The New World Religion

Excerpted from “The Reappearance Of The Christ” by Alice Bailey and Djwhal Khul

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The world today is more spiritually inclined than ever before. This is said with a full realisation of the generally accepted idea that the world of men is on the rocks spiritually, and that at no time has the spiritual life of the race been at such a low ebb. This idea is largely due to the fact that humanity is not excessively interested in the orthodox presentation of truth, and that our churches are relatively empty and are under public indictment as having failed to teach humanity to live rightly. These affirmations are distressingly true, but the fact still remains that human beings everywhere are searching for spiritual release and truth, and that the truly religious spirit is more fundamentally alive than at any previous time. This is especially true of those countries which have suffered the most in the late world war (1914-1945). Countries, such as the United States and the neutral countries show, as yet, no sign of any real spiritual revival. The other countries are spiritually alive—not along orthodox lines but in a true search and a vital demand for light.

The religious spirit of humanity is today more definitely focussed upon Reality than has ever before been the case. The orthodox world religions are rapidly falling into the background of men’s minds even whilst we are undoubtedly approaching nearer to the central spiritual Reality. The theologies now taught by the ecclesiastical organisation (both in the East and in the West) are crystallised and of relatively little use. Priests and churchmen, orthodox instructors and fundamentalists (fanatical though sincere) are seeking to perpetuate that which is old and which sufficed in the past to satisfy the enquirer, but which now fails to do so. Sincere but unenlightened religious men are deploring the revolt of youth from doctrinal attitudes. At the same time, along with all seekers, they are demanding a new revelation. They seek something new and arresting by which to attract the masses back to God; they fear that something must be relinquished, that new interpretations of old truths must be found, but fail to realise that a new outlook upon the truth (as it is in Christ) must be attained; they sense the approach of new, impending spiritual revelations but are apt to shrink back from their revolutionary effects. They ask themselves many questions and are assailed by deep and disturbing doubts. It is interesting here to note that the answers to these questions come (and will increasingly come), from two sources: the thinking masses, whose growing intellectual perception is the cause of the revolt from orthodox religion, and from that overshadowing source of truth and light which has unfailingly brought revelation down the ages. The answers will not come, as far as one can see, from any religious organisation, whether Asiatic or Western.

Some of these questions can be expressed as follows:

Why has the church been unable to arrest the overpowering expression of evil, as evidenced in the late world war?

Why has religion proved inadequate to the need of humanity?

Why have the so-called spiritual leaders of the religious world proved themselves incompetent to aid in the solution of the world problems?

Why, as exponents of the God of Love, have Christian teachers been unable to arrest the unparalleled growth of hate in the world today?

Why are the majority of such teachers so sectarian, separative and denominational in their approaches to truth? There is, however, a spiritual, open-minded minority.

Why do the young people refuse to go to church and lack interest to accept the doctrines presented for their belief?

Why is death and not life stalking the world today?

Why do so many new cults arise and sidetrack the people away from orthodox organisations of a religious nature?

Why does Mental Science, the Unity Movement and the New Thought presentation attract people away from the better established organisations? Note the use of the word “organisations”; it holds the key to the problem.

Why is there a growing emphasis upon the Eastern theologies, upon the various yogas, upon Buddhistic teachings and oriental faiths?

Why do such teachings as astrology, numerology and various magical rituals find so many adherents whilst the churches remain empty or are only attended by old people, the conservatives and reactionaries or by those who go there by force of habit, or desperate unhappiness?

What is wrong, finally, with our presentation of the spiritual realities and the truths of the ages?

———–

The question arises whether Christ would be at home in the churches if He walked again among men. The rituals and the ceremonies, the pomp and the vestments, the candles and the gold and silver, the graded order of popes, cardinals, archbishops, canons and ordinary rectors, pastors and clergy would seemingly have small interest for the simple Son of God, Who—when on Earth—had not where to lay His head.

The presentation of religious truth in the past has blocked the growth of the religious spirit; theology has brought mankind to the very gates of despair; the delicate flower of the Christ life has been stunted and arrested in the dark caves of man’s thinking; fanatical adherence to human interpretations has taken the place of Christian living; millions of books have obliterated the living words of Christ; the arguments and discussions of priests have put out the light which the Buddha brought, and the love of God as revealed by the life of Christ has been forgotten whilst men have quarrelled over meanings, over phrases and words. In the meantime, men have agonised, starved, suffered, demanded help and instruction and, unsatisfied, have lost faith.

Today everywhere people are ready for the light; they are expectant of a new revelation and of a new dispensation, and humanity has advanced so far on the way of evolution that these demands and expectations are not couched in terms of material betterment only, but in terms of a spiritual vision, true values and right human relations. They are demanding teaching and spiritual help along with the necessary requests for food, clothes and the opportunity to work and live in freedom; they face famine in large areas of the world and yet are registering (with equal dismay) the famine of the soul.

We are surely not in error if we conclude that this spiritual dismay and this spiritual demand have assumed a paramount place in the consciousness of the Christ. When He reappears and when His Church, hitherto invisible, appears with Him, what can They do to meet this demanding cry and this intensified attitude of spiritual perception with which They will be greeted. They see the picture whole. The cry of the Christian for spiritual help, the cry of the Buddhist for spiritual enlightenment, and the cry of the Hindu for spiritual understanding—along with the cries of all those who have faith or have no faith—must be met. The demands of humanity are rising to Their ears and the Christ and His disciples have no sectarian scruples, of that we may be sure. It is impossible to believe that They are interested in the views of the Fundamentalists or in the theories of the theologians upon the Virgin Birth, the Vicarious Atonement or the Infallibility of the Pope. Humanity is in desperate need and that need must be met; only great and fundamental principles of living, covering the past and the present and providing a platform for the future, will really meet that human invocation. The Christ and the spiritual Hierarchy will not come to destroy all that humanity has hitherto found “necessary to salvation,” and all that has met its spiritual demand. When the Christ reappears, the non-essentials will surely disappear; the fundamentals of faith will remain, upon which He can build that new world religion for which all men wait. That new world religion must be based upon those truths which have stood the test of ages and which have brought assurance and comfort to men everywhere. These surely are:

1. The Fact of God.

First and foremost, there must be recognition of the fact of God. That central Reality can be called by any name that man may choose according to his mental or emotional bent, racial tradition and heritage, for it cannot be defined or conditioned by names. Human beings perforce always use names in order to express that which they sense, feel and know, both of the phenomenal and also of the intangible. Consciously or unconsciously, all men recognise God Transcendent and God Immanent. They sense God to be the Creator and the Inspiration of all that is.

The Eastern faiths have ever emphasised God Immanent, deep within the human heart, “nearer than hands and feet,” the Self, the One, the Atma, smaller than the small, yet all-comprehensive. The Western faiths have presented God Transcendent, outside His universe, an Onlooker. God transcendent, first of all, conditioned men’s concept of Deity, for the action of this transcendent God appeared in the processes of nature; later, in the Jewish dispensation, God appeared as the tribal Jehovah, as the soul (the rather unpleasant soul) of a nation. Next, God was seen as a perfected man, and the divine God-man walked the Earth in the Person of Christ. Today we have a rapidly growing emphasis upon God immanent in every human being and in every created form. Today, we should have the churches presenting a synthesis of these two ideas which have been summed up for us in the statement of Shri Krishna in The Bhagavad Gita: “Having pervaded this whole Universe with a fragment of Myself, I remain.” God, greater than the created whole, yet God present also in the part; God Transcendent guarantees the plan for our world and is the Purpose, conditioning all lives from the minutest atom, up through all the kingdoms of nature, to man.

2. Man’s Relationship to God.

The second truth to which all give allegiance—no matter what the faith—is that of man’s essential relationship to God. Inherent in the human consciousness—inchoate often and undefined—is a sense of divinity. “We are all the children of God” (Gal. III.26); “One is our Father, even God,” says the Christ and so say all the world Teachers and Avatars down the ages. “As He is, so are we in this world” (1 John IV.17) is another Biblical statement. “Closer is He than breathing, nearer than hands and feet,” chants the Hindu. “Christ in us, the hope of glory” is the triumphant affirmation of St. Paul.

3. The Fact of Immortality and of Eternal Persistence.

Third, is the sense of persistence, of eternal life or of immortality. From this recognition, there seems to be no escape; it is as much a part of humanity’s reaction as is the instinct of self-preservation. With that inner conviction, we face death and we know that we shall live again, that we come and we go and that we persist because we are divine and the controllers of our own destiny. We know that we have set ourselves a goal and that the goal is “Life more abundantly”—somewhere, here, there, and eventually everywhere.

The spirit in man is undying; it forever endures, progressing from point to point and stage to stage upon the Path of Evolution, unfolding steadily and sequentially the divine attributes and aspects. This truth involves necessarily the recognition of two great natural laws; the Law of Rebirth and the Law of Cause and Effect. The churches in the West have refused officially to recognise the Law of Rebirth and have thereby wandered into a theological impasse and into a cul-de-sac from which there is no possible exit. The churches in the East have over-emphasised these laws so that a negative, acquiescent attitude to life and its processes, based on continuously renewed opportunity, controls the people. Christianity has emphasised immortality but has made eternal happiness dependent upon the acceptance of a theological dogma: Be a true professing Christian and live in a somewhat fatuous heaven or refuse to be an accepting Christian, or a negative professional Christian, and go to an impossible hell—a hell growing out of the theology of The Old Testament and its presentation of a God, full of hate and jealousy. Both concepts are today repudiated by all sane, sincere, thinking people. No one of any true reasoning power or with any true belief in a God of love accepts the heaven of the churchmen or has any desire to go there. Still less do they accept the “lake that burneth with fire and brimstone” (Rev. XIX.20) or the everlasting torture to which a God of love is supposed to condemn all who do not believe in the theological interpretations of the Middle Ages, of the modern fundamentalists or of the unreasoning churchmen who seek—through doctrine, fear and threat—to keep people in line with the obsolete old teaching. The essential truth lies elsewhere. “Whatsoever a man soweth that shall he also reap” (Gal. VI.7) is a truth which needs re-emphasising. In these words, St. Paul phrases for us the ancient and true teaching of the Law of Cause and Effect, called in the Orient the Law of Karma.

The immortality of the human soul, and the innate ability of the spiritual, inner man to work out his own salvation under the Law of Rebirth, in response to the Law of Cause and Effect, are the underlying factors governing all human conduct and all human aspiration. These two laws no man can evade. They condition him at all times until he has achieved the desired and the designed perfection and can manifest on earth as a rightly functioning son of God.

4. The Continuity of Revelation and the Divine Approaches.

A fourth essential truth and one which clarifies all the planned work of the Christ is tied in with spiritual revelation and the need of man for God and of God for man. Never has Deity left Itself at any time without witness. Never has man demanded light that the light has not been forthcoming. Never has there been a time, cycle or world period when there was not the giving out of the teaching and spiritual help which human need demanded. Never did the hearts and minds of men go out towards God, but that divinity itself came nearer to man. The history of mankind is, in reality, the history of man’s demand for light and for contact with God, and then the giving of light and the approach of God to man. Always the Saviour, the Avatar or the World Teacher issued forth from the secret place of the Most High and brought to man fresh revelation, fresh hope and a fresh incentive towards fuller spiritual living.

Some of these Approaches have been of a major nature, affecting humanity as a whole and some of them are of less importance, affecting only a relatively small part of mankind—a nation or a group. Those Who come as the Revealers of the love of God come from that spiritual centre to which the Christ gave the name “the Kingdom of God” (Matt. VI.33). Here dwell the “spirits of just men made perfect” (Heb. XII.23); here the spiritual Guides of the race are to be found and here the spiritual Executives of God’s plan live and work and oversee human and planetary affairs. It is called by many names by many people. It is spoken of as the Spiritual Hierarchy, as the Abode of Light, as the Centre where the Masters of the Wisdom are to be found, as the Great White Lodge. From it come those who act as Messengers of the Wisdom of God, Custodians of the truth as it is in Christ, and Those Whose task is to save the world, to impart the next revelation, and to demonstrate divinity. All the world Scriptures bear witness to the existence of this centre of spiritual energy. This spiritual Hierarchy has been steadily drawing nearer to humanity as men have become more conscious of divinity and more fitted for contact with the divine.

Another great Approach of divinity and another spiritual revelation are now possible. A new revelation is hovering over mankind and the One Who will bring it and implement it is drawing steadily nearer to us. What this great approach will bring to mankind, we do not yet know. It will surely bring us as definite results as did all the earlier revelations and the missions of Those Who came in response to humanity’s earlier demands. The World War has purified mankind. A new heaven and a new earth are on their way. What does the orthodox theologian and churchman mean when he uses the words “a new heaven”?  May these words not signify something entirely new and a new conception as to the world of spiritual realities?  May not the Coming One bring us a new revelation as to the very nature of God Himself? Do we yet know all that can be known about God? If so, God is very limited. May it not be possible that our present ideas of God, as the Universal Mind, as Love and as Will may be enriched by some new idea or quality for which we have as yet no name or word, and of which we have no slightest understanding. Each of the three present concepts of divinity—of the Trinity—were entirely new when first sequentially presented to the mind or consciousness of man.

For some years now the spiritual Hierarchy of our planet has been drawing nearer to humanity and its approach is responsible for the great concepts of freedom which are so close to the hearts of men everywhere. The dream of brotherhood, of fellowship, of world cooperation and of a peace, based on right human relations, is becoming clearer in our minds. We are also visioning a new and vital world religion, a universal faith which will have its roots in the past, but which will make clear the new dawning beauty and the coming vital revelation.

Of one thing we can be sure, this approach will, in some way—deeply spiritual, yet wholly factual—prove the truth of the immanence of God. The churches have emphasised and exploited the extra-territoriality of Deity and have posited the presence of a God Who is creating, sustaining and creatively active, but at the same time outside His Creation—an inscrutable onlooker. This type of transcendent Creator must be shown to be false and this doctrine must be countered by the manifestation of God in man, the hope of glory. It is this surely that the expected Approach will demonstrate; it will prove also the close relationship between God Transcendent and that in “Him we live and move and have our being,” because, “having pervaded this entire Universe with a fragment of Himself, He remains.” God is immanent in the forms of all created things; the glory which shall be revealed is the expression of that innate divinity in all its attributes and aspects, its qualities and powers, through the medium of humanity.

On the fact of God and of man’s relation to the divine, on the fact of immortality and of the continuity of divine revelation, and upon the fact of the constant emergence of Messengers from the divine centre, the new world religion will be based. To these facts must be added man’s assured, instinctive knowledge of the existence of the Path to God and of his ability to tread it, when the evolutionary process has brought him to the point of a fresh orientation to divinity and to the acceptance of the fact of God Transcendent and of God Immanent within every form of life.

These are the foundational truths upon which the world religion of the future will rest. Its keynote will be Divine Approach. “Draw near to Him and He will draw near to you” (James IV.8) is the great injunction, emanating in new and clear tones from Christ and the spiritual Hierarchy at this time.

The great theme of the new world religion will be the recognition of the many divine approaches and the continuity of revelation which each of them conveyed; the task ahead of the spiritually minded people of the world today is to prepare humanity for the imminent and (perhaps) the greatest of all the Approaches. The method employed will be the scientific and intelligent use of Invocation and Evocation and the recognition of their tremendous potency.

Man invokes divine Approach in various ways: by means of the inchoate, voiceless appeal or invocative cry of the masses and also by the planned, defined invocation of the spiritually oriented aspirants, the intelligently convinced worker, disciple and initiate—by all, in fact, who form the New Group of World Servers.

The science of invocation and evocation will take the place of what we now call “prayer” and “worship.” Be not disturbed by the use of the word “science.” It is not the cold and heartless intellectual thing so oft depicted. It is in reality the intelligent organisation of spiritual energy and of the forces of love, and these, when effective, will evoke the response of spiritual Beings Who can again walk openly among men, and thus establish a close relation and a constant communication between humanity and the spiritual Hierarchy.

In order to clarify, it might be said that Invocation is of three kinds: there is, as stated above, the massed demand, unconsciously voiced, and the crying appeal, wrung from the hearts of men in all times of crisis such as the present. This invocative cry rises ceaselessly from all men living in the midst of disaster; it is addressed to that power outside themselves which they feel can and should come to their help in their moment of extremity. This great and wordless invocation is rising everywhere today. Then there is the invocational spirit, evidenced by sincere men as they participate in the rites of their religion and take advantage of the opportunity of united worship and prayer to lay their demands for help before God. This group, added to the mass of men, creates a huge body of invocative applicants and at this time, their massed intent is in great evidence and their invocation is rising to the Most High. Then, lastly there are the trained disciples and aspirants of the world who use certain forms of words, certain carefully defined invocations and who—as they do this—focus the invocative cry and the invocative appeal of the other two groups, giving it right direction and power. All these three groups are, consciously or unconsciously, swinging into activity at this time and their united effort guarantees a resultant evocation.

This new invocative work will be the keynote of the coming world religion and will fall into two parts. There will be the invocative work of the masses of the people, everywhere, trained by the spiritually minded people of the world (working in the churches whenever possible under an enlightened clergy) to accept the fact of the approaching spiritual energies, focussed through Christ and His spiritual Hierarchy, and trained also to voice their demand for light, liberation and understanding. There will also be the skilled work of invocation as practised by those who have trained their minds through right meditation, who know the potency of formulas, mantrams and invocations and who work consciously. They will increasingly use certain great formulas of words which will later be given to the race, just as the Lord’s Prayer was given by the Christ, and as the New Invocation has been given out for use at this time by the Hierarchy.

This new religious science for which prayer, meditation and ritual have prepared humanity, will train its people to present—at stated periods throughout the year—the voiced demand of the people of the world for relationship with God and for a closer spiritual relation to each other. This work, when rightly carried forward, will evoke response from the waiting Hierarchy and from its Head, the Christ. Through this response, the belief of the masses will gradually be changed into the conviction of the knowers. In this way, the mass of men will be transformed and spiritualised, and the two great divine centres of energy or groups—the Hierarchy and Humanity itself—will begin to work in complete at-one-ment and unity. Then the Kingdom of God will indeed and in truth be functioning on earth.

Vision Quest – Stalking the Dream

In some traditions as a male reaches his maturity, he is encouraged to go on a vision quest either with or without hallucinogenic assistance. The idea being that he heads off into the wilderness with the intent of seeking a vision about the nature of his purpose or role in life. In humility he beseeches the great universal spirit Wakan Tanka to furnish him with a vision. He must be fully open and adopt the right attitude. He is not “allowed” to return to his tribe until he has been given this bounty. Impatience and frustration prevent the vision. Sometimes he has to have very harsh experiences before the vision is granted. Other times it is much more straight forward.

In the late nineties I engaged in a course of North American Indian based Shamanics and we used to have overnight stays here at Cuffley Camp. {It has been enhanced by a long way since we were there.}

I never used to sleep. I used to stay up all night and keep the fire burning. The woods, the forest can be a tad creepy in the middle of the night. On the Saturday we would do various activities, then have a barbecue and a fire, on one Sunday I went on a vision quest in the woods and then on Monday I taught chemistry at uni..

Obvs, it wasn’t a deep vision quest in the sense of a rite of passage. The idea being, and this is related to the fifth aspect of the stalker’s rule previous, that if you open yourself up to the universe it will offer assistance and guidance. Moreover, if you are in an altered state of consciousness due to shamanic drumming you might be a little more susceptible. The drumming produces a state of ecstasy as per Eliade. It shifts the boundaries of the assembled world view. No need for drugs, drumming suffices.

The key is to let go and not force anything also have not one single expectation. Your mind and heart must be open like a proffered open palm of hand.

I have quite literally sat in the arms of a tree and waited for guidance.

The dream is all around you. The dream is not the socio-political “reality” of your day-to-day life. The dream is imbued with dreaming symbols.  Because my mind is calm, and I now walk slowly I have more animal encounters than most.  And these animals can be interpreted as dreaming symbols, just like one may try to interpret a nocturnal dream.

I can relatively easily shift into what is called left-side awareness or the dreaming awareness. On a number of occasions, I have gone “walkies” without a map largely in heightened awareness. I have explored places like Kinder Scout, the Old Man of Coniston. I once followed some crows up Coniston into the mist when It was descending and covered with snow. Nobody else was foolish enough to be out. I got further and further into the mists, confident that I could follow my tracks in the snow back. And then I bottled and headed back down. Two things might have happened that day. I could have been granted a vision or I could have died.

Because I can see, at the moment, no clear way forward I will invoke the fifth aspect of the stalker’s rule to see if the universe wishes to offer me any assistance or not.

“Whenever faced with impossible odds, a warrior opens himself up to the world around him by allowing his mind to become occupied with the little details of life.”

I’ll let you know what if anything transpires.

Karmapa / Dalai Lama Dream 7-9-2012

I am in my nan’s house when two large limousines pull up and out of them come loads of Tibetans together with security who set up a perimeter around the house.

One of them is the “Dalai Lama”, another is a doctor / healer and a third is a guide for protocol. The DL has a hooded cowl over his head. They all enter into the house and we go upstairs to my Grandfather’s room which is in the centre of the three story house. (I used to gaze out of here across the valley to Clydach when I was young)

They all sit down on the floor. The doctor wants to take a good look at me naked. So I strip and he goes over me examining me very thoroughly. He seems to be satisfied. The DL is sat down on the floor. I am sat on a chair. The protocol man says that no-one should have his head above the DL. So I sit down on the floor next to him. He removes the cowl from his head and  looks me direct in the eye. He is a Tibetan man with very dark hair and roughly my own age only a bit younger. I refer to him as Lhamo only he isn’t the man who goes around as the DL, he is too young for that.

He says to me; “Can you empty your mind?”

I shift quietly and quickly into a deep meditation.

“Of course you can !” He says smiling.

He says that he has been interested to read what I have sent them

“First let’s do a little healing for someone..”

He hands me a small object and asks me to concentrate. Out of the object I materialise a scorpion.

“Detach the scorpion and you will heal the person..”

I detach the scorpion with a little difficulty and throw it into the fire.

Looking out of the window we can see that some people have turned up. The DL is used to this and he motions to security to remove them gently.

Back in the room the DL says jokingly;

“It is always fun to do a bit of shamanism, isn’t it?”

I sense that this has been a test.

He then shows me his back. It has black marks upon it. “What are these he asks?”

I say that they are bones

“Yes I can express my bones through my skin. It is a part of the martial arts we do in Tibet which can be very deadly..”

As he speaks pins come out of the “bones” on his back.

He brings in three security guards who are dressed in brightly coloured robes. They are all trained in this. They are a mixed bunch, tall and with poor teeth. They all have a glint in the eyes.

“They are very fast and would probably win any Mixed Martial Arts contest. We have thought about entering them just for fun, but thought better of it. You are trained in martial arts too, aren’t you? Perhaps you too are deadly?”

“Maybe..”

We  are then in mind to mind contact for a very long time. After this he rummages around in a cupboard and sees artist’s materials there. I hand these to him and he starts to make an elaborate construction.

My aunt is downstairs. I explain to her what is going on.

Back upstairs the DL is busy building his construction. He asks me to put the fire up one level. He is a little cold. (Implied it is cooler here than in India)

The security guards come in and say that people and the press have started to gather outside the house. I have no idea how long we have been talking, perhaps days.

They decide that they will go out the front door and not the back one. Security goes out and brings around the limousines. The DL who is really the Karmapa, or a mix of the two, says that things will now really start to change. I go with them to the door and the press are there all flashlights and cameras. There are metal barriers and police to contain the crowd.The Karmapa gets into a car and they drive off.

The press interview me wanting to know what has been going on.

“He came here for a chat and for one of the doctors to look at me. It was all very nice,” I say.

Now I am somehow back in a city. The ex-wife is for some reason around. She has heard about what has happened. She asks if I can bring her some chilli on my way back from town. I am on a tube train and footage of the visit is being played on a TV screen in the carriage. A small Ethiopian looking man is there. He says;

“That is you in the footage, isn’t it?”

“Yes”

The whole carriage turns to look at me and the footage.

I am now living on a small country estate. There are two male lions prowling around the front gate for security.

I go outside for a wander. I see a small crowd and they start to throw silver CDs at me like discuses, the intention is one of harm. I turn my back on them and by using “the force”  block the CDs causing them to drop to the floor. I then fly over them and up into a truly massive tree. I then fly back into the house.

In an annexe, a type of out building for the main house, the “Toltec” group is gathered. I am now moving rapidly through the house pushing open doors as I do. I am going to give them a piece of my mind.

I go into the room and they are all sat upon chairs around the outside of the room, in a “circle”. There are many familiar faces there. I speak to them about my life path and what it means for them. {implicit is that it is very important for them} The ex-wife is in the audience and all she wants to know is whether or not I got her chilli.  This typifies the mood and even when they are shown footage of the DL’s / Karmapa’s visit and him leaving my house, they are unmoved and disinterested.

Later I am outside by a rubbish heap. I meet again the Ethiopian man only now his head is much larger.  I understand him to be a knowledgeable being. He tells me not to be worried and that he too cannot believe what he has just witnessed in terms of their arrogance and utter stupidity.

I now realise that the being I was interacting with before was definitely the Karmapa, who is known for his magical capacities.  We are now linked.

He says,” Things of true importance are always revealed in dreams and visions…”

Dream ends.

No sight….

No sight

Only now

No sight

And, no how

 

The deafening silence

Of the future

Stands amidst the bird song

Flaunting its mystery

 

The flag of the unknown

Soldiers on the breeze

Unhurried not pregnant

Calling for a kernel

 

In nutshell nuance

Of a golden germ

Borne by the brook of beginnings

At the turnstile of time

 

Weighting heavy

On a song-line story

Sung out and into

The leaden of night

 

Forging the plums and the cherries

 

Pinking them blush

To cheek in the sun

Berrying holly

Blood in the light

 

The question of Watt

Joules in each second

There sparkles a facet

Of diamond’s delight

 

Next is the answer

Shape has it not

 

Cotton its colour

Thread yet to weave

Coughing a coffin

So hard, to believe

 

Hanging like washing

Pegged to this fate

As patient as gypsies

So must I, still wait

 

The deafening silence

Of the future

 

No sight

Only now

No sight

And, no how….

Praelucere

He reached down to pick the chestnut from the ground; holding its green and spiky roundness in his hand. Transported back to the schoolyard of short trousers bruised knees and conkers. Vinegar soaked and the pain at loosing a sixer to Jones. He cracked the shell and marvelled at the smooth and shiny surface. He eased it from the tender flesh and held it to his eye. Such perfection and mint as the first garden. He smelled matron and armpits, polish and carbolic, shoe parade before school, chalk, Parker pens and Quink.  It flooded back into the tide of his life. Tears held and distant hillsides waiting for his parents who never came. Table tennis and essays, letters on a Sunday and prep before “lock up”. His pride at the first hair and the confusion of his body. Boyhood fondlings and the first time, the first time that he was silent for the sake of another. Visions of bushmen caves and arrows and hidden skulls. Of buried treasure and lost parchments. How could he know that they would call him a liar for what he saw? He learned to pull back that tongue.

He let it go once and he didn’t know why. He spoke of the dream, in the dream and he touched their hearts.

He ran it through his fingers. Every finger, like silver balls chiming with the rhythmic motion of his life. He weighed and he measured. In that conker he felt. He saw it as the tree it would become. He saw it dangling on a thread. He saw it on the mantelpiece and in a jar. He saw it baked in the oven to make it hard; the conker to conquer. He saw the tricks of the trade. He saw it in the light. And he remembered Mariabronn. 

He stepped forward and into the glen. The cold dawn light matched the colour of his vision. Grey blue, grey blue. And the Son lifting the will o’ the wisp mist. Rising and swirling, seaming the world and steaming. On the edge of the clearing he saw the lone Wolf. Watching. Watching him and he thought he saw it wink. There was a lush knowing in its eyes. It watched him a little longer and in a cough of recognition it turned and left. He went further into the clearing and lay down his sack. He sat down by the sycamore and sighed. He closed his eyes and summoned the dream. He called it to him, asking for the vision of the way ahead. He stilled his breath, closed his eyes and called into the void. He muttered the words the wizard had taught him. And it came.

He saw the lengthening shadows of summer sunsets, long and longer, stretching into the gap between the worlds, the ephemera of a dusk and the in between. The sense of connectedness and the burning in his hands. The feeling of the surge of power in him and his eyes beginning to shine, the pregnancy of the moment and the movement all around. Hush! Hush….Hush. 

Oak tree stump, with clothes of linen white. Pierced by the sword. Sangraal. On the caw the clearing shifted to the marble Temple floor. The oaken altar like pulsing veins and heart, in the clarity of the incense filled room, alive in the rock. The two visions overlapped the clearing and the Temple. How? He felt himself standing and his coarse peaty robes became at once light and delicate. He looked at his hands dirty and fine. He held them out and felt the rainbow between them. He played with it a while, balancing and measuring the flow.

He walked and the moss floor of the Temple moved the marble. Footstep, echoed in hall and in wood, dew and holiness at the same. He moved to the altar and knelt. He felt the dampness of the grass on his knees and then he crossed himself. He bowed his head and the chain-mail rustled.  He reached to his temples feeling his hair and the crown. He clasped his hands together in prayer and the Monks began to sing.  He stood and bent his fingers in doubt. Why? Slowly he reached out his hand then brought it back. He turned and looked back into the clearing it seemed far away. Caught on the song he turned again. As he reached the sleeve fell back. Each hair on his arm was like ocean footsteps, with electrifying eels of exquisite tension. He spread his fingers and turned his hand to cup. As he touched the golden circle exploded in his eyes, the lighting force surged through his feet and welded him to the ground. A circle of light bonded him.  The earth and the heavens flowed within him and he knew. He knew more.

Now trembling he willed his hand to move and as he lifted the Angels called. The fabric of the world was rent and he knew. He moved his hand towards his mouth and inhaled the scent, figs and fenugreek, cardamom and lace, roses and blood, lavender and lemon, corpse and cadaver, butterfly and mint, harpsichord and thunder, seagull and spray, virgins and devils, priests and parchment. Quivering now he brought it to his lips. He raised it and began to sip… 

The raindrop landed on his nose, wetting his marrow within. Quenching like blacksmiths and calming like cobwebs, strung in the mist. He heard the deer approach and bow its head and the robin at his feet. He felt the worms in the earth and the doves in the sky. He felt kangaroo and penguin, polar bear and ant. He felt ivy and hawthorn, mushroom and milk. He saw candle and cavern, river and stream. He knew all that there is and all that has been. And he wept and he laughed.

He looked to his hand and ran it through his fingers, soft and waxy, precious, perfect and Heaven scent.