Intuition and Intelligence and their effects in our lives - Paper II

All power of knowing borrows its ability from intuition. The highest expression of intuition is that by which the soul knows itself: The knower, knowing, and known exist as one.

When intuition comes in touch with matter, it passes through various stages of evolution. As the soul evolves in expression through five stages, or koshas, as the various qualities of inert matter in minerals, as life without cognizing the power in plants, as consciousness and sense perception in animals, as intellect and ego consciousness in man, and as divinity in enlightened, so also the knowing powers of the soul undergo evolutional progress and refinement through these various stages of soul evolution: as unconscious response in minerals, as feeling in plant life, as instinctive knowledge in animals, as intellect, reason, and undeveloped introspective intuition in man, and as pure intuition in the Self Realized.

    The Grasping Power of Intuition

The grasping power of intuition is the constancy of the mind in soul perception, the soul's direct realization of or connection with Truth or Reality.

The person in whom discrimination awakens, begins in lesser and greater degree to draw on his innate intuition, the underlying source of all his mental powers.

The fully awakened man, anchored in his true Self, becomes all-knowing through the omniscience of pure soul intuition.

Five Forms of Intuition

In man, the conscious awakening of intuition expresses itself in five forms, as determined by the effects of the five koshas inherent in his consciousness. They are as follows:

(1)Basic Feeling is the first form of intuition, the crudest form, is the basic feeling that "I exist with a body and a mind." Every human being has this feeling. This is called the intuition of the annamaya kosha, the consciousness of existence in the gross or matter plane. When one is limited to sense knowledge or inferential knowledge, he is on this crude plane of intuition.

Why is this called intuition at all?

Because in every thinking or sensing process, there is the immediate feeling of "my-ness." This feeling is a direct awareness; it cannot be given by any middle person in the world. Every being knows that he exists. It is a feeling that is with him even in sleep and dreams. This knowing comes from the knowledge or intuition of the ever conscious soul.

(2) Immediate Knowledge of the Life Forces.

The second form of intuition is of the pranic energy, the vital or life current that courses through every cell of the body. It is the intuition, or immediate knowledge, of the pranamaya kosha, the plane of the life forces that create and sustain the

body.

 In the primary form of this intuition, one hears subtle sounds, sees subtle lights, feels subtle sensations, smells subtle fragrances, and tastes subtle flavors. These are not outward sensations; they have nothing to do with the physical sense organs. In the higher form of this intuition, one feels the pranic force in the subtlest way in every part of the body. Intensified forms of the intuition of prana, for example are, when the person perceives the soul as Cosmic Sound, as depend upon the succeeding stages of intuition. When one is in this second form of intuitive knowledge, or prana, he has partially or wholly withdrawn his consciousness from the matter plane of annamaya kosha.

    (3) Direct Knowledge of Mind

The third form of intuition is the direct knowledge of manas or mind with its effects and its combinations with other principles of perception and cognition, along with the separate knowledge of the subtle organs of sense. When one has attained this stage of intuition, the attention is not on the matter plane, that is the body, nor much on the pranic plane; though some action of prana may be involved in the experiences of this state. This is called the intuition of the manomaya kosha, or mind plane. The consciousness in this plane may be worked on by prana, or life energy, and visions are then seen. In this form of intuition, one is not conscious of the outside world at all, or very little, depending on the depth of meditation.

In the undeveloped stage of this form of intuition, one may see visions of all sorts, either fitfully generated, or voluntarily willed. For some people, it is not under control and so visions are fitfully generated.

For the adept, such phenomena are voluntary and under control of the will. Visions are astral in substance, projections of prana and consciousness as lifetronic images. Visions experienced by those whose intuition is still in undeveloped stages may be little more than entertaining phenomena—glimpses into the subtle astral realms (distractions eschewed by the serious God-seeker). Meaningful visions, having true spiritual value, are engendered by the soul and Spirit through pure intuition working on prana and the God-attuned consciousness of the devotee for the purpose of elevating him to ever higher spiritual states—as for example, beholding the soul as Cosmic Light.

(4)             Direct Knowledge of Intellect

The fourth form of intuition is the direct knowledge of the

operation of buddhi, or discriminative intellect along with knowledge of the ego. One in this stage does not feel the whirl of mind, the race of prana, or the weight and confinement of the body. He feels existent above them, an existence without any other adjunct or condition; though there may remain a doubt in him whether he knows his true Self or not. This is the intuition of the jnanamaya kosha, or intellect plane. When this stage is fully developed, it is called cognitive meditation. It begets keen discernment of truth, manifesting as Wisdom.

(5)             The fifth form

The fifth form of intuition is the direct knowledge of bliss as depending upon no object. This is intuition of anandamaya kosha. It bestows all-fulfilling joy, crowning divine experiences with ultimate satisfaction. In this, as in the previous states, the consciousness has been wholly withdrawn from the body plane, or at least nearly so.

Remember that the first form of intuition is possessed by everyone; the other four forms must be developed. These latter four forms of intuition are not wholly separate. As they develop, one form may manifest when others are present also in some measure. In meditation, when the devotee sees subtle light or hears subtle sound, for example, he may have the intuition of bliss mixed with it to some degree. Or when he intuitively feels himself consciously existent without consciousness of the body (as in the intuition of jnanamaya kosha) he may have simultaneously the intuition of unending bliss flowing throughout his being.

The highly advanced devotee has this intuitive experience. He feels the soul reflected in the purified intellect as ananda or divine bliss,. Even during the performance of worldly duties, the higher intuition of that spiritual man remains with him in greater or lesser extent according to his spiritual development.

Pure intuition is soul intuition, knowing the soul by the soul; seeing the soul with the eyes of the soul. Here there are no modifications of intuition, as the intuition of intellect, or prana, or mind, or matter. In this state, knower, knowing, and known have become one. He is fully conscious of his true Self. This is the real soul-consciousness; and, in fact, it is God-consciousness, for the soul is realized as nothing other than the reflection of Spirit.

Only the highest of spiritual beings have this pure soul intuition. Some have it at times, as when in deep meditation. Some are often fixed in it for longer periods, even after meditation. The more one is anchored in this consciousness, the more one feels the whole cosmos as his own body. Stars, earth, plants, animals, man, he feels all to be pervaded by the same soul, which he feels to be himself.

When soul intuition intensifies, and the person remains constantly in that consciousness, with no desire or effort to hold on to the delusion of maya or appearance, then even his body-cage cannot last. He is one with God. Thus is declared the wonder of the soul; that it cannot be known by the ordinary or even keen intellect, but only by those who actually perceive it through intuition.

Finally through correct meditation practice, intuition makes the experience of the different stages of soul awareness possible and ultimately the soul realizes its oneness with Spirit.

This paper is based on the teachings of Kriya Yoga as taught by Paramahansa Yogananda.

Intuition and Intelligence and their effects in our lives - Paper I

Intuition and Intelligence The only reliable disciplinarian and guide for the ego-self is the true Self, or omniscient soul. "Wisdom never lies."

Soul wisdom is revealed to man through the agency of intuition, direct perception of truth, not by amassing knowledge through the intellect.

The seeker after wisdom should understand the difference between intuition and man's limited faculty of intelligence.

Intuition — the Bridge between the Soul and the Ego

Intuition is developed by Regular Meditation.

Life Forms of Intuition

(1)             Basic Feeling

(2)             Knowledge of Life Forces

(3)             Direct Knowledge of Mind

(4)             Direct knowledge of Intellect

(5)             Direct Knowledge of Bliss

    Guidance From Within

    Ways to Develop Intuition

Thoughts and sensations are like searchlights: they throw their rays in front on material objects; they do not reveal the soul behind them.

Intuition is like a spherical light, with rays on all sides, revealing the soul and also its outward projections of thoughts and sensations connected with the ego. Intuition is the bridge between the soul and the ego's thoughts and sensations. If one can for a sufficient length of time remain unidentified with thoughts and sensations, and without being unconscious, he will know through the development of intuition the nature of the soul.

When one is thus perfectly calm, neither thinking or sentient, nor unconscious, yet knowing he exists, a keenness of joyful being in which the thinking, thought, and thinker have become one (unity of the knower, knowing, and known)—therein is the soul's consciousness.

The advanced student should meditate deeply until his thoughts become dissolved into intuition. In the lake of intuition, free from the waves of thought, one can see the unruffled reflection of the moon of the soul. Forgetting his dreams of the body, he knows that the soul exists behind the screen of thoughts and is therefore unknown to them. When the one perceives the soul as made in the image of Spirit, he knows himself to be unchangeable, unmanifested, and ever calm, like the Spirit. All devotees should meditate and interiorize their consciousness until they realize the true nature of the soul.

Ordinary human beings, studying and working with material life, are circumscribed in their understanding by their sense perceptions and rationalizing intelligence. With undeveloped intuition, their limited power of intellectuality cannot truly comprehend matters of the spirit even when such truth is expounded to them. Though colossal intellects and famous theologians may be well read about the soul, they may nevertheless understand little about it! On the other hand, even illiterates given to deep meditation will be able to clearly describe the nature of the soul from their own direct experience. Intuition bridges the chasm between intellectual knowledge of the soul and actual realization of the divine Self.

Soul and Spirit and all inner truths can be apprehended only by developing the power of intuition by regular deep meditation.

Intelligence and sense perceptions can perceive only phenomena or qualities of the Eternal substance; intuition alone can perceive the essence of that Substance. Therefore, it is evident that the cultivation of intuition by meditation must precede true perception.

In the life of every person, two forces of knowledge are operative from birth:

(1)             the power of human reason, along with its sensation, perception, conception, and so forth;

(2)             the power of intuition.

The former is developed through social institutions and interactions. The latter usually remains uncultured, undeveloped, because of lack of proper guidance and methods of training.

In almost everyone, lower forms of intuition now and again express themselves in otherwise inexplicable experiences of "knowing", those that come of themselves independent of the testimony of the senses and reason.

These intuitive glimpses are so-called hunches, strong inner feelings, premonitions, "prophetic" dreams. These are sometimes the crystallized experiences of former experiences (for example, certain knowledge about people or events carried over from the past that have a predictable future), and have no great spiritual value.

Other such experiences indicate a little capacity for being calm and intuitively receptive; others indicate just an unusually keen but passive rationality.

Difference in religious teachings

The basic differences can be divided into: Insight that transcends duality and insight within duality.

Christian religion is inside of duality. The teachings affirm Ethical, sin and atonement, right and wrong. It started with a sin, in other words moving out of the mythological scene, the garden of paradise where there is no time and where men and women don’t even know that they are different from each other. The two are just creatures and God walks with them in the cool of the evening in the garden. Then they eat the apple, the knowledge of pairs of opposites. From then on man and woman cover their shame. Now God and man are different, man and women are different, nature is against man.

D. T. Suzuki, 1870 – 1966, a Zen philosopher in a lecture in Switzerland said:”God against man, man against God, man against nature, nature against man, nature against God, God against nature, very funny religion”.

In other mythologies, one puts oneself in accord with the world. If the world is a mixture of good and evil, you do not put yourself in accord with it. You identify with the good and you fight against the evil. This is a religious system that belongs to the near east.

When our nature is corrupt and sinful as taught in Christianity, and Islam, that creates a very dangerous paradigm for us, nature has to be corrected and not be yielded to.

Genesis 1:28 {E S V) “And God said to them, Be fruitful and multiply and fill the earth and subdue it, and have dominion over the fish of the sea and over the birds of the heavens and over every living thing that moves on the earth.”

There is a big difference when we take nature as being fallen, or whether it is part of Divinity and the Spirit being the revelation of the Divinity inherent in nature.

The distinction between God and the world causes nothing but problem and is not found in Hinduism, Yoga or Buddhism.

We all have to ask ourselves, do we need to acknowledge the beauty of nature and co- operate with nature?

Brihadaranyaka Upanishad:

“Then he realized: 'I, indeed, am this creation; for I have poured it forth from myself.' In that way he became this creation. And verily, he who knows this becomes in this creation a creator.”

Human Nature

Question: "What is human nature? What does the Bible say about human nature?"

Human nature is that which makes us distinctly human. Our nature is distinct from that of the animals and the rest of creation in that we can think and feel. One of the chief distinctions between human beings and the rest of creation is our ability to reason. No other creature has this ability, and there’s no question that this is a unique gift bestowed by God. Our reason enables us to reflect on our own nature and the nature of God and to derive knowledge of God's will for His creation. No other part of God’s creation has a nature capable of reason.

The Bible teaches that God created human beings in His image. This means that He enables us to have some understanding of Him and of His vast and complex design. Our human nature reflects some of God’s attributes, although in a limited way.

We love because we are made in the image of the God who is love (1 John 4:16). Because we are created in His image, we can be compassionate, faithful, truthful, kind, patient, and just. In us, these attributes are distorted by sin, which also resides in our nature.

Originally, human nature was perfect by virtue of having been created so by God. The Bible teaches that human beings were created “very good” by a loving God (Genesis 1:31), but that goodness was marred by the sin of Adam and Eve. Subsequently, the entire human race fell victim to the sin nature. The good news is that at the moment a person trusts in Christ, he receives a new nature.

Second Corinthians 5:17 tells us, “Therefore, if anyone is in Christ, he is a new creation; the old has gone, the new has come!” Sanctification is the process by which God develops our new nature, enabling us to grow into more holiness through time. This is a continuous process with many victories and defeats as the new nature battles with the “tent” (2 Corinthians 5:4) in which it resides—the old man, the old nature, the flesh. Not until we are glorified in heaven will our new nature be set free to live for eternity in the presence of the God in whose image we are created.

This paper is for information only and in no way indented to influence one’s thinking in either direction.

A Topic on Religion

Dr. John Thatamanil, a professor of theology.
On the topic of how Christians in particular have taken up questions about the meaning of religious diversity, Thatamanil has stated, “Perhaps the oldest way that Christians have struggled with questions about religious diversity is to ask, ‘Can persons find salvation outside of the church or can we be saved by other means outside of faith in Jesus Christ, or is salvation found in the Christian religions alone?’”

Thatamanil points out that contemporary conversation regarding faith often has the word “religion” in it.

“I think we can say with some confidence that neither Jesus nor any New Testament author, nor perhaps even any person in the first 1600 years of Christian tradition had any conception of religion that resembles our own,” he said.

“I think this imposing of the category of religion is distorting our conversation with other traditions,” Thatamanil continued. “It’s distorting our capacity to even recognize the internal diversity within our own tradition.

“The idea that you can only be one religion at a time, that each religion has only one religious aim – these ideas, I think, is open to interrogation.”
Thatamanil said, “I want to diagnose the problem that we won’t get very far in the conversation if we assume that the category of religion is valid for all of these religious traditions.”
Thatamanil asks, “Where are the boundaries between religions? Are religions the sort of things that have boundaries?  These are the kinds of questions we have to start asking ourselves, especially in an age when the old distinction between religion and politics, religion and economics are becoming highly fluid.”
“When we think of these more fluid categories I think we will find better options,” he added.
Over the last decades, an immense and still growing body of literature has demonstrated that our ideas about "religion" are relatively recent and Western in origin. Many of the traditions we think of now as religions only became religions rather recently. So, just what is "religion" and what are "the religions?" Most importantly, what does it mean to speak of some aspects of our lives as "religious" and others as "secular" and not religious? Do all cultures recognize this distinction between the religious and the secular? And how do our definitions and theories about religion/the religious shape (and perhaps distort) our efforts at interreligious dialogue? Is religion something that requires exclusive allegiance like marriage in a monogamous society? Can one learn from and be transformed by the resources of more than one religion? Is that kosher? In this lecture, we can argue that our ideas about religion, like our ideas about race, must be rethought from the ground up if we are to move into a richly pluralistic future.

Healing Prayer Techniques

Praying for others

Who are channels of healing? They are those people who let God’s life force flow through them and then pass it on to others. We are channels through which God expresses.

What are the steps in healing?

The healer needs to be in a calm state. Then he needs to increase his awareness of the subtle energy or life force in his/her own body. This can be done, by rubbing the hands together until a tingling sensation is felt in the finger tips.

By further concentration on the higher brain centre, the healer will feel this energy flowing up into the arms and eventually throughout his whole body. Then he realizes that he has become conduit for the healing energy to flow to those unto whom it is directed.

Some people may suggest that the initial rubbing of the hands by the healer simply creates static electricity. This may be so, but nevertheless this is after all simply, another word for energy.

We need to realize that the whole of creation is made of Spirit and matter, or energy.

What is the cause of pain or ailments?

Disease is generally considered a result of external material causes. Few people realize that it comes through the inaction of the Life Force within. In general terms ailments are often the result of energy blockages in the body.   All methods of healing are really indirect ways of rousing the life energy, which is the true and direct healer of all diseases.

Absolute, unquestioning faith in God is the greatest method of instantaneous healing.

For people in need of healing, one should be clear, that Healing energy or life force is always available, however not everyone is aware of it.

Ideally the healing practice ought to be preceded by meditation.

How to direct this energy to others:

This energy which flows into the medulla oblongata at the back of the head is to be directed through one’s will in absent healing, or through the  hands when people in need for healing are present, or by focusing on a situation or person in need for change or healing. Anyone can practice this technique. The key is faith, and persistence in the practice.

Does healing deplete the energy of the person conducting healing?

The answer is no. In fact the intense flow of cosmic healing energy flowing through the healer strengthens the healer as long as he realizes that he is simply a conduit for the energy and not the doer.

How do we know that this technique works?

We know directly when a person becomes well and indirectly when a person recognizes in him/herself a need for transformation through a change in attitude.

Healing needs to be done with belief and conviction in the healing power. In other words the person praying must believe. Why does this need to be said? Because everyone is at times possessed with some doubt. He questions whether the act of healing really works.

To help one to overcome doubt, it helps to affirm:

 Heavenly Father, thou art omnipresent, thou art in all thy children, thou art in ……If there is a group of people that need prayer read out their names, if the people are known, it helps to visualize them during the prayer interval.

Manifest Thy healing presence in his/ her/ their/ body, mind and soul.

This will allow pushing away any subtle sense of doubt that could weaken the healing process.

(Note: do not ever focus on the illness of a person, unless you are a long time healer and are intuitively given the message by Spirit to do so).

Faith of the healer

When we look at a saint, we recognize that he/she is one of perfect faith. He is a channel of God’s grace. He will know the person will be whole or healed, because he knows that he is established in union with the God. The best example we find in the scriptures by reading about the healings of Jesus.

Summary:

Whatever mode of treatment one adopts, the mind in large measure may still determine the outcome, positive or negative. Doubt, depression, pessimistic thoughts, lack of will, weaken the flow of healing life energies; the conscious direction of the mind's powers by positive thoughts, prayers, affirmations, visualization, will, cheerfulness, stimulates the natural healing processes of the body with the vital life force necessary to aid in restoring health.

By concentration and will power we can consciously increase the body’s supply of cosmic energy. That energy can be directed to any body part; or it can be released again into space through the sensitive the fingertips, to flow as a healing force to those in need, even if they are thousands of miles away.

With eyes closed, pray as follows:

“Heavenly Father, Thou art omnipresent; Thou art in all Thy children; manifest Thy healing presence in their bodies, minds and soul.” Keeping the eyes closed, briskly rub your hands together (palms facing) for ten to twenty seconds. (This motion and the one described in the next paragraph are especially effective as a means of gathering and feeling energy in the hands.) At the same time, concentrate deeply on the cosmic energy flowing into your body through the medulla oblongata (the medulla oblongata is the principal point of entry of life force into the body whose function is to receive and direct the incoming flow of cosmic energy) and going into the arms and hands. You will feel warmth and tingling in the arms and hands as that healing energy gathers there. Do not tense; keep the body relaxed at all times.

If you are using yogic practices, raise your hands outstretched in front of you to about the height of the forehead, and chant Aum. Simultaneously with the chanting of Aum, gradually lower your hands in front of you until they rest at your sides. As you do so, mentally feel that the healing vibrations are flowing out of your hands to those in need of healing.

With upraised hands send healing vibrations of peace and harmony to the entire world.

"Is there evidence that God answers prayer?"

Answer: Countless stories could be cited of diseases cured, exams passed, repentance and forgiveness granted, relationships restored, hungry children fed, bills paid and lives and souls saved through the efficacy of prayer. So, yes, there is plenty of evidence that God answers prayer.

Most of the evidence is anecdotal and personal, however, and that bothers many who think of “evidence” only as that which is observable, measureable, and reproducible.

Scripture clearly teaches that prayers are answered. James 5:16 states that “the prayer of a righteous person is powerful and effective.” Jesus taught His disciples that “if you remain in me and my words remain in you, ask whatever you wish, and it will be done for you” (John 15:7). First John 3:22 echoes this truth, saying that we “receive from him anything we ask, because we keep his commands and do what pleases him.”

Scripture, moreover, is replete with stories of answered prayer. Elijah’s prayer for fire from heaven (2 Kings 1:12), Hezekiah’s prayer for deliverance (2 Kings 19:19), and the apostles’ prayer for boldness (Acts 4:29) are just three examples. Since these accounts were written by eyewitnesses to the events, they constitute clear evidence of answered prayer. One might, of course, counter that Scripture does not present observable evidence in the “scientific” sense. However, no statement of Scripture has ever been conclusively disproved, so there is no reason to doubt its testimony. In fact, labeling some kinds of evidence as “scientific” and other kinds as “non-scientific” is a fuzzy and artificial distinction at best. Such a distinction can only be made a priori, i.e., prior to the evaluation of the data. In other words, the choice to evaluate the efficacy of prayer only in light of observable evidence is not a choice motivated by the data but by prior philosophical commitments. When this arbitrary restriction is relaxed, the biblical data speaks clearly for itself.

Occasionally, a group of researchers will conduct a scientific study on the efficacy of prayer. Their findings are usually that prayer has no effect (or possibly even a negative effect) on, for instance, the average recovery time of people in medical care. How are we to understand the results of studies such as these? Are there any biblical reasons for unanswered prayer?

Psalm 66:18 says, “If I regard wickedness in my heart, the Lord will not hear” (NASB). Likewise, 1 John 5:15 qualifies our receiving “anything we ask” with our obedience to God’s commands. James notes that “when you ask, you do not receive, because you ask with wrong motives” (4:3). So, a couple reasons for unanswered prayer are unconfessed sin and wrong motivations.

Another reason for unanswered prayer is lack of faith: “When you ask, you must believe and not doubt, because the one who doubts is like a wave of the sea, blown and tossed by the wind. That person should not expect to receive anything from the Lord” (James 1:6-7). Hebrews 11:6 also identifies faith as a necessary condition for a relationship with God, something always mediated by prayer in the name of Christ: “And without faith it is impossible to please God, because anyone who comes to him must believe that he exists and that he rewards those who earnestly seek him.” Faith, then, is necessary for answered prayer.

Finally, some critics of Christianity make the case that, since Jesus instructs His disciples to “ask whatever you wish,” all prayers should be answered. However, such criticisms completely ignore the conditions to the promise in the first part of the verse: “If you remain in me and my words remain in you.” This is clearly a prescription for praying within the will of God; in other words, genuine prayer which God always answers is, in fact, that sort which requests, explicitly or implicitly, that God’s will be accomplished. The will of the petitioner is secondary. Jesus Himself prayed this way in Gethsemane (Luke 22:42). The humble prayer of faith allows that the prayer may be answered with a “no”; anyone not offering such a prayer—anyone who demands to be answered—has no right to expect an answer.

Another reason why so many studies report the inefficacy of prayer is that it is impossible to eliminate the variables associated with the spiritual condition of those praying (is the petitioner even a believer?), the motivation for which they offer the prayer (is it to provide evidence or because the Holy Spirit has moved them to pray?), the way in which they offer their prayer (are they praying a formulaic expression or intentionally bringing requests to God?), and so on.

Even if all such lurking variables could be eliminated, one overarching problem would remain: if prayer could be tested empirically and forced to yield conclusive results, it would obviate the need for faith. We cannot “discover” God through empirical observations; we come to Him by faith. God is not so clumsy that He should reveal Himself in ways He did not intend. “He who comes to God must believe that He is” (that is, that He exists). Faith is the prerequisite and the priority.

Does God answer prayer? Ask any believer, and you will know the answer. Every changed life of every believer is proof positive that God answers prayer.

A look at duality, or the world in which we live.

What is duality? It is a natural law governing the whole of creation and life as we know it. Now life itself is an ethereal (eternal) substance in search of a vehicle of some kind to express its intangible and immaterial nature, and the invisible and unmanifested energy of life impregnates and forms what seems to the naked eye to be solid matter.

We know that matter itself is condensed and compressed universal energy. This energy is generally termed "primordial matter." Science calls it "chaos," and sees it as a formless substance that permeates creation in its entirety. That is why primordial matter incessantly waits to be energized and transformed by its unmanifested and intangible partner the unmanifested Light of Being.

By this ingenious method, the incomprehensible and unmanifested Source of Life manifests itself into tangible substance called primordial matter. In other words, the unmanifested Center of Pure Being and primordial matter impregnate all animate and inanimate manifested creations alike with their unique characteristics.

Primordial matter fills the whole of creation, and yet, under the influence of spirit, it incessantly transforms itself into new shapes and forms. That is through these two completely opposite and contrary poles that govern the whole of creation, the Law of Duality comes into play, controlling the whole process of life and creation.   

As individuals, we personally experience the effects of the Law of duality on a daily basis, since it is part of creation itself. However, in simpler terms, we could say that duality is based on the law of attraction and repulsion, and therefore creation itself is founded on the Law of Duality.

But why is this so? First, let us clarify that the invisible primordial matter is of the nature of unmanifested Being. Here is the inconceivable and extraordinary paradox that demonstrates that an unmanifested essence, an essence that does not belong to creation itself, and therefore does not exist as such for us, can somehow mysteriously cause all of creation. This inconceivable essence is also called Supreme consciousness. Here we need to realize, that without consciousness, we would not even be able to understand the need for duality in order for creation to occur. Clearly, without duality, consciousness and creation alike would have remained formless and completely unconscious. Hence, we, as conscious beings, would not be able to grasp our own existence, let alone question our nature.

It can be said, that in duality we can find our purpose of life, which is wholeness and unity. The returning to the unmanifested Center of Pure Being, or God.

In our daily lives, we could compare the physical body to an instrument in which all manner of sophisticated functions and unknown psychic processes are hidden waiting to be awakened to Cosmic Consciousness or God realization

Summery:

The Relative and the Absolute – The Nature of Duality

The duality is what separates truth into two parts, the perceived, relative truth, and the inherent, absolute truth. If something is perceived through our senses, the absolute truth cannot be grasped. Absolute truth lies beyond the sense perception, because sense perception is only one filter that can be used to view something. This means that perceptions, ascribed meanings, and other “truths” can be overturned and rewritten. They are impermanent.

We as human beings are free to change our perspectives and ascribe new, relative values to things. We can overturn old believes or traditions of living and adopt newer ones.

Understanding duality for what it is, should also makes us more humble when we come to understand that all distinctions are relative to something. Any perceived value is not an absolute truth but a relative one; a truth that we can empower or destroy at any time.

To claim that anything has value is to take one position, one side of the duality. True values cannot be created because a true value is already inherently in the object. Relative values are perceived. All perceived values are what they are, perceptions only. I am a good person implies, that someone is perceived as not good.

The nature of duality is what makes society as a whole a collective “illusion”, a collection of different perspectives of looking at things. This is important to understand because it means that we can collectively view everything from a certain perspective. To say that money is this important, that a thing is taboo, that one race is better than another, that one sex or gender is superior, or this distinction and that distinction… is seeing things from one point of view. Nevertheless, these are all relative truths, and they are far from absolute. Although these perceptions are true and false at the same time, it is their false nature that allows for the redefining of all things.