The Ritual Mystery of the Resurrection – Dr. Jean Houston

Dr. Jean Houston, scholar, philosopher and researcher in human capacities, is one of the foremost visionary thinkers and doers of our time. She is long regarded as one of the principal founders of the Human Potential Movement.

She holds a B.A. from Barnard College, a Ph.D. in psychology from the Union Graduate School and a Ph.D. in religion from the Graduate Theological Foundation. She has also been the recipient of honorary doctorates.

Since we are getting close to Easter I thought that the essential ritual drama of the West would be an evocative way to explore ritual in its mythic and profoundly psychological dimension.

In the story of Jesus the resurrection is the essential miracle, the deepest mystery, and the greatest stumbling block. For us, it actually has more validity, greater personal meaning and power. How dare I make so blasphemous a statement? Easy. Consider it’s history.

The miracle of the godded one who dies or is killed and comes back to life has a long and extraordinary history in the myths and ritual patterns of many cultures, most familiarly those of ancient Greece and the ancient Near East. Isis searches for the scattered parts of her husband, Osiris, binds them together and animates him to produce new life; Demeter calls forth her daughter, Persephone, from her dwelling place in the Kingdom of the Dead; Tammuz, Adonis, Dionysius all are destroyed and all are remade.

In the Greco-Roman world these acts of resurrection were celebrated in the Mystery Religions. These ecstatic forms of piety involved dramatic, highly ritualized inward journeys of anguish, grief, loss, resurrection, redemption, joy, and ecstasy. The Mystery Religions provided the alienated individual lost in the nameless masses of the Roman Empire with an intimate environment and community of the saved, in which he counted as a real person and in which he found a deeper identity. Identifying with the God-man or the Goddess-woman of the mystery cult, the initiate died to the old self and was resurrected to personal transfiguration and eternal life.

We know that in Egypt, Chaldea, Greece, and India the Mysteries sometimes involved initiation rites in which sufficiently trained neophytes were put into a three day death-like sleep by a hierophant or priest. In the esoteric schools it was thought that in these states the subtle body received the training it needed to impress upon the physical body a new order of being. This process involved the temporary surrender of the life spirit. There are even those who believe that Lazarus was in a state of death-like sleep when Christ called him forth.

The resurrection story of Jesus differs radically from that of the traditional mystery cult figures. By being historical, by living a human existence in space and time, Jesus brought a new dimension, that of human experience, to the trans personal and archetypal dimension of God-Identity.

I believe that if the resurrection occurred, it was because the cosmic principle was so deeply interwoven in his human structure that it did not depart his cold flesh on the cold stone. Indeed, the power of this principle was so strong that it re-ordered that cold flesh to warm life, and brought into the world a spirit of renewal that had never been known before.

How was this accomplished? And who accomplished it? God, or the Holy Spirit, or Jesus himself? No one can ever know. Mystics and contemplatives offer a perspective on the resurrection that seems to me to mirror their own experiences of illumination and unity. They tell us that perhaps Jesus effected his own regeneration through a profound state of self-reflection, possible only to those who have become transparent to transcendence and are coded by that experience with a quality of eternity that does not, can not, die with death. This implies that a new order has been created within spirit, within nature, within the soul, within the meaning and matter of history. Here we move out beyond miracle into the heart of mystery and consciousness grows into the capacity for co-creation with God. The world turns a corner and true partnership between divine and human realms becomes possible.

Great athletes of the spirit, whose powers of inward-turning have brought them to the God-reflecting waters of the inmost soul, believe that the moments of resurrection that took place in that tomb create a kind of metaphysical jumping off place, a fall into mystery where psychological and even theological realities end, and sacramental reality begins. Here Jesus becomes Christos, ritual comes alive, all matter is shown to be holy and the human becomes Love.

But there is another aspect to the classic Christian story that I would like to look act for what it suggests to the nature and capacities of consciousness. And this has to do with the three days in which Jesus wanders and explores hell and heaven. However you interpret it, he enters into the non local universe, where, like the traditional shaman in indigenous societies, or like Horus in the Egyptian mystery where he is taught by his father Osiris from the Underworld, Jesus is being initiated into extraordinary states of knowledge and action. If he is like the traditional initiate, be they among he Australian aborigines, and ancient Egyptian initiates, or even those of you who go into deep deep states from time to time and receive the training from the Infinite Self, or the non local Reality, then it is here that he learns more of his higher purpose. Now hold this, for we will return to this theme for its greater meaning and teaching for our lives. For now, let us return to the whole idea of Resurrection.

For those who are not mystics or deeply believing Christians, the story of the resurrection nevertheless holds a potency and sense of miracle that need not be lost in the arguments about whether it actually happened. What is real and true about the story, for believers and non-believers alike, is that each of us has within us the capacity to bring about many varieties or resurrection. This is a mystery with many phases, one of which has to do with the capacity we have to be dramatically and psychologically renewed to such an extent that we undergo a virtual death and resurrection. Anyone who has been powerfully renewed knows that he or she can speak of having been dead and then having been brought back to life.

Often when the body-brain-mind-psyche system has been given a profound stimulus or shock, it becomes capable of releasing many of its old patterns and allowing itself to be pulsed to a different frequency, allowing the emergence of a different human being. The history of religious experience is full of cases of people who were changed so dramatically, sometimes in the twinkling of an eye, that the Before and After are almost unrecognizable. They do not lost their previous knowledge, contacts, or friendships, but they are released to such an amplitude of being that the Before self seems Neanderthal compared to the After self, which is proto-angelic.

This rearrangement of self is not unlike what happens in the Prigogine theorem of how things grow and change in a state of creative instability. A vulnerability to new information allows its dispersal throughout the system, driving the system to a new regime, bringing increased vulnerability and availability to more information. More changes systemically being to occur; more patterns and forms emerge; finally a whole new being emerges. Resurrection!

Another phase of resurrection is essentially a remembrance, a re-membering, of our own true nature.; it is a waking up to this remembrance. When we truly hear the message of resurrection, our latent informational systems are unlocked, our deep evolutionary coding is evoked, and more of our internal systems are recruited for whole system transformation. We then experience a change that accelerates exponentially to such a degree that we are not the same body-brain-psyche any more. In this form of resurrection latent evolutionary systems are quickened and awakened to full manifestation.

The present critical mass of new information and the releasing of tribal, insular, and national bondage in our time, as well as the current density of cross-cultural and cross-informational exchange, provide the wherewithal for the release, on a global scale, of a phenomenon that could also be described as planetary resurrection. As we have noted, resurrection is about being pulsed into new patterns appropriate to our new time and place. It is also about living in a continuum with extended and “resurrected” realities, be those realities Buddhas, gods, Christs, archetypes, or even the stars themselves.

Finally, the resurrection is about the falling beyond the controls, habits, and conditioned mind sets of person and society in order to become transparent to transcendence. It is to engage at the core the Heart of existence and the Love that knows no limits. It is to allow for the Glory of Love to have its way with us, to encounter and surrender to That which is forever seeking us, and from this to conceive the Godseed. Resurrection presumes a void that precedes it, and emptying of our existence. Being empty, we then can be filled; being unknowing, we become knowledge; being no where we are suddenly a citizen in the great Kingdom.

The need for resurrection has increased in intensity in our time. We are living at the very edge of history, at a time when the whole planet is heading toward a global passion play, a planetary crucifixion. Great yellow clouds of pollution hover over major cities. The land is ravaged, the forests decimated. In the forty years or so that I’ve been working around the globe, I’ve seen the increasing desertification of the world. We are truly experiencing a worldwide Golgotha. As Heidegger says, “The dreadful has already happened.” Indeed, there is much evidence that we have already passed on into limbo.

When I travel through America, I am appalled by the limbo of shopping malls, the limbo of automobile culture, the limbo of corporate culture, the limbo of wasteland ecology, the limbo of people tied to a screen, or text messaging all day, all night, their thumbs having become calloused, their faces neutral from having few face to face encounters, the limbo of meaninglessness, of lack of caring. Robert Coles speaks about the lack of caring among students for each other in our schools, noting the brutal competition that mitigates against human values. This danger is particularly apparent in the caring professions like medicine where the competition is so fierce that often those who would make the finest healers of body and mind are strained out in favor of those ability to pass a test wins them the approbation of the computer.

Then there is the personal limbo of our time. Many people, bereft of meaning and no longer committed to the standard brand culture, philosophy, or religion of our era, have long periods in which they quite literally feel dead. Many of us feel ourselves caught up in limbos of our own and others’ making. We long for the call: “Arise, Maiden, Madam, Sir, Doctor. Arise! Arise!” We long for resurrection and we refuse to believe the signs that it may already by in our midst. Resurrected ones are walking among us and we mistake them, as did the three women, for pleasant hippie-type gardeners. Could it be that the success of the Obama campaign came about because it offered a sense of return to meaning and a resurrection into new ways of being an American?

Resurrection is essentially a remembrance of one’s true nature and a waking up to this remembrance. Resurrection is the hearing of the message that unlocks our latent informational systems; our deep evolutionary coding is evoked by this new awareness and more of our internal systems are recruited for whole system transformation. What then takes place is a change that accelerates exponentially to such a degree that it is not the same body-brain-psyche. In this form of resurrection latent evolutionary systems have awakened to full manifestation.

The present critical mass of new information, the transcendental data gatherings of Googlites, and the releasing of tribal, insular, and national bondage in our time, albeit with radical fundamentalist back lash, the density of cross-cultural and cross informational exchange, release on a global scale a phenomenon that could also be described as planetary resurrection. Resurrection is about being pulsed into new patterns appropriate to our time and place. It is also about living in a continuum with extended and”resurrected” realities, be those realities Buddhas, gods, Christ, archetypes, and maybe the stars themselves.

Perhaps in our time the longing itself becomes the experience. Perhaps we can paraphrase Meister Eckhart when he said “The eye by which I see God is the same eye by which God sees me.” Now we can say that the longing with which we yearn for God is the same longing with which God yearns for us. I believe that the strength of that mutual longing can give us the evolutionary passion to roll away the stone, the stumbling of blocks that keep us sealed away and dead to the renewal of life.
The Walk to Emmaus

The mystery of the journey of Jesus in the world does not end with the resurrection but with another journey, a walk, in fact, on the road to Emmaus. As the gospel of Luke recounts, several days after the crucifixion two men were walking along the road to Emmaus, a town some seven miles from Jerusalem. They were deeply absorbed in their conversation and hardly noticed when a third man quietly joined them on the road. After a while this stranger interrupted to ask them what they were talking about so intently and with such sadness. They told him that they were discussing the condemnation and death of Jesus and the discovery of the empty tomb by certain women of their company who had come back saying that they had even seen a vision of angels, who said that Jesus was alive. The stranger agreed that Jesus was indeed living and as they continued to walk together took them through an interpretation of the scriptures, showing them in chapter and verse how everything that had happened had in fact been foretold.

The two men were feeling great warmth in their hearts toward the stranger and when they reached the house in Emmaus where they would be staying, they invited him to join them as it was now late. The stranger agreed and went to dinner with them, blessing the bread and breaking it to give to them. At that moment they underwent a shock of recognition and knew the man not as stranger, but as Jesus. Immediately he disappeared. The two men instantly got up and sped along the road back to Jerusalem where they told the disciples the wonderful things that had just happened. As the were telling these things, Jesus suddenly appeared among them, quieted their fears that he was just a spirit, and invited them to handle his very physical hands and feet. Then he asked for something to eat and proceeded to chew and swallow some broiled fish. He concluded his visit by blessing and empowering them and they were filled with great joy.

The Emmaus journey continues the mystery rites of the resurrection in new and remarkable ways. Luke’s gospel narrative is one of completion and fulfillment. Emmaus is cited as “seven miles from Jerusalem.” In the tradition of sacred numbers, seven completes the quest. The Emmaus walk marks Christ’s return from the eternal to the temporal world in an act of compassion, relatedness, community, and, most importantly, concreteness. Jesus, in his three day sojourn in the non local Reality has become capable of acts of radical humanity. But the real presence was difficult for the disciples. “Something kept them from seeing who it was” until the moment he broke the bread and offered it to them. “Then their eyes were opened, and they recognized him.”

Here we discover the Eucharist as continuing the central mystery of the Christian tradition which ironically, and almost comically, turns out to be a glorying in the most physical and concrete of all experiences. The ritual gesture of the consecration of the bread by Jesus is an enfleshment, a palpable statement of the concreteness of God-in-the-world, an earthly presence of Christ among the community of the faith.

Faith consciousness recognizes in the symbols not merely a meaning, a memory or an understanding of Christ, but a reality of the Divine in the All of all that is human, that is ordinary, that is natural. Bread is broken together and fish is chewed. Hands and feet are extended to be touched. There is nothing abstract here, nothing of the ephemeral spook or the smoky apparition. No one is hallucinating; on the contrary, they are invited to engage together in the most sensory of communions. “Why are you troubled, and why do questionings arise in your hearts? See my hands and feet, that it is I myself. Touch me and see, for a spirit has not flesh and bones as you see I have.” The ideal world of possibilities and patterns that are held in the non local Reality where Jesus spent three days and the real and local existential world met on the road where Jesus shows up eating and drinking and touching has brought together the passion and possibility of what before had been divided and distinguished worlds.

In the hidden non local what we would call divine life of Christ, in the substance of things unknown, in the ultimate mystery of a reality beyond our control or our images- the Godseed comes, and says “Touch me” and we are Godded and transformed in the Love of the Beloved. We can refuse to see with our eyes and hear with our ears and know with our minds. But it is difficult to doubt the reality of flesh touching flesh and it is well nigh impossible to reject the even greater impression of heart touching heart. At this point we discover that we know nothing but we feel everything. Surrendering to feeling we find that being so loved we have no choice but to become love, to become the stranger on the road of everyone’s Emmaus, the one who discloses the goddedness within, the one who says, “Touch me”.

In this mystery and this consciousness we are required to die to our learned habits and ways of knowing, and to be reborn in a learned ignorance that is the essence of wisdom.

It was in the evening of the journey to Emmaus that this sacramental consciousness was reached, not in the fullness of the day. Thus it is in the darkness that there is light, in the unseeing there is seeing, in the absence of Jesus there is the Christ present. Augustine once experienced a series of visions of Christ that finally began to wane. Filled with anguish at the loss of the Beloved, the saint cried out to Christ to return. Out of darkness he heard the words, “I have disappeared right before your eyes in order for you to return into your heart to find me.” Thus for the disciples of Emmaus and for Augustine the sacramental Christ came not first to liberate their outer worlds – their Israel from the outside in, but to liberate them from the inside out – from that deepest place within that seemed unreachable, from that Kingdom within that seemed elusive, from that voice within that seemed silent, from that spirit within that seemed dead. For it is in the heart that the Mystery of the Eucharist transforms our lives alchemically. In our hearts, in our feelings, in the places where we are touched, the miracle of transubstantiation occurs and spirit and matter become each other. Thus in the resurrection of the eating, drinking, loving, empowering, touchable one, the incarnation is completed. The human and divine orders are re-united, re-birthed in the fullness of human consciousness; and creation is found good and matter is found holy; and nature is not corrupt but sacred, not as spirit nor as matter, but as one in a Love that knows no understanding. That is, as the disciples said, too good to be true, but it is true nonetheless by a wonder beyond all reason. In the most ordinary of acts we disclose the material intimacy of a God who is closer to us than our minds or eyes – for when we eat and drink and touch and perform sacramentally the thousands other acts of human concreteness we become what we already are, the fellow traveler on the road to Emmaus. This is the good news, this is the great gift – the gift of simply being all in All, love in Love, hope in Hope, faith in Faith.

Books by Jean Houston

* The Possible Human : A Course in Enhancing Your Physical, Mental, and… 75 copies
* A Mythic Life: Learning to Live our Greater Story 48 copies
* The Search For the Beloved 47 copies, 1 review
* The Hero and the Goddess: The Odyssey as Mystery and Initiation… 35 copies, 1 review
* A Passion for the Possible: A Guide to Realizing Your True Potential 35 copies
* The Passion of Isis and Osiris: A Gateway to Transcendent Love 30 copies
* Life Force: The Psycho-Historical Recovery of the Self (A Quest Book) 20 copies
* Jump Time: Shaping Your Future in a World of Radical Change 17 copies
* Godseed: The Journey of Christ 16 copies
* Manual for the Peacemaker: An Iroquois Legend to Heal Self & Society 15 copies
* Mystical Dogs: Animals as Guides to Our Inner Life 14 copies, 1 review
* Public Like a Frog: Entering the Lives of Three Great Americans (Emily… 6 copies
* Myths for the Future: A Futurist Look at the Archetypes Which Guide Our… 4 copies
* The Evolving Human: A Dialogue Between Jean Houston, Ph.D., and Deepak… 2 copies
* Awakening Creativity 2 copies
* The New Millennium 1 copy
* Exercises for mind expansion 1 copy
* The Divine Feminine As the Gateway to the Wisdom Civilization (Sacred… 1 copy
* THE NEW WAYS OF BEING INSTITUTE, INC. WORKBOOK FOR TEACHERS 1 copy

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The Real Face Of Jesus (PHOTOS): History Channel Special Examines Shroud Of Turin

Last night, the History Channel aired “The Real Face Of Jesus,” a documentary featuring the work of computer artists who recreated the face of Jesus in 3D based on the Shroud of Turin.

The Shroud of Turin, a blood-stained linen that many believe was the burial cloth of Jesus Christ, has been questioned for centuries on its authenticity. But new tests are underway to verify it, and the team featured on “The Real Face Of Jesus” has no doubt the Shroud is real.

“Is this the artifact of a real person or not? Definitely it is,” Ray Downing, the main digital illustrator featured, told Alan Boyle of MSNBC.

The program will re-air on the History Channel on Saturday, Apr. 3 at 8 p.m. Eastern Time.

Check out screenshots from “The Real Face Of Jesus” 3D renderings below:

Computer artists claim to have recreated the face of Jesus Christ using digital technology.

The image was created by taking information and blood encoded on the Turin Shroud – the blood-stained linen that many believe was the burial cloth of the crucified Jesus Christ – and transforming it into a 3D image.
But the results may surprise some viewers. According to the company that made the image it does not resemble the popularized version of Jesus.

Computer artist Ray Downing, the president of Studio Macbeth, said: ‘We ‘lifted’ the blood and isolated it [on the computer] so that it would sit ‘in air’ [on a transparent background].’

He explained that because the Turin Shroud was wrapped around, rather than being draped on the body, the blood was transferred to the cloth as it was wound.
In a two-hour TV special on the History Channel, to air in the U.S. tonight, the computer artists will reveal their image of Jesus in full.

Therefore it did not align with the places on the face from which it originated.

The ancient shroud contains a faint impression of the front and back of a human body, along with blood, dirt and water stains.

The year-long project culminated with a team of graphic artists using the newest technology to create a computer-generated image.

‘I have a lot of information about that face and my estimation is we’re pretty darn close to what this man looked like,’ Mr Downing said.

Mr Downing claims that his technique of computer imaging actually uncovered what substance created the image on the shroud and enabled him to see for the first time the actual face of Jesus.

And he said he said he would offer an explanation for how the image ended up on the shroud.

Downing added: ‘I will reveal at the end of the show the type of event that must have occurred 2,000 years ago.’

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Carl Jung: Darwin of the Mind (Paperback) – Thomas T. Lawson (Author)


Karnac Books, London

For all of the advance of science in modern times, it tells us virtually nothing about the human psyche, upon which that advance has entirely depended. Yet there is a great deal that can be known. Carl Jung spent years in depth psychology, delving into peoples’ psyches, including his own, and he schooled himself in the realms of myths, fairy tales, Gnosticism, Mithraism, alchemy, and Eastern mysticism. Out of that work came a wide span of writings that, taken together, develop a coherent theory.

It is difficult for the layman to obtain a reliable perspective on psychology in the broad sense. Carl Jung, Darwin of the Mind, in scanning the whole of Jung’s corpus, affords such a perspective from the Jungian point of view and demonstrates that point of view to be entirely consonant with the scientific holdings of the Modern Evolutionary Synthesis, sometimes called neo-Darwinism.

When viewed in terms of evolutionary theory Jung’s theory of archetypes and the collective unconscious is powerfully persuasive. But what of consciousness, itself?
History of consciousness diagram

Unlike that of the much older collective unconscious, consciousness cannot trace an evolution through Darwinian natural selection. Yet, as Jung put it respecting the psyche generally, consciousness can’t be the only thing in the world to have no history. Building on Jung and his brilliant follower, Erich Neumann, Carl Jung, Darwin of the Mind advances a theory of the non-genetic evolution of consciousness.

Finally, it is hoped that, following the insights of Jung, readers in a spiritually deprived world might come upon a unique path to spiritual orientation, an attitude Jung deemed essential to life.

Topics of Carl Jung, Darwin of the Mind

Jung and the Modern Evolutionary Synthesis.

Carl Jung, Darwin of the Mind is addressed to the general intellectual reader. It is both for readers who want to know more about Carl Jung’s psychology and for those who are skeptical of it. One of its objectives is to convince such readers, as well as psychologists and philosophers, to take Jung’s work seriously — not in the woolly way one often finds in pop-psychological treatments of Jung, but philosophically, and particularly with respect to the plausibility of the idea that the Modern Evolutionary Synthesis supports the notion of a collective unconscious.

The Evolution of Consciousness.

But what about consciousness? According to Jung it developed out of the collective unconscious; yet, unlike the collective unconscious, it is too late an arrival upon the scene to have a genetic base, developed through natural selection. Jung’s brilliant successor, Erich Neumann, was able to trace the advance of consciousness through successive expressions of Jungian archetypes, as recorded in the myth and ritual of culture, through history. Pursuing these findings, Carl Jung, Darwin of the Mind proposes that consciousness evolved non-genetically through a special sort natural selection — that among cultural styles.

Jung and the Spiritual Void.

Finally, this book suggests an intellectual platform upon which a person sensible of a spiritual void in the modern world might build. Science is not intended to, nor will it in its present form, afford a predicate for spiritual fulfillment, and the present state of organized religion worldwide leaves hungry many educated, reflective people. This is to say that the encounter between the power to convince of secular science and the literalism of religious doctrine has left the spirit in an uncertain place in our times.
In consequence there appears widely to be a desire, and indeed a need, for a spiritual element, a sense of meaning, presently missing in many peoples’ lives. Anyone sensible of this need might be warranted in looking to psychology — as such a need is a psychological fact — both to probe the ground of the contemporary malaise and perhaps to come upon a more relevant cosmology.

Working With Light, Llewellyn Vaughan-Lee, Part 1, 2 & 3 of 11

Seed Thoughts for Discussion
“When different traditions, when different people, come together, then there is a spark of a shared purpose that goes beyond our own individual intention,
that is greater than us. And that shared purpose can wake something up.”
—from Working With Light (dvd)

Many people have had experiences of oneness, whether it’s just in a moment, in-and-out of time, glancing up at the night sky and suddenly being aware of this transcendent dimension within us in which everything is included, or seeing the universe as a dynamic whole.

1. If you sense that you’ve had an experience of oneness, would you like to share your experience?

2. What is it in our culture that isolates us and denies us from accessing a natural awareness of oneness?

3. How is the emerging global consciousness of oneness reflected in the world today? (For example, on the Internet, individuals and groups are linking together, forming new patterns of relationship; ecologically, we’re realizing that we are one interrelated, interdependent system.)

4. How, individually and as a group, can we participate most creatively in this emerging consciousness of oneness? If you treat the world as something that has no soul, no spirit, you deny life its natural, magical, transformative qualities and abilities. Returning the divine to life, to our environment, is a necessary next step in our evolution.
from Llewell yn Vaughan-Lee interview in Journal of Esoteric Psychology

5. In what ways can we return the divine to everyday life? Many people are honoring the sacred, doing practices, living in a sacred manner. One example is The Practice of the Presence of God by Brother Lawrence. (Written 300 years ago, this book describes how he learned to do the most menial of tasks with remembrance of God.)

6. So much of our culture is poverty-stricken because we have lost contact with symbols or devalued symbols and images so much that we can no longer work with them. Share how symbols have enriched your life.

7. We know that, individually, if you nourish the body but starve the soul, you can’t sustain yourself. On the macrocosmic level, we are seeing this happen to the world.
Reflect how your own experience of nourishing the soul could possibly relate to something beyond yourself and contribute to global transformation.
Quotes on Oneness from books and talks of Llewellyn Vaughan-Lee
Working With Light, Llewellyn Vaughan-Lee, Part 2 of 11

Working with oneness is to work with completeness: everything is present at each moment in time. But we need to make a shift from an attitude that sees what is missing, what is absent, to an awareness of wholeness. —from the book Working with Oneness

New and diverse patterns of relationship are forming. We have yet to fully recognize that these patterns of relationship are so essential, that they are a real response to the problems and complexity of the times. They are not just for conveying information. They are creating a new, fast-changing, organic interrelationship of individuals and groups. Something is coming alive in a new way. —from the book Awakening the World

As individuals we can turn our attention to our own hearts, to the inner dimensions from where real help is given. As spiritual groups, we can work together and bring spiritual power into life so it can transform the world. In these ways we will begin to participate in the real potential of our time, and we can help the world awaken to the presence of the divine.
from the talk Spiritual Responsibility at a Time of Global Crisis

In our hubris we have forgotten that the world is more than our collective projections, that it is more mysterious and strange than our rational minds would like us to believe.
from the book Awakening the World

What I find sad is that we, in our arrogance, in this culture have denied the world its divinity. And we think that the world is about us, rather than having a little bit of humility and saying, ‘The world is the creation of the Divine.’ Maybe it’s about the Divine. And once you step into that state of consciousness, then everything changes in the most simple and fundamental way. And then I think we can participate, consciously, towards the waking up of the world, which is also our waking up; because we are part of the world.
from the video Working With Light

This coming change will happen to the whole planet… And we can work to welcome the change. There is no point in stockpiling provisions or becoming self-sufficient.
These are protectionist responses emanating from and perpetuating old patterns. Instead we can create a space within us so that the deep, instinctual knowing that belongs to our depths can come to the surface. We can listen to our dreams and welcome a future we do not yet know. —from the book Awakening the World

We need to acknowledge that something is happening beyond our control. One of the features of our patriarchal culture is a desire to control our inner and outer worlds, and as a result we are fearful of what we cannot control. We are terrified of chaos, although anyone who has experienced real transformation knows that chaos is a necessary ingredient of true creativity. Without an element of chaos life stagnates. —from the book Awakening the World
Working With Light, Llewellyn Vaughan-Lee, Part 3 of 11

In our masculine culture we identify work with “doing” and activity. But to hold a space for the divine requires the feminine quality of “being” Through the simplicity of living our inner connection to the divine, living the awareness of the heart, we link the worlds together. —from the talk Spiritual Responsibility at a Time of Global Crisis

If we work together for the sake of the whole, we create an organic, nonhierarchical network of light that can bypass many of the centralized systems, which appear to control our world. Energy can flow freely and unrestricted into life where it is needed, healing the planet, awakening the world to its own true nature. —from the book Awakening to Oneness

We have forgotten that our spiritual light is a part of life and connects us to the whole. We need to reclaim our deep knowing of how the visible and invisible worlds work together—how love flows from emptiness into form, how in each breath the sacred dimension of life is born anew. And how we are part of the light of oneness that is being born anew in each moment, that is the potential of each moment. This is not something we need to achieve or struggle for, but is present in each breath, in who we are.
from the book Awakening to Oneness

There are no power dynamics with light, because it’s free. It’s about the only thing that’s free and that is not polluted. Even the water is polluted. But light is free. Light is not polluted. And the light of a human being, the real light of a human being, is the light of the Divine within them. You cannot capture it, you cannot market it, you cannot sell it. Why? Because it functions in a different way. It functions on a different frequency. And it has to do with this inner potential, with this inner transformative energy that is within all of us… There is a way for people who come together with a spiritual awareness to allow their light to work together. —from the book Working With Light

Real spiritual power has to do with freedom, with enabling other human beings to live their full potential—it has to do with giving, rather than taking. And those who have this power, necessarily, don’t want anything for themselves. That degree of power, that level of power, can only be used by somebody who is offering themselves in service and whose ego has been transformed so they can no longer be in the grip of any negative desires.” —from an interview, Journal of Esoteric Psychology, Vol. 2, No. 1

Within the heart is the spark of oneness, our deep connection to the divine and to all of life.

– How can we awaken this connection that belongs to our soul and the soul of the world?
– How can our primal knowing of oneness come alive within ourself and within the world?
– Mysticism awakens us to our real power and potential, so that we can contribute fully at this time of global transition. It connects us with what is real: the Oneness of Life.

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