love and compassion, for instance, which are vital attributes for the healer to possess, reveals that the consciousness is polarized in the heart-chakra. Expressions of self-centeredness indicate a polarization within the solar-plexus center. A strong altruistic will shows that the polarization is within the chakras above the heart. What this means technically, where divine pranic healing is concerned, is that the polarization within a lower center would make it difficult for the healer to reach and heal the organs of the patient associated with a higher center because of a difference in the frequency octave. Heart troubles, for instance, which is associated with a poor functioning of the heart-chakra, a healer polarized in the solar-plexus will find it difficult to heal, because the necessary energies required to correct the patient’s problem is unavailable, inspite the belief that plain unqualified divine energy is sufficient enough to do the work. Without the right level of consciousness, divine energy entering into the healer would simply evaporate having found no correspondence in likeness within him/her. The divine energies entering the healer is qualified with whatever psychic center the healer polarizes himself. The healer may seek to overide this with the exercise of the will and may succeed to a certain degree, but without the correct polarization the healing process will not be optimal. It is therefore, important for the healer to evolve and function on a higher consciousness-level. This is of prime importance in the preparatory stage. Polarization on the highest centers makes the divine energy flowing through all of the other chakras equally accessible.

In the second point to be considered are the causes of disharmony within the physical system. As we have seen previously, the various manifestations of ill health have its major, fundamental causes in the immaterial aspects of man. The psyche of man is twofold: conscious and subconscious, and they play their part in determining one’s overall state of health. Negative thoughts and feelings are self-destructive. If held in the mind for too long without being checked, they would manifest in an unbalanced condition in the body. The conscious mind is responsible with what it feeds the subconscious side. What the subconscious receives it transmits internally to the physical body, and externally to the environment. In order to get to the root cause of psychosomatic illnesses, the healer has to determine the cause of the problem in the nature of the feelings and thoughts of the patient. It would be an aid for the healer to realize that no matter what negative feelings are felt, or what negative thoughts are being formed, they all stem from the misidentification of the Self, or from the false ego. People say that they are sick or hurt, whereas the “I,” the”Self,” is pure and whole and not subjected to any suffering, discomfort, or any other mortal complaints. The first step, therefore, would be to educate the patient in this “true perspective,” of emancipating the mind from its ignorance and delusions. The conscious mind of the patient should also be made to realize the unnecessity of thinking and feeling negatively, and of the adverse effects that it creates in the physical organism. Methods of cleansing the subconscious mind from “engrams,” or negative packets of energy-patterns should be taught. This purification is usually done be various spiritual exercises such as certain meditations where divine forces are invoked and directed for cleansing, or by programming the subconscious mind with affirmations. This latter approach was made use of in the ancient Egyptian healing temples. Such affirmations identify the patient with the Divine Self. For instance, in the manual, the Book of the Dead, translated by E.A. Wallis Budge, are found the following affirmations:

“I am the Great One, son of the Great One

“I am the Mighty One, son of the Mighty One

“I am Horus, the son of Ra

“I am the Sekhem (power) of my father Ra . . . ” (1953:677)

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The ancient Egyptians represented the aspects and attributes of the Divine Self with various personages and deities. In the above we see how the mortal concept of one’s being is replaced with an immortal, deific one. In the affirmations one is reminded of one’s divinity untainted by any forms of weaknesses or illnesses. Karmic-related illnesses, which at times defies a cure by superficial treatment in the hands of medical practitioners, may be eliminated by the above processes coupled with an understanding of the karmic lesson, repentance and compensation.

The next point for our consideration is in the choice of therapy. It is a fact that for every illness or ailment there is an appropriate cure, or a system of therapy that would return a healthy condition to the physical body. This also includes death, although from our human limited point of view this would hardly be considered as a valid cure. From the above statements we imply that there is no therapeutical system that would heal every single disease known to man. There is, as yet, no Universal Panacea discovered that would cure every affliction of man unless we consider Truth to be a medicine–and a bitter one at that to most people. Holistic healing, therefore, includes various methods that would reach all of the components making the whole being of man, and the healer should determine the appropriate therapy or therapies for each individual case. The methods of alternative healing may be categorized into the following:

1) Esoteric healing

2) Exoteric healing

Esoteric healing, as its name implies, refers to methods that require intense internal preparation on the part of the metaphysician. This preparation as we have already discussed comes in the form of divine attunement with the aid of prayers, meditation, periodic fasting, and a spiritual way of life. Instant transmissions of attunement or power by master-healers to students only opens the way and is not a permanent condition, for one’s mental and emotional state may neutralize what has been transmitted. Living the divine life is a necessity. Once prepared, the healer may make use of the available energies from various sources surrounding his person, and to direct them into the body of the patient. Pranic Healing, Chakra Healing, Divine Healing, Angelic Healing, and Spiritual Mind Healing are some of the methods used in esoteric healing.

Exoteric healing deals more with the methodologies that the average person may utilize regardless of his/her lack of high spiritual attainment and esoteric preparation. These methods include vibrational

To conclude this section may we just add that Newton’s subjects emphasize strongly that God is never once seen in the higher realms, although a strong feeling of a Supreme Power is felt ruling the ongoings of devachan, or “heaven,” and the kinetic motion of magnetic streams of energy flowing in the atmosphere and environment. This truth denounces certain religious beliefs that in heaven one would finally see God face to face–for while on earth one may not see God’s face and live, one would surely behold God’s countenance in heaven. This principle has been vmisunderstood and misinterpreted for the past two thousand years; it should actually be understood in a mystical rather than in a literal manner. It reminds us of Gautama Buddha’s silence when questioned about God–the implication of his subtle answer revealing a profound truth to the initiated.

Summarizing the scientific viewpoint on death and the afterlife–based on years of careful psychical, parapsychological research–the following conclusions have been reached:

1) That humans are essentially immaterial in nature and that the human essence, or self-awareness, survives physical death.

2) That human soul-units exist at differentiated levels of awareness in dimensions beyond the physical light-spectrum, beyond the reach of physical sensory perception.

3) That contact with departed souls is a possible feat under certain conditions and circumstances.

4) That all human soul-units periodically re-embody or reincarnate to continue their evolution.

5) That all re-embody according to the law of causation, or karma; or soul desire.

DISCUSSIONS

As we have seen in the previous chapter, death according to the various traditions, metaphysical experiences and modern scientific discoveries, does not annihilate the human soul; and relationships formed on the physical plane do not cease at the termination of one’s incarnation, as is normally believed; also, one’s aspirations, goals and ambitions, though simply and seemingly cut-short prematurely at a stroke of the scythe by the grim reaper called death, is actually brought over to the Otherside for a further strategic development that would bloom in a later incarnation. We have also seen that the nature of death and the afterlife can be known to those who are willing to develop the necessary sensory faculties of the astral form and its ability of soul-flight. Additionally, we have dealt somewhat of the nature of heaven and hell, including the Judgment, from the various metaphysical, religious and scientific perspectives. We have described and hinted of some of the ways and means of avoiding those undesired experiences, states and conditions to be found in the bardo, and even in the lower astral. Non-attachment to the physical form and earthly life is helpful in the process of a peaceful and easy transition, and in a smooth journey through the bardo–this ought to be kept in mind. And lastly, with the descriptions by subjects of NDEs and communications from the beyond concerning the death process, we can be assured that dying does not have to entail any mental, emotional or physical agony; on the contrary, it may result in one of the most joyful states that average souls may experience at its present evolutionary level. It provides a certain pre-taste of what the nirvanic state is like when once the soul is liberated and fully aware of its divine unity with All That Is.

Humans may fear death, but “being dead” is actually the present state of awareness of most people. To be unaware of one’s higher microcosmic principles is simply a consciousness of death. What separates the seen from the unseen is the level of one’s waking consciousness, and the psychological impurities within one’s subconscious mind. There are several components in the microcosm making up what we call the divine, human being. The more components we are aware and conscious of, the more alive we become in the spiritual sense. Non-experience of the higher principles and realities do not mean that they do not exist, it is just that the faculty for higher perception has not yet been developed. Fear is what closes the veil to spiritual knowing. When we fear, we circumscribe our consciousness. Fear of the unknown, is the ignorance of the source of our fear. Identification with mortal principles simply perpetuates (or perpetrates?) one’s mortal existence as a normal human being–and it also maintains one’s fears. We are meant to be perfect–as advised by the Piscean Master–perfect in consciousness, in knowledge, and in awareness. Attaining immortality, or awareness of such, requires the shedding of mortal concepts, beliefs, attitudes and feelings. With such spiritual labour we gradually build the link between the lower and higher principles and ensure the continuity of consciousness, and the awareness of the illusory nature of death. With each extermination of a false concept we become more alive in a spiritual sense. Death, “the last enemy,” as declared in scriptures, though inevitable, will be swallowed up in victory when once its maya-nature is understood and the continuity of consciousness acquired. Death will then lose its sting. Death ends when once the multidimensionality of one’s being is realized, and when once one’s liberation from the wheel of reincarnation is attained. What we call death is an illusion. This is echoed in the words of the Taoist poet, Chuang Tzu:

“Birth is not a beginning, death is not an end.”

Fear simply robs individuals of their physical, emotional, mental and spiritual energies–energies which could be used for more constructive and creative purposes. When enlightened of the nature of death, like Socrates, we will not fear it; and this knowledge, understanding, and enlightenment would greatly help humanity to live an abundant life, as promised by Master Jesus. Like a chain effect, the awareness of the non-existence of death and the truth of man’s purpose for being would improve the quality, nature, and service of every governmental department and institution, affecting society’s consciousness, development and welfare. But to return to the emotion of fear ingrained in Man, there are several principles that assist one to “die” without fear:

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1) Non-attachment to physical form, earthly possessions, and relationships.

2) Understanding that death is natural and that it does not end one’s aspirations.

3) Understanding and being aware of one’s true nature as divine and immortal.

3) Preparation through spiritual practices such as meditation, purification, and the acquisition of merit through service.

4) The unfoldment of love and compassion.

From a higher perspective, death is no enemy. It is a merciful friend that grants us rest at a time when we need it. It provides a moment’s respite until we re-engage ourselves in the battle of life through another incarnation with new–or old, unlearned experiences. What is important is the assimilation of experience, for if it does not take place, it will have to be undergone again and again until the lesson inherent in each one is learnt by the soul; this can sometimes prove to be wearisome. Life on earth should not be seen as a chance happening, as a biological occurrence in time and space, or as a chemical formation spawned by chaotic forces. Life is Real, is the only Reality and has a definite purpose. Knowing that life was formed on the earth plane for a purpose encourages the soul to discover that purpose. Soul-objective is known to the awareness-principle at deeper levels of consciousness and at the conscious level prior to incarnation. The purpose or intent of the Spirit, however, is normally forgotten once the “waters of Lethe” is drunk during the process of birthing.

Our main task set by evolution is to be aware or more conscious of the “unconscious” levels of the mind; thus transcending the state of mediocrity or mortality. Mortal beings are not courageous enough to think, contemplate or face the conditions of death, they thus miss the true opportunities that life affords. When one fears death, one has not yet begun to live. “Death” to average individuals, is always thought of in connection with other people and never their own. This refusal to be spiritually-aware bind souls to an unproductie life in the cosmic scheme. This is the complaint of all mystics concerning the sons of men. In the Old Testament we read,

“Man lies down and never rises. They rouse not from their sleep.” (Job 14:12)

From what we have said so far, it may be surmised that there are various forms of death, and this is true. St. Paul hints of this when he declared, “I die daily” (I Cor 15:31). We tabulate the forms of death in the following:

1) Death to higher realities and verities

2) Death to a higher awareness of divinity

3) Death of one’s slumber in matter

4) Death of the false ego and its carnal, self-centered desires

5) Death of sleep

6) Death of the physical and etheric bodies

7) Death of the astral body

Death of the mental form

We will briefly describe each one: death to higher realities and verities, and the death to higher awareness of divinity are related. This is in fact the involutionary path of the soul as it descends for the first time in a new cycle of manifestation, or “manvantara.” In involution the soul loses a

The Need for a Guru

In the spiritual, metaphysical path, various disciplines and exercises are conducted to aid the awakening and the unfoldment of the faculties and virtues of the divinity within. To attune with the Higher Self, one is required to undergo the process of purification and to carry-out meditative exercises. Meditation, concentration, visualizations, chanting, esoteric rituals, and other spiritual disciplines are utilized as aids on the path of spiritual and metaphysical development. In order to tread the metaphysical path a spiritual teacher or Guru is indispensable as a way-shower. The Guru or Adept having been on the spiritual path for many years, or for the greater part of his/her life, or even for several lifetimes is qualified to guide the enthusiastic aspirant. Treading the spiritual path alone without outside assistance and guidance is a difficult task. Only a few great souls are able to do this. However, it should be noted that according to tradition and occult revelation, even great souls like Jesus and the Prophet Muhammad had Guru-Chela relationships with Spiritual Masters, both physical and non-physical. External spiritual preceptors are here to “push” or motivate the aspirant, just as the inner divine Master is present within our beings to “pull” us inwards, to help us gravitate towards the Inner Light.

Learning from books has its disadvantages; firstly, one is unable to bask in the presence of a Guru. A genuine Guru radiates powerful energies that stimulate slumbering souls in his immediate vicinity. The Master’s aura prompts the energy-level of those around him to step-up in frequency. By constantly being in the presence of a Guru one gradually transforms one’s microcosmic vehicles to a higher expression. One accelerates spiritually by being in the proximity of a Spiritual Preceptor. It is like a magnet that induces iron bits to become magnetized just as it is simply by the association.

Secondly, books do not provide all of the keys or knowledge necessary that would open metaphysical doorways to higher worlds or to higher states of awareness. Many keys are omitted in books. Thirdly, books hardly present a two-way interaction that a Guru-Chela relationship offers. From these three points (and there are more) it can be seen how necessary it is to have a Way-Shower. Genuine spiritual/metaphysical teachers are not easily found or met. One meets a real Spiritual Guide partially because of spiritual merit. There is an occult saying, “When the student is ready the Master appears.” The student has to prepare himself for the Master’s advent by attaining a certain soul-level, by spiritual works and study. It should be realized, however, that those individuals passing themselves off as Spiritual Gurus and Metaphysical Masters are hardly what they claim themselves to be. Here lies the problem for the occult tyro–how to discern the true Master from the “false prophet,” or the wolf in sheep clothing and the true Shepherd of the Spirit.

In the traditional teachings of Christianity we are told that St.Peter, one of the Apostles of Christ, guards the portals to the Kingdom of Heaven. He holds within his hands various keys that would unlock the gate and allow the soul to pass the threshold and enter into a world of heavenly delight, to a land where one could pluck and eat the fruits of the Tree of Life. The average Christian interprets this teaching literally. In truth, this is merely an allegory, an esoteric precept referring to the principle that a Spiritual Guru or Murshid, (St.Peter) is necessary to guide one’s spiritual development. The Spiritual Guru holds and preserves the keys of metaphysical (mystical/magickal) development. By applying the keys (the cosmic laws and spiritual principles) that the Guru transmits to his disciples, it would be possible to acquire a spiritual consciousness (the Kingdom of Heaven) and consume the fruits of the Tree of Life (a constant awareness of one’s immortality).

In the early days of Christianity, “priests” functioned as Gurus and not merely as preachers. In the centuries that followed, the priesthood lost the keys to Heaven because of their corruption and degeneration. They subsequently grew envious of those that did possess the keys, the gnosis or spiritual, esoteric knowledge. This was one of the factors that instigated the attack of the orthodoxy upon the Christian sects called Gnostics. These Gnostics were the custodians of the secret, esoteric, spiritual teachings of the Essenes, the Master Jesus and the other divine avatars.

Now it should be realized that not all Spiritual Gurus are of the same evolutionary level. They are of various initiatory grades. Some Gurus offer their services specifically to the masses, to the average person on the street; others are here on the physical plane to help higher-evolved persons, or those of disciple status to attain the first and second planetary initiation. Rarely do we find Gurus who are real Adepts and Masters guiding those who have heard the call of the soul to attain liberation, enlightenment, and the ascension. Each person who is interested in metaphysical and spiritual culture will find himself at the doorstep of the Guru most appropriate to his present state of soul development. When he grows spiritually to a certain point with the guidance of his Preceptor, he may eventually find himself being led to other Gurus of a higher grade or different ray-ashram for further esoteric instructions or for developing a different soul-quality..

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Metaphysical Development

In the Path of metaphysical development it would be advantageous and worthwhile for the spiritual aspirant to study the spiritual teachings of various religions and philosophies. Anything that would help refine one’s soul-character and expand one’s metaphysical knowledge is beneficial. The student should be equally comfortable studying the teachings of Alchemy or Zen. By the exploring of various teachings we do not imply that one should build one’s spiritual philosophy upon the foundation of syncretism. This would hardly work if we strive to integrate the superficial, dogmatic aspects of religion. What we would like students of metaphysics to probe is the essence or core of religions, back to the source of all religions, or to the Gupta Vidya–the Ageless Teachings. In the Old Testament, for instance, we were admonished by God to walk the ancient paths (Jeremiah 6:16). This “ancient path” is an esoteric term for the Ageless teachings, or the Ancient Wisdom. Followers of the “New Age” movement may consider the revelations received through the phenomenon of “channeling” as something novel; however, the essence of what is revealed is nothing new and is to be found in the spiritual teachings of all ancient cultures. We admonish the novice not to focus on or speculate too much upon what lies above in the cosmos. It really does not matter what or who lies “up there,” whether it is “Ashtar,” “Kryon,” or the “Pleaidians,” or any other beings flitting around in their merkabah vehicles; what really matters is what lies within you. Pay attention to that, to the task at hand. Improve your character, your spirituality, your evolutionary status, and your awareness. Unfold unconditional love and compassion. Beware of self-complacency and arrogance, thinking that you know everything, or more than others.

The first step of spiritual unfoldment is the purification of the lower aspects of the microcosm of all psychical and physical toxins, negative energies, psychological complexes and fixations, karmic effects, record, and memory; and the transcendence of the false ego. Not only should these unwanted energies be discarded or transmuted, the spiritual aspirant should also be vigilant that they no longer be generated by the mind and emotions or attracted into the microcosmic force-field by establishing a point of attraction through negative thinking and feeling. Conversely, the aspirant should strive to express the divine qualities of the Spirit, such as compassion, tolerance, affection, beauty, order, generosity, selflessness, etc. In Patanjali’s Yogic philosophy these two steps are called Yama and Niyama. They comprise the dos and the don’ts in religious moral teachings.

According to Patanjali’s metaphysical system of development, breathing and physical exercises should next be conducted to maintain healthy and vital bodies. These are called Pranayama and Asana, respectively. Pranayama actually means the control of the life-force within the physical/etheric body, and not to the control of the breath as some occultists would have us believe. Asana means “body-position.” In Hatha yoga we are taught various asanas to help maintain a supple, healthy, vital body. Although beneficial to a certain degree, in our metaphysical system of development we do not stress Hatha yoga too much for this form of yoga actually belongs to the Lemurian Age (the Third Race) where physical cultivation was the basis of spiritual unfoldment. In the days of Atlantis (the Fourth Race), it was Bhakti yoga that was of certain importance, for it helped cultivated the emotional nature. In our present Aryan Age (the Fifth Race), Raja yoga is indispensable for it aids in the development of our mental nature. Metaphysical development should therefore, be concentrated more upon the mental/spiritual plane for it is the most appropriate for our present Soul-Race. Below is a tabulation and clarification of the above information:

1) The First Race — Polarian – No yogas, involutionary race.

2) The Second Race – Hyperborean – No yogas, involutionary race.

3)

DISCUSSIONS

Humanity as a whole is experiencing a cosmic slumber in which the Real is forsaken and the dream of Maya, of illusions, delusions and glamors perpetuated. In this prolonged dream human beings suffer, they experience pain and disease, they grow old, decay, and eventually pass through transition–a meaningless life if viewed from a materialistic perspective. Even the lighter side of this dream with its varied pleasures is incapable of consoling the weary soul who has tasted most of what the materialistic life has to offer. Human beings in general, are angry and confused, their sense of identity being displaced. Not knowing the purpose of life they indulge in sensuous entertainments that degrade and retrogresses the soul. Unaware of the object of their spiritual existence and the nature of their being, they run away from physical reality with its harshful but needful disciplines and resort to forms of escapism such as seeking solace in pills, in alcohol, or in self-termination. Not realizing the Comforter within, they seek answers without from psychics, fortune tellers, and mediums, and so-called Gurus–the ubiquitous “father-mother” figures.

With all the mental and emotional confusion, religion, science, and a materialistic philosophy fail to provide adequate answers that would give a proper meaning to the word “life” to the suffering soul. How then does one find a way out of the darkness? By returning to basic principles which lies at the foundation of a spiritual way of life, an the understanding of those laws which brought the universe into being. One should harmonize one’s way of life with Cosmic Laws and not violate them. Probing the nature and purpose of those Laws and principles one senses the import of God’s Plan of evolution. Living in accord with that Plan leads to a purposeful and meaningful life. Studying the ontological life of man and the universe cannot help but upgrade the quality of man’s philosophy and attitude towards life, and when daily applied, yield positive results in soul-growth. The transformation of society begins with the enlightened living of an individual. All of the problems in society may be traced to lethargic individuals who procrastinates in maturing spiritually. The metaphysician, as a preceptor of spiritual values, should, therefore, strive to reach and teach those individuals comprising society the laws and principles of harmony, abundance, and creativity ere an enlightened standard of life is to be seen on a social scale. The Laws and principles dealt with briefly in this paper are helpful in aiding metaphysicians to stimulate individuals with the qualities of inertia and excessive inharmonious motion (misapplied energy) as related to their spiritual evolution. Perhaps the two most important laws that we did not discuss heretofore but are essential in improving one’s understanding of life are the laws of reincarnation and karma. The expositions of these laws are to be found in various literature relating to the spiritual side of life.

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All of the Laws and principles that we have discussed and those that have not been dealt with but are o be found in spiritual literature should be infused in individuals of all strata of society. Our modern methods of communication, and the various media make it feasible for the modern metaphysician to reach out to hundreds of individuals at a given moment. It is said that a person does not live on bread alone, but by every word that comes from the mouth of God. It is incumbent upon the metaphysician, his moral duty, to be God’s mouth-piece and to offer heavenly manna to humanity. Manna may be sweet in the mouth but bitter in the stomach–or contrawise; nevertheless, people must be awakened and made aware of their higher destiny which goes beyond the bounds of the physical plane. Life here is precious and it should not be wasted. The opportunities it provides for the evolving soul are incalculable.

A philosophy of life based on eternal values is a priceless gift that any person may give to the aching heart. Even a single law of Truth may transform a negative expression when applied in a sincere manner. This may start a chain-reaction in which a single act of kindness executed in one’s field of awareness may eventually save a person in dire distress, a person living at the opposite end of the globe, and beyond one’s conscious knowing. If “evil” has the power to destroy, love has even more power to construct and save. A spiritual, metaphysical education is as essential as an academic one. A balanced educational system in which the spiritual side of man is developed in conjunction with the intellect creates a harmonious growth of man’s innate divinity. In psychological terms, this is the unification and usage of the right and left hemispheres of the brain, and is the foundation of our modern accelerated learning methods.

SUMMARY AND CONCLUSION

In this paper we have put forth our two themes concerning the Absolute Reality of man’s nature and the conventional, relative reality that man consciously or unconsciously create in his everyday life. We have also dealt with the many Laws and principles related to these two forms of reality and how they may be applied in the metaphysical field. We have noted, for instance, how a metaphysical awareness of another’s divine identity raises and stimulates that person’s consciousness. In the section on healing, we have seen the importance of clearing the causes of inharmony within the body as well as the symptoms; we have likewise shown how the psychosomatic principles of man may be healed by the many exoteric and esoteric methods, and of the usage of world-scriptures as a medium for conveying the eternal, metaphysical truths, and the mystical interpretation thereof has likewise been dealt in a succinct manner.

We have also looked at the higher, spiritual principles of man ruling instincts, and how they apply to a greater philosophy of life. Furthermore, we have discussed how the various Laws and principles may assist in man’s spiritual unfoldment, and ultimately, the transformation of society. From the above, we may conclude how an awareness and understanding of the many principles and laws of life are important for the metaphysician to apprehend, and how the conveyance to the masses of God’s Plan for man’s soul-evolution may be consummated.

Knowing the importance of Divine Laws and principles that aid soul-evolution–we suggest that further research and investigation be made in this field through meditation and contemplation; and through the study of traditional, spiritual wisdom of every past and present culture and civilization. The more we know about ourselves, and the universe that we live in, the more we will live in accord with the grand design of the Universal Mind. It would be helpful for metaphysicians to compile an encyclopedia of Cosmic Laws and principles with examples of their application, not only in the metaphysical field, but in daily life as well. This would be a great reference for the practitioner. what we know about life is still merely the tip of the iceberg. One thing that we should avoid is the crystallization of the mind with its expression of complacency, arrogance, and fanaticism. Such a mind refuses to grow and search for truths for fear of the unveiling of the unknown. Making the “unknown” known is the raison d’être of the metaphysician.

Copyright © 2006 Luxamore

Related Metaphysics Articles

Humanity throughout the ages have seen death as something loathsome and gruesome; something dreadful, something preferable to avoid at all cost–that is, if a choice were given–but without any other option, are forced to succumb for lack of any power over its occurrence. Anticipating the termination of life at an unexpected moment and the possible prospect of annihilation of self-identity, humanity views death as a state or condition to be feared. This fear is sustained when all around, most of the dying are seen to seemingly suffer in anguish and in agony in the death process. The fear of death is actually man’s fear of the unknown, and it indicates man’s bondage to his ignorance which ultimately grows into superstitious expressions. Because of the underlying fear, man attempts laboriously to postpone death through medicine and other means; medical science has, however, not yet found a way to prolong life indefinitely–or to ease one’s fears, to offer solace, or to answer profound questions regarding this ancient mystery. Knowing the true nature of death releases man from his bondage to his fears and to the clinging of his varied superstitions pertaining to it. Such knowledge based upon personal experience may be acquired–beliefs to the contrary places an illusory boundary upon the unfolding soul. Alice Bailey, writing for the Tibetan in “A Treatise on White Magic,” refers to man’s fears regarding death:

“The mind of man is so little developed that fear of the unknown, terrors of the unfamiliar, and attachment to form have brought a situation where one of the most beneficent occurrences in the life cycle of an incarnating Son of God is looked upon as something to be avoided and postponed for as long a time as possible.” (1972:494)

We can see from her statement that one of the factors that causes man to struggle against death, is the attachment to form. The identification of the Self with the physical form misleads one into thinking that the dissolution of the physical body results in the annihilation of the Self. Sri Sankaracharya, the eminent exponent of Advaita Vedanta, taught that the deluded mind with its beliefs in the reality of form causes bondage to Maya, or Cosmic Illusion. Philosophically speaking, this is the state of duality, and unless man perceives the One Reality underlying the dualistic worlds, and as his true nature, he lives in fear and in a state of slavery. What is Real cannot be destroyed, what is unreal does not exist apart from our false perception and understanding. This is avidya, or ignorance. To apprehend the true state of things is to be truly liberated from death. One’s consciousness is expanded and raised to a divine estate when Reality is known and death seen for what it really is. What Bailey does not mention is that the soul-process of “death” may be experienced in the meditative state. Mystics call this “dying while living,” and advanced mystics have reached a state where they may predetermine and trigger the time and process of their physical and mystical deaths–these are executed with divine permission. Mystical deaths offers one the opportunity to acquire the beautific vision called Marifatullah by Islamic gnostics. We will not dwell on this mystical aspect in this paper but focus more on the physical side of death and dying.

Before continuing further, let us first provide a definition of the branch of study dealing with death. The study is properly termed, “Thanatology” (from Greek thanatos, “death”). The Encyclopedia Britannica explains it thus:

“. . . the description or study of death and dying and the psychological mechanisms of dealing with them. Thanatology is concerned with the notion of death as popularly perceived and especially with the reactions of the dying, from whom it is felt much can be learned about dealing with death’s approach . . . Generally, psychologists have agreed that there are two overall concepts concerning death that help in understanding the simultaneous processes of living and dying. The “my death versus your death” concept emphasizes the irrational belief that while “your death” is a certainty, an exemption may be made in “my case.” The second concept, “partial deaths versus total extinction” stresses the belief that by experiencing the bereavement following the deaths of friends and relatives, a person is brought as close as possible to realizing “partial death.” These experiences colour the individual’s attitude toward greater personal losses, culminating with the ultimate loss, life itself.

“Thanatology also examines attitudes toward death, the meaning and behaviours of bereavement and grief, and the moral and ethical questions of euthanasia, organ transplants, and life support.”

Thanatology deals with death from various perspectives, from the cultural and anthropological standpoint, the clinical, biological, religious, metaphysical, etc. Death itself is defined in dictionaries as “an extinction of life,” the “ceasing to be.”

Ordinarily, the average person would avoid talking or thinking about death. When chosen as a topic for discussion, for instance, the subject is frequently and promptly relegated to the background of life’s many “evil” necessities and often spoken in hushed tones. Death has always been a taboo subject in unenlightened social circles. Man’s present negative attitude and understanding of the nature of death may cause self-inflicted suffering, torment, and pain. Man’s lack of understanding of the truth of death is mainly the result of a deficiency in the knowledge of spiritual verities, and in an absence of spiritual awareness. Religious doctrines and materialistically-oriented educational systems have inadvertently encouraged man’s negative attitude towards death. They paint horrible conditions of the after-death state, ranging from eternal punishment and torture in fashions exceeding the cruelties and atrocities of the Inquisition, to the materialistic view of nihilism and annihilation. Religion and the academic institutions offer no real comfort or solace to those whose loved ones have faced the great change. The only recourse for individuals seeking a greater understanding of death is by acquiring metaphysical knowledge concerning its nature and by developing a greater awareness of multi-dimensional life; for life simply is, it cannot cease to be. Life is Real and eternal for it is not compounded. Forms are compounded, therefore, they are evanescent. Clinging and being attached to what is temporal, and from the point of view of the Absolute as “illusory,” makes one often feel threatened to life’s varied circumstances.

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In order to be relieved from suffering in the form of bereavement and anguish, humanity as a whole would have to be re-educated as to the true nature of death, its value, its process, and regarding the state of life after the great transition. One’s frame of reference for personal existence has to be expanded to include multi-dimensional worlds, to one’s immortal aspect, and not circumscribed to physical matter. Concomitant to this cleansing process of the mind of its false beliefs and notions concerning death–both the result of social conditioning and brainwashing–there should also be a search, an investigation into the true purpose of life. For to pass through transition not knowing the purpose of one’s personal existence is to have lived in vain. It is said that to die well we must first learn to live well, and this is true, for our negative karma and our wrong attitudes and apprehension of death causally leads us to pain and suffering in the bardo, the death process–of which we will deal in later chapters. For this reason it is incumbent upon us all to embark upon the study of thanatology–the science of death, as understood by metaphysics, to live a worthwhile life, to relieve the sense of suffering, and to efface our misgivings regarding death and the after-death state. Death is simply a transformation, a process analogous to a caterpillar-turned-butterfly through metamorphosis.

Our “fate” and experiences in the afterlife and in the death process are both determined largely by our karma, beliefs, knowledge (or lack of it), purity, righteousness, and understanding of the mission and purpose of our sojourn in the physical plane. Life in this physical dimension should be seen as an opportunity to mature and to liberate oneself from all mortal restrictions even though functioning through an organic vessel. Some people experiencing the vicissitudes and hardships of life often complain that it was not their wish to be born, implying that it was not their wish to live or to be here in this physical world, and yet, in this they contradict themselves by expressing a fear of death, saying that they do not wish to die–implying that they wish to live. Such inconsistencies reflect the state of non-awareness of spiritual realities and verities. Death should be perceived as an initiation into the higher mysteries of Nature. It is thus one of the most important events in one’s spiritual journey. Mastery of one’s life, of one’s lower self, and service to the Higher Intelligences, is the wise preparation for this great initiatory experience.

In ancient cultures, the existence of the afterlife was taken for granted. In former eras there have been concepts or beliefs in the afterlife such as the “Happy Hunting Grounds” “Olympus” and the “Elysian Fields.” The spiritual instincts of early and modern man have always rebelled against the idea of death, and rightly so, for death in reality is non-existent, but the average person is normally unaware and ignorant of this truth, or he chooses to ignore it for

Awareness of Self

Most people identify the lower components of their microcosmic being as the Self. This is a misconception that results in suffering and pain in everyday experiences. It also prolongs soul-bondage to matter, to Maya, to the wheel of birth and rebirth. Buddhism, for example, teaches that there is no self in that which is ephemeral, and although exoterically, they deny the existence of a self within man, teachers of Vajrayana Buddhism do assert the existence of what they call “the Clear Light of the Void” which is correlative with the concept of the Self in Hindu Philosophy. This Self is independent of the lower principles within the microcosmic being of man. In Western Esotericism, this Self is called “the Monad,” “the Virgin Spirit,” or “the Divine Spark” issued from the Universal Supreme Being. It is a “fragment” or a facet of the Divine Universal Self, the Universal Being; and as such, it has all the qualities and attributes of its “Parent-Flame.”

The One God is often described in Christian literature as omnipresent, omniscient, and omnipotent. To the Buddhist It is Unborn, Unconditioned, Unlimited and Unformed. It is the Tao, with which Lao Tse knew to be nameless. The Real, Divine Being within is our True Being. It is “man” created in God’s image. In actuality, it is God individualized as man. Man’s Real Self is perpetually attuned with the Divine Mind of the Supreme being and through that attunement, partakes of divine nourishment. Awareness of, and the identification with the Real, with Reality and Truth lies the secret of the Ages related to illumination, life, and power. Conversely, ignorance of man’s true estate is the cause of spiritual death. It is a state of non-awareness of the verities of the Divine Self and Absolute Reality. Ignorance causes us to misapprehend the external world. We perceive it as solid and stable, whereas it is void and subjected to the Law of Change. In his book, The Inner Reality, Paul Brunton defines ignorance in this way :

“Ignorance means that you confuse the unreal with the Real, and that you take sense-impressions, thoughts, opinions, or visions to be the one permanent reality which is unchanging.” (1952:174)

In contrast to our Real Ego, that which we call our self is an illusion. It is our consciousness deeming itself to be a separate being, a created creature. Our waking consciousness is an integral part of the ocean but it believes itself to be an individual droplet. The Aquarian Gospel considers this concept of the self to be an illusion that should pass away if one aspires to illumination, enlightenment, or salvation–it is insufficient to simply call “Lord, Lord . . . ” (Matt. 7:22-23). The Aquarian Gospel, a manuscript derived from Akashic sources also claims that the lower nature of man, the carnal self is the devil within. It says that,

“The only devil from which men must be redeemed is self, the lower self. If man would find his devil he must look within; his name is self.” (8:21)

Understanding and being aware of our Real Self is essential if we are to live and function constructively and creatively in the lower worlds as a divine being. Self-reliance, self-confidence, and self-expression take on a deeper meaning when these attributes are realized to be dependent upon the True Self and not to the false ego. Self-confidence is in reality God-confidence. Reliance on the false ego for motivation and inspiration creates unpleasant circumstances as well as the grotesque, obnoxious and repulsive sights and sounds that we see about us. Let us take “self-expression,” for instance, as applied in the philosophy and cultivation of art. Every artist is more or less aware of this term. But the “self” they believe in and refer to is simply the content of their subconsciousness, which more often than not, is filled with psychedelic images, gruesome forms, phobias, neurosis, and unresolved energies. Most critics of the art world hold such “self-expressions,” so-called artistic works in high regard. The standard of divine beauty it would seem–the expression of the true uniqueness of the Monad, as a facet of the Supreme Being, as was known in ancient Greece–has practically been forgotten by modern man who is materialistically-oriented. We can see from this that the aesthetical sense of a large portion of humanity has been degraded by ignorance of the true Self coupled with an impure subconscious and conscious mind.

Putting off the old man, the false ego, and putting on the new, the Higher Self, becomes a necessity if a utopian-consciousness is to be made manifest in man’s mind and to appear as Heaven on earth. This is the Christian’s long awaited Kingdom of God in which the vigil and the waiting are observed but not the laying of the foundation. It is the fact of man’s dual nature that caused the Nazarene Master in the Aquarian Gospel to quip that,

“Man is the Truth and falsehood strangely mixed.” (22:12)

It is incumbent upon the metaphysician to point out to the seekers the manner in which this may be achieved, in which the synthetic image of man may be shed, for most if not all of our social ills are derived from ignorance–from man’s false identification with the unreal. Sacrifices of animals in ancient cultures and religions are outward, symbolical practices of the sacrificing of one’s carnal self upon the altar of truth. Consorting with the false, and mortal principles makes it difficult for it to be sacrificed and to identify with the true. In the Corona Class Lessons, “Kuthumi” comments on this:

“The frailty of human reason is ever in its identification with the finite self. A sense of being entangled in the process of identification with the objects and experiences hinders the revelation of man’s true spiritual nature.” (1986:259)

Our present world-dilemma is actually a manifestation of the identity-crisis in man. The only antidote to this problem is in the principle of being centered, and living in God-Consciousness rather in the lower consciousness of the mind. About two thousand years ago we were exhorted by the Christ to seek that we shall find. After looking here and there, many still do not know what they are seeking or why. That which is sought for lies within and not without, and it is Truth that we seek that discloses to us our Reality, our True self. The quest for the Holy Grail in the Authurian legends is simply the search for one’s immortal principle, for the Reality beyond the Veil of Isis. This truth emancipates us from mortal limitations, mortal conditions, mortal thoughts–mortality, in short. In teaching, healing and counseling the metaphysician has to stress the importance of this vital law. Most, if not all metaphysical techniques and principles depend on the right understanding of man’s Divine, immortal nature.

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FINDINGS

In this section we will discuss some of the various principles applicable to the metaphysical ministry as related to the themes mentioned in the previous chapter. As man never ceases to be a student of Nature, so the metaphysician never desist from learning the higher unseen causes that affects one’s world, and the laws and principles whereby one may be a master of his world, of one’s destiny. It would, therefore, be impossible to deal exhaustively with all of the principles and the finer points of Cosmic Laws that the metaphysician should be aware of, as there are many of such that are as yet to be discovered. We will instead discuss a few that we feel to be of vital importance to one’s ministry.

The Immaculate Concept

Many people are besieged by depressive thoughts–not all of which are of their own making. For negative thoughts, the tempting demons that they are, may have an external source that attaches themselves to vulnerable persons. Occultism actually call these “larva.” Thoughts are things. They are energy-patterns that possesses independent life of their own, and as such they may live outside of the force-field of their creator. According to psychics, these thoughts, or thought-forms, may appear in varied forms, in accord with the nature of those thoughts. Negative thoughts such as greed, for instance, may appear like a creature resembling an octopus with its many tentacles. Thoughtforms may attach themselves to people other than the creator of those thoughts, and they may have detrimental effects upon the psyche, and the somatic system–that is, if the thoughtforms are debased, negative, depressive, and destructive in nature. It is by being aware of this principle that we may exercise a certain power of good by using it constructively for the benefit of our fellow beings. Indonesian shamanism and Javanese Kejawen recognize these harmful larva that attaches themselves to one’s aura, and engage in empowered shower-rituals called “ruwatan” to cleanse one’s force-field from the presence of these quasi-beings and their destructive work.

It is apparent from the above that there are two points to be considered:

1) The protection of man against negative forces and thoughtforms.

2) The conveying of the Truth, the immaculate concept regarding man–the highest, divine thoughts and principles on Reality and the True Self to one’s fellow men.

Regarding the first point, it would be important to recall the law that “like attracts like.” The metaphysician should personally practice and educate his clients of the necessity of being pure in body, mind, and soul; and of thinking, feeling, and living constructively, creatively, positively, and