Saturday, October 04, 2014

The Meaning of Religion, A Channel, Late 1960’s

There are internal realizations always present within the whole self. There is comprehension of the meaning of all existence within each personality. The knowledge of multidimensional existence is not only in the background of your present conscious activity, but each man knows within himself that his conscious life is dependent upon a greater dimension of actuality. This greater dimension cannot be materialized in a three-dimensional system, yet the knowledge of this greater dimension floods outward from the innermost heart of being, and is projected outward, transforming all it touches.

This flooding-out imbues certain elements of the physical world with a brilliance and intensity far surpassing that usually known. Those touched by it are transformed, in your terms, into something more than they were. This inner knowledge attempts to find a place for itself within the physical landscape, to translate itself into physical terms. Each man, then, possesses this inner knowledge within himself, and to some extent or other he also looks for confirmation of it in the world.

The outer world is a reflection of the inner one, though far from perfect. The inner knowledge can be compared to a book about a homeland that a traveler takes with him into a strange country. Each man is born with the yearning to make these truths real for himself, though he sees a great difference between them and the environment in which he lives.

An internal drama is carried on by each individual, a psychic drama, which is finally projected outward with great force upon the field of history. The birth of great religious events emerges from the interior religious drama. The drama itself is a psychological phenomenon, in a way, for each physically oriented self feels thrust alone into a strange environment, without knowing its origins or destination or even the reason for its own existence.

This is the dilemma of the ego, particularly in its early states. It looks outward for answers because this is its nature: to manipulate within physical reality. It also senses, however, a deep and abiding connection that it does not understand, with other portions of the self that are not under its domain. It is also aware that this inner self possesses knowledge upon which its own existence is based.

As it grows, in your terms, it looks outward for confirmation of this inner knowledge. The inner self upholds the ego with its support. It forms its truths into physically oriented data with which the ego can deal. It then projects these outward into the area of physical reality. Seeing these truths thus materialized, the ego then finds it easier to accept them. Thus you deal often with events in which men are touched by great illumination, isolated from the masses of humanity, and endowed with great powers—periods of history that appear almost unnaturally brilliant in contrast with others; prophets, geniuses, and kings shown in greater-than-human proportion.

Now these people are chosen by others to manifest outwardly the interior truths that all intuitively know. There are many levels of significance here. On the one hand, such individuals receive their unearthly abilities and power from their fellows, contain it, and exhibit it in the physical world for all to see. They play the part of the blessed inner self that actually cannot operate within physical reality uncloaked by flesh. This energy, however, is a quite valid projection from the interior self.

The personality so touched by it actually does then become, in certain terms, what he seems to be. He will emerge as an eternal hero in the external religious drama, as the inner self is the eternal hero of the interior religious drama.

This mystic projection is a continual activity. When the strength of one great religion begins to diminish and its physical effects grow less, then the internal drama begins once again to quicken. The highest of man's aspirations, therefore, will be projected upon physical history. The dramas themselves will differ. Remember, they are built up internally first.

They will be formed to impress world conditions at any given time, and therefore couched in symbols and events that will most impress the populace.

This is craftily done, for the inner self knows exactly what will impress the ego, and what kinds of personalities will be best able to personify the message at any given time. When such a personality appears in history then, he is intuitively recognized, for the way has long been laid, and in many cases the prophecies announcing such an arrival have already been given.

The individuals so chosen do not just happen to appear among you. They are not chosen at random. They are individuals who have taken upon themselves the responsibility for this role. After their birth they are aware to varying degrees of their destiny, and certain trigger experiences may at times arouse their full memory.

They serve quite clearly as human representatives of All That Is. Now since each individual is a part of All That Is, to some extent each of you serve in that same role. In such a religious drama however, the main personality is much more conscious of his inner knowledge, more aware of his abilities, far better able to use them, and exultantly familiar with his relationship to all of life.

Ideas of good and evil, gods and devils, salvation and damnation, are merely symbols of deeper religious values; cosmic values if you will, that cannot be translated into physical terms.

These ideas become the driving themes of these religious dramas of which I have spoken. The actors may “return,” time and time again, in different roles.

In any given historic religious drama, therefore, the actors may have already appeared on the historic scene in your past, the prophet of today being the traitor of the past drama. These psychic entities are real, however. It is quite true to say that their reality consists not only of the core of their own identity, but also is reinforced by those projected thoughts and feelings of the earthly audience for whom the drama is enacted.

Psychic or psychological identification is of great importance here and is indeed at the heart of all such dramas. In one sense, you can say that man identifies with the gods he has himself created. Man does not understand the magnificent quality of his own inventiveness and creative power, however. Then, say that gods and men create each other, and you come even closer to the truth; but only if you are very careful in your definitions—for how, exactly, do gods and men differ?

The attributes of the gods are those inherent within man himself, magnified, and brought into powerful activity. Men believe that the gods live forever. Men live forever, but having forgotten this, they remember only to endow their gods with this characteristic. Obviously, then, and these earthly historic religious dramas, the seemingly recurring tales of gods and men, there are spiritual realities.

Behind the actors in the dramas, there are more powerful entities that are quite beyond role-playing. The plays themselves, then, the religions that sweep across the ages—these are merely shadows, though helpful ones. Behind the frame of good and evil is a far deeper spiritual value. All religions, therefore, while trying to catch “truth” must to some large degree fear its ever eluding them.

The inner self, alone, at rest, in meditation, can at times glimpse portions of these inner realities that cannot be physically expressed. These values, intuitions, or insights are given each to each according to his understanding, and so the stories told about them will often vary.

For example, the main character in a religious historical drama may or may not consciously be aware of the ways in which such information is given to him. And yet it may seem to him that he does know, for the nature of a dogma's origin will be explained in terms that this main character can understand. The historical Jesus knew who he was, but he also knew that he was one of three personalities composing one entity. To a large extent he shared in the memory of the other two.

The third personality has not in your terms yet appeared, although his existence has been prophesied as the “Second Coming.”

Now these prophecies were given in terms of the current culture at that time, and therefore, while the stage has been set, the distortions are deplorable, for this Christ will not come at the end of your world as the prophecies have been maintaining.

He will not come to reward the righteous and send evildoers to eternal doom. He will, however, begin a new religious drama. A certain historical continuity will be maintained. As happened once before, however, he will not be generally known for who he is. There will be no glorious proclamation to which the whole world will bow. He will return to straighten out Christianity, which will be in a shambles at the time of his arrival, and to set up a new system of thought when the world is sorely in need of one.

By that time, all religions will be in severe crisis. He will undermine religious organizations—not unite them. His message will be that of the individual in relation to All That Is. He will clearly state methods by which each individual can attain a state of intimate contact with his own entity; the entity to some extent being man's mediator with All That Is.

By 2075, all of this will be already accomplished. The birth will occur by the time given. The other changes will occur generally over the period of a century, but the results will show far before that time.

Because of the plastic nature of the future, in your terms, the date cannot be considered final. All probabilities point in its direction, however, for the inner impetus is already forming the events.

Please note that Nostradamus saw the dissolution of the Roman Catholic Church as the end of the world. He could not imagine civilization without it, hence many of his later predictions should be read with this in mind.

The third personality of Christ will indeed be known as a great psychic, for it is he who will teach humanity to use those inner senses that alone make true spirituality ossible. Slayers and victims will change roles as reincarnational memories rise to the surface of consciousness. Through the development of these abilities, the sacredness of all life will be intimately recognized and appreciated.

Now there will be several born before that time whom in various ways will re-arouse man's expectations. One such man has already been born in India, in a small province near Calcutta, but his ministry will seem to remain comparatively local for his lifetime. Another will be born in Africa, a black man whose main work will be done in Indonesia. The expectations were set long ago in your terms, and will be fed by new prophets until the third personality of Christ does indeed emerge.

He will lead man behind the symbolism upon which religion has relied for so many centuries. He will emphasize individual spiritual experience, the expansiveness of soul, and teach man to recognize the multitudinous aspects of his own reality.

The third historical personage, already born in your terms, and a portion of the entire Christ personality, took upon himself the role of a zealot.

This person had superior energy and power and great organizing abilities, but it was the errors that he made unwittingly that perpetuated some dangerous distortions. The records of that historical period are scattered and contradictory.

The man, historically now, was Paul or Saul. It was given to him to set up a framework. But it was to be a framework of ideas, not of regulations; of men, not of groups. Here he fell down, and he will return as the third personality, just mentioned, in your future.

In that respect, however, there are not four personalities.

Now Saul went to great lengths to set himself as a separate identity. His characteristics, for example, were seemingly quite different from those of the historical Christ. He was “converted” in an intense personal experience—a fact that was meant to impress upon him the personal and not organizational aspects. Yet some exploits of his in his earlier life have been attributed to Christ—not as a young man, but earlier.

All personalities have free will and work out their own challenges. The same applied to Saul. The organizational “distortions,” however, were also necessary within the framework of history, as events are understood. Saul's tendencies were known, therefore, at another level. They served a purpose. It is for this reason, however, that he will emerge once again, this time to destroy those distortions.

Now he did not create them on his own, and thrust them upon historical reality. He created them in so far as he found himself forced to admit certain facts: In that world at that time, earthly power was needed to hold Christian ideas apart from numberless other theories and religions, to maintain them in the middle of warring factions. It was his job to form a physical framework; and even then he was afraid that the framework would strangle the ideas, but he saw no other way.

When the third personality reemerges historically, however, he will not be called the old Paul, but will carry within him the characteristics of all the three personalities.

Paul tried to deny knowing who he was, until his experience with conversion. Allegorically, he represented a warring faction of the self that fights against his own knowledge and is oriented in a highly physical manner. It seemed he went from one extreme to another, being against Christ and then for him. But the inner vehemence was always present, the inner fire, and the recognition that he tried for so long to hide. His was the portion that was to deal with physical reality and manipulation, and so these qualities were strong in him. To some extent they overruled him.

When the historical Christ “died,” Paul was to implement the spiritual ideas in physical terms, to carry on. In so doing, however, he grew the seeds of an organization that would smother the ideas. He lingered after Christ, [just] as John the Baptist came before.

Together the three spanned some time period, you see. John and the historical Christ each performed their roles and were satisfied that they had done so. Paul alone was left at the end unsatisfied, and so it is about his personality that the future Christ will form.

The entity of which these personalities are part, that entity which you may call the Christ entity, was aware of these issues. The earthly personalities were not aware of them, although in periods of trance and exaltation much was made known to them.

Paul also represented the militant nature of man that had to be taken into consideration in line with man's development at the time. That militant quality in man will completely change its nature, and be dispensed with, as you know it, when the next Christ personality emerges. It is therefore appropriate that Paul be present.

In the next century, the inner nature of man, with these developments, will free itself from many constraints that have bound it. A new era will indeed begin—not, now, a heaven on earth, but a far more sane and just world, in which man is far more aware of his relationship with his planet and of his freedom within time.

I would like to make certain points clear. The “new religion” following the Second Coming will not be Christian in your terms, although the third personality of Christ will initiate it.

This personality will refer to the historical Christ, will recognize his relationship with that personality; but within him the three personality groupings will form a new psychic entity, a different psychological gestalt. As this metamorphosis takes place, it will initiate a metamorphosis on a human level also, as man's inner abilities are accepted and developed.

The results will be a different kind of existence. Many of your problems now result from spiritual ignorance. No man will look down upon an individual from another race when he himself recognizes that his own existence includes such membership also.

No sex will be considered better than the other, or any role in society, when each individual is aware of his own or her own experience at many levels of society and in many roles. An open-ended consciousness will feel its connections with all other living beings. The continuity of consciousness will become apparent. As a result of all this the social and governmental structures will change, for they are based upon your current beliefs.

Human personality will reap benefits that now would seem unbelievable. An open-ended consciousness will imply far greater freedom. From birth, children will be taught that basic identity is not dependent upon the body, and that time, as you know it, is an illusion. The child will be aware of many of its past existences, and will be able to identify with the old man or woman that in your terms it will become.

Many of the lessons “that come with age” will then be available to the young, but the old will not lose the spiritual elasticity of their youth. This, itself, is important. But for some time, future incarnations will still be hidden for practical reasons.

As these changes come about, new areas will be activated in the brain to physically take care of them. Physically then, brain mappings will be possible in which past life memories are evoked. All of these alterations are spiritual changes in which the meaning of religion will escape organizational bounds, become a living part of individual existence, and where psychic frameworks rather than physical ones form the foundations for civilization.

Man's experience will be so extended that to you the species will seem to have changed into another. This does not mean there will not be problems. It does mean that man will have far greater resources at his command. It also presupposes a richer and far more diverse social framework. Men and women will find themselves relating to their brethren, not only as the people that they are, but as the people that they were.

Family relationships will show perhaps the greatest changes. There will be room for emotional interactions within the family that are now impossible. The conscious mind will be more aware of unconscious material.

I am including this information because it is important that you realize that spiritual ignorance is at the basis of so many of your problems, and that indeed your only limitations are spiritual ones.

The metamorphosis mentioned earlier on the part of the third personality would have such strength and power that it will call out from mankind these same qualities from within itself. The qualities have always been present. They will finally break through the veils of physical perception, extending that perception in new ways.

Now, mankind lacks such a focus. The third personality will represent that focus. There will be, incidentally, no crucifixion in that drama. That personality will indeed be multidimensional, aware of all its incarnations. It will not be oriented in terms of one sex, one color, or one race.

For the first time, therefore, it will break through the earthly concepts of personality, liberating personality. It will have the ability to show these diverse effects as it chooses. There will be many who will be afraid to accept the nature of their own reality, or to be shown the dimensions of true identity.

For several reasons, I do not want to give any more detailed information as to the name that will be used, or the land of birth. Too many might be tempted to jump into that image prematurely.

Events are not predestined. The framework for this emergence has already been set, however, within your system of probabilities. The emergence of this third personality will directly affect the original historical drama of Christ, as it is now known. There is and must be interactions between them.

The exterior religious dramas are of course imperfect representations of the ever-unfolding interior spiritual realities. The various personages, the gods and prophets within religious history—these absorb the mass inner projections thrown out by those inhabiting a given time span.

Such religious dramas focus, direct, and, hopefully, clarify aspects of inner reality that need to be physically represented. These do not only appear within your own system. Many are also projected into other systems of reality.

Religion per se, however, is always the external facade of inner reality. The primary spiritual existence alone gives meaning to the physical one. In the most real terms, religion should include all of the pursuits of man in his search for the nature of meaning and truth. Spirituality cannot be some isolated, specialized activity or characteristic. Exterior religious dramas are important and valuable only to the extent that they faithfully reflect the nature of inner, private spiritual existence. To the extent that a man feels that his religion expresses such inner experience, he will feel it valid. Most religions per se, however, set up as permissible certain groups of experiences while denying others. They limit themselves by applying the principles of the sacredness of life only to your own species, and often to highly limited groups within it.

At no time will any given church be able to express the inner experience of all individuals. At no time will any church find itself in a position in which it can effectively curtail the inner experience of its members - it will only seem to do so. The forbidden experiences will simply be unconsciously expressed, gather strength and vitality, and rise up to form a counter projection which will then form another, newer exterior religious drama.

The dramas themselves do express certain inner realities, and they serve as surface reminders to those who do not trust direct experience with the inner self. They will take the symbols as reality. When they discover that this is not so, they feel betrayed. Christ spoke in terms of the father and son because in your terms, at that time, this was the method used - the story he told to explain the relationship between the inner self and the physically alive individual. No new religion really startles anyone, for the drama has already been played subjectively.

What I have said, of course, applies as much to Buddha as it does to Christ: Both accepted the inner projections and then tried to physically represent these. They were more, however, than the sum of those projections. This also should be understood. Mohammedanism fell far short. In this case the projections were of violence predominating. Love and kinship were secondary to what indeed amounted to baptism and communion through violence and blood.

In these continuous exterior religious dramas, the Hebrews played strange role. Their idea of one god was not new to them. Many ancient religions held the belief of one god above all others. This god above all others was a far more lenient god, however, than the one the Hebrews followed. Many tribes believed, quite rightly, in the inner Spirit that pervades each living thing. And they often referred to, say, the god in the tree, or the spirit in the flower. But they also accepted the reality of an overall spirit, of which these lesser spirits were but a part. All worked together harmoniously
The Hebrews conceived of an overseer god, an angry and just and sometimes cruel god; and many sects denied, then, the idea that other living beings beside man possessed inner spirits. The earlier beliefs represented a far better representation of inner reality, in which man, observing nature, let nature speak and reveal its secrets.

The Hebrew god, however, represented a projection of a far different kind. Man was growing more and more aware of the ego, of a sense of power over nature, and many of the later miracles are presented in such a way that nature is forced to behave differently than in its usual mode. God becomes man's ally against nature.

The early Hebrew god became a symbol of man's unleashed ego. God behaved exactly as an enraged child would, had he those powers, sending thunder and lightning and fire against his enemies, destroying them. Man's emerging ego therefore brought forth emotional and psychological problems and challenges.

The sense of separation from nature grew. Nature became a tool to use against others. Sometime before the emergence of the Hebrew god these tendencies were apparent. In many ancient, now-forgotten tribal religions, recourse was also made to the gods to turn nature against the enemy. Before this time, however, man felt a part of nature, not separated from it. It was regarded as an extension of his being, as he felt an extension of its reality. One cannot use oneself as a weapon against oneself in those terms.

In those times men spoke and confided to the spirits of birds, trees, and spiders, knowing that in the interior reality beneath, the nature of these communications was known and understood. In those times, death was not feared as it is in your terms, now, for the cycle of consciousness was understood.

Man desired in one way to step out of himself, out of the framework in which he had his psychological existence, to try new challenges, to step out of a mode of consciousness into another. He wanted to study the process of his own consciousness. In one way this meant a giant separation from the inner spontaneity that had given him both peace and security. On the other hand, it offered a new creativity, in his terms.

At this point, the god inside became the god outside. Man tried to form a new realm, attain a different kind of focus and awareness. His consciousness turned a corner outside of itself. To do this he concentrated less and less upon inner reality, and therefore began the process of inner reality only as it was projected outward into the physical world. Before, the environment was effortlessly created and perceived by man and all other living things, knowing the nature of their inner unity. In order to begin this new venture, it was necessary to pretend that this inner unity did not exist. Otherwise the new kind of consciousness would always run back to its home for security and comfort. So it seemed that all bridges must be cut, while of course it was only a game because the inner reality always remained. The new kind of consciousness simply had to look away from it to maintain initially an independent focus.

I am speaking here in more or less historic terms for you. You must realize that the process has nothing to do with time, as you know it, however. This particular kind of adventure in consciousness has occurred before, and in your terms will again.

Perception of the exterior universe then changed, however, and it seemed to be alien and apart from the individual who perceived it.

God, therefore, became an idea projected outward, independent of the individual, divorced from nature. He became the reflection of man's emerging ego, with all of its brilliance, savagery, power, and intent for mastery. The adventure was a highly creative one despite the obvious disadvantages, and represented an “evolution” of consciousness that enriched man's subjective experience, and indeed added to the dimensions of reality itself.

To be effectively organized, however, inner and outer experience had to appear as separate, disconnected events. Historically the characteristics of God changed as man's ego changed. These characteristics of the ego, however, were supported by strong inner changes.

The original propulsion of inner characteristics outward into the formation of the ego could be compared with the birth of innumerable stars—an event of immeasurable consequences that originated on a subjective level and within inner reality.

The ego, having its birth from within, therefore, must always boast of its independence while maintaining the nagging certainty of its inner origin. The ego feared for its position, frightened that it would dissolve back into the inner self from which it came. Yet in its emergence it provided the inner self with a new kind of feedback, a different view not only of itself; but through this, the inner self was able to glimpse possibilities of development of which it had not previously been aware. In your terms, by the time of Christ, the ego was sure enough of its position so that the projected picture of God could begin to change.

The inner self is in a state of constant growth. The inner portion of each man, therefore, projected this knowledge outward. The need, the psychological and spiritual need of the species, demanded both interior and exterior alterations of great import. Qualities of mercy and understanding that had been buried could now surface. Not only privately but en masse they surged up, adding a new impetus and giving a natural “new” direction - beginning to call all portions of the self, as it knew itself, together.

So the concept of God began to change as the ego recognized its reliance upon inner reality, but the drama had to be worked out within the current framework. Mohammedanism was basically so violent precisely because Christianity was basically so gentle. It is not that Christianity was not mixed with violence, or that Mohammedanism was devoid of love. But as the psyche went through its developments and battled with itself, denying some feelings and characteristics and stressing others, so the historic religious exterior dramas represented and followed these inner aspirations, struggles, and searches.

All of this material now given must be considered along with the fact that beneath these developments there are the eternal aspects and creative characteristics of a force that is both undeniable and intimate. All That Is, in other words, represents the reality from which all of us spring. All That Is, by its nature, transcends all dimensions of activity, consciousness, or reality, while being a part of each.

Behind all faces there is one face, yet this does not mean that each man's face is not his own. The further religious drama of which I have spoken, in your terms still to come, represents another stage in both the internal and external dramas in which the emergent ego becomes aware of much of its heritage.

While maintaining its own status, it will be able to have much greater commerce with other portions of the self, and also to offer to the inner-self opportunities of awareness that the inner-self on its own could not procure.

The journeys of the gods, therefore, represent the journeys of man's own consciousness projected outward. All That Is, however, is within each such adventure. Its consciousness, and its reality, is within each man, and within the gods he has created.
The gods attain, of course, a psychic reality. I am not saying therefore that they are not real, but I am to some extent defining the nature of their reality. It is to some extent true to say: “Be careful of the gods you choose, for you will reinforce each other.” Such an alliance sets up certain fields of attraction. A man who attaches himself to one of the gods is necessarily attaching himself largely to his own projections. Some, in your terms, are creative, and some destructive, though the latter are seldom recognized as such.

The open concept of All That Is, however, frees you to a great extent from your own projections, and allows a more valid contact with the spirit that is behind the reality that you know.

I would also like to mention several other pertinent points. Some ancient tales have come down through the centuries that tell of various gods and demons who guard the gates, so to speak, of other levels of reality and stages of consciousness. Astral levels are neatly laid out, numbered, and categorized.

There are tests to pass before entry. There are rituals to be acted out. Now, all of this is highly distorted. Any attempt to so rigorously and precisely express inner reality is bound to be abortive, highly misleading, and in your terms sometimes dangerous; for you do create your own reality and live it according to your inner beliefs. Therefore, be careful also of those beliefs that you accept.

Let me take this moment to state again that there are no devils or demons, except as you create them out of your belief. As mentioned earlier, good and evil effects are basically illusions. In your terms all acts, regardless of their seeming nature, are a part of a greater good. I am not saying that a good end justifies what you would consider an evil action. While you still accept the effects of good and evil, then you had better choose the good.
I am saying this as simply as possible. There are profound complications beneath my words, however. Opposites have validity only in your own system of reality. They are a part of your root assumptions, and so you must deal with them as such.

They represent, however, deep unities that you do not understand. Your conception of good and evil results in large part from the kind of consciousness you have presently adopted. You do not perceive wholes, but portions. The conscious mind focuses with a quick, limited, but intense light, perceiving from a given field of reality only certain “stimuli.” It then puts these stimuli together, forming the liaison of similarity. Anything that it does not accept as a portion of reality, it does not perceive.

The effect of opposites results, then, from a lack of perception. Since you must operate within the world as you perceive it, then the opposites will appear to be conditions of existence. These elements have been isolated for a certain reason, however. You are being taught, and you are teaching yourselves to handle energy, to become conscious co-creators with All That Is, and one of the “stages of development” or learning processes includes dealing with opposites as realities.

In your terms, the ideas of good and evil help you recognize the sacredness of existence, the responsibility of consciousness. The ideas of opposites also are necessary guidelines for the developing ego. The inner self knows quite well the unity that exists.

In any given historical period, one religious drama may finally emerge as the exterior representation, but there will also be many minor dramas, “projections,” that do not entirely take. These represent, of course, probable events. Any of them could supersede the actual exterior drama. In the time of Christ there were many such performances, as many personalities felt the force of inner reality and reacted to it.

There were probable Christ’s, in other words, living in your terms at that time. For several reasons that I will not go into here, these projections did not mirror inner events faithfully enough. There were, however, a score of men in the same general area, physically, who responded to the inner psychic climate and felt upon themselves the attraction and responsibility of the religious hero.

Some of these men were too tinged, too caught in the torment and fervor of the period to rise sufficiently above it. The cultures used them. They could not use the various cultures as launching ground for the new ideas. Instead they became lost in the history of the times.

Some carried on following the same pattern taken by Christ, performed psychic feats and healings, had groups of followers, and yet were not capable of holding that powerful focus of psychic attention that was so necessary.

The Lord of Righteousness, so called, was such a person, but his over-zealous nature held him back. His rigidity prevented the spontaneity necessary for any true great religious release. He fell, instead, into the trap of provincialism. Had he performed the role possible, he could have been of benefit to Paul. He was a probable personality of the Paul portion of the Christ entity.

These men innately understood their part in this drama, and also their position within All That Is. They were all highly clairvoyant and telepathic, given to visions and hearing of voices.

In their dreams they were in contact. Consciously Paul remembered many of these dreams, until he felt pursued by Christ. It was because of a series of recurring dreams that Paul persecuted the Christians. He felt that Christ was a kind of devil who pursued him in his sleep.

On an unconscious level, however, he knew the meaning of the dreams, and his “conversion,” of course, was only a physical event following an inner experience. John the Baptist, Christ, and Paul were all connected in the dream state, and John was well aware of Christ's existence before Christ was born.

Paul needed the strongest egotistical strength because of his particular duties. He was far less aware consciously of his role for this reason. The inner knowledge, of course, exploded in the physical conversion experience.

No comments: