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Preface
5 Planes of Existence
Introduction
Five Planes of Manifestation
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SON OF GOD, FIRST BORN
A symbol of the Second Logos or Higher
Self,-the first emanation from the Father, the Absolute, or the
First Logos.
"Who is the image of the invisible God, the first-born of all
creation; for in him were all things created, in the heavens and
upon the earth." - COL. i. 15, 16.
"Whosoever shall confess that Jesus is the Son of God, God abideth
in him and he in God." - 1 JOHN iv. 15.
"And who is he that overcometh the world, but he that believeth that
Jesus is the Son of God? This is he that came by water and blood,
even Jesus Christ." - 1 JOHN v. 5, 6.
"God gave unto us eternal life, and this life is in his Son. He that
hath the Son hath the life; he that hath not the Son of God hath not
the life." - 1 JOHN V. 11, 12.
"Jesus" is here a symbol of the Higher Self incarnate in humanity.
"Jesus," the Ideal of love and truth is identified with the
indwelling Self; and the mind which seeks to conform to the Ideal
has in it the eternal life of the Spirit. The Ideal (Jesus) entered
the mind by Truth (water) and Life (blood), that the mind might turn
entirely to God.
"The eternal Birth or generation of the Son or Divine Word. This
Birth is in its first, or Cosmic sense, the welling forth of the
Spirit of Life from the Divine Abyss of the unconditional Godhead.
From our proper Source, that is to say, from the Father and all that
which lives in Him, there shines,' says Ruysbroeck, an eternal Ray,
the which is the Birth of the Son.' It is of this perpetual
generation of the Word that Meister Eckhart speaks, when he says in
his Christmas sermon, We are celebrating the feast of the Eternal
Birth which God the Father has borne and never ceases to bear in all
Eternity; whilst this birth also comes to pass in time and in human
nature.' ... Here in a few words the two-fold character of this
Mystic Birth is exhibited. The interest is suddenly deflected from
its Cosmic to its personal aspect; and the individual is reminded
that in him, no less than in the Archetypal Universe, real life must
be born if real life is to be lived. Since the soul, according to
mystic principles, can only perceive Reality in proportion as she is
real, know God by becoming God-like, it is clear that this birth is
the initial necessity." - E. UNDERHILL, Mysticism, p. 146.
“The Son of God is indeed our Lord Jesus Christ, but he is also your
own true self, your higher self, your unfettered self, whose angel
doth 'alway behold the face of the Father.' This is a truth which is
not very easy to explain in terms of ordinary everyday experience,
but once it is grasped it sheds a wonderful light upon some of the
deepest problems of existence. That of you which enters into your
field of consciousness at any one time is but a small portion of the
real you. You are like an island in the ocean, which is really the
top of a mountain that may be five miles deep, and whose base is one
with all the land in the world. Christ is the ocean bed at the base
of the island of your soul. . . . The fundamental fact in you, the
fact without which there would not be a you, is the eternal Son of
God. What is needed now in order that God's purpose may be fulfilled
in you is that that eternal Son, that indestructible divine self,
should arise in his strength within your soul and break the bonds
that bind you to everything that you feel to be unworthy of your
kinship to the Father of love and light." - R. J. CAMPBELL, Serm.,
The Freedom of the Son of God.
“Only in the human soul is God present in God-like fashion. The soul
is therefore God's resting-place in which the temporal and the
eternal are allied. Our spirit is the divine spark within us,
wherein is completed the alliance of God and the soul. As God
contains all things in Himself, so it is in our soul; the soul is
the microcosmos in which all things are contained and are led back
to God. Therefore, there is no difference between the Son of God and
the soul" (Eckhart of Strasburg). - PFLEIDERER, Develop. Of
Christianity, p. 152
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