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TOWARD THE ONE [MOTHER FATHER-MOON]
 
BUDDHA
 
The earthly body must be mortified so that the spiritual body can rise up. Here a note needs to be added. This mortification has been much misunderstood. It was believed that the body had to be killed by means of asceticism and withdrawal from the world. This is naturally only one possible path if the pilgrim has also completed a whole change in consciousness. Without this a false mortification ensues. Asceticism and withdrawal from the world leads, in most cases, to a dissolution in which the pilgrim becomes easy prey for every type of evil influence. More than a few black magicians have in this way become the victims of the Prince of the Shadow.
 
True mortification lies in sublimation, in unification, in the unio mystica, in becoming one with God. The unification begins with the change in consciousness wherein the mortification of the small ego is completed and the resurrection of the divine ego takes place. That is, however, the goal we wish to achieve -- which we must and can achieve.
Once we have arrived at the end of our exercise we will feel that our earthly bodies are becoming more and more strange, we are growing beyond it, we clearly feel it has become dust and ashes.

-- The Practice of the Ancient Turkish Freemasons: The Key to the Understanding of Alchemy, by Baron Rudolf von Sebottendorf
 
 
 
AT THIS STAGE WE MIGHT BE CONFUSED
BY THE DICHOTOMY OF THE WAYS
EXPLORED AND ADVOCATED BY OUR GREAT
PATHFINDERS.
 
BUDDHA
IN THE WAKE OF HIS MIGHTY PREDECESSORS,
THE RISHIS,
POINTS THE WAY TO
DISINCARNATION
BY SYSTEMATICALLY UNRAVELLING THE KNOTS
THAT, BY INDIVIDUATING CONSCIOUSNESS, HAVE INVOLVED US
INTO THE LIMITING CIRCUMSTANCES
THAT SPELL SUFFERING.
 
 
CHRIST
SETS THE PERFECT EXAMPLE FOR
INCARNATION
STRESSING THE WORKS OF THE FATHER
IN VOUCHSAFING THE KINGDOM OF THE HEAVENS
UPON THE EARTH.
 
 
THE PATH ENJOINED UPON US BY THE INDIAN SAGES
SEEMS TO LEAD CONSCIOUSNESS BACK TO THE CONDITION BEYOND
BECOMING
IN THE CLEAR LIGHT OF ILLUMINATION
CUTTING TO THE VERY ROOTS OF REINCARNATION
DISMANTLING THE MECHANISM WHICH CONJOINS DESIRE TO THE
WHEREWITHAL OF ITS FULFILLMENT:
THE PHYSICAL.
 
AMONG THE SUFIS, JUNAID ADVOCATES
"RETURNING TO THE CONDITION IN WHICH ONE WAS BEFORE ONE
BECAME
WHEN ONE WAS A THOUGHT IN THE MIND OF GOD."
THIS IS THE EXPERIENCE WE ENCOUNTER OF THE CAUSAL ARCHE-
TYPE OF OUR HUMAN EXISTENCE.
 
CONVERSELY, RESURRECTION, ANNOUNCED BY CHRIST
POINTS TO THE END-PRODUCT OF HUMAN EXPERIENCE IN ITS UP-
WARD SWEEP:
TRANSFIGURATION.
 
 
INDEED ZOROASTRIANISM, PROBABLY MAZDAISM, OR EVEN
ZURVANISM HAD
ANTICIPATED THIS ESCHATOLOGY IN 'FRASHKART':
THE RESTORATION OF ALL THINGS IN THEIR PRISTINE GLORY.
 
AN AVESTAN PRAYER SAYS:
"MAY I CONTRIBUTE TOWARDS THE TRANSFIGURATION OF THE
WORLD."
 
THE SUFIS OF THE SHEIKHI SCHOOL OF KIRMAN TAKE INTO
ACCOUNT
THE TRANSFER OF CONSCIOUSNESS
FROM THE PHYSICAL BODY TO THE ETHERIC OR ASTRAL
THEN UPWARDS THROUGH THE CELESTIAL BODY TO THE SUPRA-
CELESTIAL OR SOUL.
THE ETHERIC MAY FOR SOME TIME BE ALIENATED FROM THE SOUL
AFTER DEATH
UNDERGOING THE CONDITIONS OF HADES AND PARADISE
FINALLY TO INTERFUSE WITH THE SOUL AFTER COMPLETION OF
THIS CATHARSIS
AT A CRITICAL POINT IN TIME:
THE MOMENT OF RESURRECTION.
 
 
WE LEARN IN OUR MEDITATION TO DISCERN THE DIFFERENCE
BETWEEN EXPERIENCING OUR CAUSAL NATURE
WHOSE ETERNITY STRETCHES OUT INTO THE PAST INDEFINITELY
 
AND EXPERIENCING THE ETERNALIZATION IN THE FUTURE
THROUGH TRANSMUTATION OF THAT WHICH ONE HAS ACQUIRED BY
INCARNATION;
THAT IS,
BY THE INTERFUSION OF ALL THE OUTCOME OF ONE'S PERSONAL
CAUSALITY
WITH THE OUTCOME OF THE CAUSALITY OF ALL THE BEINGS
OF WHOM ONE IS THE PRODUCT
IN THE COURSE OF THE UNFOLDMENT OF THE UNIVERSE.
 
WE ARE PULLED IN TWO OPPOSITE DIRECTIONS
WHICH COMPLETE ONE ANOTHER.
 
THE ONE WHO GRASPS THE LAW OF THE CONDITIONING OF EXISTENCE
KNOWS THAT ONE MAY FREE ONESELF
FROM THE NECESSITY OF PERPETUALLY RETURNING
INTO THE CYCLE OF REBIRTH ON EARTH
BY AVOIDING PERFORMING THOSE ACTIONS AND NURTURING THOSE
DESIRES
THAT BIND ONE
EITHER BY THE INCUMBENCE OF PAYING A DEBT
OR BY EMOTIONAL ATTACHMENT.
 
SUCH A ONE WIELDS IN HIS HAND THE SWORD OF MOKSHA:
THE COVETED AIM OF THE RISHIS:
LIBERATION FROM EXISTENCE.
 
 
 
ADMITTEDLY, WHEN ONE HAS EXPERIENCED THE BLISS AND THE
FREEDOM
THE GLORY AND THE SUPREME UNDERSTANDING
OF THE LEVEL BEYOND EXISTENCE WHEREIN THE SELF IS ROOTED
ONE DOES NOT WISH TO BE COERCED INTO RETURNING
INTO THE LIMITING CIRCUMSTANCES OF INCARNATE EXISTENCE
BY A WHOLE CHAIN OF CAUSALITY
WHOSE VERY FORCES ONE HAS UNWITTINGLY SET INTO MOTION
BY SHEER IGNORANCE OF THE MECHANICS OF LIFE.
 
ON THE OTHER HAND
IT IS OBVIOUS THAT SOMETHING MUST BE ACHIEVED
BY INCARNATION
IN THE UNIVERSE                         AS IN OURSELVES.
 
LIFE LEADS SO SURELY TOWARDS EVER GREATER UNFOLDMENT
THAT WE CAN HARDLY DOUBT
THAT THERE MUST BE SOME PROVISION WHEREBY THE VALUES
ACQUIRED
BY WHAT REV. PIERRE TEILHARD DE CHARDIN CALLED
"THE OMONIZATION OF THE TRANSCENDENT"
MIGHT BE RESORBED IN THE COSMOS AT EVERY LEVEL
 
STEP BY STEP.
 
ONE DOES NOT WISH TO BE COERCED
BY A WHOLE CHAIN OF CAUSALITY
WHOSE VERY FORCES ONE HAS UNWITTINGLY SET INTO MOTION
BY SHEER IGNORANCE OF THE MECHANICS OF LIFE
INTO RETURNING
TO THE LIMITING CIRCUMSTANCES OF INCARNATE EXISTENCE.
DO WE HAVE TO OPT BETWEEN
FREEING OURSELVES FROM THE CONDITIONS OF EXISTENCE
AND TRANSMUTING ALL THAT HAS BEEN ELABORATED IN THE
CAULDRON OF LIFE?
 
 
WE CAN BEST GIVE EXPRESSION
TO THE DIVINE PERFECTION
WE ARE PLEDGED TO
MANIFEST
 
IF WE FREELY INCARNATE
IF EVERY INVOLVEMENT IN LIFE IS A
FREE DETERMINATION
RATHER THAN THE RESULT OF FORCES
ALREADY SET INTO MOTION
TO WHICH WE ARE IMPLACABLY
SUBJECTED
 
 
 
RESURRECTION IS THE MEASURE
OF OUR FREEDOM
THE ETERNALIZATION OF WHAT HAS BEEN
ACHIEVED THROUGH INCARNATION
 
IT ALONE TRANSMUTES THE INCARNATE INTO THE
TRANSCENDENTAL
BY RIDING THE WAVE OF ALL THAT IS SUBJECT TO DISSOLUTION
ALL THE DESIRES AND MANIAS AND EMOTIONS
THAT LURE THE SOUL INTO EXISTENCE.
 
IF THE PLANNING OF THE UNIVERSE
HAS TO RECKON WITH THE INTERVENTIONS OF THE (RELATIVELY)
FREE WILLS
CONFERRED BY THE ONE AND ONLY KNOWER
UPON EACH PARTICLE OF HIMSELF
THAT THEY MAY PROGRESS TOWARD THAT OMNISCIENCE AND
PERFECTION,
 
HAPPENINGS WITHIN CERTAIN GIVEN LIMITS
CANNOT ALWAYS CONFORM TO GOD'S OWN WILL IN SINGULAR
ONENESS.
BUT IN RESURRECTING
WE FREE GOD FROM THE CRUCIFIXION OF COSMIC SUFFERING:
 
THE PRICE OF YOUR FREE WILL.
 
THEREFORE WE FIRST HAVE TO FIND
THE WAY OF
FREEDOM FROM INVOLVEMENT
BEFORE WE CAN INTRODUCE
FREEDOM IN INVOLVEMENT.
 
 
SUDDENLY THERE IS A BREAKTHROUGH OF JOY:
ONE IS FREE!
ONE IS LIFTED HIGHER AND HIGHER
BY A MIGHTY OUTBREAK
OF ALL THE FORCES OF GLORIFICATION OF THE COSMOS
THE ETERNAL HIGH MASS
CELEBRATED ON THE ALTAR OF THE STARS
 
 
PLAYING ONE'S PART IN THE SYMPHONY OF THE SPHERES
INTONING IN ONE'S SOUL ONE'S PARTICULAR NOTE IN ONE
COSMIC HALLELUJAH:
 
THE CRY OF GLORY OF ALL CREATED BEINGS
ON EARTH AS IN HEAVEN.
 
 
THE QUEST FOR THE SELF AND THE SEARCH FOR GOD
 
HOW CAN WE RECONCILE OUR EXPERIENCE OF IDENTIFICATION
WITH THE GROUND OF OUR BEING
MERGING INTO THAT OF ALL BEINGS
WITH THE SHATTERING EXPERIENCE OF THE ENCOUNTER WITH
THE INEFFABLE PRESENCE?
 
WHEN THE INDIVIDUATED CENTER OF CONSCIOUSNESS IS
EXPLODED
WE DISCOVER OURSELVES AS "THAT",
BUT WHEN WE SE4EK THE MYSTERY OF "THAT" THROUGH THE
INDIVIDUATED LENS OF THE I,
IT APPEARS AS THE ONE.
 
INTUITION WARNS US TO REPUDIATE THE SENSE OF OTHERNESS
OF A TOO FACILE ANTHROPOMORPHIC PROJECTION OF OUR
CONCEPT OF PERCEPTION
AS A BEING
YET WE ARE ABASHED AND OVERWHELMED
WHEN FACED WITH THE GLORY OF THE DIVINE VISITOR.
FOR THAT WHICH THE FAITHFUL OF ALL FAITHS REVERENTLY
INVOKE
IS NOT JUST THE WHOLE OF WHICH WE ARE A PART
NOR THE ARCHETYPE WHOSE IMAGE WE DISCOVER OURSELVES TO
BE
NOR THE INTELLIGENCE THAT GAZES THROUGH OUR EYES
-- THE CONSCIOUSNESS OF OUR CONSCIOUSNESS --
BUT THE PRESENCE BORN IN OUR MIDST MORE REAL THAN
OURSELVES
AS THE SOLIDARITY BEHIND OUR DIVERSITY
CONSOLIDATED BY THE CONVERGENCE OF ALL OUR VANTAGE
POINTS
AND ANIMATED BY THE BREATH OF OUR LOVE.
FOR THAT ONE
IS THE ONE WHO IS LOVED IN EVERY LOVED ONE.
 
 
 
ONCE HAVING DISCOVERED ONESELF
ALWAYS TO HAVE BEEN
THE LOVED ONE
BEFORE THE BEGINNING OF THE WORLD
AS THE SON WAS LOVED BY THE FATHER
IN THE UNITY OF THE HOLY SPIRIT
THE PURUSHA
THE SELF OF ALL SELVES.
 
AS REVEALED IN THE HADITH
"HE CREATED YOU AS A MEANS OF KNOWING THE LATENCIES
WITHIN HIMSELF:
 
THE SUFI DARVISH ABD EL JABBAR NIFFARI RESPONDED
"IT WAS OUT OF HIS LOVE FOR YOU THAT HE DEPARTED
FROM THE SOLITUDE OF HIS UNITY."
 
TO REACH OUT BEYOND ALL, REACH INTO TRANSCENDENCE
WE HAVE TO SURRENDER THE INDIVIDUATED FOCUS OF
CONSCIOUSNESS
FOR WHO CAN THING "THAT" IF NOT "THAT"?
 
THIS IS A UNIQUE FORM OF KNOWLEDGE CALLED PRAJNA
REFERRED TO IN THE BRIHADARANKAYA UPANISHAD:
"WHERE ALL HAS BECOME ONE, WHO CAN KNOW THE KNOWER?"
EXCEPT BY LOSING HIMSELF
 
 
 
AS WE TURN ABOUT IN MEDITATION,
AS OUR GLANCE IS AGAIN DIRECTED TOWARDS CREATED THINGS,
IF WE AVOID LIMITING OUR CONSCIOUSNESS TO THE INDIVIDUATED
FOCUS
THE 'THAT' WILL BECOME MORE PRESENT
AS "THE UNSEEN SEER AND THE UNHEARD HEARER."
MEISTER ECKHART SAW THIS WHEN HE SAID
"THESE EYES THROUGH WHICH I HOPED TO SEE GOD
ARE THE EYES
THROUGH WHICH GOD SEES ME."
YET THIS PRESENCE IS EXPERIENCED STILL MORE INTIMATELY
WHEN ONE REALIZES THAT IT IS NOT ONLY THAT WHICH SEES
BUT ALSO THAT WHICH IS SEEN.
THAT IS WHY IBN L'ARABI SAYS
"THESE ARE THE EYES THROUGH WHICH GOD SEEMS HIMSELF."
FOR IT IS HIS PRESENCE THAT BECOMES IN US
"THE CREATED CREATOR AND THE CREATING CREATURE."
 
 
THERE IS A STORY OF THIS SANYASIN OR FAQIR.  YOU KNOW THAT IN
THE EAST A LOT OF THESE SANYASINS, MEN WHO HAVE LEFT THE
WORLD, WILL JUST SIT BY THE ROADSIDE MEDITATING AND
EVERYTHING, AND THEIR POLICY IS: IT DOESN'T MATTER.  SO IT
DOESN'T MATTER IF PEOPLE WALK ON THEM OR THROW MUD AT
THEM, IT DOESN'T MATTER, IF THEY'RE TOO HOT IN THE SUN OR
TOO COLD, IT DOESN'T MATTER, THERE THEY SIT.  SO HE WAS SIT-
TING THERE AND THEY SAID THAT THE KING WAS COMING BY, AND
FIRST OF ALL THE POLICE CAME AND SAID, GET OUT FROM HERE,
HIS MAJESTY IS PASSING.  AND THE SANYASIN SAID, THAT IS WHY,
AND KEPT ON SITTING THERE WITH HIS LEGS OUTSTRETCHED, YOU
SEE, AND THEN AN OFFICER CAME AND SAID, WE HAVE A RULE
THAT WHEN HIS MAJESTY THE KING PASSES, ONE IS SUPPOSED TO
STAND UP AS A SIGN OF RESPECT, YOU'RE NOT ALLOWED TO SIT
LIKE THIS WITH YOUR LEGS OUTSTRETCHED.  AND SO HE SAID, THAT
IS WHY.  AND THEN CAME THE PROCESSION AND THE EMPEROR ON
HIS ELEPHANT, AND THE MINISTER CAME FIRST ON HIS ELEPHANT
AND HE THOUGHT, HMMM, WHO'S THAT SITTING THERE?, SO HE
WENT DOWN TO HIM AND SAID, OUT OF COURTESY FOR THE KING
MAYBE IT WOULD BE BETTER IF YOU JUST PUT YOUR LEGS BACK.
AND THEN HE SAID, THAT IS WHY.
THEN CAME THE KING, HE LOOKED AT HIM AND CAME DOWN FROM
HIS ELEPHANT AND SAID, SINCE WHEN HAVE YOU BEEN
STRETCHING YOUR LEGS LIKE THAT? AND HE SAID, SINCE I HAVE
FOLDED MY ARMS, WHICH MEANS, SINCE I DO NOT REQUEST
ANYTHING FROM LIFE I DO NOT HAVE TO SHOW RESPECT FOR
OUTER AUTHORITY, LIKE DIOGENES, YOU KNOW.
AND THEN HE SAID: THAT IS WHY.
IT'S BECAUSE THE POLICEMAN THOUGHT THE WAY HE DID THAT
HE WAS A POLICEMAN; IT'S BECAUSE THE OFFICER THOUGHT THE
WAY HE DID THAT HE THOUGHT OF LAWS, IT WAS A RULE, YOU
SEE, THAT'S WHY HE WAS AN OFFICER; IT'S BECAUSE THE MINIS-
TER THOUGHT THE WAY HE DID THAT HE THOUGHT OF COURTESY,
SOMETHING MORE THAN RULES, THAT HE SAID WHAT HE DID, AND
IT'S BECAUSE THE KING THOUGHT THE WAY HE DID, TRYING TO
UNDERSTAND THE WAY OF THINKING OF THAT MAN, THAT HE WAS
A KING.  THAT'S WHY HE SAID, THAT IS WHY.