61. Master and disciple

The audio recording is available at https://youtu.be/djlfnfnXM-Y. 

Rationality, the meaningless of the soul, and the individual self are characteristic of life. For being, the universal self and the meaningful soul are characteristic. The knowledge and understanding of the meaningful soul (spirit) is the possibility of knowing unity, or the One, the link to the One, the corridor to return. Spiritual people live their lives in such a way that their universal self-rules over the individual self, so that they may gain insight into existence and transcendence. The prerequisite for walking the path that leads us back to the One and Only is awakening of our universal self and immersion in it (initiation), which is also wisdom. Further wisdom is required to recognize and apply existing analogies, transcendence, and duality. Wisdom, then, is what can eliminate the distance between the One and Only and the man. This is what our Initiation Master teaches us. 

He is the only revelation, the Two that comes from the One. "This is my beloved Son, listen to Him," we read in the new teachings, in the Gospel that summarizes the possibility of returning. There is no dialogue, no negotiation, no exclusivity or self-selection as in the old scriptures. There is no hiding, "I am who I am," meaning, figure out who I am. Instead, we see the One presenting the beloved Son, the successor, transmitter and mediator, who is like the One, equal to the One. The request is to follow Him, learn from Him, and become like Him. The One desires to be in its image and likeness, because the One is me. We are the disciples, who, often ignorant, materialistic, and possessing a high individual self, forget that having within the universal self we are images and likenesses of the One. To illustrate the relationship between the Master and the disciple, we will examine the interpretation of suffering. Since our Initiation Master is the manifestation of the universal self, in Christian terms, "the Word became flesh," so it does not suffer. What humans call suffering, in the case of our Master, is passion. It is not the soul’s "suffering" but the soul’s yearning for the One, which is accompanied by the pain and breaking of the body. 

It could not be otherwise, for the two must separate from one another. The separation is painful for the body and joy for the soul. The desire to return to the One is therefore a sweet and meaningful suffering, but it can also be called joy, exultation. Our Initiation Master’s meaningful suffering, joy, is the suffering and joy of all those who have cast off their individual selves and discovered the universal self within them. This awakening, this meaningful suffering, is what the non-pagan Christian concept of passion refers to in the great Eucharist (transubstantiation). If we approach it not from the side of the body’s agonies and pains, we can speak of joy, exultation. The selfless self-sacrifice of man (the abandonment of the individual self and the fulfilment in the universal self) is joy, because, as our Initiation Master showed us, it is possible. 

The meaningless, bitter, material-bound suffering is the opposite of the above, when the sleeping soul, the individual self-suffering person suffers meaninglessly, because their suffering stems from the longing for material things. Such bitter suffering also arises from not recognizing the necessity of duality or taking up the cross. We suffer in the soul when, because of our individual self, we do not recognize our ability to convert to the universal self, if we do not place ourselves at the centre of the cross. Furthermore, if, with our recognized cross, we do not move along the spiral path leading backwards (upwards), knowing the steps. The backward movement leads to stillness, from life to being. We have spiritual agony because our spiritual balance has been disturbed. 

In the relationship between the Initiation Master and the disciple, the emphasis is on the disciple, who must uncover wisdom within themselves. The Master is the one who teaches; the disciple is the one who learns. But what do the teachings concern? Among the more important aspects are:

   a) The return to the One, deification (theosis) is possible. In the Christian religion Easter, in the example of theosis, we see the universal self of our Initiation Master and thus the manifestation of the One when "the Word became flesh." He was the second "created man," who had no individual self, meaning He was "sinless." In our Initiator Master, the One, and the universal self within us, manifested.

   b) The recognition of duality, the intersection or crossing point of space and time: those who have recognized the necessity of the cross (the target cross) have found themselves, awakened, and discovered their own centre, which is the universal self, the divine spark within us. They are the ones who dedicate their lives to this recognition; so they get up from the bed in the morning, work, educate, teach, plow and harvest, create, protect the sacred and the other person. They do all of this out of love.

   c) The completion of the fourfold task: man existence serves the fulfilment of the fourfold mission, which is the circular order of creating—stretching—bringing order—and resurrection. This is part of the order itself, because the individual tasks form a unified whole, and the order cannot be changed. The whole is manifested in the circularity, where one task is subordinated to the other, for example, creation can only be done by an awakened/ resurrected/returned soul (spirit).