View Full Version : Finding the Divine Presence

fms panzerfaust
Monday, July 11th, 2005, 05:31 AM
The recognition of Divine Presence within us is an effective means of liberating us from the delusions of the Movement and the negativity of many aspects of our Cause; it is one of the most direct ways for recognizing Reality, and is a basic goal of mystical practices.

Recognition of the "Presence must be worked toward in various ways and in different degrees, or stages. This is not to suggest that a complete and powerful Divine Presence cannot come instantaneously and unprovoked? it most certainly can? but we must not apathetically sit around waiting for the Gods to seek us out? ultimately, the task is ours.

Essentially, this is a realization of the Aryan Onelife, or Culture Soul, pervading both the external manifestation of our Culture and every person in it. This can also extend to a realization of the Unity of all Life and the Universe. In philosophical terms this permeation can be called the Immanence or Manifestation of the reality, which in its essence is transcendent; in religious terms it has been known as the omnipresence of the Gods at the cultural level and of Spirit at the cosmic level.

A key to reaching the first stage of this realization? the Intellectual? is provided by scientific evidence of the close interdependence and interaction of all members of a culture, showing it to be an organic unity, or "whole". Many decades ago, psychologist Carl Gustav Jung discovered that culturally specific primordial images, or archetypes, exist within a non-personal psyche he named the collective unconscious. These archetypes form a basic Quarternary Pantheon, and at a higher level, merge into a hypostatic reality that is, in essence, a wheel of life, likely governing the cycles of personal life, Civilization, and Nature. Further dramatic support for this discovery in the fields of biology, cognition, and physics give a vivid, even spiritual, sense of this cultural wholeness.

The unity of the culture, or at least our initial intellectual grasp of it, is only the outer manifestation, or reflection, of a unity subsisting in the inner space of our subjective world. The key needed here is another faculty, the intuition. As its etymology indicates, the intuitive faculty is one offering direct inner sight, a "seeing into", a direct apprehension of reality, albeit one filtered through our personality. It enables its possessor to "feel" the "presence" of the inner Reality.

One of the most impressive descriptions of this faculty is to be found in the 11th book of the Bhagavad Gita, where Krishna accedes to Arjuna´s entreaty. Having opened Arjuna´s "inner eye", Krishna reveals to him the divine appearance in countless forms and events.

"Behold O Partha (Arjuna), My forms, a hundred-fold, a thousand-fold, various in kind, divine, of various colors and shapes." (V.5)

"Having thus spoken, Krishna then reveals to Partha the immensity of divine reality" (V.9)

"If the light of one thousand suns were to blaze forth all at once in the sky, that might resemble the splendor of that exalted Being."[/I] (Vs.12)

The Gita does not deny the world, as most modern Hindus and Buddhists do, but declares it to be an expression of the divine. While most modern sects of the eastern religions teach adherents to disregard the events of life and the world, seeking escape in "Nirvana", the obviously Aryan Gita advises Man to fully participate in life and the world, its major counsel being that he should do so aware of the fact that each act, each element, is of divine nature.

This depicts a synthesis of transcendence and immanence. This mystery of our Being implies necessarily a similar supreme mystery of the Being of the Cosmos. This highest experience and this largest manner of perceiving open a profound, moving, an eternal significance to our parts in the World. Our work on earth is, then, work on behalf of the Gods, who, in turn, carry out the Will of the evolving Supreme Unity.

While in the history of Europe, any concept of Divine Presence has been for the most part defined in terms of the relationship between a person and a personal god, there is nevertheless a long tradition of esoteric truth, and no lack of descriptions of the omnipresence in the exoteric traditions which grew out around this. Plotinus affirmed: "A God is not external to anyone, but is present with all things though they are ignorant that it is so." (Sixth Ennead, IX, 7).

In an old collection of sayings attributed to Egyptian occultists, we find the following: "Lift thy sword and you will find Me, shed thine Blood and I am there." The most concise and at the same time inclusive expression of the inner union between the Gods and men is from an ancient Roman hymn to Jove:

"In thee we live and move and have our being." {Thulean Archidoxes, Associate Member´s Initiation}.

No "short-cut" or "quick fix" can be offered that has any genuine validity anent this quest for realization. The Path requires careful discrimination and devoted practice. If one researches diverse sources of information, and contrasts tradition with modern science, he will likely arrive at some version similar to the following six stages, or grades, of realization:

Crossing the Abyss.

The realization of the Divine Presence is both the objective and the ultimate achievement of all the inner action of the Great Work. This is especially true of its phases of occult study and mystical experience. Revelation of the Divine Presence, however, is not separated from the World in the Western Tradition, and can also come through a heightened awareness of the beauty and harmony of Nature, and the purposiveness and wonderful creativity evidenced by the organic holism in the processes of creation, growth, and self-replication in a Culture.

The effects of the awareness of the presence of the Gods can vary greatly, according to the degree of realization, the psychological constitution of the individual, and the life-context in which we place ourselves. On the cognitive side they take the form of insight, revelations, meaning, and purpose; in the domain of feeling, a sense of joy, wonder, dedication, creativity, and love of Folk; in the field of activity they induce the dedication of the personality, its unification with what is sensed as the True Will, and with its culmination in the expression of the evolutionary impulse of Nature.