By P. D. Ouspensky
In the current booklet, Ouspensky analyzes sure older faculties of inspiration, of either East and West, connects them with smooth principles and explains them within the gentle of twentieth-century discovery and speculations in physics and philosophy. within the method he explores relativity, the fourth measurement, Christian symbolism, the tarot, yoga, desires, hypnotism, everlasting recurrence, and diverse mental theories.
The booklet closes with an exam of the function of intercourse within the evolution of guy towards superman. a person drawn to the occult, mysticism and the connection of these components to clinical advancements within the smooth global will locate a lot to think of in those stimulating, thought-provoking pages.
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Extra info for A New Model of the Universe (Dover Occult)
The author of Pagan Christs, through studying the ancient Mysteries on the one hand and the Gospel text on the other, came to the conclusion that the Gospels do not describe historical events, but a play which was performed for a special purpose and which in its idea is similar to the ancient Mysteries, whereas in its form it is analogous to the later mediaeval Mysteries. He brings together the idea of the ancient Mysteries and the idea of the medieval Mysteries, which consisted of episodes of the life of Christ, and asserts that the legend of the historical Christ was based on precisely such a mystery-play, composed of five acts—The Last Supper, Prayer in the Garden of Gethsemane, the Passion, Trial and Crucifixion, to which later was added the Resurrection from the Dead, a play that had been performed no one knows where and when, and that was described in the Gospels as a real event taking place in Jerusalem.
And the very fact of their divergence shows their remoteness from the source of their origin, that is, from esotericism. In ancient Egypt, in Greece, in India, there were periods when the four ways constituted one whole. If we apply the principle of Avva Dorotheos, which I quoted in Tertium Organum (page 286), to the general examination of religion, philosophy, science and art, we shall see clearly why our forms of conception of the world cannot serve as a way to truth. They are for ever being broken up, for ever being divided, and they for ever contradict both themselves and each other.
The possibility of a culture being preserved in some parts of the world in a period of general decadence does not affect the main principle that culture proceeds in great waves, separated by long periods of more or less complete barbarism. And it is very possible that periods occur, particularly if they coincide with geological cataclysms, with changes in the state of the earth's crust, when every semblance of culture disappears and the remnants of all the earlier humanity start a new culture from the beginning, from the stone-age.