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Thanks Hans for the comments on the two universes. I think when Mr Rijckenborgh distinguishes between the two nature orders, besides alluding to the gap in vibration rate as you put it, he wants to make a clear distinction between the astral sphere of this nature order, the hereafter, were many believe they can find salvation and the Divine Nature.
When it comes to explaining this subject I think The Book Of Mirdad by Michael Naimy does a very good job in chapter thirty two.
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On Oct 12, 2010, at 1:28 PM, Hans Andréa wrote:"The one thing that distinguishes the teachings of Jan van Rijckenborgh from those of most others, is his insistence that there are two universes: one he calls Statics, the other he calls Dialectics."I believe that this is something of a central issue, not only to all gnostics throughout history, but especially and particularly to the modern Spiritual School, due to the utter despair that accompanies realizing one's separation from Divinity.One logical conclusion can be drawn from this fact: those with even slightly active "spirit sparks" very much long for reunion with their Father. How many of us have burned with that desire to enact in reality the tale of the prodigal son?Of course, what follows becomes for the wayward son what in the holy language is described as walking through the desert. He searches for spiritual food and drink in a barren wasteland; his longing cannot be satiated here, not even in the myriad new age ideas and concepts that promise to 'enlighten' him into knowledge of his origin. Everything is smoke in the air; a mirage.Naturally, a sort of holy despondency arises from not being able to find what one is so desperately looking for. But he doesn't just want it... he needs it. So it becomes for him a Shakespearean "to be or not to be"; all or nothing. Where does he begin? What is he to do? Who is he to trust? And why does he encounter such resistance and opposition?It is here that I would like to include a quote from the book The Aquarian Gospel of Jesus the Christ, in which is written:
- View Source--- On Thu, 14/10/10, francis gauci <frangram@...> wrote:I think when Mr Rijckenborgh distinguishes between the two nature orders, besides alluding to the gap in vibration rate as you put it, he wants to make a clear distinction between the astral sphere of this nature order, the hereafter, were many believe they can find salvation, and the Divine Nature.Hans:Thanks for that contribution, Francis! It's great to see you joining in.Yes, I agree with you. The teaching of the two universes does really emphasise our captivity in this dualistic universe, even after death. Our microcosms are caught in an endless merry go round of incarnation followed by a period of life in the astral plane, followed by another incarnation, and so on, endlessly. There are very few teachings on earth that say anything similar.In actual fact most of the teachings of the exoteric religions are based on ancient scriptures which do symbolically allude to the two universes. For example the story of the Prodigal Son obviously alludes to a fall. However the exoteric Christian churches understand the fall as a fall from a sinless state on earth to one where we're all regarded as sinners until we commit ourselves to the Christ of the churches. The problem is that this so called Christ is a God created by man, rather than the other way around.The teachings of the two universes say that the Divine Universe, and everything in it or from it, is completely imperceptible to us, residents of the dualistic universe. For example Lao Tzu calls the Divine Universe "Dao". He says things like, Look at Dao and you can't see it. Listen to Dao and you can't hear it. Dao's top is not in the light and its bottom s not in the darkness. You approach Dao and you can't see its beginning. You follow it and you can't see its end.Of course exoteric Christians can say that about God, but most of them believe in a literal interpretation of the Bible, and so accept the miracles there as having happened here in the physical world. Throughout the centuries there have been hundreds of so called miracles, and people claim to have seen apparitions of Mary, of Jesus, and many other holy people.My response to that is that if they were really emanations from Dao, they would have been imperceptible. The fact that people saw them proves (to me) that they were not from Dao.The creatures, creations and forces of the Sixth Cosmic Plane and above are imperceptible simply because they have a vibration rate which is beyond our capacity to perceive. There are many forces in this dualistic universe which are imperceptible to our senses, but we can build machines to perceive them. We have machines that can make us see radio waves, x-rays, light rays below red and above violet, etc. However no machine will ever be able to perceive any rays from Dao.In order to perceive the forces, energies and creations of Dao we need to build new bodies that are made of the materials of the Divine Universe. This is what we call transfiguration. This is what the Bible means by I will destroy this temple and build it up again in three days.I guess it will take millions of years for mankind generally to accept the idea that people don't go to an eternal life when they die. This is a matter of arriving at a higher state of consciousness. What I say is disproven to most people because when they die they enter a heavenly world which seems to be a place full of holy people and objects. It takes a very special consciousness to realise that that world is just an illusion and has been created by people over a period of thousands of years.People like the Theosophists and Anthroposophists realise this, but it will take a long time for this realisation to seep into the consciousness of the masses.Thanks again Francis, for contributing this point. I hope it encourages others to contribute.Love to all from HansView SourceOn Oct 22, 2010, at 8:58 AM, Hans Andréa wrote:Hans, how is this done? How do we do this? Is there anything we can do? From the literature of the School and from the most fundamental of tenets of the School, it would appear that there is in fact nothing that can be done, because anything acted out of the personality, the "I", is a fruitless endeavor. So to me this creates something of a paradox. One is filled with the holy longing to really live, since life here - with all its seeming color and richness - is reported to be a mere caricature of true life. Who wouldn't want the real thing?But then every effort in that direction is futile! All attempts to free oneself and "build new bodies" is simply a culture of the personality and therefor a more intensive nailing to the wheel, so to speak. What is it that one is supposed to do in order to achieve transfiguration? J. van Rijckenborgh sometimes spoke as if it was possible to achieve liberation in a single lifetime. How?! There seems to be something that I am missing. I have read over forty books published by the Lectorium Rosicrucianum at least five times each (literally), and know them all and the philosophy of the School backward and forward, but to no avail at all! I don't expect to achieve liberation simply by reading the books, but, one would think that after all of that gnostic education I would glean something from it that would assist me in actually going the Path and achieving transfiguration more practically and easily.I will say this, though: very recently I have adopted the practice of silencing my thinking mind. The thoughts that arise from experiences that we have moment by moment, or reenacting situations that occurred yesterday or even years ago and revivifying them, fill my head almost always. In the past, I have allowed these thought forms to run wild, uninhibited, effectively ruling my life and as a result, my emotional being. I had a way of letting my thoughts dominate me in a very negative way, consuming me to the point of psychosis! I have discovered that by completely silencing my mind in a consistent and resilient manner, that my emotional self (body) becomes much more calmed and at ease.Please allow me to continue and give you a single example: For whatever reason, I have become dominated the past several years by negative thinking, which polluted and deeply damaged my emotional body. I have become something of a broken individual. For instance, I was at a friend's house last night where my sister and several friends were there. Upon leaving, I am instantly filled with self-deprecaiting thoughts about how I came off to them or what they thought about me and how I acted. It's a constant thing with me; thinking that I have come off in a way that turned people off or made them want me to go away. This wave of negativity hits me full blast the moment I get into my car and begin to drive home (really, the minute I step out the front door). In the past, as I said, I have given these thoughts full reign, where they ultimately beat me to a pulp and I am left shriveled and depressed.But I have discovered (dare I call it a technique or method) that I have the power to pay no heed whatsoever to the thoughts and resultant feelings that derive from those experiences. It's as if they are there, desiring to be invited in (like a vampire), but I will not allow them access. Then I can feel a subtle melancholy that gradually dissipates but also a sense of a building of power at having complete control over my thoughts and emotions. There is a stillness like a placid lake.Now, here's the interesting part: I have discovered also that if I take that idea and translate it into all thinking processes, such as anything involving the word "I" or just any thoughts originating in the ego mind; if I silence even those thought processes, there is the same stillness, serenity and freedom.So, basically, my question is this: is this what is meant in the School by "negation", "daily dying", "ego death", "self-effacement", and so on? It feels like the Toaist "no-thought", or even wu wei! It feels like I have struck gold with this exercise and simultaneously discovered what it is that the School has been preaching all along concerning ego-annihilation and the like: to silence the little self's rambling thoughts and thought processes!Am I making myself clear when I discuss this issue of the internal dialogue that I'm pretty sure that everybody has with themselves? Thoughts about anything that arise in the head/mind that could relate to anything? "I ought to go to the store and buy some..." "I sure would like to have that new computer" and so on? I don't mean to imply that I don't still have these thoughts, but that when and as they arise I cause them to dissipate like smoke in the air. And so... when I really put that into practice, there is no more: "what is it to transfigure?" "How exactly does one achieve transfiguration?" "How do I activate my pineal gland and see into the unseen worlds?" "Is my posture correct for the serpent fire to operate?" and so on. It's really something of a revelation for me.Is this how we "empty our cups"?This was a little bit of a stream-of-consciousness, and therefor chaotic and hectic, email, I know,Thanks for your time Hans; thanks for reading,CliffView SourceOn Oct 22, 2010, Hans Andréa wrote:In order to perceive the forces, energies and creations of Dao we need to build new bodies that are made of the materials of the Divine Universe. This is what we call transfiguration. This is what the Bible means by I will destroy this temple and build it up again in three days.--- On Fri, 22/10/10, Clifton Spivey <katharoi@...> wrote:
Hans, how is this done? How do we do this? Is there anything we can do?Hans now:Wow, that's probably the most important question anyone could ask. I'm going to try to answer this in as much detail as possible and I'll have to take my time. It's too important to pass over lightly. I'll get started today and go on later when I get the chance.First of all a bit of technical background.I have to warn you that my knowledge and experience of the technical details is limited. My understanding is that this process of building new bodies in the three days, i.e. processes, is known as Transfiguration. This is after we have finished the process of Transmutation.Transmutation is the emptying, purification and death of the earthly personality. This process begins with the birth of the New Soul from the Lily in the heart and ends with the birth of the New Consciousness.As soon as the New Consciousness is born, Transfiguration begins. This is accompanied by a process called the Endura, which means the earthly personality is replaced by a divine one. The three processes are the replacement of the seven vehicles of the personality, the Maturing of the Soul, and the Spirit coming to dwell in eternal union with the Soul in the heart. As I understand it, transfiguration is a process which, to my understanding anyway, is eternal.Harry Potter deals exclusively with the process of Transmutation. As you all know, this book is in seven parts and is a gigantic battle taking many years and costing a tremendous effort. From this we can conclude that Transmutation is a long, hard struggle. Transfiguration on the other hand is a totally harmonious process completely without any conflict or hardship. It is a state of complete liberation from evil, suffering and death. The death of the physical body, should it still exist, will mean nothing.I'm telling you all this, because when you ask, How is it done, we should first discuss how what is done. And so we're discussing transmutation, and not building the temple in three days, which is done by the Spirit. We're discussing the question, How do I begin the Path of Liberation?I will start writing about that next time.Meanwhile, members, feel welcome to ask questions about the above.Love from Hans