LESSON 9 – TAPE #601 h
Father Paul Blighton
Good Evening, Brothers and Sisters, and all the Priests of the Holy Order of MANS. This is Cosmic Consciousness, Lesson Number 9.
Tonight we will talk about and consider the understanding of the definition of cosmic consciousness a little. Not because it can be limited to definition, but because it gives us a basis upon which to establish our considerations. Probably that which most nearly approaches a formal definition is given by a Dr. Buck in his book, Cosmic Consciousness. Among his writings and other significant things he defines it as "the prime characteristic of cosmic consciousness is as its name implies -- a consciousness of the cosmic, that is, of the life and the order of the universe. Along with the consciousness of the cosmic, there occurs an intellectual enlightenment, or one might even attain a true illumination, which alone would place an individual on a new plane of existence, and would make him almost a member of a new species. This is added because of a state of moral exaltation, and indescribable feelings of elevation; elevation and joyousness, and a quickening of the moral sense, which is fully as striking and more important, both to the individual and to the race than is the enhanced intellectual power with which these come. What may be called a sense of immortality, a consciousness of eternal life, not a conviction that he shall have this, but the consciousness that he has it already." Carefully consider this comment.
To consider cosmic consciousness, then, we must consider first of all the limitation of our objective consciousness and the ordinary conception of our awareness of Self. This state of consciousness functions primarily in reference to the physical world. It functions and gives us consciousness. Imagine if you will our consciousness being aware not only of that which you perceive in this room, but also reaching out beyond this room and its physical limitations. Imagine it being a part of the Cosmic itself, and thereby being all-inclusive instead of definitely limited. This thought impresses itself upon us, indicating that the cosmic consciousness is first of all something that exists beyond the limits of what we ordinarily perceive. In other words, it is the expanding of an ability to perceive, not by the usually accepted way, but by the cooperation of a greater force and those above.
Cosmic consciousness, according to this comparison, is to the perception of the soul what a telescope is to the eye. The eye can see without the telescope; consciousness can be an attribute of the soul without cosmic consciousness. Exactly as a telescope extends or expands a field of vision, so the realization of the power that lies outside of our own objective realization, cosmic consciousness extends our ability to perceive far beyond the limitations of what we usually consider the range of our conscious perception. We must never forget that the purpose of life is not at any time to so … be longer … no longer the application for the purpose of the physical body so as to believe that it should be given no consideration, and that we are here in a physical body is evidence of the fact that it is necessary for our present development thereof. The first step toward the attainment of cosmic consciousness must be made in this physical body, and the school of thought which would have us believe that the consideration of the body should be eliminated is not hastening development of this state of consciousness, but rather postponing it.
What is demanded of the mystic is not that he eliminate consideration of the body, but that he learn to make the body serve intelligently the purpose of a suitable housing for the soul. The soul must grow in the environment in which it is placed. One of the manifestations of cosmic consciousness in the human being is the quickening of his intuitive ability. The first part of cosmic consciousness brings to the human the realization of the tremendous force which exists in the universe, and the realization that his soul is a part of it. This manifestation of intuition is one of the first faculties that the student of the occult must attempt to develop.
Besides considering these two planes physical and immaterial, we find that there is no point where physical manifestation ceases and non-material manifestation begins, except in our own minds. Neither in the limitations of our minds nor in the physical world is there a defined boundary between the physical and the psychic vibration, underlying the manifestation of all things, and we cannot say at which certain vibration rates of manifestation transforms itself from the physical to the psychic, or spiritual. There exists a projection, or rather, a continuation of manifestation. There is no more difference between the vibration produced in what we refer to as physical and that which produces spiritual manifestation than there is between the vibration which when produced on the low note of the organ would produce vibration which we do not know whether we perceive by learning or feeling.
Closely connected with intuition is meditation. Again I refer to the proper instructions for meditation which you have been given prior to this. Let us consider meditation and intuition in our daily lives as a step toward development of the cosmic consciousness. Through meditation, that is, the contemplation of those things to which we direct our consciousness is frequently considered as the only form of meditation. There is, however, a more active form of meditation -- one which we can carry on practically all the time. I think possibly one of the outstanding proponents of this theory of meditation was Count Hermann Hessling, who stated that "for me personally meditation on this path has acquired in the course of years a new meaning. Facing reality in a positive way and without evading it is for my active temperament a form of meditation. If I do not shrink from the difficulties of life, but contemplate them, then I consider I have done my kind of meditation; learning through direct experience, through pain and suffering. What your inner attitude is when facing reality is the best form of the spiritual exercise."
To go on with this form of cosmic consciousness and its attributes, here we see meditation as an active positive force for the improvement of our daily living. Intuition, when properly developed, can be the key which will produce the hunch, or in other words, will be the point of departure for our acts, while the results of proper meditation upon this point will indicate a way to find the Path. It is necessary to stress the full importance and that we understand it. The complete realization of the truth of these last few statements…it is in itself an important step in the development of cosmic consciousness. And the lack of complete realization is frequently a thing which withholds the ability to develop further, because until we can have a realization of what constitutes some of the fundamental steps of our progress, we are not in a position to advance. Therefore, I wish to emphasize that it is necessary for us to realize these few important adaptations to understand fully that only by the expanding of the consciousness itself can cosmic consciousness be attained. Which in truth means that only by utilizing the factors which are at our command can we thus reach out and begin to utilize the factors, which do not lie outside the field of our existence. Proper consideration and use of meditation, along with the development of our intuitive abilities and faculties, will make it possible for us to meet distresses of everyday life and get rid of the boogymen, which every student has one. That little thing which we have never overcome, the thing which we are afraid of, because we might have seen something from the other world, the thing that we say, "Well, that one is a tough one for me; all the others, though, come perfectly easy." But through meditation, through prayer, through walking up to the altar, if you please, and putting yourself, your hands on the altar and say, "Jesus, take it all." You would be surprised to what will happen.
Let me ask you a few questions, or should I say, give you a few statements upon which to meditate or to retrospect your life and use these as a theme.
What is your substance?
What are you made of?
What millions of strange shadows on you impinge?
Since everyone hath everyone one shade or one image, you but one can every shadow lend is poorly imitated after you.
Speak of the Spring and the shadow of the years,
the one both shadows of your beauty show;
the other of your bounty doth appear.
And you in every blessed shape we know in all external grace,
you have some part, but none of you are constant of heart.
What is your substance?
What are you made of?
Whereof are you made?
The millions of strange shadows on you impinge.
Or what shadow do you cast?
And you in Grecian attires are painted anew.
On Helen's cheek are all art of beauty set described and counterfeit
is purely imitated after you.
Speak of the spring and of the air.
One both shadow of your beauty which you knew.
For out of the past of the shadows of the way
comes the true but ever-reaching composition of you.
For in this kingdom our Father made,
you are but the speck of carbon cast in the universe.
Down through the halls of time
you've marched to this present moment
to know but one simple fact to relate,
that of all the things you've read,
all the things you've learned,
of all the things you've lent your mind to,
you have not done this but to earn --
to earn the right to walk in the shadow of His might --
to absorb the peace and the reality of all.
It has brought you to one thing --
to hear His call.
Follow me. Follow me. Follow me.
I want you to hear at this place, to take a break of 14 minutes at which time you will meditate on the statement, Follow me; follow me; follow me.
If we all had cosmic consciousness to the highest degree, error would probably completely be eliminated, and consequently there would be no penalty for error. Such a perfect world is inconceivable; a world in which every human being had advanced to the state of cosmic consciousness, where his whole life and activity would be completely in attunement and in harmony with God and the laws of the universe. Such would be what we would call Utopia in the proper vein. And although philosophers and writers dream of an ideal state or an ideal group of existence, the dream has frequently been established upon the wrong premise. We cannot understand what kind of existence or what motive or incentive there would be for living and advancing any further if we had all reached that state of cosmic consciousness and perfection. Surely such a state will exist at some future time. This we know. Whether it be on this orb or another one, and no doubt, when we reach it we will find more noble enterprises and activities for our abilities. There will be greater fields of accomplishment before us; there will be necessities toward which we must drive, although in all probability, such error would be eliminated. That is, man will be able to function on a higher plane, and his adjustments will be in turn purely internal, which he will not manifest outside amongst others, and will be more noble in their acts and workings.
We must consider cosmic consciousness as a process in our particular state of development rather than an accepted thing in itself. If you could visualize what the planet Mars would look like if you were suddenly placed upon it, your whole concept would be based upon a past experience. While you could imagine conditions very different in organization and arrangement from what you are familiar with on this earth, you still would not imagine anything completely new. Artists have attempted to paint pictures of imaginary scenes on another planet, but if you analyze such a picture, you will find the elements are very composed… well composed of all the conditions and things which we are familiar here, even though in another form.
A higher degree of cosmic consciousness than you now possess is something of which you have no knowledge and have not experienced. Therefore, if anyone tells you that he can explain a process to reach that state, he is in error, and either trying to deceive you or is misinformed himself. Try this experiment. Stop and think for a moment of something that you were doing six or twelve hours previously. Think of some event that took place in the past twelve hours that stands out vividly in your memory. Give your whole attention to that incident for a period of thirty seconds or a minute. After you have thought of it to a point where you almost feel you are reliving it, readjust your thinking. Eliminate from your mind the use of all words -- without using words in your thinking of visualization; try again to think of the same incident. You will find that you cannot do it. You will find that your memory is built up of primary visual images and words. We translate practically all our experiences in the terms of our vocabulary. One modern psychologist defines thinking as the process of sub-vocal talking. When you think it is usually no more than a process of talking to yourself. The reason you cannot clearly recall an incident from memory without words or imagery is because you cannot conceive of an incident except in terms of experience. If you cannot reconstruct in the consciousness and incident with which you are familiar without utilizing the products of your knowledge and experience, how could you reconstruct in consciousness a condition concerning which you knew nothing through either knowledge or experience? For this reason the state or development of cosmic consciousness must be acquired by the individual.
It is equally clear that the interpretation of spiritual experience and spiritual phenomena cannot be done second hand. Spiritual experiences become understood to you alone because the product of the experience in terms of your own understanding are not your brothers; not in terms of another's. We can illustrate this by following an example. Imagine that three individuals, a musician, a painter, and an engineer have an identical spiritual experience. They have a vision, which is inspirational, and bring into their beings the ideals of good and beauty. Being creative, they seek to put something of the experience into manifestation. What form would the interpretations of this spiritual experience take in these individuals? Would not the musician find inspiration for a magnificent piece of music, the artist incorporate the vision into a painting, and the engineer express it in some structural achievement? If you could see the results of each ones' work, you might say that each was truly inspired. However, beyond that you could not trace in any way the source of these three manifestations as being identical.
Spiritual experience, which you have, will be transformed into objective manifestation on the basis of your understanding and ability. No one can interpret that experience for you because you alone are obliged to interpret it into purposeful experience in the world to serve others who are seeking for further development. Therefore, the acquisition of cosmic consciousness is not an event, it is a process. The best we can do is to work to achieve a continuation of the process itself, but if the Teacher comes along who is teaching you, he perhaps can give you a little checking out on your experience. He would be more liable to understand and be able to interpret it in your life, because he is your Teacher, and your Teacher should know you and your experiences, and be able to feel your reality. This is why that the virtues of cosmic consciousness can readily be only reaped the harvest of its efforts; only reaped when we are willing to be humble and stop thinking in terms of the past, and only keep our minds and our eyes upon the future and the Way as the new things come into the world, which are now becoming the New Heaven and the New Earth.
End of Lesson 9