Chris <christinanihill@...> wrote:
This chapter is titled 'Two figures in the microcosm'
Everyone wishing to follow the path of transfiguration will be menaced by the threefold phantom of the two existences in the microcosm.
Once, the explanation of the two existences was passed on orally when they were needed, but now there are so many people who can be reached by the message that it becomes important to transmit these warnings by other means.
There are three great hindrances to finding the true path.
The first is the I-being, and the delusions of the material sphere.
The second is the reflection sphere and all its entities and activities.
The third comes from the auric being in the microcosm, when we threaten to escape the first two.
The auric being is organised in a sevenfold way, and all the powers of the microcosmic firmament are present in it. It has both a spherical shape and the form of a personality, but a much larger personality than the earthly one which we know, which we are. The auric personality is a being of light and, since it contains foci of power, it can in a certain sense be called a heavenly being, a shining, sparkling, mighty being, at least two metres high and full of multi-dimensional splendour.
Every microcosm possesses two personalities, an earthly form and an auric form. But this heavenly auric form, equipped with its great abilities, must not be confused with the original figure which must be born again in the microcosm and which will be able to enter the immovable kingdom. Just as the earthly figure must be renewed by transfiguration, so must this heavenly figure.
In occult literature the auric personality is often referred to as the higher self, as the true man, as the god within us, and the pupil is induced to merge into perfect union with this higher self. Highly sensitive people or mediums are occasionally confronted with or receive impressions from, the higher self. In mystical-religious exaltation, the lower self is often overshadowed by the higher self. These experiences are then mistakenly taken to signify a special divine grace: One example is the visions of Therese Neumann, others may see Jesus apparitions.
The auric being has many sense centres, power centres. One of the expressions of these combined centres is a fiery, shining apparition in which we recognise the gigantic image of a human form, grotesque, magic, strangely imposing. Another expression of this fire is terrestrial man, the lower self. We are begotten of this flaming auric fire, we are maintained by this fire. Thus the auric form finds its reflection in our terrestrial form but is in turn maintained by the activity of our existence. When we look up in heavenly adoration to our microcosmic heaven, a response is sent by our own fire-god from whom we originate. And if we want to tread the path of the true divine mysteries with the I, with our own non-transfigured small world, the auric fire-god will bar our way. It is the creator of our mortal being, we are its creature. It lives while our I lives, it will be broken up when we break up our own self in the process of endura.
Everyone wishing to follow the path of transfiguration will be menaced by the threefold phantom of the two existences in the microcosm.
Once, the explanation of the two existences was passed on orally when they were needed, but now there are so many people who can be reached by the message that it becomes important to transmit these warnings by other means.
There are three great hindrances to finding the true path.
The first is the I-being, and the delusions of the material sphere.
The second is the reflection sphere and all its entities and activities.
The third comes from the auric being in the microcosm, when we threaten to escape the first two.
The auric being is organised in a sevenfold way, and all the powers of the microcosmic firmament are present in it. It has both a spherical shape and the form of a personality, but a much larger personality than the earthly one which we know, which we are. The auric personality is a being of light and, since it contains foci of power, it can in a certain sense be called a heavenly being, a shining, sparkling, mighty being, at least two metres high and full of multi-dimensional splendour.
Every microcosm possesses two personalities, an earthly form and an auric form. But this heavenly auric form, equipped with its great abilities, must not be confused with the original figure which must be born again in the microcosm and which will be able to enter the immovable kingdom. Just as the earthly figure must be renewed by transfiguration, so must this heavenly figure.
In occult literature the auric personality is often referred to as the higher self, as the true man, as the god within us, and the pupil is induced to merge into perfect union with this higher self. Highly sensitive people or mediums are occasionally confronted with or receive impressions from, the higher self. In mystical-religious exaltation, the lower self is often overshadowed by the higher self. These experiences are then mistakenly taken to signify a special divine grace: One example is the visions of Therese Neumann, others may see Jesus apparitions.
The auric being has many sense centres, power centres. One of the expressions of these combined centres is a fiery, shining apparition in which we recognise the gigantic image of a human form, grotesque, magic, strangely imposing. Another expression of this fire is terrestrial man, the lower self. We are begotten of this flaming auric fire, we are maintained by this fire. Thus the auric form finds its reflection in our terrestrial form but is in turn maintained by the activity of our existence. When we look up in heavenly adoration to our microcosmic heaven, a response is sent by our own fire-god from whom we originate. And if we want to tread the path of the true divine mysteries with the I, with our own non-transfigured small world, the auric fire-god will bar our way. It is the creator of our mortal being, we are its creature. It lives while our I lives, it will be broken up when we break up our own self in the process of endura.
Hans:
It is essential to realise that this god-like being is the fictional arch-villain who was born in the consciousness of hundreds of millions of children in the last ten years: VOLDEMORT! This is also the biggest proof that Harry Potter is not occult, but a divine conspiracy to teach the facts of liberation to the unconscious of future generations.
If we want to tread the path of the true divine mysteries with the I, with our own non-transfigured small world, the auric fire-god will bar our way.
Indeed! Our Voldemort becomes our Satan
(adversary) when we go the Path, because the death of our I means the death of our Voldemort. It lives while our I lives, it will be broken up when we break up our own self in the process of endura.
This is why the prophecy said that Harry would be the only one able to defeat the Dark Lord: only the New Soul can triumph over our auric being.
The fire-being of the aura is the Lucifer of the mysteries. The lower being dies and is replaced, the fire-being remains. Man, as a little planet, is accompanied and guided by his own Lucifer, his own Satan, his own nature-god. But do recognise that this nature-god is in essence your subordinate, your servant, your dearest friend, your imitation-Jesus apparition, your heavenly virgin, your master, for he serves you according to your wishes: you obtain what you order. If you invoke fire, you will burn! What you sow, you will reap.' Everything that you
are is allotted to you by it. It radiates your karma. Most people have made a diabolical monster out of it, avenging their misdeeds for many generations.
In other words people have made a Voldemort out of it.
If you subjugate yourself to it, and become meek and mild, the stream of flaming fire will become retarded: the nature-god has helped you.
The problem in understanding the auric being is that in actual fact it is neither good nor evil in the ordinary human sense. As Voldemort says through the lips of Quirrell in Part 1, There is no good and evil, there is only power. That's literally correct! Voldemort has his good side, if you're a death eater. If you study occultism you can get a nice relationship with him.
Occultism tries to use the lower self to control the higher self, resulting in the whole microcosmic system becoming hopelessly lost.
By hopelessly lost Van Rijckenborgh means hopelessly lost to God.
Occultism tries to use the lower self to control the higher self, resulting in the whole microcosmic system becoming hopelessly lost.
By hopelessly lost Van Rijckenborgh means hopelessly lost to God.
What we all have to realise, and what humanity as whole will have to learn, is that our auric being, for all its power and glory and majesty, and for all its earthly goodness and cleverness, is the result of all our incarnations OUTSIDE of the Divine Plan. There is absolutely nothing we can do with our earthly personality that is of any use to God. Just as a two dimensional actor in a film can't bake a three dimensional cake that we can eat, so a dialectical earthly human being can't make anything that is part of the Divine Plan. It's as simple as that. And we are creations of the auric being in our microcosm, while the auric being is our creation, and of all the incarnations that have gone before us. As long as we are the creation of our auric being, our private Voldemort, we cannot achieve anything divine, anything lasting. Everything we
create can at most encourage people to go the Path of Liberation. that's the best thing we can do.
The only way to serve God, to create anything lasting, to be of any use to God, is to bring to birth the New Soul, our Harry Potter, and dissolve in him, thus defeating our Voldemort, and restoring our whole microcosm to its divine dimensions, where it can serve the Divine Plan again.
But when a human child goes the way of the transfiguristic mysteries, then the higher self is not invoked, he no longer studies the astrological firmament but instead he 'lifts his eyes to the hills from whence his help comes.'
There are some wonderful allusions in that sentence. By saying studying the astrological firmament the author is warning us that astrology is very dialectical. All it is is the timing mechanism for when we reap our karmic harvest. The
microcosm itself also has a firmament, an outside sphere which is like the night sky. It has lots of magnetic foci which contain all our talents, desires and interests. This is just another aspect of Voldemort, and they are referred to as Death Eaters. This is why some of them have the names of stars or constellations.
'Lifts his eyes to the hills from whence his help comes' is a reference to Psalm 121. Lifting up our eyes is a symbolic indication that our gaze is changing from the horizontal to the vertical.
And this help does come. One of the lights in the microcosmic firmament is replaced, the spirit spark in the heart is touched, the radiation reaches the blood by way of the thymus gland and via this Jordan of life it reaches the core of the Luciferan principle in the lower self, the nucleus of consciousness in the head.
And this help does come. One of the lights in the microcosmic firmament is replaced, the spirit spark in the heart is touched, the radiation reaches the blood by way of the thymus gland and via this Jordan of life it reaches the core of the Luciferan principle in the lower self, the nucleus of consciousness in the head.
One of the lights in the microcosmic
firmament is replaced! That is when Sirius comes into the story. The symbolism here is mind boggling in its exactness and aptness. When Harry Potter is born, the star Regulus dies through self sacrifice, and at the same time Sirius, the bright morning star, is made Harry's God-Father!
The radiation reaches the blood by way of the thymus gland. This is why Percy, symbolising the thymus gland, brings Harry up to his dormitory in the tower on his first day at Hogwarts.
'When these two principles accept one another, Jesus is baptised in the Jordan; John the purified natural I recedes and Jesus begins his three-year journey. This journey is the progressive touch of a corrupt microplanet by a holy power.
Van Rijckenborgh is calling the human being a 'corrupt microplanet'. The logical inference is that our auric being is
the corrupt microstar (or sun). This should emphasise to us just how totally different the universe of God really is. Everything in this world is corrupt, no matter how good we might think it is. Everything in the Divine Universe is Good. There is only Good there.
In the mythology of the Bible, Jesus is represented as initially coming into the desert.' This desert is our earthly self, and 'must be struggled though by the Jesus radiation for 'forty days and nights', an image of the totality of this struggle, of the chalice that must be emptied to the last drop.'
The number "40" symbolises the idea of completeness. This is why the Jews struggled in the wilderness for forty years.
When the dialectical man is impelled to his enduristic death, that signals the end of the nature-god, Lucifer, Satan, within us. And with all its grandeur, karmic treasures and aeonic might it makes a last stand.
This is the perfect summary of the end of Part 7 of Harry Potter. When Harry sacrifices himself to Voldemort this also means his death. This is why Harry sees Voldemort as a shrivelled up foetus at "King's Cross". And when they're both back in the world, Voldemort causes his own death.
Satan tries three temptations.
Make bread out of these stones: by virtue of your new power, make the Luciferan nature more palatable.
'Man shall not live by bread alone, but by every word that proceeds from the mouth of God.'
Prove that you are a new man by throwing yourself down from the highest point of the temple: but the new power has no effect on earthly man.
'You shall not tempt the Lord your God'
If you fall down and worship me I will give you all the dialectical world: All the delusions of the dialectical world.
'You shall worship the Lord your God, and him only shall you serve.'
At the beginning of the path, the auric being directs an appeal to the three nature-egos of the candidate. First: to his I. Second: to his old ideas of morality. Third: to his old ideals.
If the radiation of the Gnosis in the blood of the candidate is strong enough, Satan will recede from him, the old lights of the astrological firmament will fade away, the new lights are lit and like angels they comfort and care for the emerging new microcosm.
'Then the devil left him, and behold, angels came and ministered to him.'
Make bread out of these stones: by virtue of your new power, make the Luciferan nature more palatable.
'Man shall not live by bread alone, but by every word that proceeds from the mouth of God.'
Prove that you are a new man by throwing yourself down from the highest point of the temple: but the new power has no effect on earthly man.
'You shall not tempt the Lord your God'
If you fall down and worship me I will give you all the dialectical world: All the delusions of the dialectical world.
'You shall worship the Lord your God, and him only shall you serve.'
At the beginning of the path, the auric being directs an appeal to the three nature-egos of the candidate. First: to his I. Second: to his old ideas of morality. Third: to his old ideals.
If the radiation of the Gnosis in the blood of the candidate is strong enough, Satan will recede from him, the old lights of the astrological firmament will fade away, the new lights are lit and like angels they comfort and care for the emerging new microcosm.
'Then the devil left him, and behold, angels came and ministered to him.'
The three nature-egos of the personality are here:
(1) the ego in the liver-spleen system
(2) the emotional-I in the heart (where the old ideas of morality are)
(3) the mental-I in the head (where the old ideals are)
Each one of these has to die. Then, as the author says, the old Death Eaters are each replaced by an angel. The
old stars fade from the microcosmic firmament and 12 new ones appear as pure, holy angels doing the Will of God.
---
Now dear friends, this is a discussion group. I'm sure there must be lots of questions that arise from a powerful piece of writing like this chapter, or at least comments about how this affects you. Could I please ask you all to send in a few words about this? It's very difficult to keep writing to you if you never react.
Love from Hans
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