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THE TEACHINGS OF ERNEST L. NORMAN

 

From the Book, "Tempus Invictus" 

You must become infinitely minded in the sense that now you must abandon the old reactionary principle of man against man, element against element. Instead, we will supplant this concept with a much more logical assumption of consciousness which is supremely self-explanatory in every detail. It is magnificently portrayed in all things of which we are conscious. It lends its secret meaning to a vast implosion of Infinite Consciousness within ourselves. It levitates us from the mundane sphere of material consciousness and literally hurtles us through unknown dimensions of consciousness into the infinite vistas of space; for man, in truth, does in such manner and means become an integrated element with Cosmic Consciousness, with those countless billions of people who inhabit other planets in far-off solar systems, with those who live in higher dimensions or who live in spiritual planets, or with others who have gone on into even greater and more far-reaching vistas of infinity.
   
This is the message; this is the purpose of Unarius, to explain these things to you tangibly, realistically so that you can incept them and use them into your daily life. It will explain to you all of the hidden and unknown elements, the psychological principles behind the unknown psychology of our time, the causes and the cures of all incurable diseases. It will explain to you the purpose and the realization because Unarius is infinite in its science, in its dimensional aspects. It is neither a religion nor, in itself, a terrestrial science, but is an interdimensional science. It is, in effect, a restoration of the Gospel preached by Jesus two thousand years ago, who explained it so simply and so harmoniously that even the barbaric savage could understand it. He taught self-emancipation from the empirical, dogmatic, rhetorical systems of the world, and yet for this, he was crucified, and he and others like him—some less, some even greater in stature, perhaps—all laid aside the mantle of human flesh as a token of submission to those who would still live by the law and the sword—submission only in the fact that in this submission they became supremely wise and demonstrated the continuity of life beyond any question of doubt.
   
Two thousand years ago at the crucifixion, they took the philosophy of Jesus, the simple psychology of life, and they warped it; they distorted it; they created of it the effigy of a church system, and they forever defamed its purpose. They forever destroyed its utility for mankind. So Jesus lives today in the churches throughout the world as a symbol, not as a purpose and not as a principle in which people—you, I, and everyone—could realize a much greater, a much more abundant and a more peaceful life on this planet.
   
Jesus said, "Do not pray as does the heathen, on street corners nor in public places, neither in temples nor in synagogues but retire into thine own secret closet and seek out the Father who is within that He may reward ye openly." If you will think for a moment, that in that principle how could it be that any church system could be sustained? It could not! It was for that purpose that those who followed after succeeded in warping, distorting and confusing the whole concept of personal spiritual emancipation into a dogmatic, rhetorical system of effigies and symbols, a system which has held mankind enslaved for almost two thousand years. And yet, here again man is only reliving the old symbology of the past, for this, in itself, is proof of his reincarnation—that out of these old symbologies in the distant ages in which man was spawned from the mud of the earth, he learned of the deistic forces and configurations which confronted him; the unknown elements became gods, spirits, demons, ogres, and he relegated them into their own mythical dimension of consciousness and endowed them with his own particular personal vicissitudes. And he also gave them his long dreamed-of, hoped-for powers of personal emancipation; but the gods could never become any more or less than those who believed in them.
   
And so it is as of today. How many Christians know that Jehovah or Jehowah is the old Chaldean god which was worshipped by the Babylonians more than three thousand years before Father Abraham, who led the first Israelites out of this forgotten land? How many know that the Koran is the first five books of the Old Testament? How many people know that the stone in the citadel of Mecca is the meteorite which fell at the feet of Abraham in the Evangelistic mission through ancient Chaldea before he started the migration? And yet Jehowah is perpetuated into Christianity and became known as Jehovah, a god which was the fiery furnace of Nebuchadnezzar, a huge bronze image with a hollow stomach and a big door heaped high with a fiery furnace used to liquidate political prisoners and other malcontents in the kingdom.
   
It was Jesus who tried to destroy Jehowah, or Jehovah. It was Jesus who tried to destroy all the mystical and mythical rites which had been sustained by the Jews throughout their history more than two thousand years since their migration—things which had led them from out the land of Egypt in the forty years of wandering through the wilderness. And how successful was he? Yet you and I as individuals are also vitally concerned, not only with our own future but with the future of mankind in general, for we are never more or less than those with whom we associate. Our associations are, in themselves, the denominators of our plane or elevation of consciousness. In our associations with our fellow man, we find human companionship, not in the gregarious sense that human companionship is necessary in a physical mannerism customarily displayed in community enterprises but that common elevations of consciousness must always be reached and maintained throughout a general intercourse of society.

 

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