We are all the Sons of God. The “Widows Sons” as Freemasons call it. I discuss that here; http://theworkingtools.tumblr.com/post/20848180184/who-is-the-widow-by-bro-t-dunn
No one spoke the Truth more loudly than Jesus Christ. He is the ultimate archetype of Truth and Salvation. However, let me make this clear, and this is what ultimately what separates me from Dogmatic Religion: The Force that created the Universe was responsible for the birth of Christ, but Christ is not the Force that created the Universe. In The Dogmatic and brick and mortar church, they must be taken as one and the same. Which is one of the main reasons that people get sent sent down the oblivion of Atheism, because that is obviously illogical.
I applaud your devotion to philosophy: I rejoice to hear that your soul has set sail, like the returning Ulysses, for its native land—that glorious, that only real country—the world of unseen truth. To follow philosophy the senator Rogatianus, one of the noblest of my disciples, gave up the other day all but the whole of his patrimony, set free his slaves and surrendered all the honors of his station.
Tidings have reached us that Valerian has been defeated, and is now in the hands of Sapor. The threats of Franks and Allemanni, of Goths and Persians, are alike terrible by turns to our degenerate Rome. In days like these, crowded with incessant calamities, the inducements to a life of contemplation are more than ever strong. Even my quiet existence seems now to grow somewhat sensible of the advance of years. Age alone I am unable to debar from my retirement. I am weary already of this prison-house, the body, and calmly await the day when the divine nature within me shall be set free from matter.*
The Egyptian priests used to tell us that a single touch with the wing of their holy bird could charm the crocodile into torpor; it is not thus speedily, my dear friend, that the pinions of your soul will have power to still the untamed body. The creature will yield only to watchful, strenuous constancy of habit. Purify your soul from all undue hope and fear about earthly things, mortify the body, deny self—affections as well as appetites—and the inner eye will begin to exercise its clear and solemn vision.
You ask me to tell you how we know, and what is our criterion of certainty. To write is always irksome to me. But for the continual solicitations of Porphyry I should not have left a line to survive me. For your own sake and for your father’s my reluctance shall be overcome.
External objects present us only with appearances. Concerning them, therefore, we may be said to possess opinion rather than knowledge. The distinctions in the actual world of appearance are of import only to ordinary and practical men. Our question lies with the ideal reality that exists behind appearance. How does the mind perceive these ideas? Are they without us, and is the reason, like sensation, occupied with objects external to itself? What certainty would we then have—what assurance that our perception was infallible? The object perceived would be a something different from the mind perceiving it. We should have then an image instead of reality. It would be monstrous to believe for a moment that the mind was unable to perceive ideal truth exactly as it is, and that we had not certainty and real knowledge concerning the world of intelligence. It follows, therefore, that this region of truth is not to be investigated as a thing external to us, and so only imperfectly known. It is within us. Here the objects we contemplate and that which contemplates are identical—both are thought. The subject cannot surely know an object different from itself. The world of ideas lies within our intelligence. Truth, therefore, is not the agreement of our apprehension of an external object with the object itself. It is the agreement of the mind with itself. Consciousness, therefore, is the sole basis of certainty: The mind is its own witness. Reason sees in itself that which is above itself as its source; and again, that which is below itself as still itself once more.
Knowledge has three degrees—opinion, science, illumination.* The means or instrument of the first is sense; of the second dialectic; of the third intuition. To the last I subordinate reason. It is absolute knowledge founded on the identity of the mind knowing with the object known.”
There is a raying out of all orders of existence, an external emanation from the ineffable One. There is again a returning impulse, drawing all upwards and inwards towards the centre from whence all came. Love, as Plato in the “Banquet” beautifully says, is child of poverty and plenty. In the amorous quest of the soul after the good lies the painful sense of fall and deprivation. But that love is blessing, is salvation, is our guardian genius; without it the centrifugal law would overpower us, and sweep our souls out far from their source toward the cold extremities of the material and the manifold. The wise man recognizes the idea of the good within him. This he develops by withdrawal into the holy place of his own soul. He who does not understand how the soul contains the beautiful within itself, seeks to realize beauty without by laborious production. His aim should rather be to concentrate and simplify, and so to expand his being; instead of going out into the manifold, to forsake it for the One, and so to float upwards towards the divine fount of being whose stream flows within him.
You ask, how can we know the Infinite? I answer, not by reason. It is the office of reason to distinguish and define. The Infinite, therefore, cannot be ranked among its objects. You can only apprehend the Infinite by a faculty superior to reason, by entering into a state in which you are your finite self no longer—in which the divine essence is communicated to you. This is ecstasy [Cosmic Consciousness]. It is the liberation of your mind from its finite consciousness. Like only can apprehend like; when you thus cease to be finite, you become one with the Infinite. In the reduction of your soul to its simplest self, its divine essence, you realize this union—this identity.
But this sublime condition is not of permanent duration. It is only now and then that we can enjoy this elevation (mercifully made possible for us) above the limits of the body and the world. I myself have realized it but three times as yet,* and Porphyry hitherto not once. All that tends to purify and elevate the mind will assist you in this attainment, and facilitate the approach and the recurrence of these happy intervals. There are, then, different roads by which this end may be reached. The love of beauty which exalts the poet; that devotion to the One and that ascent of science which makes the ambition of the philosopher, and that love and those prayers by which some devout and ardent soul tends in its moral purity towards perfection. These are the great highways conducting to that height above the actual and the particular, where we stand in the immediate presence of the Infinite, who shines out as from the deeps of the soul.
“The infinite and uncreated spirit that we usually call GOD, a substance of the highest virtue and excellency, produced everything else by emanative causality. God thus is the primary substance, the rest, the secondary; if the former created matter with a power of moving itself, he, the primary substance, is still the cause of that motion as well as of the matter, and yet we rightly say that it is matter which moves itself. “We may define this kind of spirit we speak of to be a substance indiscernible, that can move itself, that can penetrate, contract, and dilate itself, and can also penetrate, move, and alter matter,”—Helena Petrovna Blavatsky
“To live in the world without becoming aware of the meaning of the world is like wandering about in a great library without touching the books. It has always seemed to me that symbolism should be restored to the structure of world education. The young are no longer invited to seek the hidden truths, dynamic and eternal, locked within the shapes and behavior of living beings.”—Manly Palmer Hall
“Human knowledge and human power meet in one; for where the cause is not known the effect cannot be produced. Nature to be commanded must be obeyed; and that which in contemplation is as the cause is in operation as the rule.”—Sir Francis Bacon