89. One to ten

The audio recording is available at https://youtu.be/11mr46trImA.

Our Initiation Master among others had to restore and correct what Moses had ruined: the human being, who had been sunk into matter and a system of rules, had to be brought back to his original, universal, created Christian state. He had to show once again the centre of the cross, where man could place himself. We are all born Christian, universal and children of the Father. Only our ignorance, the system rules, dogmas, and limitations lead us to abandon and deny Christianity, universality. Regardless of gender, nationality, skin colour or geographic region, we are all born Christian. Christianity, therefore, is simultaneous with humanity, because by the very nature of creation, we are all born into the intersection of space and time. This universal Christianity represents the order of the world, the circularity, the power, the space, the constant. Our Initiation Master invited us to this ancient Christianity. In contrast, the ignorant human overrode our Initiation Master’s invitation and created a historical Christianity, which represents violence, linearity, time, change, and the new, fabricated, artificial, oppressive world system. 

The first phase of historical Christianity can be traced back to the 3rd century, marking the emergence of non-pagan Christianity, or, in other words, the age of Catholicism, which lasted until the modern intellectual earthquake known as the Reformation and the Enlightenment. Since then, we are living in the age of modern and liberal Christianity. The religions, sciences, and philosophies of the modern age have never been able to return to normal since that earthquake, and thus they continue to come up with new and new versions. No-one can follow all of this. The common thread among them is that each tries to ease human life, but since they do not grasp the essence rather the inessential, they fail in their attempts, whether in religion, science, or philosophy. The man without spiritual leadership is lost, left alone, and sunk into matter. In the age of historical Christianity, for example, the establishment of Christianity as the state religion brought forth tyranny, selfishness, individualism, a lack of insight, and a replacement of power with violence. 

Historical Christianity made it possible to encounter many types of Christians today, such as universal Christians, who do not live according to rules, man-made dogmas, power, and violence, but according to the will of the One and Only. Those who allow the One to act within them. True and normal universal Christians do not recognize religions; man-made dogmas created for power, worldviews, or constructed authorities, psychology, because none of these are part of or necessary for experiencing their universality. This Christian does not seek the outer surface of the soul, the individual ego, where religion, morality, and psychology reside, but the inner self, where the eternal, universal self-resides. 

Christians living in inner universality have always been few, are a few now, and will continue to be few in the future, because dogmatic, power-showing historical Christians and the apparatus suppress them. The closest inner, universal Christians were the mystics. They knew and understood that one should only speak about the universality that is unspeakable, write about what is unutterable, and think about what is inconceivable. A mystic is a spiritual, reasonable, and inwardly turned person who is able to enter the House of the One and Only in a pure, naked, honest, and open manner, standing in a kneeling posture in face of the One. 

The example of life and teaching of our Initiation Master invited the external, materialistic person to become an inward, universal Christian, who, by turning inward, could return to the One. As He said: I am the way. In Eastern thought, this is the Tao. He taught that if we wish to enter the house of the One, we must leave our shoes outside, meaning we must shed our externalities. We cannot enter the sacred place, the space, if we are filled with dogmas, systems of rules, principles, worldviews, religions, constraints, or burdens. We cannot turn inward if we are attached to these things. When the Taoist master Lao Tzu asked the disciple who arrived alone, "What crowd are you carrying with you?" the disciple, a bit afraid, looked behind but saw no one. The master asked again: "Do you understand what I mean?" The disciple felt ashamed. This little story points out that if we are attached to externalities, we are outside the surface of the soul, meaning we are superficial, carrying with us something we do not need. 

Moses, with his stuttering, heavy speech, and according to today’s laws, who would be condemned as a criminal, knew nothing of turning inward. He had no possibility to learn it. As David Baron points out in his book Moses, the Greatest Manager, Moses was an administrative manager who did not offer love but a system of rules to the people who were leaving Egypt. What would have happened if Moses had turned inward and taught the people, as our Initiation Master did centuries later, to turn inward, to love? Would he have still summarized the rules in the Ten Commandments for the people, or would he have given them different rules? The people leaving Egypt needed external rules, religion, and an image of a punishing, angry God, through which power could be exercised over them, to keep them under control and fear. 

Imagine how the people leaving Egypt behaved, to whom for the stolen gold such commandment was given like "Do not steal, do not kill, do not commit adultery, and do not covet another’s wife". Moses knew one thing: the mass man had to be managed, its behaviour regulated, and it had to be kept away from the gold. The people’s passions had to be restrained so they could be led to the promised land. The wandering lasted for forty years, even though the physical distance from Egypt to the promised land is only a few weeks' walk. Note: Many researchers doubt the existence of Moses, viewing him as a constructed authority. Freud, for example, said: "To deny a people its son, whom it venerates as its greatest man, is something that does not come easily, especially when one belongs to that people."