Page 20 - CosmicConsciousness
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CHAPTER II 19


it practically impossible to fully describe the state, or its exact significance.



Therefore, when these efforts have been made, we must expect to find the description colored very materially
by the habit of thought, of the person having the experience.



Balzac was essentially religious, but he was also extremely suggestible, and, until very recently, Theology and 
Religion were supposed to be synonymous, or at least to walk hand in hand. Balzac's early training and his 

environment, as well as the thought of the times in which he lived, were calculated to inspire in him the 

fallacious belief that God would have us renounce the love of our fellow beings, for love of Him.


Balzac makes "Louis Lambert" renounce his great passion for Pauline, and seems to suggest that this 

renunciation led to the subsequent realization of cosmic consciousness, which he unquestionably experienced.


Nor is it possible to say that it did not, since renunciation of the lower must inevitably lead to the higher, and 

we give up the lesser only that we may enjoy the greater.


In "Seraphita" Balzac expressed what may be termed spiritual love and that spiritual union with the Beloved, 

which the Sufis believed to be the result of a perfect and complete "mating," between the sexes, on the 
spiritual plane, regardless of physical proximity or recognition, but which is also elsewhere described as the 

soul's glimpse of its union with the Absolute or God.


The former view is individual, while the latter is impersonal, and may, or may not, involve absorption of 

individual consciousness.


In subsequent chapters we shall again refer to Balzac's Illumination as expressed in his writings, and will now 

take up the question of man's relation to the universe, as it appears in the light of cosmic consciousness, or 

liberation.




CHAPTER II



MAN'S RELATION TO GOD AND TO HIS FELLOW-MEN


The riddle of the Sphinx is no riddle at all. The strange figure, the lower part animal; the upper part human; 

and the sprouting wings epitomize the growth and development of man from the animal, or physical (carnal), 
consciousness to the soul consciousness, represented by woman's head and breast, to the supra-conscious, 

winged god.


No higher conception of life has ever emanated from any source, than the concept of man developed to a state 

of perfection represented by wings (a symbol of freedom). These winged humans are sometimes called angels 

and sometimes gods, although the words may not be synonymous.


The point is, that no theory of life and its purposes seems more general or more unescapable than that of man's 

growth from sin (limitations) to god-hood--freedom.


Whether this consummation is brought about through an unbroken chain of upward tendencies from the 

lowest forms of life to the highest; or whether it is symbolized by the old theologic idea of man's fall from 
godhood to sin, the fact remains that we know no other ideal than that represented by perfected man; and we 

know no lower idea than that of man still in the animal stage of consciousness.


Artists, painters, sculptors, wishing to depict the beauty of spiritual things, must still use the human idea for a 

model--refined, spiritualized, supra-human, but still man.





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