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5 Planes of Existence
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Five Planes of Manifestation
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COVENANT OF GOD
A symbol of the realization of the Divine nature
within the soul as an ideal to be attained through evolution of the
qualities life after life. In this way is established the connection
between God and man—the Divine and the human.
“And God spake unto Noah, and to his sons with him, saying, And I,
behold, I establish my covenant with you, and with your seed after
you; and with every living creature that is with you, the fowl, the
cattle, and every beast of the earth with you.” – Genesis ix. 8–10.
And the Divine Power communicates itself to the Individuality (Noah)
and its aspects (sons), so that the soul is made aware of its Divine
origin and possibilities. The Divine Power also discloses the unity
of the One Life, and gives the assurance that all the emotions and
desires, high and low, are but aspects and phases of the One Life
which is supreme and eternal.
“They (the children of Israel) shall inquire concerning Zion with
their faces hitherward, saying, Come ye, and join yourselves to the
Lord in an everlasting covenant that shall not be forgotten.” – Jer.
l. 5.
The lower mental qualities (Israelites) are enjoined to be reverent
of the higher nature within the soul (Zion), and to set their
efforts and aspirations towards it, in order that they may unite in
realising the Divine nature as an ideal which brings with it the
assurance of immortality for the ego.
“The Covenant with man is a type of the Three Principles of the
Divine Being. For the Rainbow is the sign and token of this covenant
that God doth here mind, that man was created out of the Three
Principles into an Image.” – J. Behmen, Myst. Mag., p. 207.
“The Three Principles” signify the higher nature, atma-buddhi-manas,
which constitute the ideal.
“When we are told that in the blood of Jesus we have boldness to
enter into the holy place’ (Heb. x. 19), the meaning is that the
Life of Christ, shared by us and imparted to us by the Spirit, has
given us consecration and ratified an eternal covenant.” – F. W.
Farrer, The Atonement, etc., p. 46.
“This natural body of ours has in itself the fitness for two sets of
processes,—the processes of growth and the processes of repair. You
keep your arm unbroken, and nature feeds it with continual health,
makes it grow hearty, vigorous, and strong, rounds it out from the
baby’s feebleness into the full robust arm of manhood. You break
that same arm, and the same nature sets her new efficiencies at
work, she gathers up and re-shapes the vexed and lacerated flesh,
she bridges over the chasm in the broken bone, she restores the lost
powers of motion and sensation, and beautifully testifies her
completeness, which includes the power of the Healer as well as the
Supplier. So it is to me a noble thought, that in an everlasting
Christhood in the Deity we have from all eternity a provision for
the exigency which came at last (at the fall),—a provision, not
temporary and spasmodic, but existing forever, and only called out
into operation by the occurrence of the need. And when an earnest
soul accepts this everlasting Christ, is there not a new glory in
his salvation when he thinks that it has been from everlasting? The
covenant to which he clings had its sublime conditions written in
the very constitution of the Godhead.” – Phillips Brooks, Mystery of
Iniquity, pp. 317–9.
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