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How knowledge becomes wisdom

One of the biggest problems for a seeking person is the fact that, although he understands the liberating message meant for him, he does not act accordingly. The inertia of the I-consciousness constitutes an impediment. Only by doing, does knowledge become wisdom.

Faith in the sense meant by the Spiritual School is a visionary power unto restoration. He who experiences the living link between a purified consciousness and the Christ vibration in his heart, will also experience a growing, deep-rooted faith in the sense of a knowledge, wholly innate in people, that implies unsuspected, new, creative possibilities. Nowadays, we know from quantum physics that undisputed faith can influence molecular links. Paul the Apostle certainly did not exaggerate when he ascertained that ‘faith can move mountains’. The film director and screenwriter, Clemens Kuby, also confirms this in his biography: ‘Anything is possible, even total recovery, by the very faith in the recovery.’ With regard to all the miracles of healing, always the key words were spoken: ‘Your faith has made you well.’

Faith as the inner link with the spiritual field of Christ or with ‘the matrix of the absolute world’, which is within and around us, is indeed a visionary power. Its creative effect stimulates to transformation, to leaving the relative world behind. Similarly, our current, ingrained religious ideas, with which our personality nourishes its worldview and its casualness, obviously also have a tremendous power. And the tragic delusion that we consider our transient personality to be our true self, binds the human being even more strongly to this relative world. In this way, we are prevented from finding our true self and thus self-realisation does not occur. Is there a way, in which we may transfer the control of our life to this eternal, inner self that belongs to the absolute world?

One of the biggest problems for a seeking human being is the fact that, although he understands the liberating message which forms the nucleus of any religion and any writing of wisdom, he does not act accordingly. The inertia of the I-consciousness constitutes a heavy impediment: it leads to being ‘a hearer, but not a doer of the word,’ as Paul formulates it. Only by doing, does knowledge become wisdom.

Protracted neuronal associations keep the human being captive in a stream of negative thinking, and any negative thought is followed by suffering, just as a wagon follows the oxen pulling it. In all religions of wisdom, the three impediments that cloud the clarity of the spirit appear to be known: ignorance, attachment and rejection. In the Old Testament, the prophet Hosea sighs: ‘My people are destroyed for lack of knowledge.’ And Hermes Trismegistus, too, ascertained: ‘Ignorance of God is the greatest evil in man.’ In the meantime, modern brain research has shown that attachment in particular constitutes a great impediment for spiritual growth. The conditioning and self-maintenance of the ever-rattling ‘prayer wheel’ of our I, which is time and again reflected by the neuronal chatter of its mentality, may be the biggest impediment that has to be removed. Our I is actually the only heavy burden, from which we have to liberate ourselves. A modern Indian thinker, Ayya Khema, says about this subject, lightly and on the basis of his own experience: ‘Without the I, life is very simple.’ And we can rid ourselves of this heavy burden by insight and silence, and thanks to the tremendous help that the intermediary field of Christ, this matrix with an ever-increasing vibration, offers us.


Edda - the holy primordial word

 

The myths, collected in the Edda, speak about the mysteries of the development of the world. The Edda passes on the one universal truth through various images in accordance with the power of imagination of the listeners.

All who study the spiritual development of Europe ascertain that its starting point was around 2500 BC. Since this period until approximately 1000 BC, the Arya, Aryans or Indo-Germanics (also called IndoEuropeans) settled in Asia Minor, Persia and India. One look at the map shows how huge the geographical expansion really was. Despite the large distances and cultural as well as linguistic differences, there were and are correspondences that are noticeable to this day. In addition to the myths and the traditional gods, amazing similarities can be discovered in this mixing vessel of many nations. The supreme god was Diaus, Deivos. From this Indo-Germanic root the Latin Deus, the Greek Zeus, the Persian Div and the Germanic Tiuz, Tyr, Ziu, Tiv and Tiwaz were derived./p>

Other parallels between the Germanic and Indian mythology are obvious. The original gods bore the Germanic name of Wanes and were called Vedas in the Indian region. They were nature and fertility gods, and later they were supplanted by a new, threefold deity: in Germanic. they were called the Asen Odin, Vili and Ve, in the Indian language Brahma, Shiva and Vishnu. Also the career of Odin from the god of thunder to ruler of the gods corresponds to that of Indra and of Varuna. There are many correspondences with Odin. Similar to Brahma, his breath is the wind; he is the ‘inventor’ of language and words. He also makes the sun, the moon and the stars rise and give light according to his laws.

The North-Germanic world of the gods was passed on orally at the time, and was recited as verses and songs during festivities and during the Ding (tribal assembly).

The written traditions were not found until after the beginning of Christianisation (by missionaries). Writing was introduced after the introduction of Roman law. It is assumed that the songs and poems of the Icelandic Edda that we now know have remained fairly pure, because the country was far away and it was autonomous. The Ding did not adopt Christianity for all free men either until the time between 1000 and 1100, with the underlying idea that this might benefit their own material wealth. Politically, it was better for a trading nation not to be seen as an unchristian and hostile country. Also one unifying faith was needed to prevent a power struggle and the resulting divisions in society.

As a Viking, it was possible to be ‘pre-baptised’: as to one’s conviction, the old faith continued to be followed, but officially, the garment of Christianity was donned. Therefore, both religions existed side by side in many trading settlements. The matrix of a golden necklace, found in Sweden, shows the Christian cross together with Thor’s hammer.

The Edda, a colllection north-germanic myths

Until this day, the essence of the faith of the North-Germanic nations has been passed on to us under this name. Via Indo-Germanic, the name Edda is related to Veda, Avesta, and approximately means ‘the primordial word’. The word Edda is also explained as ancestress or arch-mother, be cause often the ‘song of the ancestress’, the ancient, holy message, was passed on by word of mouth of old, wise women. This message referred to the beginning of creation, the development of gods and people as well as their fall and resurrection in a new beginning. The origin of these myths is traced back to the period between 2500 and 1000 BC, when people did not yet imagine the world as separated into an earth and a divine domain.

When in the 9th century, during the Christianisation of the Germanics, Charlemagne forced them to adopt the Christian faith, many Norwegians emigrated to Iceland. They took their treasure, the deep-rooted ancient faith in their gods, with them. Through mythical images, they related how close people felt to the gods and how they fully participated in their activities and the expressions of them. The Edda is a testimony to North-Germanic mythology and heroic legends, stemming from the most diverse sources and written down partly in verses and partly in prose.

Bishop Sämundar was the first to recognise the treasure of the songs in verse about gods and heroes, around 1100, he collected and summarised them in the so-called ‘older Edda’. About a hundred years later, the Icelandic scholar, Snorri Sturluson, who was also a bishop and a statesman, edited a second collection. This was the ‘younger Edda’, a collection of myths written in prose, in which the activities of the gods were described. It concerned a textbook for young poets and singers (the Skalden) that became the basis of their poetry and songs. This development implied that the Christian ideas were assimilated in the ancient Germanic-pagan verses.

The Edda, with its impressive images, was for the perceptive seer who had a link with God, always the instrument through which inner experiences and insights were passed on to his contemporaries. In this way, the living memory of the original world of the gods, the origin of the earth, the cosmos and the fate of gods and people was kept awake in their souls. This always concerned transmitting the one, universal truth through the most diverse images, according to the power of the imagination of the listeners.


Remnants of the myths

Even nowadays, we still encounter the ancient myths, although in a weakened form. In Sweden, it is still usual that an old ‘vardräd’ (protective tree) is cultivated near farms to protect the house. That these trees originally symbolised the world tree Ygdrasil, and its divine protection, has been forgotten by many people. The same applies to the feast of St. Lucia at the winter solstice. Then girls carry burning candles on their heads (and are dressed in white), by which they express the longing for the true Light and the consciousness fire. Stone testimonies like the megalithic tombs, dolmen and menhirs in the north and rune stones from later times can abundantly be found in Europe. The most famous ones are Stonehenge and the Egge Stones (East Westphalia) as well as several stones in the form of a ship used as observatories and at places where the Ding was held. On the rune stone of Lund (Sweden), purportedly, Odin was depicted in the mouth of the Fenris wolf, signifying the end of the world

Also the names of some weekdays refer to the ancient gods. The god Thor refers to Thursday in English and Torsdag in Norwegian. We see Odin-Wodan in Wednesday, and in the Swedish and Norwegian Wodansdag-Onsdag, and the English, German and Dutch Friday, Freitag and vrijdag refer to the goddess Freia.

The prototype of the ideal city

As long as we live in time, we contribute to the solution of the problems of safety, natural resources, health, education and pollution wherever we can. This is demanded by our culture and our inner civilisation. However, in the essence of life that is eternal, in the domain of original humanity, the processes of life do not end, and self-realisation is nothing other than working for others.

We have seen that a human being and his environment are strongly interdependent. A human being cannot live without others; he is a social being and not a solitary individual. Consequently, interaction with others is essential, so that forms of society, like settlements, villages and cities, are indispensable. In this context, people sharpen each other’s awareness and ultimately gain insight and consciousness. Our environment actually reflects our consciousness. This is why, when we build a city, the following questions crop up:

- Does the perfect human being exist? - What properties does he have? - Where can we find him? In myths, legends and holy writings which have accompanied humanity throughout time, we find descriptions of man as a perfect being, sometimes represented by a magnificent flying dragon, sometimes by a hero or as the equal of the gods. In hermetic thinking, he is sometimes described as one with God, as an ‘infinite sphere, with its centre everywhere and its circumference nowhere’. Lao Zi described the human being as one with Dao: ‘Dao is empty, and in its radiations and activities, it is inexhaustible. I know not whose child it is. Ere the highest God was, it was.’ In the teachings of the Rosycross, he is represented as man-microcosm! This original human being has existed since time immemorial. He developed as a divine being in the spirit field. His source of life was the universal Light, and outside this field, he was active, wholly in accordance with the vibration of this Light. This environment might be considered the ideal city, a field of life that naturally attunes itself to the laws of what is absolute and has the same vibration as the original energy. In whatever way we describe this field, such as Nirvana, the holy Jerusalem, the city of God or the Holy Spirit, it refers to the same superdimensional reality: the original field of life, in which immortal humanity lives and develops.

 

 

The three types of cities

It is clear that when a group of men and women practise this life of change of the consciousness on the basis of the inner Christ principle, this will immediately have consequences in society. During a certain period of time, situations and circumstances will appear that will offer great opportunities to those who are sensitive to it, to see and walk the path ahead.

However, it is important to understand that these possibilities are only offered for that certain period of time and are not intended to improve or embellish our world. Although they may certainly work like a balm, their aim is to link our consciousness with the inner reality of the eternal life, with the ideal city. We can distinguish three types of cities: firstly, the time-spatial city, in which the four pillars of safety, management of resources, health and education are constructed time and again. Time and again, this ‘city’ disappears and time and again, it is rebuilt. It refers to a social development that is unable to hold onto any true perspective in the sense of the original life.

Next, there is a ‘city’ that appears briefly, when a mystery school undertakes an alchemical work of transfiguration, a spiritual school that shows the way to the restoration of the microcosm with the energies of the original life and that, consequently, has a certain effect on the world and society.

Throughout the ages, there have been different liberating communities and mystery schools. Seen geographically, they were established from China, the indo-Iranian region and Asia Minor to Bulgaria, Great Britain and the South of France. These communities always imparted a new impulse. In its wake, the liberating impulse always caused social changes, too. The ancient Egyptian society, the gnosis of Mani or the brotherhood of the Albigenses are but a few examples of what the development of a gnostic brotherhood in a country or on a continent is able to accomplish. Although traditional religious and political rulers fought these communities by fire and sword, we should not underestimate their influence. The consciousness of the average person who came into contact with them, was always stimulated to think and act for himself, and the longing for a free and liberating life was always strengthened in him.

What is the perfect, ideal city?

And ultimately, there is the perfect, omnipresent city, which is to be found in eternity and where microcosmic humanity has its eternal abode. This city does not know space or time, but rather everlasting development in the fields of the new soul life, a perfect and omnipresent field of life that expresses itself as absolute love.

 

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