gilsavestheday said: Coming across a plethora of occult/esoteric material, I see the term"the strong grip of the lions paw" quite often. Would you happen to have any knowledge about this?
The answer to that question is found in the 3rd degree of the Master Mason.
heroiczer0 said: One Question, when did you realized the potential of a human to become mightily powerful (in a good way)?
We all know this internally from the moment we are born. We are conditioned to think otherwise.
"Take YOUR life into YOUR hands..
Dont let the matrix control you, control the matrix.
Your body, mind, and world around you operate the way that it has been programmed to.
Do the programming, or be programmed.
Do you think you are the only consciousness which inhabits your body and mind?!?!
If you are a “spirit” (consciousness), you would assume there are other “spirits”.. wouldnt you?
And no, I dont mean hocus pocus oujia board spirits either, well atleast not entirely.
Do you choose to digest your food?
Do you choose to feel pain?
Do you choose to get angry/sad/upset?
Do you choose to connect your memories to your present moment in order for you to evaluate them?
You want to know something? You can!
You can choose to operate yourself, in all capacity.. though do you want to?
If you cannot control yourself.. are you truly revolutionary?
If you can’t change your own habitual nature, could you ever possibly believe in having the ability to change the worlds bad habits?
Realize you are king to your own kingdom, and if you are a shitty king, you will be ousted from your throne.
You could also look at it as the inner being is a meritocracy..
If you can’t be the best consciousness to operate your vehicle.. another preprogrammed one, more suitable will take over.. ie anger, depression, anxiety, fatigue, panic, paranoia, pride, jealousy, lust, confusion, etc… etc… etc..
You have to learn how to program your autopilots, so when they do kick in, it’s beneficial.. to those you love, and the world at large.
The true Revolution is within. Reality Evolution.”
From prehistoric times, a constant uplifting in the manifestations of the human soul inspired the human beings to search for things that could not be perceived by their material understanding. From prehistoric times, human beings have investigated the great problems of divinity. Their imagination, unbridled in this unknown field and free from all hindrance, led them to produce a multitude of theories, cosmogonic and theogonic, theosophical and philosophical, without having any form of check other than that of their own understanding.
Yet, despite this monumental work, human beings could still not solve this great problem, this algebraic unknown of human reason. Each of the great theosophists, the great initiates, the great initiators and the sectarian leaders created a theory, a doctrine or a theosophy in keeping with the breadth of his reason. Each one claimed that he had found the solution to the “great problem” and, finally, each one promised eternal happiness to those of his followers and disciples, who would follow the path of this supposed truth.
Despite all this work on the part of human intellect, the “great problem” remains ever silent, inscrutable and unknown. In vain do we try to derive the truth about this by contemplating the symbols of the past, the symbols inscribed on monuments, the relics from ancient times. In vain do we seek the truth in apocryphal teachings by the great initiators. In vain do we seek a solution to the problem in the philosophical monuments. In vain does our spirit strive, only to exhaust itself in multiple and ingenious inventions, in order to arrive at a solution to the great problem.
It is certain that the first step towards truth is the basic reason that is produced from the experience of creation’s visible manifestations. It was on this logic derived from physical experience that all the initiated philosophers and mystics based their doctrines and theories and “envisioned” a solution to the great problem.
Yet it is from the ancient source that the initiated, as also the philosophers of the modern age, draw the principles which constitute the philosophy and theosophy of our times and which constitute some hope for a solution to the great problem.
However, we should not approach the inviolable secrets that arise before our contemplative souls and our meditative spirits on the basis of principles formulated by the initiates of antiquity, nor should we approach them on the basis of the individual conceptions of modern philosophers. On the contrary, those who reach a degree of development that will allow them such investigations and study, must seek the solution to the “great problem”, on the basis of their own logic, deriving from their own personal experience.
This method of intellectual and philosophical investigation is the only genuine one that can lead the seeker, the explorer of those unknown valleys of transcendental rivers to the very source of Truth and to the solution to the great problem. For this reason, we approach such subjects – that normally only very few are able to penetrate – from the lowest point, in order to slowly and gradually rise and – to the degree that this is possible for human intellect – solve the enigma of the great problem. The students beginning their philosophical studies will easily be able to follow us and, if they persist in this endeavour, they will eventually be able to deal with the problems that keep those who search ever alert.
Experience, logic, objective nature and its manifestations, their causes and effects constitute the pivots and the foundations of this study, to which all human beings can adapt and from which they can benefit.
A. What is experience? Experience is the first element of the being’s consciousness. When a person is born and his/her organic senses have become fully developed, he/she uses them to acquire the knowledge that will provide him/her with consciousness and to be able at last to also acquire the experience that will provide him/her with reason.
Every thing we see becomes an object of investigation. Then we activate our sense organs and acquire knowledge of this object. An example will suffice to better explain our theory.
When for the first time we encounter a piece of marble, its whiteness attracts our gaze. We approach, touch it, pick it up, assess its weight and, in our great innocence, perhaps smell it or taste it.Such a “deep” examination has already begun to provide us with experience of the object that we perceived.
B. What is reason? Reason is the cognitive result, the first impression that derives from the being’s experience. It is a stage that leads to conscience. For us to more fully understand the above axiom, let us again turn to our previous example.
The appearance of the marble, its feel, its smell and taste are reflected in our intellect and, from being abstract forms accumulating [in our intellect], create within us a corresponding classification of these various impressions. This corresponding meaning or concept, through its partial or total accumulation, constitutes human reason.
So, if later we find ourselves faced with a piece of alabaster, the previous impression provoked by the sight of the marble will lead us to understand that – since the object affecting our imagination at that moment bears some correspondence to the previous one – it must be white, hard, cold, of a corresponding weight to the first and of a similar durability. It was our reason that allowed us to determine this. Our senses want to again examine the product of this reasoning. So we take the piece of alabaster, pick it up, touch it, carefully examine it from close up and conclude that although our reasoning came close to reality, nevertheless it did not provide us with the precise concept of the object we are examining, because we see that the alabaster is less durable than marble, less heavy and more brittle.
The particles constituting it are larger and brighter and more transparent.This new experience elevates our reasoning to a level nearer to perfection. This is why the human beings manifest a visible imperfection in creation – because their lack of experience deprives them of a large part of reason’s perfection.
Experience is materialized reason; reason is spiritualized experience. The former manifests the mass of principles that have been compiled, unknown by whom, and which are revealed by material creation. Reason is the accumulation of intellectual principles which are peculiar to each person and which come from creation.
C. What is knowledge? Knowledge is the continual reconstruction – within us – of the creation surrounding us. [Knowledge] is the product of experience and reason. For example, the marble and the alabaster, the reality of which the simple persons (we) sought and penetrated, may be reconstituted in the spiritual area without [of necessity] these two objects being before the persons who saw them, touched them, smelled them and tasted them for the first time. And they are able henceforth to see them, touch them, smell them and test them through a series of incomprehensible inner processes.
Now, they can have the complete image of the marble and alabaster within him, without needing to have the objects before them or beside them. The result of all this activity on the part of these person is knowledge, which derives directly from reason.
D. What is conscience? Conscience is an inner function of our intellect, which is produced by the analogy of the various natures created through the comparison between various objects that come under our senses and through the analogy of everything surrounding us and in comparison with our own self.
Consequently, the sight of the marble and alabaster, the differences between them and the difference that exists between them and the person [examining them] create in the persons (us) the conscience that marble is not alabaster, that alabaster is not marble, and that the person themselves are neither marble nor alabaster, that the marble is marble and the alabaster is alabaster, that their self is their self and that, in each of these three states, it was their experience that gave them the reason why each of these is based on different principles and that it was knowledge that gave them conscience of this differentiation.
These three examples are certainly not sufficient for creating experience, knowledge and awareness. Yet it is certain that the mass of things surrounding us and which one after the other pass through the filter of our investigations [are sufficient].
This entire chapter can be summarized as follows: experience creates reason (the first state of human evolution). Reason creates knowledge (the second state of human evolution). And knowledge creates conscience (the last state of human evolution). From an animal, we become Beings, with attributes that distinguish us from the other animals, namely: through Experience Reason, through Reason Knowledge and, through the accumulation of these three, Conscience.
* “The Great Problem” was first published in 1918 in “The Power of Truth”, the internal review of the Order of the Lily and the Eagle.
1. God is the Sublime Imagination in Whose bosom Man and the Universe were initially conceived, from Whose bosom they emanated and to Whose bosom they will eventually return.
2. The Universe is a Man 1 and Man is a Universe. Both are subject to the same Law-function [set of laws/deterministic law] and evolve, not in the same way but in an analogous way.
3. Evolution, for human beings, is voluntary and conscient: it consists of achieving a chain of transformations, physical, moral and spiritual, the aim of which is to “bring them back” to their primordial perfection, from which they “once” fell.
4. True Initiation has as its mission to guide human beings, by their own will and their own endeavours, through this chain of transformations.
5. The liberation from all fetters, intellectual, moral and material, individual and collective, leads to the first transformation, which a human being must achieve.
6. The perfectionment of their moral personality through Love, Kindness and Charity, is the second transformation, towards which the aspirants must constantly work.
7. The perfectionment of their spiritual personality through Knowledge, Science and Wisdom is the third transformation, towards which the initiates must aspire.
8. Every man is unique and dissimilar. For this reason the disciple works alone among his fellows.
9. The collective (social) truths and the truths of others cannot be qualitatively compared with those emanating from within the individual’s own comprehension and conscience.
10. The aspirants study the book of Nature and of Man from which, alone, they derive sound conclusions concerning the Laws which govern their own evolution and the happiness of their fellows.
11. Individuality and Collectivity are two expressions of the same entity: of human being. Consequently, it is inconceivable for one expression to evolve or prosper at the expense of the other.
12. The freedom and independence of the individual’s personality, material, moral and spiritual, is an inviolable and inalienable right and duty and constitutes the cornerstone of all evolution and happiness, both individual and collective.
13. All human beings are equal because they have the same but dissimilar rights, because they are destined for different duties. By perfecting themselves, co-operating with each other and hierarchically organizing themselves, they create, manifest and evolve their higher collective entity.
14. The human being is both Male and Female. Though dissimilar, man and woman are equivalent, balanced and complementary. By co-operating with each other in balance, harmony and reason, in love and reciprocity, they restore the ONE through the Couple and, thus, humanity prospers, is perpetuated and evolves.
15. As a free and independent person, the initiate lives and acts, both in his individual and collective life, by constantly manifesting the higher virtues of Morality and Justice.
16. The initiate is master of his thoughts, emotions and actions. He is a severe judge of his own actions and an implacable rectifier of his own weaknesses.
17. The initiate is mild, peace-loving and forbearing. He is characterized by understanding, compassion and forgiveness, and never accuses anyone. He is the protector and helper of the persecuted, the unhappy and the suffering, and is at the same time severe and just with those who wrong, oppress and exploit their fellows.
18. The Knight or Damsel of the Order who wishes to become an initiate:
a) Studies and implements the Order’s Teaching constantly and consistently.
b) Observes the Order’s Laws and Regulations with the utmost strictness.
19. Bear in mind that no one ever became an initiate by reading bits of paper or display.