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Disciple: Master, where do you dwell ?
Master: Come and see. Postulated is a synchronic parallel between the development of secular science and the spiritual flowering of consciousness. The world, as in prophetic lore, is envisioned as field wherein a diversity of seeds – doctrines, paradigms, technologies, creeds – simultaneously develop and mature throughout the course of history, coming to a synchronous point (or period) of fruition and harvest. It is spoken in this context of universal consummation, of a singularity or omega point, variously conceived in terms of apocalyptic eschatology, historic closure and cosmic rebirth. A doctrine enunciated by the Maya scholar John Major Jenkins further suggests that the said synchronism is not merely terrestrial in compass, but embedded in celestial motion on a galactic scale. An incidental parallel might thus be considered between a final theory in physics (unifying the four familiar physical forces of nature) and a final secret of the gnosis, the apprehension of which would confer nothing less than godhead upon the illuminated seeker. Postulated further is a degree of typological correspondence between concepts in the physical sciences and those of magic and mysticism. As the first of two illustrations I cite the example of superconductivity as having phenomenological assonance with rapture of the etheric body. Another is provided by the physics concept of symmetry and levels of symmetry. Thus sexual orgasm attends the union of male and female. However great rapture, as of mahamudra and the spiritual body, attends union at a higher level of symmetry. It is apparent furthermore that these analogies are not merely poetic but involve significant explanatory depth. We may recall in this connection St Paul’s extraordinary statement that what can be known of God is clearly seen in the natural world. It appears that nature’s explanatory efficacy is not merely strong; it is sufficient! Alchemists were inspired of this idea and writer Fritjof Capra gave it contemporary formulation in The Tao Of Physics. However, in contrast with the high-tech / high-level energy requirements of modern physics research, Elysian theory holds that the singularity and the conquest of hyperspace might be adventured, using only the laboratory furnished of nature – the spiritual temple of the human body. The unified field of modern physics is everything united in one consistent conceptual model, both theoretically and in terms of an efficacious technology whereby anything might be engineered. Considered the holy grail of physics, it is what occupied Einstein in his final years, albeit, according to common wisdom, without success. Elysian Unified Field Theory is this model applied to the sphere of consciousness, to the magical realm of subjective experience. The Elysian Field, or simply the Field, is adumbrated accordingly as the mind-space-time continuum, wherein Einsteinian space-time is complemented with the phenomenon of mind or consciousness. The Elysian model thus includes the observer as integral to a complete description of the Field. Indeed, in a significant sense, consciousness is considered primary therein, as I will elaborate. Suffice it here to observe that mind-space-time constitutes an inseparable whole, even as space-time is considered a singular entity in modern physics theory. Some definitions, at this point, will expedite our quest. Although the terms mind and consciousness are deemed essentially synonymous and used herein interchangeably, there is nevertheless a distinction to be drawn. Consciousness is defined as pure awareness, the capacity to perceive and reflect, whereas mind is the subjective state or content of consciousness. Mind or consciousness thus has the peculiar property of being both immanent and transcendent. On one hand it is intimately identified with the object it perceives. On the other it is removed, separate or abstracted. It can always take a perceptual step back, as it were, objectifying any perceived phenomenon as other than itself. While thus illuminating and giving rise to all things, providing, as it were, the ontological ground of existence, as the observer in any frame of reference, it cannot itself be directly observed. Yet again in another sense, mind or consciousness is primary in the sense that it is the only ‘thing’ of which we have direct experience. Space and time, and thus the entire phenomenology of sensate experience is, by contrast, are inferential and secondary as attributes, aspects or modifications of mind. Stated another way, all phenomena partake of consciousness insofar as an object is said to exist if apprehended by some mind. It is evident therefore that mind or consciousness is a phenomenon unlike any other. Indeed it is not an object in any conventional sense. In the religious cosmology of the Western Elysium the transcendent aspect of mind is simply the ‘I’ or ‘eye’ – the power of perception. This is called the elohim, the eternal and transcendent God – unborn and undying – and transcendent in the sense that, being ever that which perceives, it cannot itself be perceived. Yet, as stated, there is paradox as, in another sense, mind is cognisant of itself and only itself. This, I suggest, is the mystery of the open universe as defiant of the law of entropy. It is the mystery of creation. The transcendent ‘I’ becomes manifest as the I Am, the incarnate God which is called IA, Yahweh or Yehesuah, where ‘A(m)’ is the amen – verity, the amenta – the akasha or universal ether, the syllable ah as heart chakra and centre of the soul, and ama – mother or manifesting matrix. Yahweh is IA-wete, the God with Wife (woman, wench, witch), as also is Yehesuah or IA-isha. It is God become manifest as the creation of God, which same is here elaborated as the mind-space-time continuum of the Elysian Unified Field. This creation, in a further adumbration of the paradox, is both other and self. It is other so that knowledge might be possible, and it is self similarly that knowledge might be possible. It is self and other that magical agency might be possible. In Elysian theory mind or consciousness thus comprises the empirical and ontological foundation of the one given. Capable of a state of unmanifest latency, it transcends the distinction of being and non-being. It becomes manifest by an act of concentration which condenses the creative idea or word, also known as the logos. As cosmic seed this is the singularity, called the alpha and omega. It is the point of origin and fruition of all things, as also the point of ingress egress – the entrance to any world as the gateway to hyperspace. And here we may recall the words of the Master – I am the alpha and omega. Universal creation, according to this theory, is not accomplished ex nihilo, as of a nothing being replenished with a something, nor is this model steady-state in the sense that the universe is itself eternal. Creation, rather, is viewed as an unfolding or elaboration of the said projected seed. Visionary and symbolic renderings, such as we possess, corroborate, as an essential point, the impossibility of turning consciousness upon its source. The visions of the ark of God, recorded in the Book of Ezekiel and the Apocalypse Of St John respectively, share certain significant features. Both make reference to the eyes with which the cherubic guardians of the ark are covered, whereas Ezekiel observes that they move eternally forward – they turn not, indicating the impossibility of objectively framing and thus of idolising this entity. Nevertheless, an approximation, perhaps an attempt to perform the said impossible, is presented in the magical arcanum of the ouroboros, the iconic serpent devouring its own tail. The paradoxical aspect of consciousness is here resolved in that subject and object – the devourer and the devoured – are actually one, notwithstanding the perceptual interface occurring at the serpent’s jaws. Similarly it is the faculty of sight which distinguishes the fallen angels of the pseudepigraphic Book of Enoch, beings referred to as the watchers. (With cold detachment they observe; they do not empathise or identify with what they behold.) Again, the eye is the glyph of the avenging god Horus and even the vaunted illuminati conspiracy avails itself of this symbol in the eye atop the spiritual pyramid. The nature of the cherubim, by contrast, is compassion, and their function as guardians of the ark is made apparent in that the cherubic sword is revealed to be sight or consciousness itself. In a profound sense indeed this is self-explanatory insofar as, in the language of alchemy, consciousness is the elixir or universal solvent. It is the fire that issues from the sanctuary, penetrating to the heart of all phenomena and consuming all that is not of verity. Yet in the dharmata or visionary realm, as we read in the Pyramid Texts, in Liber Geometria Electrum and elsewhere, the singularity is subject to visual apprehension as centre of the mandala, as point of light in the illimitable ether and as a crystal with an emerald halo as per the Book Of Revelation. And, if thine eye be single – we may recall these further words – your whole body shall be full of light. In other words, you will be cognisant of your light-body – that which is not subject to the inertia and heaviness of so-called materia. The incarnate Master thus retains the essential nature of the singularity, as indeed he is that singular fount. Returning to our visual model, the crystal or seed unfolds into the perceived ‘exterior’ universe of the day, as into the ‘interior’ visionary mandala of the night. In an essential sense these are the same – field and seed, universe and mandala, matrix and vortex. The point of light unfolds into the spectrum, which reflects the projected logos or creative intent such that trees, stars and illuminated sages appear – along with myriad maidens, coy, alluring and demure. As dreams and visions are projected upon the pixelated expanse of the mandala, so the natural universe is projected, moment by moment, upon the waters of the primordial void. World creation is thus an act of hyperspatial tunnelling; the observer constitutes, or resides inside, a black-hole gateway to any world. Hyperspatial voyagers as perceived in their disk-shaped craft have magical utility of the singularity, such that they appear on occasion as mere specks or globes of light. As a condensed universe, however, they may be rendered in any size or shape with fixtures and appointments as desired. As generic magical engine of the soul it finds expression in the initiated traditions of all cultures, its iconic phenotype ranging from the winged disk of ancient Sumer / Egypt and the biblical ark to the triangular and saucer-shaped craft of the modern science-fiction era. As is understood by observant students of the phenomenon, these objects do not move conventionally in space-time-mind; rather they create a space-time-mind universe in accord with their informing intelligence. Insofar as mind-space-time is equivalent with singularity, the starry universe exhibits the essential attributes of transcendent unity – all far-flung points of the expanse are connected as one, each ‘atom’ reflecting, in holographic fashion, the whole. Mind, space, and time are thus effectively vanquished by the Master of the Temple who commands the ark or flying saucer of God. This explains why seeing such an object, as witnesses readily attest, is unlike observing a conventional object and rather more akin to a profound psychic or spiritual experience. Which holds, and for reasons entirely cognate, for eye-contact among adult human beings. Unless there is profound sympathy of souls, an element of tension is involved even in fleeting contact eye-to-eye, wherefore the universal taboo of staring too intently. The Saucer, like the human eye, is not passively being observed; rather it is looking back! As another magical artefact, differing in function but superficially from the flying saucer, the divining crystal subsumes the same essential attribute of the mind-space-time singularity. Both involve concrescence of the hyperspatial manifold into a sensate object which serves as magical mirror of the soul. Reflected therein is what is contemplated of the informing logos, and whether we deem to travel a distant locale or receive distant information locally, the net effect is identical, rendering the distinction between these modalities less categorical and more a matter of nuance. While the sorcerer is conventionally pictured at his desk, intently peering into the smooth gleaming sphere, it is common practice to enter the crystal, thereby essentially negating any formal distinction between the respective operations. Selectively overcome is the element of distance, whether in mind, space or time, such that any object or cognisant state, anywhere, at any time, might be rendered actual and present. Elysian magical theory is thus grounded in the idea that the universe retains the essential attributes of the singularity – that hyper-dense concrescence of all actually. As per the exotic properties of the modern physics quantum field, it subsumes the mind-manifested universe, the spontaneous manifestation of the theurgic aport, entanglement or instantaneous action at a distance and time-transcendent symmetry. In magical practice, this is to say, aspects of mind, space or time, are selectively banished – namely insofar as they present an obstacle to the desired ideal. The emphasis here is on the selective use of the magical singularity, for if turned on full strength, with all jets screaming as it were, the same becomes the apocalyptic engine – the harbinger of the end and beginning of all things. Thus in Isaiah’s vision the seraphim stood above the Ark, covering their faces and feet with four of their wings – as with two wings respectively they remained aloft, thereby upholding the universe. It is the opening of the cherubic eye which dissolves the universe, thereby conveying the sacrifice into the presence of God. Some elaboration here follows concerning these four principal functions – this elemental field quaternary crowned with the fifth element of consciousness or ‘spirit’ to complete the magical pentagram. Foundational to Elysian Field Theory is the notion of the mind-manifested universe. The Field – as of space, time and information – is the unfolding of the mind, the logos or creative idea. All phenomena are thus grounded in mind or spirit. Consciousness is the essence of all things. Indeed, setting formal distinctions aside, mind or thought is the world – it is the Word made flesh as the Johannite gospel has it. Spirit speaks to mind, and thus directly to the Field. Its language is the Ursprache, the original or primordial language of verity. That is to say, its language is truth, such that the Field responds and corresponds to the Spoken Word. Close kin to the notion of the mind-manifested universe is that of spontaneous arising. We notice that purely mental phenomena partake of this nature. Mind instantly traverses space and time; material obstacles do not oppose it; any reality is spontaneously conjured – in mind. This does not mean, of course, that instantaneous process should be the desired norm – for if it were so, the universe would be a blink in the eye. Yet, as a so-called miracle, spontaneous generation may play a redeeming role in the fallen worlds, as it were, through hyperspatial contact with the Elysian universe. Apart from such contingency, temporal unfolding is natural as spatial unfolding, namely as the theatre of experience. This, however, is not to defer to the gradualist school, wherein it is deemed that the essential creative miracle is explained (!) by a quasi infinite number of nigh infinitesimal changes over vast aeons of time. This, I suggest, is the curse of time – that realm of experience where time is tedium rather than a surging wave of unfolding meaning. Needless to say, the gradualist hell is confuted by the evidence – in natural as in cultural evolution – as of the so-called Cambrian explosion or the erection in one night of Teotihuacán, the city where men become gods. Legend – yes, in case of the latter, but one which resonates with the consensus that ancient city states arose suddenly. In the Elysian universe things happen suddenly. The physics concept of entanglement or quantum connectivity posits that all points of the cosmos are in intimate communion, so that change in a local system is instantaneously reflected throughout the whole. Entanglement thus confutes the Einsteinian speed-of-light limit for the propagation of information. This is an important principle upon which the stability of the Elysian cosmos is predicated. Negentropy, the complex information of living systems, arises and sustains in the context of the resonant Field, each particle reflecting the whole while serving specific local functions. Elysian sages thus enjoy physical immortality in that their minds are coextensive with the Field. The Elysian Field may accordingly be considered the superluminal real-time present universe as distinct from the fallen Luciferian cosmos as is bounded by the speed of light. Time-transcendent symmetry, great symmetry or mahamudra, refers to the underlying equality or egalitarian purport of all phenomena in relation to the whole. A metaphysical doctrine is here indicated which posits that underlying change – Heraclitus tells us that all is change – is invariance. In other words, the eternal, unchanging and self-sustaining, gives rise to the temporal, the evolving and contingent. Yet beyond mere contingency, as of one order of nature being dependent on another, there is, as iterated throughout this essay, intimate correspondence, unity or identity, as between spirit and word, between word and world. This is of relevance regarding the entropic arrow of time as obtains in the Luciferian world (Luciferian – the term seems apt in that Lucifer is the garment of light which clothes creation in form.). We notice that on the quantum level there is no arrow or direction of time; interactions are time-symmetrical – they may happen either way. The assumption, furthermore, is that electron orbits do not decay so that atoms effectively do not wear out. Elysian biology and cosmology, being similarly attuned to higher-level symmetries, are thus likewise perennial, thereby substantiating esoteric notions of the light body and the Elysian Fields of eternal delight. |