Blessed Night, Lovelies 😊

I Pray All Is Well With Everyone…And Your Hearts And Minds Are Full Of Love, Joy, And Compassion…For All Mankind…All Over The World! And If Any O’ Y’all Need Reading Glasses…Now Is The Time To Get ‘Em; Cuz Tonight We Have A Very Interesting “Now And Later” (Read Some Now, Save Some For Later)! Understand…I Never Know What The Message Will Be From Night To Night; But I Always Pray On It; And A Lot Of It Is New To Me…Just Like It May Be New To Many Of You! But Tonight…Tonight Y’all…My Eyes Widened Like To Fifty Cent Pieces Flushed Face…And My Mind Opened With A Broader Clarity And Understanding…Of That Which Was Needed! But Remember, As Always, My Peoples…Do Your Own Research…Keep Learning…And Keep Expanding…The Light Of Your Own “I AM Presence”! Amen…Hugging FacePurple HeartPurple HeartPurple Heart

Let Us All Give Thanks And Praises For Love And Life…Folded Hands: Medium-Dark Skin ToneRevolving Hearts

And Y’all Be Love…Growing HeartGrowing HeartGrowing Heart

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Jesus The Christ:

“The earliest written and probably most authentic account of the illumination of Jesus runs as follows: “And straightway coming up out of the water, he saw the heavens rent asunder, and the Spirit as a dove descending upon him: and a voice came out of the heavens saying Thou art my beloved Son, in thee I am well pleased. And straightway the Spirit driveth him forth into the wilderness”.

The fact that Jesus went to John to be baptized shows that his mind was directed to religion and makes it probable that he had (before illumination) the earnest temperament out of which, when at all, the Cosmic Sense springs. It is not necessary to suppose that illumination took place immediately upon the baptism or that there was any special connection between these two things. The impulse that drove Jesus to solitude after his illumination is usual, if not universal.

Paul felt it and obeyed it; so did Whitman. The expression: “He saw the heavens rent asunder,” describes well enough the oncoming of the Cosmic Sense, which is (as has been said) instantaneous, sudden, and much as if a veil were with one sharp jerk torn from the eyes of the mind, letting the sight pierce through.

So, describing this same oncoming of Cosmic Consciousness, John Yepes says (he has been inquiring whether, in this seemingly miraculous occurrence, it is God or the human soul which acts), and he concludes: “It is the soul that is moved and awakened; it is as if God drew back some of the many veils and coverings that are before it, so that it might see what he is.

So, too, the sense of the words, “Thou art my beloved Son,” agrees perfectly with the message conveyed in all the cases. The “I know that the spirit of God is the brother of my own” of Whitman; and Dante’s words: “O love that governest the heavens, who with thy light didst lift me,” being strictly parallel expressions. The (apparently) objective voice, too, is a common phenomenon; it was heard by Paul, also by Mohammed.

Another important element in the case is the so-called “Temptation.” The theory here accepted is that Jesus, at the age of thirty-three, or even thirty-five, was simply an intelligent, very earnest-minded mechanic, with an excellent heredity and an exceptional physique. That he was in no way distinguishable, in no way different, save in his eligibility for spiritual expansion, which was hidden in the depths of his nature even from himself, and which may equally exist in any of them, from hundreds of young mechanics in every city and town of Christendom today.

Suddenly, instantaneously, the change came, and this young man felt and knew within himself the seemingly illimitable spiritual force through the exercise of which almost anything might be accomplished. How was it to be used? To gain what end? Power? Wealth? Fame? Or what?

Jesus quickly decided, as these men all decide, that the power must be used for the benefit of the race. Why should he, why should they all, decide in this sense?

Because the moral elevation, which is a part of Cosmic Consciousness, will not permit any other decision. Were it not so, were the intellectual illumination not accompanied by moral exaltation, these men would undoubtedly be in effect so many demons who would end by destroying the world.

This temptation is necessarily common to all the cases, though they do not all speak of it. The essence of it is the appeal of the old self conscious self to the new power to assist it in accomplishing its old desires.

The devil, therefore, is the self conscious self. The devil (Mâra) appeared to Gautama as well as to Jesus and urged hint not to launch out on a new path, but to keep to the old religions practices, to live quietly and comfortably. “What dost thou want with exertion?” he said to him. Mâra did not seek to allure Gautama with offers of wealth and power, for these he had already possessed, and even the self conscious Gautama knew their futility.

As already intimated, every man who enters Cosmic Consciousness necessarily passes through the same temptation. As all the rest, Bacon was tempted, and, as doubtless many others have fallen, he, in a sense, fell. He felt in himself such enormous capacity that he imagined he could absorb the wealth of both the Cosmic Sense and Self Consciousness—both heaven and earth. Later he bitterly repented his greed. He acknowledges the gift (from God) of the divine faculty—”the gracious talent”—which he says he “neither hoarded up unused, nor did he employ it to the best advantage, as he should have done, but misspent it in things for which (he) was least fit”.

The superiority of Jesus to ordinary men consisted (among other things) in intellectual acuteness, moral elevation, an all-embracing optimism, a sense (or the sense) of immortality. The mental superiority thus characterized is again almost certainly confined to those who have passed into Cosmic Consciousness, and therefore, if granted, would settle the question.

The accounts given in the synoptic gospels of the transfiguration of Jesus can only be explained (if accepted) by supposing that he was seen while in the condition of Cosmic Consciousness, the change in appearance (striking enough in itself) being probably exaggerated (as it would almost certainly be) in the narration.

Here are the accounts as given: “And he was transfigured before them: and his face did shine as the sun, and his garments became white as the light”. “And he was transfigured before them: and his garments became glistening, exceeding white; so as no fuller on earth can whiten them”. It is singular that this observer should confine his observations to the garments of Jesus.

Again: “As he was praying the fashion of his countenance was altered and his raiment became white and dazzling”. It is believed that there is no known human condition, except that of Cosmic Consciousness, which would justify the above words. The change in the “raiment” of Jesus spoken of must be understood as reflected from his face and person.

In the Gospel according to the Hebrews occurs the following passage: “Just now my mother, the Holy Spirit, took me by one of my hairs and bore me upon the great mountain of Tabor”. Baur and Hilgenfield, it seems, hold that this is the original of the transfiguration narrative; but if it is, it does not necessarily weaken the testimony of Mark and Luke. There are people living today (the writer knows one of them) who have seen what is described (and well described) in the above words of the gospels.

Here there are several strong reasons for believing that Jesus had the Cosmic Sense. A further reason is (if further is needed) that Jesus stands spiritually at or near the summit of the human race, and if there is such a faculty as Cosmic Consciousness, as described in this volume, he must have possessed it, otherwise he could not occupy such a position.

It is most unfortunate that the world possesses no words that we can be sure this extraordinary man uttered. What a priceless possession would be a volume, howsoever small, actually written by himself! We have, however, so many sayings which are attributed to him, and apparently on such good authority, that we may be pretty certain that many of them convey with sufficient accuracy the sense of what he actually said.

If, now, Jesus had Cosmic Consciousness, he must have referred to it over and over again in his teaching, just as all other such men have done. If he did so, it should be easy for any one who knows about the Cosmic Sense to detect the references, while for those who do not know there is such a thing these would necessarily be otherwise interpreted.

It is not necessary to attribute a misinterpretation, since the words of Jesus (as those of Dante, “Shakespeare” and Whitman) would carry, and doubtless would be uttered with the intention of carrying, more than one meaning.

At the same time, as Jesus did not write, and as his words were carried down by tradition (for some short time at least), and as these words (according to the present supposition) were imperfectly understood by those who passed them on, they would inevitably be altered. In some passages they certainly were, and in many others they probably were.

Phrases, the meaning of which is only partially apprehended, cannot be carried down verbally intact unless they have already become sacred, as was the case with the Vedas. The incomplete meaning attributed to them would inevitably suggest and lead to more or less important changes to match it.

If, then, Jesus had the Cosmic Sense, and referred to it more or less often in his teaching, the passages in which he so referred to it would probably some, if not all, of them be more or less altered.

But there is a long series of passages coming ostensibly directly from him and running especially through the synoptic gospels, which passages, even in their present form, seem to refer unmistakably to the faculty now in question. And if some of them do not so clearly as others, it may be that such divergence can be fairly accounted for as above.

The passages in question are those treating of what Jesus sometimes called “the Kingdom of Heaven” and sometimes “the Kingdom of God.”

“Blessed are the poor in spirit for theirs is the kingdom of heaven.” (Matthew 5:3)
**A proud man is hardly likely to acquire the Cosmic Sense.
“Blessed are they that have been persecuted for righteousness sake for theirs is the kingdom of heaven.” (Matthew 5:10)
**Persecution would hardly lead to Cosmic Consciousness, but the latter almost inevitably leads to the former.
“Whoever therefore shall break one of these least commandments and shall teach men so shall be called least in the kingdom of heaven; but whosoever shall do and teach them he shall be called great in the kingdom of heaven. For I say unto you that except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no wise enter into the kingdom of heaven.” (Matthew 5:19-20)
**A man leading an ill life and encouraging others to do the same, would be called “least,” as a conscientious good man would be called “great” from the point of view of the Cosmic Sense. But no man could ever enter into Cosmic Consciousness because he had kept any commandments, no matter how strictly. Unless a man’s spiritual life pass the orthodoxies and conventions he shall in no case enter into Cosmic Consciousness.
“But seek ye first his kingdom (the kingdom of God) and his righteousness, and all these things shall be added unto you.” (Matthew 6:33)
**Let a man have the Cosmic Sense and he will not be likely to worry about worldly goods. He will probably have all he wants, be his possessions ever so little.
“Not everyone that saith unto me Lord, Lord, shall enter into the kingdom of heaven, but he that doeth the will of my Father which is in heaven.” (Matthew 7:21)
**No man shall attain to the Cosmic Sense by prayer, but, if at all, by heredity, and by a high and pure life.
“And I say unto you that many shall come from the east and the west and shall sit down with Abraham and Isaac and Jacob in the kingdom of heaven; but the sons of the kingdom shall be cast forth into the outer darkness; there shall be weeping and the gnashing of teeth.” (Matthew 8:11-12)
**It is not exclusively for the Jews, but equally for the Gentiles.
“Verily I say unto you, among them that are born of women there hath not arisen a greater than John the Baptist; yet he that is but little in the kingdom of heaven is greater than he. And from the days of John the Baptist until now the kingdom of heaven suffereth violence and men of violence take it by force.” (Matthew 11:11-12)
**Among the merely self conscious (among “those who are born of women”; distinguishing between those who are not and those who are “born anew”) there are none greater than John. But the least of those who have the Cosmic Sense is greater than he. From the days of John the kingdom of heaven had suffered violence (misinterpretation, etc.) in the person of Jesus.
“But if I by the spirit of God cast out devils, then is the kingdom of God come unto you.” (Matthew 12:28)
**His spiritual ascendancy was evidence that he had entered Cosmic Consciousness (the kingdom of heaven).
“Unto you is given to know the mysteries of the kingdom of heaven, but to them it is not given.” (Matthew 13:11)
**Through their personal intimacy with Jesus they saw and realized the preterhuman loftiness of his mind. They saw, in him, the kingdom of heaven, the higher life. Purple Heart

Cosmic Consciousness, by Richard Maurice Bucke (1901)

Matthew 13_11 quote

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