The Very Ancient One

[QUOTING]

The course of our lives is played out in space. We speak of an order of time-and-space, a space in which everything is subjected to a phenomenon we call "time". Hereby we express that everything which is has a beginning and an end, shows an ascent and a  descent, in brief, is dualistic. The ascent we call birth, the descent, death. At the point where death becomes complete and the microcosm is totally emptied, birth sets in again. everything that is to come has already been. Everything that is, is doomed to depart.

This dualistic order, hence an order of time-and-space in which death is an irrefutable companion of all and everything contains very great secrets. It is necessary to unveil some of these mysteries in order to vivify our insight into the necessity of Transfiguration. If we succeed in this we shall be able to understand many incomprehensible processes which occur in our lives, to understand their purposes and so to decide either to cooperate fully in such processes or withdraw from them entirely. When we speak and think about the processes of life and death we in fact limit ourselves almost exclusively to the various forms of life we know and which we come into contact directly. We know that the Rosycross teaches that everything we refer to as our personality is subject to death. That is to say, all the vehicles of our personality and the consciousness dwelling therein -- the consciousness we call our "I" -- cannot maintain themselves in the order of time-and-space with both its spheres (material-sphere and reflection-sphere). They are totally eliminated, dissolved. What is left is the emptied microcosm which, after being emptied, provides itself with a new inhabitant, this being made possible by the earthly maintaining process (~ g: reproduction). But did you know that another process of death also occurs in every microcosm?

We, nature-born beings of the order of time-and-space are in the process of dying while living. This process of dying usually occurs within a period of at the most a hundred years. All this is known to us. But in this order of time-and-space there is still another process of dying that can take millions of years, namely that of One who is imprisoned with us in the same microcosm. After we have closed our eyes forever in this material-sphere, glimmering on for a short while in the reflection-sphere, The Other One in our microcosm will perhaps be in the process of dying for an interminable time.

Until now we have called The Other One "the Rose" and we know that this Rose is a point of contact of the Gnostic Radiation, a contact between two Worlds. But a great mystery lies behind the symbol of the Rose; a dungeon, a sepulchral temple in our microcosm in which the "Very Ancient One" lies enchained, the Ever-Dying One who bears the afflictions and experiences of all the mortal companions who were very near to him in the order of time-and-space. However, in this order great forces are at work to bring about the quickest possible death of the "Very Ancient One" who is hidden behind the door of the golden Rose, for then only the eternal scar of memory would be left in the microcosm and the order of time-and-space would no longer be endangered. Conversely, great forces are also at work to supply the Bread of Life to the "Very Ancient One" in his dungeon, to keep him alive and so prolong his miserable existence, in the hope of releasing him before he dies and then to rescue him from all dangers.

To sum up: in every microcosm two entities are to be found, the self and The Other, the "Very Ancient One". The self, totally subjected to the nature of duality, beginning in time and ending in time and The Other One, imprisoned in, though not of, this nature. The Other One originates from a very different state of life, but has sunk down into ours due to a prehistoric incident. He does not truly live, but is as if frozen in the order of time-and-space, unconscious, immersed in a trance of death. Almost imperceptibly slowly his life is squeezed to death in the cold of the world. If that process of death were to be fulfilled, it would be far more terrible than ours. When an entity pre-destined to be eternal is submerged in a field-of-death, a situation similar to that of suicide develops for that entity; a situation from which there is no escape and which is designated in the Holy Language as "the outer darkness".

An extremely confused and complicated situation therefore exists in our immediate microcosmic life-field. Two lives, both mortal, are lived in it, one of which is like a slow-motion film. It is possible to explain fully how this dramatic and peculiar situation came about and indeed one can see evidence of it in every-day life. For this reason we ought to think of one of the inscriptions to be found in the sepulchral temple of Brother Christian Rosycross:

"There is no empty space".

End Part One

From "The Very Ancient One and the Legend of Hoel Daht" - There Is No Empty Space - Jan van Rijckenborgh

[END QUOTING]

We are not here in service to ourselves. Our mission, our duty, is service to "The Other One" that lies as if asleep within us. The "image with the dead eyes", the "Ancient of Days" as it has been referred to by some.

It is our task to do what is necessary to re-ignite the Divine-Spark, attract the great Gnostic forces, the Christine radiations, and provide the Bread of Life, the Holy Foods that will enable a Rebirth for the Very Ancient One made possible by the Transfiguration of our vehicles.

If you take anything away from this humble blog, let it be that you will understand and accept that there is a Great Purpose and Vocation to your life that you are being made aware of. With this insight in hand, you must make the decision to either accept this Great Vocation or die.

~ g
.