Western Spiritual Life

"The very influential historian of religions, Mircea Eliade, who was close in thought to Jung, has a special theory about the importance of the idea of "In the beginning." He considers that the prototype of myths is the myth of the formation or creation of the cosmos or of phenomena within it, such as death. The myth describes events occurring³, not in ordinary time, but in a kind of mythic time, or as Eliade puts it using a Latin phrase, in illo tempore ("in that time"). The Australian aborigines talk about a "dream time" in which sacred events occur. Eliade thinks that it was typical for early man to see things in his world as all the time reflecting that sacred reality "in the beginning." Jung would agree. For Jung the deep symbols or archetypes are present in the human race's unconscious, and they keep welling up into myths in differing cultures. Eliade makes the idea more specific in relation to the structure of myth. The myth describes the archetypes in motion: the ideas of new birth, of death, of wholeness spring to life in the myths of the first things. The telling of the myth recreates these realities and so it was that early man relived his deepest symbols. He overcame time and change by living in the light of that "time which is not time," illo tempore. By contrast, modern folk have cut themselves off from these sacred realities and live in the shadow of time and change, the terror of history, as Eliade calls it. We are governed by deadlines, clocks, schedules—the apparatus of the tyranny of time."

On seeing the rainbow after my visit to Kotels (the Jewish bookstore) I had began to build up an understanding of covenanted peoples and in so doing realized that the covenant was a very deep space that creates an integral people around common understanding and principles. However the covenant is not necessarily particular to one group or another. It is renewable and has to be maintained. So overall I have noted that there has been a loss of connection on the part of the Jews and the later the Christians towards this promise. After the setting down of the New Testament in about 130 AD the Bible was closed and no new books were created. Likewise no new prophets have been added to the old testament. Given the rate of disclosure previous to Christ there would be as many as 50 new texts added to the basic structures and historical framework of the writings (logos) of the covenanted peoples. As Jesus noted Isreal (his people) were persecuting the prophets and it would seem to be a fact that historically no new prophets were included in the talmud/torah from his time till now.

What is missing is the instituition that taught the prophets and passed on the traditions, and the respect of the people they served. The church might be thought to be a school for prophets (as the disciples of Christ were to congregate and prophecy) but on the other hand nothing new has been added to the bible. The Word of God has not been incremented at all since the foundation of Christianity.

According to an anonymous kabbalistic text, 33 the prophetic experience is produced by the encounter, as the revelation of one's own form,' with that "which is comprised in the Shekhinah, and when the Shekhinah reveals to him he sees his form as if he looks in a mirror." Therefore, according to this passage, the human form, or eidos, exists already in the supernal divine manifestation designated as Shekhinah. Although the archetypal form is included in the Shekhinah, its individual existence seems to be safeguarded. In other words, the highest aspect of the human person is part of the divine, and revelation is the encounter with this aspect.

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Therefore, according to Abulafia, simplicity of a certain entity is a dialectical state; it implies separation from corporeality, but at the same time such a simple being contains all the other separated forms.
An important issue to be remarked upon in relation to Abulafia's concept of universalization is the fact that he envisions the intellect rather than the soul as the expanding entity; in an untitled fragment, he asserts that there are three categories of being. The first, namely the intellect, is partial and at the same time universal and indivisible. The second kind of being is the soul, which, though also indivisible, is nevertheless only a part, namely partial, and never universal. The last category, the body, is not only partial but also divisible. These categories refer to created reality. God, being uncreated, is designated as the universal that is partial in no way and is denominated as the universal of the universal in extremis.
In Neumann's categories, kabbalistic and Hasidic mysticism avoid that type of experience characterized as uroboric mysticism. Entering or reentering God was not presented by the Jewish mystics as a fusion that mounts to a total dissolution of the personality, from which there is no return, nor has this experience the terrible aspects of the absorption in the Great Mother. Notwithstanding the expansion of the human soul or intellect and the contact or union with a supernal being, the center, or the core, of the ego is never totally obliterated; on the contrary, it sometimes becomes omnipotent and capable of dominating nature much more than before the mystical experience. Hence, the mystic does not sever his relationship to the world, but he changes the situation from one of being dominated by nature to one of dominating it. Thus, we may characterize Jewish mysticism as a "world‑transforming‑mysticism" (to use again Neumann's phrase), even in those cases when extreme unifying expressions are to be found, including the consummation imagery of the kiabad school. No mention of the dissolution of the mystical core of the personality is to be found. It is pertinent to quote Neumann's description of transformative mysticism for more than one reason:   Normally the ego, transformed by the experience of the numinous, returns to the sphere of human life, and its transformation includes a broadening of consciousness ... whenever the ego returns to the sphere of human life, transformed by the mystical experience, we may speak of an immanent world‑transforming mysticism.

From the single incident of hearing a voice and then encountering someone at the book store who recounted his dream, which was so my life experience, I realized that there is a voice of God and therefore revelation continues. From the meeting with Peter Rac and Martha in Westmount park I realized that there is synchronicity with a message in the natural world, that that is a meaningful sign or wonder produced in time signifying the divine concern or care for people. From analyzing my dreams, and those of Graham, Lucy and Carole Isler I realized that dreams do serve an important function in society and are predictive also (particularly Lucy). From being attacked by ghosts I realized that souls exist out of the body, that hell is where the hellish are, and heaven is where the wholesome (and powerful) are.

Altogether over 20 years the stories I had amounted to a significant message, and one that wasn't just my value added or selectivity in perception. Westmount in particular had by dint of inspiration managed to orchestrate a scenario where I was led to face off with the corruptions of SCS and deal squarely with his evils, which were a terrible threat to many families. It was because SCS had lived about 4 months in Westmount in 1971-2 after his Westcoast affairs, and I believe that in the subconscious of Westmounters they already feared that he was Satanic, and was doing harm to them.

Since the advent of Buddhism in the West the secret teachings of communities like the Essenes and the Kabalists have been more exposed to the whole populations. There are sets of practices like yoga that lead to powers and "opened" consciousness. Thus if Jesus spoke in parables to keep these things (the secrets of the Kingdom of Heaven) from the "uncircumcised" (those without commitment) the cat is certainly out of the bag. While we cannot ask the whole society to commit to monastic discipline, or take vows related to denominational inclination we certainly ought to commit ourselves to persuading each other to covenant to the greater good and develop standards which are commensurate. Though not all members of society are at the same level of development (vis-a-vis developmental psychology) the capability of self-rule and the capacity for spirituality not evenly distributed, religion has to somehow be fitted to suit one and all.

While we are all equal at law we do not seem equal in "divine law" in the sense that with good intentions and good behavior we should obtain our reward. When bad things happen to good people in the physical world we are at a loss in our conscience, and when even uglier things happen to good people in the spiritual world it is even harder. It would seemed the best guarantee of enduring life in the spiritual world would be to have enhanced powers (something many people don't believe even exists). And according to what I have found in studying in India the one with enhanced powers and heightened energies might well be the satan one is fighting with. If we have to depend on providence and grace, according to conventional and modern notions, to be called to be the elect and live the life undying we surely feel insulted. That is because in rebuttal of the aspersion "who are you to judge" we have only to reply, "I fear for my soul. My soul is my life eternal, if my judgments do not achieve justice I would surely like to know why. Justice and laws, values and virtues are my security." Grace cannot come to those who categorically deny, persistently refuse, will not participate in their own salvation -- to make efforts, to accumulate knowledge, to be open to new ideas or ideals, to focus in the right areas, to be self aware, to develop oneself, to be mature, to optimize one's health and strength, and to love faithfully are the necessary components of acheiving unto the "Absolute" or "Lord".

Making rules. It isn't fitting or fair to ask someone who has a propensity for marriage to commit to celibacy. It could not do any good whatsover to restrict the actual behaviors of an individual (colonize the the life world--Habermas) by way of rules and regulations designed to promote a practice or austerity when that is not understood or accepted by that person or that person does not have the capability of coping with the results. Supposing we make rules that people have to fast 2 days of the week, pray three hours a day, and report to the church ever morning for the committee for advancement of prophecy (I'm making this up), and after two or three years those who have undergone this strenuous exercise start to open, the spirit starts to enter. They would begin to experience subconcious material and assimilate new dimensions. But without qualifying the people who do this the results might well be a mixture of openings, madness, anger and violence.

Since we have to cope with the bell shaped curve there would have to be sharing of the results, the strength of the spirit within the community in order to safeguard the souls in and out of the body. This requires a comprehensive program and would have to be a mixture of inspiration, perspiration and less condemnation.

Even though this is true we would still like to be able to cope with people like Swami Shyam who did have powers of mind, who was antinomial (a false prophet) and who did horrific things to peoples souls (acted like Satan), in a way that is lawful.

Our laws and our constitutions ought to be enhanced with "divine" content. Divine laws therefore must be less regulative than normative and formative. So I recommend that we now as a society turn our skills to education, in all aspects of religion worldwide, including some elements of discipline. While some people believe that we shouldn't teach religion in schools I believe we should develop a unified interpretation (See Frederick Streng--overview, Ninian Samart--world views, Mircea Eliade--history and the like) as basis while introducing particular aspects of the world's faiths. My experience with psychiatrists shows me that govenment ought to re-educate and change the accepted medical liscencing to include transpersonal psychiatry. We have to change the laws and upgrade our religious teaching institutes to include methods to cope with cultic behaviours.

I have heard it said, and I couldn't agree more, that the Kindom of Heaven cannot continue to serve if it doesn't tithe the people who are served. The tithe is not financial it is in devotion and austerities necessary to raise energies to the Holy spirit (to remove the veils). Certainly what is required for a Universal teaching is a multlevel presentation and abstraction suitable for the global community. There has to be a path through a church for the top levels to ascend to the master.

Matt 10:1,5-11:1, Mark 6:7-13, Luke 9:1-6

"A student is not above his teacher, but everyone who is fully trained will be like his teacher."

24 "A student is not above his teacher, nor a servant above his master. 25 It is enough for the student to be like his teacher, and the servant like his master. If the head of the house is Beelzebub, how much more the members of his household!

26 "So do not be afraid of them. There is nothing concealed that will not be disclosed or hidden that will not be made known. 27 What I tell you in the dark, speak it in the daylight; what is whispered in your ear, proclaim from the housetops. 28 Do not be afraid of the one who can destroy both soul and body in hell."

The church or synagogue must lead with inspiration and example, and if it does not present us with a saint or the synagogue with a prophet, then the Judeo-Christian traditions are not leading at all, it is trying to govern with a whip. In particular the church must be able to show "the living Christ" as the fruit of the our labors for the "Christ of faith". If this can't be presented to us the church admin must frankly admit that they have lost it. I would set the standard at one person per million faithful. So at this time there should be 1600 saints within the church and some 17 prophets. The administration should turn to the faithful and admit the loss of the spirit and the people must then turn to the Lord and appeal to renew the covenant and the Word of God.

Now the word saint has classic connotations from which I wish to be freed. First note that the period in which Jesus lived his world-kingdom was the underdog. The Greeks, Persians and Romans were materially more powerful. Thus his main task was to confront spiritually an army and he chose to save the spirit rather than the physical body, rather than trying to save the nation he chose to foster the Kingdom of Heaven. But today Christians are the establishment, and there isn't that same crisis to be dealt with. Not only this but there are many hospitals, old-folks homes, charities and what not that take care of the physical needs. So when I say saint I don't expect a martyr but a healthy mature person who works for his own salvation and others and will not do violence to others or allow it to be done to him/herself, not a healer of the body but of the soul, not a hater of the body life but a lover of the Spiritual life, and as such I would also expect that those would be well tutored in pastoral counsel, spritual discernment (Karl Rahner, The Spirit In the Church, 1979), as well as transpersonal psychology.

One of the great things about Christianity is that it is well organized and responsible. When you go to a church you know what is on the agenda — creed, dogma and all. If the priest or minister is a miscreant one can appeal to a higher council and ask for a judgement and, where fitting, a replacement. Most clergy are educated to a uniform standard and in this church authorities have to answer to the people for their faults. It is not at all like this in India.

As for interfaith dialog and the need for a great spiritual concord, I would like to say that I have often wished there was a Christian-Buddhist religion, that I believe many are already disposed the same way and that it would be really beneficial. Also, I think that Christian antisemites are ridiculous and hateful. The really don't know Christ at all and are really just reactionary against Christianity. It is self-hate in fact. All the same I should point out that faiths that have hidden agendas and have political aspirations ought to account for themselves. Let's say that though there are quite a few national constitutions which are explicitely Muslim (theocratic) rules there is only one in this era which is explicitely Christian - Ireland - all others express freedom of religion. We should be aware that Muslim law is really quite antagonistic to a free secular society. We should emphasize that despite freedom of religion, we really ought to be very critical. There have been quite a few threats to free thinkers in the West for disparaging Islam and we ought to punish those threats.