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CONTENTS:
Teaching 1: Revelation
Teaching 2: Definitions
Teaching 3: Method
Teaching 4: Dogma
Teaching 5: Divine Mysteries
Teaching 6: The Non-Manifested One
Teaching 7: The Divinity Manifested
Teaching 8: Rational Proofs about the Existence of God
Teaching 9: The Creational Divinity
Teaching 10: The Trinity
Teaching 11: The Law of Analogical Contrariety
Teaching 12: The Divine Incarnation
Teaching 13: The Sacred Revelation in the Mother-Idea of the Aryans
Teaching 14: Initiatic Tradition
Teaching 15: Primordial Substance and Seven Rays
Teaching 16: The Ired of Hes
Teaching 1: Revelation
For Revelation you should understand the Orthodox Scriptures of the great fundamental traditions.
Great fundamental traditions are those that transmit the Teachings of the Races-Roots.
The Teaching of an Orthodox Scripture must be based on antiquity and affirmation.
Orthodox Scriptures record Great Teachings and convey them to posterity. Any further teaching is heterodox.
The origin of the Revelation is truly divine, non-human, since it goes back to a time when the Race-Root appeared.
Any attempt to know the original time of these Teaching is a temerity; those who speak of these Teachings may be seemingly quite versed, but not based on the foundation of the true wisdom.
Even one cannot say who was the author or channel who conveyed these Teachings, since he belonged to a previous cycle to the present one, when beings were different not only ethically and physiologically, but even energetically.
Chronology is not too much important if you take the Revelation from this viewpoint. Also, a chronology, to be such, should have two fundamental stages, that is, oral and written.
Solar Initiates received the Mother-Idea directly from God and conveyed it orally.
Later other Initiates affirmed by writing.
The Revelation is perpetual.
It is perpetual everything with a real value during a complete cycle of Human development, or of Race-Root. It is perpetual because the Teaching is composed of the Idea-Mother, around which the entire race develops.
The Revelation is infallible.
It is infallible because the eminence of God, in the Great Law of Universal Predestination, establishes a Law of Racial Cyclic Predestination by analogy.
The Revelation is the only exponent of the Doctrine because God knows the magnetic field –cyclic and racial– in which a man can develop, and He instructs man about several means to complete His Law of Possibility.
Orthodox Scriptures are Divine –sacred, non-human, perpetual, infallible and unique exponents of the Doctrine.
They are par excellence knowledge of great fundamental traditions and, at the same time, origin of any derived branch.
Vedas are a luminous example of Orthodox Scriptures.
The Council of Trent, recognized as such Orthodox Teachings contained in the Bible, says quite clearly: “Unus Deus sit auctor, nec non traditiones ipsas, tum ad fidem, tum ad mores pertinentes, tanquam vel credimus a Christo, vel a Spiritu Sancto dictatas, et continua successione in Ecclesia Catholica conservatas”(“Just God is the author, and also the very traditions, or according to faith, or according to relevant customs, so as we believe they were dictated by Christ, or by the Holy Spirit, or by the continuous succession of the Catholic Church”).
These are fundamental definitions in Theology: Theology is the Only Truth; Theology is a Divine Knowledge taught directly by God; and the object of Theology is to discover to Man the Divine Knowledge and his relationship with God.
Theology is the Only Truth because is the whole of all Philosophies, all sciences as a whole, and Infuse Light transmitted to the intuition of man so that he penetrates into the mysteries of the Divine Existence.
Theology is the Whole of Philosophy because any rational idea rightly articulated has to lead to a unique and invariable affirmation. It is all sciences as a whole because all knowledge comes from a Fundamental Law that is absolutely unique, absolutely simple and absolutely divine. It is Infuse Light because humanly a man alone would be unable to co-ordinate all his ideas in a unique, simple and divine idea.
Theology is a complete knowledge –human and divine– conveyed directly by God to the intuition of man through the Law of Possibility for his application, at a time, rationally, to the knowledge of God as active principle of the Knowable Universe, considered in its Interior and Divine Existence –simple and unique–, according to what He Is, but never in His Undifferentiated and Unknowable aspect. Since God is just the Existence of Himself, only God can be Master of Theology.
The object of Theology is to discover this Divine Knowledge to man, not in an accidental and veiled form, but in a consecutive and real form so that man becomes saint and worthy, and reaches the full Divine Vision through Ecstasy.
A student gradually knows Theology through a reasoned, coordinated and inter-related reflection, on the infuse lights of the Divine Knowledge.
A student demonstrates that he knows Theology through his own original personality, through knowledge expressed with wisdom and clarity, and through genial affirmations.
A Theologian cannot reflect on the Undifferentiated One.
The most correct way in Theology is to follow the example of Great Initiates, who always refused any discussion about the Undifferentiated Existence.
A student of Theology should use the knowledge of several philosophies. He prepares himself to know the Truth, or Theology, by reflecting on philosophies, by reasoning, by discrepancy, and by inter-relating his theses.
While the student performs this work, he uses any mental medium within his reach to approach his intended end.
He is “Viator”, that is, a Wayfarer.
A student that perseveres in his study of philosophies and practices sciences derived from the latter, and investigates natural phenomena taught by sciences, receives –by purity of living, constant application and continuous prayer– the Infuse Light that clears his intuition about the Eternal revealed Verities.
He receives the Infuse Light of the Divine Knowledge, or Theology, and through reflection and concepts learnt from Philosophy, he can humanly know the meaning of different revealed points.
He is “Peregrinus”, that is, a Pilgrim.
But an advanced student knows these fundamental points of Theology, and calls them ecstasy or Divine Union.
During this state, a student also understands non-revealed Divine Verities, but just indirectly and in their potential state; that is, if you can understand a Divine Truth, also potentially you know all the rest of verities, even though you cannot express or take them to the mental field.
He is an IHES.
Any student can reach the state of Pilgrim, but very few are those who reach the state of IHES, which belongs to Initiates or to disciples of Initiates in an almost exclusive way.
Knowledge of Theology about the rational study of several points of the Revelation, and understood by intuition, by Infuse Light, is “Theologia ad”. It is a knowledge resulting from an acquired knowledge, united with a personal experience and expressed with clarity in certain way.
Knowledge of Theology acquired by ecstasy is “Theologia sine quod”, which means knowledge acquired looking at God, face to face, in an intimate way.
Dogma is a Truth deduced, or a Mystery, because generally man is unable to understand the Truth as Great Initiates and their disciples understand this Truth: “Clare Visa in Deo”.
Great Initiates establish Dogma through the Mastery of Theology.
In an objective way, Dogma is a dark, invariable and certain sentence synthesizing a revealed Truth.
The Doctrine on Dogma explains and affirms a revealed and dogmatized Truth. It is an indisputable starting point that, clarified by the Infuse Light of understanding and inter-related reasoning reflection, deduces other secondary verities potentially contained in the sense of the Dogma.
A Dogma is a revealed truth conceptually established; but this truth can be clarified, deduced and enlarged. Moreover, other verities may emerge from this truth, potentially revealed or still non-revealed until now, but with a revelation potentially prepared in the Divine Mind.
To this purpose, the Mastery of Theology takes a revealed Truth and, by the process of a usual theological work, deduces from that Truth other implicit or potentially contained truth in the Dogma itself.
The Mastery of Theology, from a different rational viewpoint, may have several interpretations and discordant ideas that, when they are defined on the light of the Infuse Knowledge by the Assembly of the Great Initiates, clarify another Truth so far revealed and known.
Students of Theology collaborate with the Great Initiates in establishing secondary definitions of a Dogma, because only They establish a Dogma upon the Earth. By means of secondary definitions of a Dogma, a vague and dark definition becomes a different and real definition –based on ordered and continuous methods– and thence, a conceptual Dogma, an accurate Dogma.
The evolution of a Dogma takes place gradually.
A Dogma is dictated and established by the Great Initiates.
A Dogma is taught and explained by disciples of Great Initiates.
Priests convey a Dogma to the people through images, examples and sacramental sentences.
A Dogma takes root in the people through an established feeling charged by the magnetic faith of the faithful.
A Dogma is defended from the attack of unbelievers by the power of feeling and inner magnetism accumulated by the offering of the faithful.
Natural reason can investigate a little by itself about Divine Mysteries.
A man knows God in a nominal way, but his reason, through constant and fervent desire of investigating the nature of God, may have a confuse knowledge in its magnetic mental field. A mind never can comprise entirely the divine knowledge, and even though a mind gets an extraordinary perfection –like that of an angel– it will have knowledge of God that will be infinitely higher, but deprived of a total knowledge.
Knowledge of God comes to human mind in a very vague way, through natural reasoning, while he is “Viator”.
Later, reason receive a confuse intuition from the knowledge of God, when he is “Peregrinus”.
Later he receives knowledge from beatific God, or clear intuition, like a drop of water reflecting in it the entire image of the sun.
But mental speculation produces, by consecutive inter-related reflection, more a more sure knowledge of God, first, rational; then, intuitively confuse; and later, beatific; and through the gift of individual consciousness, this knowledge is seemingly more and more total, when really it is not so.
Then, a sage looks for definitions to explain his truth and deduces third truths from his contingent truths, which are no more that partial truths, and he builds on them entirely false systems, and sometimes gets forced conclusions.
Before certain problems, sages of HES rather revere the Mysteries of God and of the Universe, remain mute and do not give forced explanations.
Certain people define: God with the Universe is only one thing. The Spirit is in every extant thing and, together with what exists, it develops and perfects itself.
See how false this proposition is. Certainly, how the Most Perfect Being may need self-perfection through His Universe?
The Most Perfect Being, pervading the Universe of Himself from the Eternity, need not become such through an evolution plan.
It is a Sacred Mystery that the human mind cannot know.
Other people define: The Eternal Being emanates or creates something that is Himself and similar to Him; but in fact this emanation or creation is something imperfect, since it should evolve continuously to reach the supreme perfection and, also, this Universe –which will like God– never will be God.
Also you can see the falseness of this proposition: so, through this concept, God eternally separate from His Universe; then, two principles would eternally exist, one more perfect, another less perfect.
Why does God emanate or create the Universe?
It is a Sacred Mystery that the human man cannot understand.
And other people define: The Eternal One never becomes reality; He just differentiates, and this differentiation is illusory. But if there is an Absolute One and a differentiation, when does this differentiation occur? Also, in establishing a point where the Undifferentiated One becomes differentiated, also two principles are established.
Notice again this falseness. If the Absolute One reaches a differential determination, at once two aspects of Himself are established: real absolute and illusory absolute.
When, why and how the Non-Manifested One makes a difference?
It is a Sacred Mystery that the human mind cannot know.
Man can enlarge his intuitive knowledge through these varied propositions, but is unable to possess this entire truth ideologically or spiritually.
Two sages discussed about a theological matter and while one spoke with accurateness and clarity about a concept, the other kept quiet with no affirmation or refusal. The two concluded that a theological work needs many explanations, definitions, clear words and established concepts, but that great situations and great mysteries are solved by a great silence.
Teaching 6: The Non-Manifested One
The Non-Manifested One does not admit definition or refusal, because by refusing or affirming it, one would establish a differential tenet, even in its Absolute aspect, and this cannot be.
The purest and more angelic being can dare to consider the indissoluble unity of the Divine Manifestation; and even the indestructible totality of the Universal Spirit, and even the Fundamental Principle of the Universe, but he cannot consider the Non-Manifested One.
But, the Non-Manifested One and Manifestation are not two Spirits; He who is, never stops being what He Is Not. Besides, in relation to the Non-Manifested One, it is meaningless to say Non-Being and Being.
So, the Non-Manifested One does not admit reflection, sense, principle, end, void, fullness or nothing. Any cause of differentiation and any attribute of Manifestation disappear immediately when the word Non-Manifested One is uttered.
If one wants to demonstrate the value of the Divine Manifestation by establishing such affirmation on the word non-manifested, even this cannot be; the Non-Manifested One is demonstrated by the Manifestation, and this is a proof, in Se, of the Non-Manifested One.
How can the Non-Manifested One understand in Se the Manifestation?
To the Non-Manifested One, negation itself becomes meaningless; even matter, energy and mind become meaningless. Even the Spirit is not distinguishable or indistinguishable in the Non-Manifested One.
It seems logical the existence of a clear division between the Non-Manifested One and Manifestation. But it is not so.
This is a sacred and inexplicable mystery; the worst heresy would be to try a demonstration of why and when the differentiation actually takes place.
No Great Being dared to mention or discuss the Non-Manifested One.
The very word Non-Manifested One is no more than a figure, and has no sense or similarity in relation to the truth.
A student of Theology should cover himself with his white veil and remember that he who would hear to name God by His true name should die; he should feel a deep, silent and overwhelming respect before these figured suppositions about something that is impossible to understand totally.
A student should get used to dissuade the beginners from investigating these problems that God reveals whom He wants and how He wants to.
Teaching 7: The Divinity Manifested
The Divine Manifestation is the Absolute Principle of the Universe. Usually it is named God, or HES.
God is His own essence and existence, and He alone knows Himself. “Ego sum qui sum” (“I am who I am”).
God is the unique and absolute root of the entire universal Creation.
If God is infinite, unknowable, immobile, non-caused how can He give rise to what is finite, relative, knowable and multiple, and causality? One may say God, even in His Universe, never stops being what He is, and that the entire Creation is an illusion; but if Creation is illusion, also illusion is something different from the principle giving it rise.
If God is an immense totality, indissoluble in essence and power in His Universe, then all is God. So, as the result of it, God Himself should be somewhat static, unchanging, and the becoming would be inexplicable.
If God had emanated or created something from Himself, similar to Him, but that even never could to be again Himself for the entire Eternity, even never He would be able to become the unique and absolute principle because always would there exist something outside Him, similar to Him, but that is not Himself.
This is an explanation: The Manifestation, or God, is of the same essence and existence of the Eternal One, but that seemingly is not Himself.
The Eternal Being offers Himself in such a way that seemingly is other Being and apparently a double; but this is just apparent. While this appearance of duality or differentiation lasts, God in His essence and existence, and his Universe, is totally pervaded by His essence and existence, but He is not essence and existence per se. To explain this theory one should apply the absolute principle of the Universe with its universal Creation –the law of Analogical Contrariety.
What is this law of Analogical Contrariety?
Always, the active side of a bigger part is the potential side of the smaller part. Whenever a value moves from its centre, it is acquiring a positive value in the place or magnetic field where is settled, and it loses the said value in relation to the central point from which it moves.
By the law of Analogical Contrariety, the Eternal One, His Self-Manifestation, and while such a movement lasts, seems to be finite and conditioned, but as soon a this movements ceases, He is always what never stopped being; like a man closed in a room does not know what occurs outside.
The Absolute Unity of the Spirit is entirely present in any form of existence, but not in those forms of existences after the latter stopped being such, since these forms returned to the Cosmic Reservoir.
Infinity is just seemingly finite in the Universe, by the law of Analogical Contrariety; like a ball that, after being thrown to the space, collides with an obstacle and gets back, that is, its trajectory is in a opposite direction.
So, the following concepts are confirmed:
God is Absolute Principle and exists in the entire created Universe.
Creation is not Him, but is totally pervaded by Him, and is not Him, but by the law of Analogical Contrariety.
Teaching 8: Rational Proofs about the Existence of God
Necessarily, one must believe in a personal God, Analogical Contrariety of the Impersonal One.
Of course, the existence of God cannot be proved a priori, since we only have a nominal knowledge about God.
Since God is a se, as we have seen above, man never would be able to know the essential existence of God; he can just intuit His existence in a way confused or clear.
Also man can know God through His existence in fact.
From the antiquity, several schools of Theology have given five very clear propositions to prove rationally the existence of God.
First: GOD IS THE UNIVERSAL MOTOR.
If movement has not raison d’être in se, it demands a first motor. Any movement potentially needs a superior movement, and so on. But, since God exists per se without any drive on Him, He is Universal Motor and First Motor.
Second: GOD IS THE SUPREME CAUSE.
Existent or non-existent causes, efficient and subordinated causes, are manifested in the Universe through a great rhythm of cause and effect; them, it should there be a Supreme Cause that fundamentally has in se the two laws, and able to communicate the successive causality to subsequent causes.
Third: GOD IS THE SELFSAME EXISTENCE.
If in the Universe there are beings that can exist and can stop existing, it should there be a Unique Being, necessarily existent per se, and able to communicate existence to other beings. If God, as existence, would be absent for a moment alone, the entire life would be extinct; and if in the Universe just exist contingent beings, and not a unique Being necessarily existent, then existence would have no raison d’être.
Fourth: GOD IS THE SELFSAME UNITY.
Anything composed is a part in the simple totality of a unity; that is, if there is a composed part, a simple unity must there be.
Fifth: GOD IS THE COSMIC MIND.
If any form, energy or thought tends to certain end, by law of universal cohesion should there be necessarily a Superior, organizing Mind, a Supreme Mind toward any effort converges.
Certain definitions perhaps may help in synthesizing and clarifying these five propositions.
God is the same Being lasting per se, and as the First and Universal Motor, the selfsame God is His very activity.
God or First Cause has to have knowledge of His Own Existence to be Cause in Himself.
God, the Necessarily Existent Being, implies in Se , as an essential attribute, that His Existence can only emanate from Himself, because He is the Very Existence.
The Supreme and Absolutely Simple Being dilutes in Himself, with perfect harmony, every compound because He is the Very Perfection.
God, or Cosmic Mind, cannot lead His intelligence toward Him as something different, but Mind has to be Himself because He is ad Se, always presently known.
Existence and essence are only perfectly identical in God; seemingly what differentiates them is an accidental and apparent relationship that disappears in God in Se.
This is Supreme principle of a real differentiation between Himself and the Universe.
God is absolutely simple as fundamentally identical Essence and Existence, and actually differentiated from the Universe because the Universe is composed.
God is He who Is, and what is outside Him is Him, only because has His Existence; but only God is existence of Himself, and Essence and Existence are only One in Him.
God is Pure act in Se, or rather, potentiality and activity at the same time; but in the Universe is act and power, rather, potentiality and activity, successively.
Teaching 9: The Creational Divinity
Masters of Theology have divided the concept of Creation into two great theories, since certain Masters teach that the Universe co-exists with God and is eternal as God; and others teach that the Universe has been created by God, not from the Eternity, but in tempore, in the time.
God did not create the Universe ab aeterno because Creation always involves a beginning and, since the Non-Manifested One cannot be known at all, the existence of the Universe ab aeterno is impossible.
A creation existing ab aeterno would be opposite to the concept of the Non-Manifested One that is not created or uncreated.
Even Creation is not determined by a factor of capricious time because such concept would admit lack of reflection in the Creation; also it would be something different from God, apart from God.
So, Creation is eternal taken manifestation; the Unknowable God potentially has in Se any determining factor of Creation. So, this Creation is potentially eternal.
But, it is not eternal as expression of God, but is in a period of duration: it begins and ends; it is like an immense luminous beam going out of the bosom of God and returning to the bosom of God.
The Divine Creation of the Universe is potentially eternal; it is in the Unknowable God, and actively made by Knowable God in certain time.
Now, did God make the Universe from the Nothing, or did God emanate this Universe from Himself through His selfsame Divine Substance?
God could not take His Very Substance from Himself to make the Universe because His Substance, which is eternally simple, does not admit compounds. Even he could not make this Universe from the Nothing, since this Nothing would admit an extant state a priori, and entirely different from God. These words, ex nihilo, according to the Aristotelian concept, express the immense God’s void or His potential state, and this is the only way to express this eternal theological truth that has been revealed.
God made the Universe from His Nothing, which is unintelligible by the human man; and from that unknowable state out of the mind’s reach, He created something eternally free, previously uncreated, genially new, and absolutely unique.
The Divine Creation is free because is made with compounds derived from God that is Divine Simplicity.
It is new because never existed before.
It is unique because only He who possesses in se an integral knowledge of the existence, can express it, but at the same time it is not Himself, or His very emanation, but something different, expressed in an analogical way.
Let us define this: God created the Universe potentially ab aeterno, but in the time established by the Divine Law. He created it from the Immense Potential Void of Himself through His Selfsame Differentiated Substance.
Periodically, God creates the Universe through His Manifestation; but this Universe is always other. God never creates the same, and what has been created never stops or stopped being.
“Ab aeterno fecit, in tempore fecit, ex nihilo omnia fecit” (“He was since the eternity, he made it in time, and he made all from the nothing”).
In His Manifestation, God is an Absolute, Eternal and Unknowable Principle. In trying to explain the Divine Trinity, one does not reflect about how, when or why the differentiation has been made and the Non-Manifested One has become Manifested.
One should not reflect about this.
The human mind wants to raise a littler the veil of the Manifestation through philosophical discourse on the light of a revealed intuition. The Creational Act of God is pure a real in Se; so, man, who is power and act cannot know how this takes place. But the human mind can be able to glimpse the apparent result of the Creation.
Hes, the Sleeping Mother, the Unknowable Principle of God, wakes up: to wake up involves the creative act. The Creational Principle, in recognizing Himself, establishes an Active Self-knowledge. This infinite Self-knowledge –Hes reflected on Ahehia– supports Him for infinite and uncreated love during the entire duration of a cycle of Creation; this love is Foa, life of the Universe.
Ancient schools knew very well this concept, but were reluctant to speak about this or to teach this. But Christianity, by using the Trinity as the cornerstone of faith and in focusing especially the attention on this aspect of the Revelation, brought this problem into contact and knowledge of the students.
By their fight against the Arianism, many enlightened minds deepened this point of the Revelation and got surprising and accurate results.
And the result was a clear concept about procession (emanation), relationship and persons of the Divine Trinity.
The Father is God-Creator. The Father is Creator, not depriving the other two Persons of the Divine Trinity –the Son and the Holy Spirit– of their equally creational aspect, but because the Father is the Unknowable Principle; and that total part of Himself, who knows His own existence, is the Son, a pure, divine and co-substantial expression of the Eternal Will and Knowledge.
The Dogma continues to say the Holy Sprit proceed from the Father and the Son, and is non-begotten; and this is right.
God-Creator knew Himself and begot Himself, and in knowing Himself, he loved Himself: this Divine and Uncreated Love is the Holy Spirit.
The act of Creation and the procession (emanation) of the Divine Persons is simultaneous and indiscernible; the Three Divine Persons are at the same time eternally Existent, eternally Creational, Eternally Fruit and Subsistence of the Creation.
As this Pure Act of God is simple and real, a human mind cannot recognize it because if a human mind knew it, then there would be two Gods, two Creators, two knowledges and two loves. Then, in God there are only Three Persons: Him, Self, Relationship between Himself.
The souls are individuals only by the Law of Analogical Contrariety.
This Trinitarian knowledge has brought a surprising result to mystical Christian souls, because it was a significant inner drive. Through these definitions about the Cosmic Creation and Divine Manifestation, the soul has seen God as something living, palpitating and ever-existent, continuously in contact with the soul of being, by means of this analogical participation of the very soul, which is overemphasized by knowledge and love.
The Universal Soul of Hes is really in beings, in the heart of man. When he tries to know it, this Soul awakens a new constructive life in the being, which drives him to love, to live, to feel something bringing him closer and closer to this Divine Trinity.
God dwells in the soul of man, not only as an eternal principle, immense and immeasurable, but also as knowledge, life and love. So, the union of the soul with Hes becomes more and more substantial, real and divine.
This man, who internalized a Temple where the Divine Mother dwells, emanates from him, externally, a beneficent power that is higher than that of other men because He awakens and activates it, not because others do not possess potentially the same power.
His work, formerly human, now becomes divine and, in contact with this higher knowledge and love, conveys to Humanity excellent powers of this Trinitarian stream.
Teaching 11: The Law of Analogical Contrariety
God, in se, is cause with no cause, Unknowable.
God, as Creator, is the Divine Trinity, unknowable as to His causes, but accessible as to His effects.
God-Creator possesses the Unique Idea and the knowledge about the purpose of the Universal Creation pre-exists in His Divine Intelligence. He is beginning and end, cause and effect, and the Pure Act of the Creation is totally contained in His Cosmic Mind.
No shadow darkening His Creational Thought can exist in the Divine Mind; so, God establishes the successive order and His unique purpose since the beginning.
If God establishes the alternatives and end of the Universe since a beginning, then a being would not be subject to his freewill; he would be subject just to a Law of Predestination. But such predestination would be a determined and invariable act, without analogical compounds, and in opposition to the Divine Perfection, which appears in the Universe through manifold and different expressions, seemingly contradictory, but looking for harmony in variability.
Predestination is Law of Consecutive Predestination: a harmonious total of composed powers, all of them different, entirely dual, but that substantially emanate from a being that is Unique and Simple. This Law is not an absolute determinism, but the arrangement of the whole Creation as to its end; it is the progressive and harmonious achievement of the Divine evolution Plan.
The Divine will is the only law predestinating beings, but consecutively, orderly, harmoniously and even freely. All is contained in this Divine Law that arranges it with supreme prevision according to the proposed end.
From this viewpoint, there is no causality or event by chance, or freewill; there is just a relationship of secondary causes derived from a unique cause.
But a being is truly free, divinely free.
The Arbitrary Law of Possibilities is as real and extant as the First Law. But the human mind –so complex, so limited and so darkened by varied and false concepts– can understand such truth just by analogy.
The Law of Analogical Contrariety explains it.
If a being is like God, but not God Himself, he possesses a field of freedom, which is not limitless but limited.
A man cannot become an angel, a star or a stone by an act of his will and suddenly; but in the human field, and even in the magnetic field related to his individual idiosyncrasy, he can use his natural elements to determine their real end, not their illusory end.
In this sense, a man is not against the Divine Predestination, but assists it with his freewill. He is a composed element looking for a simple element.
Certain different chances can be noticed in beings of coincident evolution and similarity, but this disparity is indispensable and harmonious, because only confirms that the Divine Manifestation is not based on a unique form but on manifold forms that are similar among them but not equal; an equal unity exists only in the very root of the Creation.
For instance; two beings with the same evolution are born at the same hour, in the same place and under the same conditions; but between them there is always a fraction X that makes the difference. By the Law of expansive Numerical Creation, this difference leads these beings to different fields of activity throughout the time.
Teaching 12: The Divine Incarnation
When the sages of Hes understood the immensity and greatness of the Creation and the wonderful analogy between Macrocosm and Microcosm, and between God and man, and noticed that the purpose of man is to come close to God, also they understood the need of manifesting externally the inner power of the soul with all of its attributes to become a medium to divinizing man.
If a human being contains the power of the Creation, he can be entirely near to God. But despite the imperative human need of union with a real purpose, he cannot achieve it because of the inharmonious state of his inner qualities: life, love and knowledge, instead of being a simple expression of the soul, become opposite forces waging war.
Even those beings reaching the highest and purest expression of inner knowledge of God also are differentiated between them and their brothers who still did not achieve this state. Love, knowledge and life are not discordant in man; in God, they are a unique and harmonious expression of Himself, a Divine Trinity. A being understands and even lives this knowledge, but always in an abstract way.
The abstract Divine Trinity dwelling in the human soul must be concretized in the Trinity. To this end, this operation must take place totally in an extraordinary being, similar to men, but of different nature, who can become a useful exemplar: a Divine Incarnation.
All Revealed Texts speak of an extraordinary being as direct expression of the Divine; they speak of a Man-God as a channel through which divine powers can reach Humanity, and as an eventual living Image of perfect man, so that those individuals in their search for God may steadily trust in him and get necessary faith and certainty in such a way that, by imitating him, may reach salvation and liberation.
The Divine Incarnation does not belong to the human cycle; his nature is divine; so, it is outside the mental human rhythm; his mental nature is both divine and human: divine, because it does not belong to the cycle of human life and is a perfect and co-participating expression of the Trinity as a whole. At the same time, it is truly human because corporally is of the same nature of man.
The birth of the Divine Incarnation does not follow an ordinary natural process, because he should not have any stain tying him to a law of cause and effect. But, in accepting the human nature without any stain of the ordinary genetic tie, in spite of all he takes upon himself the entire karmic burden of men.
The expiatory sacrifice of the Divine Incarnation, who comes to be an exemplar among men, over all, is formed by the Incarnation. The process of his life among men, and even the process of his sacrifice surrendering himself to death as all of them do, just participates in this solemn Incarnation sacrifice.
The Trinity is entirely active in this Being; He is Himself. His activity is the highest expression of life, love and knowledge, and promotes directly and strongly the souls of men so that the latter prepare their inner reservoir, affected by this active divine power.
The Great Initiate, who reached the highest grade of perfection but still has to delete a stain, is an example, but not the example as a whole. The Divine Incarnation, in case of not being actually accepted as such –both Divine and human– cannot become an entire exemplar of Humanity.
In Theology, the Mystery of the Divine Incarnation is primarily important and has been the power of any religion and philosophy in India, where it was enlarged, developed and commented. Its greatest sages have dealt extensively with the powers of the Trimurti, those of the Divine Incarnation, in the quake of great conceptual confrontations about this subject.
Teaching 13: The Sacred Revelation in the Mother-Idea of the Aryans
The imperfect mind of man needs a Revelation from a higher mind to affirm the revealed truth and know the divine laws, since he does not possess sufficient intrinsic media within his reach to know clearly this Revelation.
How can one explain to an insect living on the skin of an elephant that no cataclysm has occurred–as certainly this insect imagines it– and that the point is that an elephant is taking a bath in the river?
Revelations known to Great Religions are fragments of a Unique Great Revelation, given to man in the beginning of the Aryan Race, by a God-Man, owner of a divine mind able to transmit this indisputable and fundamental truth.
This postulate of a Unique Revelation, prior to any known Revelation, is a truth that a student should bear in mind continuously if he wants to possess the essence of Theology.
One can prove this truth in the following forms:
Man intuits the truth of the Unique Revelation being in ecstasy, since all mystics say a man needs to come close to God as unique achievement of happiness.
Great mystics of all times and sects say, pleasure and beatitude of the soul that reaches the divine union, places in position of receiving the Revelation directly through an intellectual super-feeling that conveys the essence and sometimes the text of the Unique Revelation.
Also a man can reach the knowledge of the Unique Revelation through rational deduction and induction.
This is proved by the fundamental uniformity of all religions, by verified facts of history, and by the psychological formation of different peoples and races.
Paleontologically, the similarity between eastern creeds and creeds of certain peoples of Africa has been proved, and also the belief of American Indians that were living separate by an immense continent. This similarity is not only religious, but also etymological, since there is great similarity between those ancient American languages and that of certain eastern peoples; thence the etymological similarity proves the similitude of psychological development.
Even one can prove the archaic uniformity of this Revelation through the feeling of man, as if this was a Unique Revelation engraved in the very nature of man, which drives him to establish his relationship with God and his dependence upon God, through an incentive more or less developed toward something good and moral, as an emotional, mental and even physical need of something powerful and unknown.
It is a Unique and true natural religion of man, which states a unique origin of Divine Revelation given to him in the beginning of the Race, and written on his very nature.
Cafh believes steadily in this Archaic Revelation, and also states: its categorical and written affirmation still can be discovered in some unexplored and hidden part of the Earth. Before the end of the Present Race-Root, that Archaic Revelation will be re-discovered and all Revelations imparted during the Race will find themselves and return to that great union of souls and creeds, which has to be the end of the Great Divine Work upon the Earth.
A man can deduce this Unique and unknown Revelation through classic and traditional Great Revelations, but if the Revelation is Unique and Fundamental, how can other Revelations be true, since all different Revelations in mutual contradiction cannot be true?
Revelations are not false in themselves, but they are true because of the end to which they were imparted; that is, in relation to their time, place and need.
Cafh has summarized the Divine Revelation of the Aryans on the Tomb of Hes.
All Great Aryan Religions do not allow deducing the Idea-Mother, imparted by the Great Solar Initiate of first Category. They are:
First: Natural and spontaneous human need of looking for God by his own media; man does not possess the presence of God or His vision, except being helped by God.
Second: The struggle of man between his human nature and his divine nature, when his has just rational media and fights to get his own liberation.
Third: Liberation of man must be achieved by him, not in a sudden way, but by stages, by being born, dying, re-incarnating, and going across hells, purgatories and heavens.
Fourth: But man will not be saved through his own means alone, in spite of his efforts. The rational mind will develop by constant suffering and effort in this Race, but salvation will come from God, and man will receive in the image of the Great Initiates. When man is at the door of his salvation by means of his rational mind, God alone will open the door to bring man into contact with his superior or divine mind.
Fifth: Throughout these ages, man will be constantly exposed and shaken by the great Law of Pairs of Opposites that rule over his Race, and tied to numberless relationships –a direct consequence of this continuous oscillation between good and evil.
Sixth: Man will base his entire existence on this concept of good and evil, by using his rational mind that has no more elements that those of his animal mind and flashes of his intuitive mind.
Seventh: Then, an Aryan man inherently will need moral development and desire of improved, perfected and dignified acts.
So, the Unique Revelation can become an indisputable truth, when these postulates mentioned above are of public knowledge, by a transmission made to the world by different Religious Revelations, all of them substantially similar, even though seemingly contradictory.
If for the time being the origin of this Great Unique Revelation is missing, It remained engraved on the human being, in successive Races, in laws of all peoples, and in codes of all religions.
So, Theologians of Cafh possess a Unique Revelation known not only objectively, but also known to them subjectively, which contains the truth that God revealed and imparted as Idea-Mother to all Aryan Races.
Teaching 14: Initiatic Tradition
Solar Initiates of First Category are those who convey the Revelation of the Idea-Mother of the entire Race.
This Revelation was conveyed in the beginning of the Aryan Race.
The Teaching cites three names of Solar Initiates of First Category: The Manu, Teti and Noah. But by lack of an absolute history certainty, the identification of these Initiates demands to use always the name of Manu, which means divine lawgiver, and this way the said name takes a general character.
It is out of question that the Solar Initiates dictated the genuine Revelation of the Aryans, but this Revelation was entirely conveyed by only one of Them, and simultaneously repeated by Others.
Solar Initiates of Second Category adjusted the Revelation but did not distort them to those peoples that they had to guide; this transmission was oral, not by writing.
Lunar Initiates, who were disciples of these Solar Initiates, wrote and commented the Revelation in a historic and dogmatic form.
It is totally false that the Revelation was imparted obscurely in the beginning, as certain schools of rationalistic Theology want to state, and that this Revelation was more and more clarified and defined throughout the evolution of peoples and by mental development of men.
The Tradition of the Aryan Initiatic Revelation was conveyed entirely pure by disciples; just further afterwards it grew weaker and was adulterated under pressure of human values, against real values of the early Aryan spirit.
Solar Initiates of Third Category constantly preserved the Tradition and still preserve it. Also they are custodians on the Earth of the secret place where the graphic proof of the Revelation is kept. This is one of the most genuine and ancient teachings and beliefs of Hes’ Sons, that there is a proof of this Revelation, which is unknown to all men.
Solar Initiates of Fourth Category have the mission of renewing and proclaiming the Revelation on Earth. They have to take it out of the debris where false human doctrines buried it, and again they introduce it to the world in its clear, accessible and divine forms.
Sometimes, Great Solar Initiates of Third Category, or their disciples, convey the Revelation or certain aspect of this Revelation, to certain extraordinary souls in a supernatural way, for instance as an astral vision, or intuitively through infuse science.
These Revelations are imparted when they are necessary for Society, for a Work or for a Soul to develop certain mission. Always they are imparted to teach what cannot humanly be known, and to clarify certain obscure points or to further vivify faith and love to God.
Of course, these Revelations are genuine when and if they attest clearly and visibly to the truth, and this is in fact by premonition or by clarifying a formerly unknown idea that later was totally clarified, with no rational analytical deduction.
Rationalistic Theologians deny the value of the Revelation because they say God did not need it to guide the human destinies when already a priori He had pre-destined every event, and God as early as in the beginning of the Eternity had pre-established what had to be done. But this concept would deny immediately, if accepted, the existence of freewill in man, who by Law of Consecutive Predestination has certain field of consciousness in which he alone can determine and make his adaptation possible to the Race, or to his evolution toward a better Race.
So, the Initiatic Tradition of the Revelation is extremely useful to men, and indispensable to achieve the divine plan in the Aryan Race. It is so indispensable that this Aryan Race is in charge of the entire animal destiny and at the same time has a free consciousness of infinite spiritual chances, which even affects both his physical body and his very nature.
Man quickly adjusts himself to extant forms of life by means of the Revelation, and is not subject to slow adjustments of the species.
This Natural Revelation of the Aryans will be strengthened by the Supernatural Revelation that brings immediately man –who is self-conscious– into contact with the Mother-Idea and fundamental deriving ideas through the hereditary gift of brain adjustment, which is racially conveyed by educating the child and by symbolic, cosmogonic and religious teachings that go along with the awakening of consciousness in an Aryan being, avoiding the long process of knowing things by himself alone.
So, any man is morally obliged to know, love and practice the Divine Revelation, and this Divine Revelation, known to him through Tradition, has to lead any man whishing his spiritual liberation.
Teaching 15: Primordial Substance and Seven Rays
The Primordial Substance is perfectly equal to the Absolute One, Spirit-Consciousness, but it is not the Spirit in Se.
To the mind of man, this eternal and real union between Spirit in Se and Primordial Substance remains a mystery.
The divine and absolute part of the Primordial Substance is totally identified with itself, and is of the same divine nature of the Spirit in Se; but the substantial part of the Primordial Substance is of different nature, but emanating from the divine nature of the Eternal One.
To the mind of man, this transition remains a mystery.
This transition gives the Universal Creation.
This mysterious and divine union between Non-Being and Being, this union between spirit and eternal substance is the soul of the Cosmos. You cannot separate these two expressions that are mutually equal, since they are equally eternal, indivisible and unknowable, but perfectly divisible in relation to their causes.
So, the primary cause of the Universal Creation cannot be proved by reason or knowledge, but man can rationally prove it through derived causes of the Cause. These causes are mind, energy and matter.
In other words, one may say you know the Absolute One by the relative aspect.
The Spirit in Se, the Primordial Substance and the Primary Cause are the Divine Creational Trinity.
This Primary Cause develops in se and a se, like a ball of wool, and its movements are causes of Life. These movements of Substance, or Great Element of the Cosmic Ether, are the Seven Rays.
They are the stream of the living wave in the Cosmos, and every form is made, kept and undone by its vibratory transformations.
A constant change in this wave of cosmic life is the creational movement of forms.
It is a constant association of these vibratory waves that keeps forms. A constant and quick dissociation of these vibratory waves destroys and renews forms.
The Great Element is the raiment of the Primordial Substance, and the Seven Rays are the movement of this raiment.
The First Ray is synthetically manifested in the Cosmos because it pervades a se the entire Cosmos and holds it.
It is the Circle or limit of the Cosmic Consciousness.
The Second Ray is dimensionally manifested, by devising potentially the Nature that still is not expressed in Life.
The Third Ray emits the Creational vibration or movement of Life, because separates ideally the Cause from Causes, and the Consciousness from consciousnesses.
It is the knife of God transfixing the Divine Substance.
The Fourth Ray is the power of the Creational Will, or Word made flesh.
Solar Initiates emanate from this power of Eternal Life.
The Fifth Ray is the subjective determination of the Creational Will. Before God creates the world, He determined it subjectively in His Thought. Once this Thought is launched, possesses its own life.
Will of Wills.
The Sixth Ray mobilizes the immensity of Life in which infinite individual forms move.
Drop of water in the Ocean of Life.
The Seventh Ray is the factor of any extant form. The Primordial Substance expresses itself in it entirely as a finished Work. Matter is its main agent.
The universal movement is called Ired.
It is the Unique Law –as a zero point in the immense space.
Any law depends on it and converges on it.
Here an example may be necessary: If you blow a ball up, and fill it with air, and later you blow it up again with more and more strength, the new air presses against the previous air, and this pressure changes the form of the air inside the balloon, by compressing and expanding it.
In the cosmos, air over air is the Spirit acting over Matter.
The air expelled by the divine lung circumscribes the limit of the Universe, and the Ired is this great and first movement limiting the Consciousness of the Cosmos.
Now, air, substance of the Universe, lives its own life and establishes its own laws.
The Ired moves in se.
The cosmic substance compresses the cosmic substance, and involution begins by this movement of cosmic consciousness.
Once this is made, who can stop the motive power of the Ired? It moves and moves quite fast in any direction, and forms the great laws of chance: divine mathematics.
Consciousness becomes infinite consciousnesses. A rapid movement looks for immobility or movement of lower quantity. Bigness surrenders quite fast to littleness.
A fixing dissolution.
It is like a great universal explosion.
The balloon of air explodes in infinite living particles by remaining in its own circle.
Now the great unique movement of Ired, made movements and consciousnesses, cannot be taken as such any more, but as wills toward a unique will.
How is this transformation produced?
Consciousness becomes consciousnesses, and the circle begins rotating round itself and forming infinite circles. This operation of moving and rotating makes the difference between circle and circle; in fact, this difference is the line that gives an ideal basis of quantitative transformation of the One.
These are the three fundamental movements of the Universe. It is the Ired more in se and more a se.
Cosmogony says divine beings involve and evolve following three great steps.
Now this circle of consciousness is not such if you see it through the point related to individual consciousnesses.
If one of these consciousnesses could see before itself, it would not see circles in the space, but immense lines going straight ahead of it, ones after others, arranged in long rows, never touching each other. This is logical, but not true.
The individual souls are big lines that never come together and finally cannot see themselves, from far above.
Will is will, and progress, that is, evolution, would not exist without will and without the viewpoint of will –a line.
These immense lines are no more than a sustained and executive potentiality of that immense circle as a whole.
The movement Ired, which is straight in its persistent will and curve in this molding consciousness, travels through the Universe oscillating on itself in order to weaken impacts of its dual power.
The Law of Ired is one, but its deriving laws are entirely self-contradictory.
When its laws of inversion reach a zenith, they need entirely opposite laws to themselves in order to become reversible and vice versa.
Cosmogony says the same.
Involution, evolution and arrangement of the Universe have two great movements of adherence and resistance. And the latter have at a time other seven movements: progression and regression, attraction and repulsion –circular, spiral and fixing.
CONTENTS:
Teaching 1: Revelation
Teaching 2: Definitions
Teaching 3: Method
Teaching 4: Dogma
Teaching 5: Divine Mysteries
Teaching 6: The Non-Manifested One
Teaching 7: The Divinity Manifested
Teaching 8: Rational Proofs about the Existence of God
Teaching 9: The Creational Divinity
Teaching 10: The Trinity
Teaching 11: The Law of Analogical Contrariety
Teaching 12: The Divine Incarnation
Teaching 13: The Sacred Revelation in the Mother-Idea of the Aryans
Teaching 14: Initiatic Tradition
Teaching 15: Primordial Substance and Seven Rays
Teaching 16: The Ired of Hes
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