Saturday, January 5, 2008

"EPIPHANY " by Ron McVan



As we travel along the road of life, it is surely wise to stop periodically to reassess who we really are and what it is that we want to achieve in our alotted time on earth. A man's evolution of being cannot be evaluated by personality, popularity, academic knowledge and material gain; it can only be determined by the evolution and quality of the soul and spirit which is the nexus of our orlog (destiny). It is our inner development of self realization, which transcends the personality mask of our earth-life existence.

To examine our true inner-self requires stripping off all the many masks that create the illusion of who we appear to be through daily life. Ask yourself these questions: Why do I exist? What is the purpose of my existence? Whence have I come and whither am I going? Am I awake to life's reality and purpose, or am I asleep? Does life have meaning and direction, or is it futile and incidental? Should I direct my course in life, or should I let life direct me? Is it possible to improve the quality and future of life, or is life hopeless? Should the races of mankind perfect their inherent uniqueness of species, as is God and Nature's design, or homogenize into a cultureless, unidentifiable uni-species because our world controllers and governments tell us so? Do you care about the existence and future of your children and your people? To know the real significant points in life requires us to know something of the universe around us. Rest assured that you will never know "ultimate reality", which is utterly beyond the reach and dimension of human inquiry but it is at least possible to learn the great truths and mysteries of life. To start with, we should first know something about space and time.

In 1915 an eminent philosopher named Samuel Alexander gave a series of lectures at Glasgow University which would later become the foundation of his books on space-time and deity. His works are considered the most significant British metaphysical contribution since that of Hobbes, Essentially he states that space of itself has no movement. The corresponding proposition is that time, as it moves from past through present to future (from earlier to later) is the occupation of a stretch of space. Time is movement, but the movement of time is not to be understood as a succession of presents mysteriously recreated at each moment, for this would imply nothing more than bare time. If we had nothing more than baretime it would consist of perishing instants instead of a continuous time, there would be nothing more than an instant, a now, which would then be for itself, and for an observer, a mere now, and would contain neither earlier nor later.

Space, on the other hand, is a sort of shadow or foil to time, and not co-equal. Still, space can be full of time, and time can be full of space. The whole of space does not occur at one instant, but is filled with times of various dates. There is a continuum of events filling space, but divided by the point of reference into earlier and later. An example which may make clear the perception of a past event is the fact that we perceive the star Sirius not as it is at the moment of perception, but as it was nine years ago, since it takes nine years for its image to reach us here on earth. We could say that space at any moment is full of memory and expectation.

Total space-time is the synthesis of all perspectives, each perspective being "historical phases" of space-time. Perspectives are synthesized when we imagine not merely one center of reference, but an infinity of such centers, one for every instant. The physical universe is, thus, through and through historical, the scene of motion. Total space-time is space-time in its total historicity, not a vision of eternity. Time itself is the mind of space, and space is the body of time.

Life is intermediary between matter and mind. The human self, as an intimate union of body and soul, is but an example of a more fundamental cosmic plan, which is space with its (mind or soul) time. The whole universe of space-time, in its myraid complexity, sustains ever-richer qualities, and is animated---is alive. Space time does not exist but is itself the totality of all that exists. Existence belongs to that which occupies a space-time. At any moment the universe is the whole of its existent parts. Our world is a process of "infinite becoming", which never and nowhere came into existence, for the infinite becoming cannot begin to become.

This brings us to the subject of God and Deity. The body of the God Absolute includes all the quanities below Deity, which is spatio-temporality, materiality, life and mind, while the "mind" of God is his deity. A further distinction between mankind and the God Absolute is that we are finitely infinite, while God is infinately finite.
God, as an actual existent, is always becoming Deity, but never attains it. He is the ideal God in embryo. The ideal, when fulfilled would make him finite and, thereby, cease to be God. We can give shape and character to our conception the creative God force, yet always it remains our own personal fancy of what or who God is.

Moving on from the theories of Alexander, we know that man with his thinking mind will always strive to comprehend the God Absolute, yet it will forever remain unattainable for him, for such an empirical quality which is everything and nothing will remain incomprehensible to the human mind. The ever-illusive spiritual quest to understand the Divine Mysteries must be quenched, must be attainable in a comprehensive form and thus, the God-archetypes metamorphosize into manifestation from the collective minds of man. Archetypal ethnic Gods such as Wotan become no less real than man himself, and do effectively serve the needs of a subject Aryan race. In an epiphany with our gods we find a wholeness.

So important it is to remember that besides elements alone, there is the form of their combination, and that form is as much a reality as the elements and gives them their significance. The whole world, with its real tendency to deity, stirs in us from the depths of our nature a vague desire of divinity which shadows forth its object. What we refer to as a God Absolute is not "The God" until he has become all-in-all, and is not the God of Religion. Such a god is but an aspect, and that can only mean a conception of the absolute. God is the "within" and the "without" of all things. The Supreme One manifests himself through growth, which is an urge from within outward, a struggle for expression and manifestation---Epiphany.

When God and space-time are clearly understood, it gives one all the more reason to appreciate the essential value of our indigenous ethnic Gods. Aryan man has had many patriarchal and matriarchal god-archetypes through the long stretch of human history. Though the names may vary, the essential archetype remains ever constant, to those who give it a life, breath and form. An ethical race-religion interprets the immense nature about us in terms of the highest that human nature can be, and experienced. Just as mind is a complex of life which grows out of valuable life, so is deity a complex of mind and grows out of valuable mental life, and that life concerns itself with truth, goodness and beauty. It should always be remembered that every word or thought has great power and will ultimately be materialized on earth.Thoughts become words, words become actions and living reality.

The great Philosopher Plato stated that, "Good is nothing more or less than knowledge; and evil equates to ignorance." By separating matter from spirit, and elevating reason to a new stature, Plato set the foundation upon which scientific investigations of time and space would be erected. Many of the eternal questions about space and time are encompassed in the subject of cosmology, the study of the evolution, structure and laws of the universe. Nowadays, cosmology, has become a serious study of interest to astronomers and other scientists. Originally it was the territory of shamans, priests and storytellers, for the roots of cosmology are buried deep in the myths of ancient cultures. These intricate, often beautiful legends grew out of attempts to explain how and why the universe operated, was interpretted, and just where mankind fits into the cosmic plan.

"Nothing shall warp me from the belief that every man
is a lover of truth. There is no pure lie, no pure malignity
in nature. The entertainment of the proposition of depravity
is the last profligacy and profanation. There is no skepticism,
no atheism but that." .................Ralph Waldo Emerson

Each ancient culture described the world's beginnings with its own special indigenous cosmology, or account of creation. Our understanding of space-time, archetype and deity, be it in spirituality, science or ethnic mythos, all of these guide man to his divine origin from which he has been long separated and isolated in the broad wilderness of the material universe of delusion and illusion. To peer through the veils of the Mysteries in the effort to understand the secrets of life and the universe has held its burning fascination upon the best of minds in our history. Even Julius Caesar expressed once in a discourse with an Egyptian priest concerning the fountains of the Nile, that he would be willing to give up his legions, the empire, Cleopatra, everything, if the priest would show him those mysterious sources. Only by following the unwavering quest towards truth and a personal understanding of the Mysteries may we come to know self-realization and fulfillment. Man will know nothing should he choose to remain asleep, ignorant and superstitious. Life is nothing short of a miracle and every stone falls where it is due. To know the mysteries is to know God! As the Greek lyric poet Pindar stated: "Happy he who has passed through the Mysteries; he knows the origins and the end of life."

"SONS OF ALBION" P.O. Box 422 Butte, MT. 59703

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