Thy Kingdom come!
The Kingdom of the Principalities of the Divine Order of Heralding,
And Administering Archai, the Angeloi Magi;
To wit, the Law formers and the Law enforcers;
Obedient to the Emperor Overseer: one God,
One Chalice, one Order - dual natures.
THE divinities Angeloi are said to be male in aspect, true to the divisions - hermaphrodite also. They project into local and immediate concerns in which they are active. They are true to the masculine principle throughout, save that their natural partners do sleep- slumbering for vast notations of time, witness to their beloved's activity only in dream. They are inactive.
 |
| The hermaphrodite holding an egg from Splendour Solis |
It is true to say that each star is very much a living being who, if connected to in thought, knowingly perceives such recognition. How often our hearts may travel where naught else can venture! The mind would predict an absence of communication, but the heart verifies the joy of mutual meeting. Time and time again we suppress and silence the knowledge of the heart - our heart's counsel - for matters of will, for want or for thought which glaringly precludes the deeper stimulations.
Equally so, much talk is given over to the objectives of the Heart, and philosophised about with such intellectualizations that are of themselves, unresponsive. May we come to the purer understandings by open-heart activity! For the soul to penetrate into the world it must do so by way of the heart. No matter how illumined be the mind, how flexible the intellect, it may only communicate and strike true impressions by way of its gateway through to the world.
Lower emotions, desires and insecurities, are not relevant to the expression of the heart. They shall be as independent, unless there is a radiance of love. For it is contrary to the soul to labor after intangibles, i.e. those things which are intangible to it: those things for which we are moved to desire of the world, fear in the world, or cling to in the world.
Yes, there is also a lower sheath off-cast that to some is representative of the soul, but that is not what we refer to. The soul is the I/eye of the ego. The ego may contain and reflect upon being, whilst however, the soul is the being which it does reflect upon.
The spirit is the agent of God. The spirit is actually quite invisible within its containment: like a dark patch, a core enveloped in a peculiar radiance. This 'dark spot' is in place of that which is there, but by connection only. It is unable to be penetrated by vision or by comprehension because of its ineffable linkage with God Himself, who is omnipresent, whilst not actually present as representing Himself as purely Himself. He is in the 'hidden chamber' as it were - as to the spirit, which is counterpart to Him.
The soul in relation to the spirit gives forth a rise to individuality, with one exception: that there are indeed two - as hinted at in the doctrines pertaining to twin souls and twin rays. This preceded any separation of the sexes, and as was precursor to split divisionings that followed - there had to be 'two of everything' that the soul comprehension should always hearken outside of itself. For the nature of one singular unit is containment, perfect containment. Whether self-conscious or slumbering, the soul of one would be so content as to cease its wonderings. The urges, the desires, spring from the activity of the twin. There is a prompting from without, albeit an intimate and inner provocation.
The ego-awareness became the sum total of experience encapsulated, whilst the core of the individuality is empowered to realize itself and project outwardly with definition. The soul of a man is impressionable but quite innocent. The ego-identity drives the soul and governs the choices, directing will and circumstance.
It is possible for the soul to be in conflict with the ego, particularly if the ego of one soul wishes to consume (not connect with) the ego of the twin. For the soul and soul - the twins - are in joy together. The egos of the twins are so advanced and made different by experience and such peculiarities of individuality that they need not necessarily conjoin, but rather have such freedoms that do enhance one another or deprive one another, depending - depending upon the overall status and development.
This is why men seek out their special love and wish for soul fulfillment; because of the reality of such bonds as are explicit with 'the other' to whom they are linked with. The experience is very, very rarely accurate in the finding, but rather similar enough to enable two souls to find companionship upon a level which showers the two in magnetic commune. Deep sympathies may be struck fortunately, without there need being a 'twin soul' for one to find, in order to know completeness in mutuality.
In the strict sense, the way of the twin's future is largely open-ended - or so we presume. It can be that independence is long-lasting, as the distinctions have become so marked and defined that the ways of men will lead them further out, rather than compelled to union inevitably. However and having said that, there is quite often the circumstance where there are shared insights; even recollections between the two individuals born of the same egg. It can be that with immense vividness and emotion that the scenes of a former life are recounted, whilst such memory recollections are those of the twin's experience, enwrapped in the makeover of his ego-sheath, right down to his body.
There are definite cycles whereupon one individual may influence another, and periods of 'good' health, 'good' fortune etc. when the two are in cooperation.
Yes it does make sense.
ReplyDeleteThe Monad as a single unit would be quite self-satisfied and not prompted to look outside of itself.
I think the doctrine was discussed in theosophical circles in the 19th century.
It probably originated with Dr. Anna Kingsford, who was leader of the London Lodge in 1883.
" It is only on the phenomenal plane that the two elements are
divided. The entity which came forth from God to be
born into this world in flesh, is in itself a bi-une thing
in the image and likeness of God. At some moment
between its coming forth and its birth into matter it is
rent asunder and becomes two halves, one of which is
born as a male child, the other as a female. In this
sundering, all recollection of its true nature and duality
is lost, but there remains the ceaseless yearning of the
one after the other, which is none the less strong when
it is utterly unable to explain itself, or what the impulse to union really involves."!
A deeper and far more esoteric interpretation of the theory is to be found in the Illuminations of Dr. Anna Kingsford, entitled
" Clothed with the Sun," and edited by Mr. Edward Maitland, B.A. "
Some theosophists, like G. de Purucker, thought the doctrine caused much mischief .
An old anthroposophist friend of mine, told me that Dr. Steiner, was also concerned that this doctrine could be troublesome.
The point is, the "egg was split" to make the Monad "uncomfortable".
The theory, which finds a place in Plato's Symposium?
ReplyDeletesomewhat disguised in burlesque by being put into the
mouth of Aristophanes, has been thrown into very con
cise form by a modern student of mysticism." " It is
only on the phenomenal plane that the two elements are
divided. The entity which came forth from God to be
born into this world in flesh, is in itself a bi-une thing
in the image and likeness of God. At some moment
between its coming forth and its birth into matter it is
rent asunder and becomes two halves, one of which is
born as a male child, the other as a female. In this
sundering, all recollection of its true nature and duality
is lost, but there remains the ceaseless yearning of the
one after the other, which is none the less strong when
it is utterly unable to explain itself, or what the impulse to union really involves."!
- Rev. G. W. Allen. Founder of the Christo-theosophical Society
Plato explains the doctrine in his Symposium, putting words into Aristophanes mouth:
ReplyDeleteSuppose Hephaestus, with his instruments, to come to the pair who are lying side, by side and to say to them, "What do you people want of one another?" they would be unable to explain. And suppose further, that when he saw their perplexity he said: "Do you desire to be wholly one; always day and night to be in one another's company? for if this is what you desire, I am ready to melt you into one and let you grow together, so that being two you shall become one, and while you live a common life as if you were a single man, and after your death in the world below still be one departed soul instead of two-I ask whether this is what you lovingly desire, and whether you are satisfied to attain this?"-there is not a man of them who when he heard the proposal would deny or would not acknowledge that this meeting and melting into one another, this becoming one instead of two, was the very expression of his ancient need. And the reason is that human nature was originally one and we were a whole, and the desire and pursuit of the whole is called love. There was a time, I say, when we were one, but now because of the wickedness of mankind God has dispersed us, as the Arcadians were dispersed into villages by the Lacedaemonians. http://classics.mit.edu/Plato/symposium.html
Out of the original unity of being there is a fragmentation and dispersal of beings, the last stage being the splitting of one (twin) soul into two. And consequently, love is the search by each half for the other half on earth or in heaven…
ReplyDeleteAs twin souls are so alike to begin with, it seems necessary for them to go their separate ways before they can complete each other. Identity and complementarity are the two driving forces and axes of love… For the complete being there must be a blending of the two.”
From Idries Shah’s The Sufis
Epipsychidion
ReplyDeleteBy Percy Bysshe Shelley
Spirit within two frames, oh! wherefore two?
One passion in twin-hearts, which grows and grew,
Till like two meteors of expanding flame,
Those spheres instinct with it become the same,
Touch, mingle, are transfigur'd; ever still
Burning, yet ever inconsumable:
In one another's substance finding food,
Like flames too pure and light and unimbu'd
At last, after a good deal of reflection, Zeus discovered a way. He said: "Methinks I have a plan which will humble their pride and improve their manners; men shall continue to exist, but I will cut them in two and then they will be diminished in strength and increased in numbers; this will have the advantage of making them more profitable to us. They shall walk upright on two legs, and if they continue insolent and will not be quiet, I will split them again and they shall hop about on a single leg." He spoke and cut men in two, like a sorb-apple which is halved for pickling, or as you might divide an egg with a hair; and as he cut them one after another, he bade Apollo give the face and the half of the neck a turn in order that the man might contemplate the section of himself: he would thus learn a lesson of humility. Apollo was also bidden to heal their wounds and compose their forms. So he gave a turn to the face and pulled the skin from the sides all over that which in our language is called the belly, like the purses which draw in, and he made one mouth at the centre, which he fastened in a knot (the same which is called the navel); he also moulded the breast and took out most of the wrinkles, much as a shoemaker might smooth leather upon a last; he left a few, however, in the region of the belly and navel, as a memorial of the primeval state. After the division the two parts of man, each desiring his other half, came together, and throwing their arms about one another, entwined in mutual embraces, longing to grow into one, they were on the point of dying from hunger and self-neglect, because they did not like to do anything apart; and when one of the halves died and the other survived, the survivor sought another mate, man or woman as we call them, being the sections of entire men or women, and clung to that. They were being destroyed, when Zeus in pity of them invented a new plan: he turned the parts of generation round to the front, for this had not been always their position and they sowed the seed no longer as hitherto like grasshoppers in the ground, but in one another; and after the transposition the male generated in the female in order that by the mutual embraces of man and woman they might breed, and the race might continue; or if man came to man they might be satisfied, and rest, and go their ways to the business of life: so ancient is the desire of one another which is implanted in us, reuniting our original nature, making one of two, and healing the state of man.
ReplyDeleteEach of us when separated, having one side only, like a flat fish, is but the indenture of a man, and he is always looking for his other half.
-Plato