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Primordial Gnosis



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THE BOOK

Títle & I.S.B.N.
Diagram
1. Primordial Gnosis
2. Matter is evil
3. Time is evil
4. The creator god
5. The creation of the world
6. The creation of man
7. The Unknowable God
8. Body, soul and Spirit
9. Three kinds of man
10. Satan, the oppressor
11. Lucifer, the liberator
12. The Serpent of Salvation
13. Cain, the Immortal
14. The plans of the creator god
15. Death and reincarnation
16. Manvantaras and pralayas
17. The Great Conspiracy
18. Light and darkness
19. The black and white lodges
20. Rebelliousness and
opposition

21. Gnostic initiation
22. True liberation of the Spirit

Click on each chapter to enter.

 

22. TRUE LIBERATION OF THE SPIRIT

With what we have said up to now, we are in a position to reply to the three fundamental questions that man rarely ever asks himself in life. These three questions are: Who am I? Why am I here? What must I do in this life?

Who am I? I am an uncreated and eternal Spirit, chained up in the created and ephemeral body-soul, imprisoned in matter.

Why am I here? I am here to be used as a lab animal, in a crazy insane experiment conceived by an inferior god. This plan requires an Eternal Spirit to be imprisoned, in order to use Its antimatter power to impel the evolution of this impure and mortal monstrosity called body-soul. The power of a Spirit is essential so that man can at some point achieve the final objective for which he has been created: his transformation into the demiurge. This antimatter energy, capable by itself of putting all creation in danger, is partly deactivated and diminished so as to be used safely. This is why the Spirit must be chained up and confused, so that It contributes only an extremely small part of Its potential to the sinister work of the demiurge.

What must I do in this life? I must wake up. I must become aware of my real situation and find a way out. Then I must liberate myself and escape from this prison.

Now that we have replied to the three questions we will take a look at what Gustav Meyrink, the great initiated Gnostic who successfully went through this experience, has to say on the matter.

Meyrink, in his most profound and extraordinary book "The Green Face", gives us the key to the process of liberation of the Spirit: Let us review these issues here, because they are a perfect answer to the third question we asked regarding what we must do. Afterwards we will add various other points.

Meyrink says: "The second birth is spiritual", "the second birth is when the spirit liberates itself", "the second spiritual birth leads us to eternal life". Meyrink gives us a technique and recommends a practice which we should adopt: "You must ask the spirit, because the only one who can hear you is the spirit", "you must talk to it, ask only it". Here, Meyrink is of course relating that the Unknowable God is very far from the common man, and the demiurge, who could maybe hear him, is a judge who would never change his karmic sentences to consent to an insignificant request by an insignificant man. All that remains is to ask the Spirit. In the case of a man who has woken up and liberated himself, things are different; he indeed will be able to change wills, laws and destinies. But if a common man wants to be heard, he will have to talk to his Spirit. Meyrink says: "If you want to pray, pray to your invisible self, it is the only God who will listen to your prayers". He also adds: "If you want to speed things up, ask your spirit to lead you to the great goal via the shortest path, and it will do so". So, to progress towards this "great goal", you don't have to look back, or around you or get distracted; the attention must not be swayed by the many temptations in the world. You must keep your eyes and will fixed on that great goal.

Meyrink has given us some good ideas which we can put into practice at night. Once in bed and ready to sleep we can mentally repeat sentences similar to the following: "I want to unite myself with you, Eternal Spirit", "I want to wake up", "lead me to the Great Goal". Without fail, the following morning we will notice changes. But very few men speak to their Spirit! Yet most of them sleep like a log!

For Meyrink, "the liberation of the spirit is the only worthwhile thing a man can do in life, it is the only task that he should perform, there is no other single which justifies spending time on, all the rest are useless, this is the only task, indeed the most important one, to which a man can dedicate his life".

As the Spirit is liberated, the body and soul of man are Spiritualized by It. This is Meyrink's "great goal", that the Spirit transforms the body, that the body is Spiritualized and is transmuted by the Spirit.

How awful it would be for the demiurge if this happened! He created the body and soul of man for another purpose: for them to resemble him, to transform into him. And now man ends up transforming into Spirit! Not only has the prisoner freed himself but furthermore he is taking possession of a piece of the demiurge's work! The demiurge created man so that he would evolve until he is transformed into a manifestation channel of himself, his creator! And suddenly man is transforming into a manifestation instrument of the Spirit! The liberated Spirit is snatching away his most important work and spoiling his plans. The demiurge created man so that he would admire and adore him, and the opposite has happened: the body and soul of man have been transformed by the Spirit into terrible opponents of the creator and his work.

Meyrink says that as man is being transformed, he becomes aware of the absurdity of everything. He gradually notices that other men are nothing more than spectres and ghosts, and that he himself has always been one too. A man transformed in this way feels the most awful solitude imaginable. But slowly he will adapt himself to this new state, he will overcome all the inferior qualities and the solitude he felt at the start, and will arrive in a new kingdom: wakefulness. Meyrink says that "wakefulness is the awakening of the immortal and eternal self". Man has woken up and now there is no sleep for him. He is in a state of permanent wakefulness, like Cain, the Immortal.

Only the man who has woken up and is Spiritualized becomes immortal and eternal, and not even the pralaya will be able to destroy him. But all this does not happen on its own; it is only a remote possibility. A supreme effort will have to be made to achieve it.

Meyrink adds that when a Spirit is liberated, all creation is liberated a little. When a body and soul are Spiritualized and transmuted by the Spirit, all creation is Spiritualized to some extent. We say that the Supreme Gnostic Work affects the cosmos.

Meyrink says the following: "if one man is profoundly transformed, his work will never die; he will have opened a hole which will never be closed again. Although the others do not realize it, he will have ripped apart the net which keeps mankind a prisoner.

According to Meyrink, when the Spirit takes control, the man thus transformed can live in various dimensions at the same time, since he has altered space and time. He is a king in these worlds, he has made himself a king of all this creation, he can transport himself from one place to another or he can be in various different places at the same time. Such is the power of the Spirit.

This is where our review of Meyrink's main Gnostic ideas ends.

Now we will take a look at what Primordial Gnosis tells us about this process of liberation of the Spirit.

In order to start the process, man must choose one of his selves, the strongest one, the one most similar to his Spirit. The other selves do not matter, only that one matters, the self of the Spirit. There are many selves in every man, but only one corresponds to the Spirit. The rest are selves of the soul. These latter ones encourage man to "love God" "love his neighbour", "turn the other cheek", "share everything with others", "cooperate in the work of God", etc. On the contrary, the self of the Spirit is the greatest opponent of the creator and his creation. It is essential to distinguish between the self that corresponds to the Spirit and the Unknowable God, on one hand, and the other selves, the true legions of the devils, on the other.

Saint Thomas said "distinguish to unite" and a Gnostic would say "distinguish to disconnect". Distinguish in order to better discriminate, to put everything in its place, accept the good and reject evil. Accept that which wakes us up and liberates us, and reject that which enchains and imprisons us. Distinguish to disconnect and separate the two irreconcilable sides engaged in a struggle within man. Distinguish and separate to end the confusion, to put everything where it belongs.

The Spirit in man represents the Unknowable God. The body and soul of man represent the creator god. This is what we must distinguish between: the good and the evil within man.

We have already said that man has two paths ahead of him and must choose one of them: the path of the Spirit or the path of the soul, enlarge the self or renounce it, be a reflection of the Unknowable God or of the demiurge. Whoever chooses the path of the soul will be dissolved in the demiurge. Whoever chooses the path of the Spirit will have to face the demiurge and fight him face to face, the only way to liberate the Spirit.

In this final battle, the demiurge will be the great solvent force, also called kundalini, the demiurge in man. If the warrior fails there will be no second chance in that manvantara. His self will probably be disintegrated into a thousand pieces. The warrior will die or go crazy. There are many such cases in mental hospitals: warriors beaten by the kundalini force of the demiurge. In the best cases, he will be converted into a permanent worshipper of the creator, or a "master" of the white lodge. On the other hand, if the self of the Spirit is strong enough, it will be able to defeat the demiurge-kundalini and liberate the Spirit forever. The warrior will lose conscience for a short time and will resurrect later as Spirit. Furthermore, the warrior will be able to seize the kundalini force and use it against the demiurge himself. There have also been cases in which the warrior has been so imbued with Spiritual power that the demiurge-kundalini refuses to fight against him, and the warrior, by various means, makes him appear and fight. In this final battle, so essential and definitive, the warrior could lose everything during that manvantara or win everything for all eternity. Which warrior would not be anxious about getting involved in this battle?

If the warrior is successful, if he manages to build a bridge to the Spirit and liberate It from Its prison in matter, attaining True Salvation, two paths appear in front of him again. He has defeated the demiurge, he has caused an upheaval in the whole universe and he again finds himself in possession of the inherent powers of the Spirit, infinitely superior to those of the creator god. But he will once again have to choose between two possibilities.

One of these paths is to return to the kingdom of the Unknowable God from which he came and never return to the hell of the demiurge. In that case, he will go back to what he was before his imprisonment in matter.

The other path, which most of the liberated Spirits opt for, is to stay in this world to fight for the liberation of the other captive Spirits.

Therefore, the successful warrior either abandons his body and soul forever and returns to the world from which he came, or decides to stay here and carry on the fight for the liberation of the prisoners of the demiurge. If he decides to stay he will have converted himself into a saviour of mankind and the world, an immortal and eternal divya, a new member of the Black Order of the Warriors of the Spirit.

When a liberated Spirit chooses to stay in the hell of the demiurge to continue the fight, until the last of the enchained Spirits have been liberated, he will have to use his body and soul as instruments. But his old body and soul, created by the demiurge, are not suitable to contain a Spirit which has broken out of the chains and regained Its powers. They would immediately be disintegrated. First, the Spirit will have to transform his body and soul. Originally impure, made from mortal demiurgic matter, the body and soul will be transmuted into divine and eternal matter by the Spirit: the indestructible vajra. The mud and breath of the demiurge will thus become pure and glorious. They will form only one entity with the Spirit, inseparable and indissoluble for the whole of eternity. The Spirit will in this way be covered with vajra, the divine matter, which will allow It to act and to travel through space and time in the plane of the demiurge, and at the same time produce synchronistic phenomena almost constantly. Vajra, resulting from the transformation of impure matter by a liberated Spirit, is as red as blood and harder than a diamond. The vajra is indestructible and eternal; it cannot be destroyed by the demiurge when a manvatara ends.

The triumphant Spirit has seized from the demiurge part of his creation, a body and a soul, and has transformed them into divine matter over which the demiurge has no control. The created has been transmuted into the uncreated by the power of the Spirit! The demiurge created the body and soul of man to be used as a prison cell for the Spirit and the liberated Spirit now ends up using them as tools to oppose the demiurge's work and plans! The time for the Spirit's revenge has arrived.

We have said that the Spirit has become only one divine entity with his body and soul. Now it will always be a Spirit-Soul-Body, for all eternity. This entity will have the same physical features as did the warrior at the time of his transformation. Young, old, blonde, dark, the same physical features that he had at the time of his transmutation into divine matter of indestructible vajra.

In this process of liberation and triumph of the Spirit, it is said that the body and soul have died and been subsequently resurrected. The Spirit has saved them and has integrated them into Itself. The Spirit, now covered by the body-soul of vajra, has also become different to the other Spirits. It will never again be the same as It was before Its imprisonment by the demiurge: a free Spirit of the unknowable plane. It has decided to stay in the demiurgic hell and be invested with indestructible vajra for all eternity. From now on, Vajra will always be the distinguishing mark and characteristic feature of the Spirit, the perfect proof of Its triumph over the satanic demiurge and the distinctive sign of Its transformation into Saviour of Mankind and the World. The body and soul, deified and incorporated by the Spirit, will be the trophy which the Spirit will flaunt eternally as a souvenir of Its triumphant passage through the perverse world of created matter.

There is an ancient Gnostic text in which Genesis is narrated from the point of view of the Serpent Lucifer, which disappeared one thousand six hundred years ago and was miraculously recovered in the twentieth century in Nag Hammadi, Egypt. In this text, called "The Testimony of Truth", there is mention of the influence of the liberated Spirit on the kingdom of the demiurge.

In some of the Nag Hammadi texts we are told about the resurrection of the body after death. Only a liberated and victorious Spirit can provide true resurrection and salvation. In the Christian myth there are clear references to the work of the Spirit, proof of the Gnostic origin of this religion. When we are told that they went to look for the body of Christ in the tomb and did not find it, they are clearly saying that his body was of vajra and that it had left with the Spirit. In other words, it was about a true Saviour of Man and of the World. This is the best proof. If we want to know if a guide for mankind is an authentic Messenger or Saviour, the best thing we can do is go and look for the body in the tomb. If we cannot find it, it is because the body was of vajra, and has left with the Spirit in perfect union.

Furthermore, it has never been stated in christianity that Christ was "merged with God" or "united with God". On the contrary, it was always maintained that "Christ is with his body, seated at the right hand of God". When they say "with his body", we can add "of vajra". These references are clear: Christ is a separate entity, and the God to which they are referring cannot be the creator god, the demiurge.

If the liberated and triumphant Spirit enters the unknowable plane, It will always do so with Its new body of red vajra, from which the Spirit will not be able to separate Itself for the whole of eternity. A man reborn in this way is "born twice", "without death", immortal and eternal. Such a man, who has liberated himself from the demiurge and his chain of reincarnations, who has definitively broken away from everything created and impure, will always cause an immense upheaval in the created universe. When a Spirit liberates Itself, all creation is liberated a little. When a Spirit manages to liberate Itself and defeat the demiurge in a face to face confrontation, the latter loses power and the ties that imprison the other Spirits become weaker as well.

When a Spirit has decided to stay in the hell of the demiurge, It will fight tirelessly until all the Spirits have been liberated and will continue to fight until the demiurge, weakened, ends his perverse breaths of manvantaras and pralayas, until he can no longer create anything and ends up disappearing. In this way, all duality will have disappeared and the world will go back to being only one: the Eternal Kingdom of the True and Unknowable God.

 

 
 


Primordial Gnosis: The Forbidden Religion © 2007 by Jose M. Herrou Aragon. All Rights Reserved.