Intimations of Mortality

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Intimations of Mortality

William Wordsworth, by Benjamin Robert Haydon

William Wordsworth by Benjamin Robert Haydon

In 1804, Wordsworth published perhaps his best work, “Ode: Intimations of Immortality.” It is an elegiac poem, yearning for the visions of youth, but ultimately it is hopeful, as the narrator knows that what was lost may be had again.

It is not my favorite English Romantic Period lyric poem. For that, I would turn to any number of the works of William Blake, and to Shelly’s “Ozimandias,” Keats’ “Ode on a Grecian Urn,” and Coleridge’s “Kubla Khan.” To complement these, I would then turn to later works, “Sailing to Byzantium” by William Butler Yeats, “God’s Grandeur” by Gerard Manley Hopkins, S.J., and “The Waste Land,” “Ash Wednesday,” and others by T.S. Eliot.

Yet having said all that, “Intimations of Immortality” is important, and moving. It has stayed in my mind for all these years, and recently re-emerged, in the altered for of the title of this essay, to express the part of my life I am going through at the moment.

It is a commonplace in psychology and philosophy that there are two movements in our lives that are Tremens et Fascinans—Terrifying and Fascinating. The idea, probably originating with Rudoph Otto’s Mysterium Tremendum and the Numinous, was first introduced to me by Fr. John S. Dunne, CSC, a Holy Cross Father and Theologian at Notre Dame who spent a sabattical year

Fr. John S. Dunne, CSC

Fr. John S. Dunne, CSC

teaching at Yale when I was there. I profited from his classes and books tremendously. I highly recommend all of Dunne’s writing.

The Numious

Let’s backtrack for some definitions. The Mysterium Tremendum is the Fearful/Awesome Mystery. We must remember that μυστήριον—mysterion in Greek is not Mystery in the sense of “We don’t/can’t know it,” but actually just the opposite. It is where we encounter the Truth, and must remain “silent on its mysteries” (The Hymn of Jesus).

Mysterion itself comes from μυέω—mueō–I initiate, which is from μύω—muō–I shut, remain silent. It is the Sacred Silence we must keep at the Mysteries:

Bishop Demetrios Kantzavelos of Mokissos and other clergy gathered around the Epitaphios in Divine Liturgy on Holy Saturday at Holy Anargyroi Greek Orthodox Church in Rochester, MN. Photo (c) 2013 Jonathunder. http://commons.wikimedia.org/wiki/File:HolySaturdayDivineLiturgy.jpg

Bishop Demetrios Kantzavelos of Mokissos and other clergy gathered around the Epitaphios in Divine Liturgy on Holy Saturday at Holy Anargyroi Greek Orthodox Church in Rochester, MN. Photo (c) 2013 Jonathunder. http://commons.wikimedia.org/wiki
/File:HolySaturdayDivineLiturgy.jpg

Let all mortal flesh keep silent and in fear and trembling stand, pondering nothing earthly-minded. For the King of Kings and the Lord of Lords comes to be slain, to give himself as food to the faithful.

“Before him go the ranks of angels: all the principalities and powers, the many-eyed cherubim and the six-winged seraphim, covering their faces, singing the hymn: Alleluia! Alleluia! Alleluia!”

This is the Cherubikon of the Liturgy of St. James, also used on Great and Holy Saturday morning in the Vigil Service which is the achievement of the Holy Grail. It has become familiar in the West in an arrangement by Ralph Vaughan Williams arrangement of a translation by Gerard Moultrie set to the Hymn Tune Picardy:

The Original can be found here:

Greek Melody:

Ruthenian Melody:

Russian/Slavonic:

So the Mysterium Tremendum is the experience of the Numinous—the wholly other, the Divine. The Latin Numen is cognate with the Greek νεύω—neuō—I nod, beckon. It means the Divine, Divine Power, Divine Will, and the nod of the head. The experience of the Numinous occurs when we know that we are in the presence of the Divine. It is often experienced as (Holy) Fear at first. This is central to the work of Carl Jung, C. S. Lewis, and Mircea Eliade.

Aldous Huxley  describes the Mysterium Tremendum in The Doors of Perception:

“The literature of religious experience abounds in references to the pains and terrors overwhelming those who have come, too suddenly, face to face with some manifestation of the mysterium tremendum. In theological language, this fear is due to the in-compatibility between man’s egotism and the divine purity, between man’s self-aggravated separateness and the infinity of God.”

Our Lady of Fatima Russian Byzantine Catholic Church, San Francisco.

Our Lady of Fatima Russian Byzantine Catholic Church, San Francisco.

I usually experience this when I first enter as Temple of Holy Place of a tradition I am not overly familiar with. I have to take time to harmonize with the Divine Energies in the ways they are manifested there.

A striking example of this was the experience of a Roman Catholic young man who came to Our Lady of Fatima Russian Byzantine Catholic Church for Vespers the first time with his fiancée (who was Byzantine Catholic). He later became the Parish Council president, and he confided in me one day that on that first day, it took everything he had not to run out the door. He experienced the Numinous in the chapel so strongly that he was actually afraid.

Tremens et Fascinans

Derived from the idea of the Numinous, twice in human life, we encounter the Terrifying and Fascinating. The first such movement is when we discover our generativity—both physical in the call of ἔρως—erōs—love, desire, and also in striving to be Homo Faber, The Human that Creates, made in the image of The Creator. All of us who have gone through adolescence can testify that this is both Terrifying and Fascinating. We learn, in Jungian fashion, to direct this incredible energy, during the ensuing decades. We encounter the Divine in our relationship to others, and to our world.

I have just turned 59 ½, a significant age in the United States, because I can now withdraw funds from my Retirement Fund without a 10% penalty. What was unexpected is that I have moved into the second Tremens et Fascinans period in my life.

Byzantine Christian Funeral at St. Michael the Archangel Melkite Catholic Church, Hammond IN

Byzantine Christian Funeral at St. Michael the Archangel Melkite Catholic Church, Hammond IN

I am mortal. I will not always be here.

Now of course, I have always known this in the intellectual sense, but now I am encountering the Divine in this much deeper gnosis of death. I’m not planning on shuffling off soon, but it will happen, sooner or later (the latter, I hope). I have much to live for, and I have much to accomplish. But it is not as far to the finish line as it was before.

I know, certainly, that I am also immortal. I have participated in the Divine Mysteries too many times to have any doubt about that. But this particular instantiation of me will not be on the planet forever. Actually, neither will anything else. My friends and I are getting older, some have already gone on ahead. I see this everytime I visit a Jesuit Community.

Yale, Rosicrucian Park, all the houses I have lived in, the Nations of the World, the Pyramids and Macchu Picchu. All will end. The Planet will end. The Universe will end, and, I presume, the Multiverse will end. “This is the End, my Beautiful Friend,” as The Doors sing:

It won’t matter if I used an iPhone or an Android, if I am a Mac or PC guy. Nothing of all this will last. What will last, however, is whether I used my smart phone and technology to make things better, to help people and our world. I am making the immortal being that I will be, in the here and now. Do I participate in Ma’at, Pietas, the harmony with the All-That-Is, and manifest that in my relationships with everyone and everything?

The Divine Union

Ultimately the union I seek is that we discussed in the last blog post. The Lover becomes the Beloved, as the 16th Century Mystic in the Rose Cross and Essene/Carmelite traditions, St. John of the Cross tells us:

St. John of the Cross by Zurbarán

St. John of the Cross by Zurbarán

En una noche oscura

En una noche oscura,
con ansias,
en amores inflamada,
¡oh dichosa ventura!,
salí sin ser notada,
estando ya mi casa sosegada;

a escuras y segura
por la secreta escala, disfrazada,
¡oh dichosa ventura!,
a escuras y encelada,
estando ya mi casa sosegada;

en la noche dichosa,
en secreto,
que naide me veía
ni yo miraba cisa,
sin otra luz y guía
sino la que en el corazón ardía.

Aquesta me guiaba
más cierto
que la luz del mediodía
 adonde me esperaba
quien yo bien me sabía
en parte donde naide parecía.

¡Oh noche que guiaste!
¡Oh noche amable más que la alborada!;
¡Oh noche que juntaste,
Amado con amada,
amada en el Amado transformada!

En mi pecho florido,
que entero para él solo se guardaba,
allí quedó dormido,
y yo le regalaba,
y el ventalle de cedros aire daba.

El aire del almena,
cuando yo sus cabellos esparcía,
con su mano serena
en mi cuello hería,
y todos mis sentidos suspendía.

Quedéme y olvidéme,
el rostro recliné sobre el Amado;
cesó todo y dejéme,
dejando mi cuidado
entre las azucenas olvidado.

On a dark night

On a dark night,
Kindled in love with yearnings
–oh, happy chance!–
I went forth without being observed,
My house being now at rest.

St. John of the Cross

St. John of the Cross

By the secret ladder, disguised
–oh, happy chance!–
In darkness and in concealment,
My house being now at rest.

In the happy night,
In secret, when none saw me,
Nor I beheld aught,
Without light or guide,
save that which burned in my heart.

This light guided me
More surely than the light of noonday
To the place where he 
(well I knew who!)
was awaiting me
A place where none appeared.

Oh, night that guided me,
Oh, night more lovely than the dawn,
Oh, night that joined 
Beloved with lover,
Lover transformed into the Beloved!

Upon my flowery breast,
Kept wholly for himself alone,
There he stayed sleeping,
and I caressed him,
And the fanning of the cedars made a breeze.

The breeze blew from the turret
As I parted his locks;
With his gentle hand He wounded my neck
And caused all my senses to be suspended.

I remained, lost in oblivion;
My face I reclined on the Beloved.
All ceased and I abandoned myself,
Leaving my cares 
forgotten among the lilies.

What a wonderful exclamation: ¡oh dichosa ventura! O Happy Chance!

Version by Loreena McKennitt:

The material world is not unimportant. We are here for a purpose, to learn and grow, in what the ancient Celts called The Field of Abred, the realm of struggle and conflict. That’s what we do here, striving to make things better. We just have to do so with one eye on the really real. Sri Aurobindo teaches much the same thing in his commentary on The Bhagavad Gita. The process of involution and evolution will move on, and we with it. We must work to make our reintegration and that of the whole cosmos as smooth as possible.

In that respect, although I certainly understand the feeling of The Doors’ “People are Strange” (used in the intro to one of my favorite films, The Lost Boys), at base, no one is a stranger to me. The key to the riddle is “People are strange when you’re a stranger.” It’s my choice to be estranged or not:

“No man is an Iland, intire of it selfe; every man is a peece of the Continent, a part of the maine; if a Clod bee washed away by the Sea, Europe is the lesse, as well as if a Promontorie were, as well as if a Mannor of thy friends or of thine owne were; any mans death diminishes me, because I am involved in Mankinde; And therefore never send to know for whom the bell tolls; It tolls for thee. – John Donne, Meditation XVII

Joan Baez’s Version:

Paul Simon’s Version:

The Cycle of Existence

I must say that this new stage of my life is tinged with a kind of gentle melancholy (after all, I am half-Irish), but it is also nice to know that I don’t have to do all this forever. Physical immortality would be a curse, as many legends suggest. That is the basis of the curse of the Vampire. By unnaturally interrupting the cycle of birth, death, and rebirth, vampires cannot evolve, cannot progress. They have physical immortality, but the cosmos does not work like that.

Birth and Death and Rebirth are all parts of the cycle of Immortality:

ἀμὴν ἀμὴν λέγω ὑμῖν, ἐὰν μὴ ὁ κόκκος τοῦ σίτου πεσὼν εἰς τὴν γῆν ἀποθάνῃ, αὐτὸς μόνος μένει· ἐὰν δὲ ἀποθάνῃ, πολὺν καρπὸν φέρει.

“Truly, truly, I say to you, unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit.” (John 12:24)

Acorns from small to large of the Willow Oak, Quercus phellos (very small, at center); the Southern Red Oak, Quercus falcata; the White Oak, Quercus alba; and the Scarlet Oak, Quercus coccinea; from southern Greenville County, SC, USA.

Acorns. Photo by Tomer T and David Hill.

The Acorn Story

The Acorn Story illustrates this. It has been around a long time, and I encountered it most recently in The Wisdom Way of Knowing by Cynthia Bourgeault. It goes something like this.

In the forest, a community of Acorns lived in the underbrush at the foot of a majestic Oak. They were good acorns, and spent a great deal of time keeping their shells in beautiful shape, and working to be the best acorns one could be, and never to decay.

Some time back, an acorn who had some unusual ideas had headed out into the forest to try to figure things out, like, “What are we doing here?”

Some years later, he returned to Acornville, his shell scuffed and chipped, and looking generally disheveled. As he came into town, all of the other acorns gathered around to hear of his discoveries.

He told them, “We here in Acornville spend all of our time trying to be the best acorns possible, and there’s nothing wrong with that. Nevertheless, it is not who we truly are. We have to allow ourselves to die when it is our time.”

The citizens were horrified. “What do you mean?” they cried! “Then we wouldn’t be acorns any more!”

Sprouting Oak from Acorn. Photo (c) 2012 by Amphis. http://commons.wikimedia.org/wiki/File:Quercus_robur_-_sprouting_acorn.jpg

Sprouting Oak from Acorn. Photo (c) 2012 by Amphis.

“That’s right,” the wanderer said. “That’s because that’s not what we really are.” He raised his hand and pointed to the huge sheltering oak at whose base the town lay. “That’s what we really are! When we live out our lives as good acorns, and then allow nature to take its course, we become Oaks!”

Things were never the same again.

Fear Not, My Heart

Most emblematic of these truths for me is the transcendent music of Mahler’s 2nd Symphony. In the fourth movement, he sets one of the poems, “Urlich,” (Primordial Light) from Des Knaben Wunderhorn (The Youth’s Magic Horn) to a melancholic melody, expressing the weltschmertz (world pain) that we feel:

Urlicht

O Röschen rot!
Der Mensch liegt in größter Not!
Der Mensch liegt in größter Pein!
Je lieber möcht’ ich im Himmel sein.
Da kam ich auf einen breiten Weg:
Da kam ein Engelein und wollt’ mich abweisen.
Ach nein! Ich ließ mich nicht abweisen!
Ich bin von Gott und will wieder zu Gott!
Der liebe Gott wird mir ein Lichtchen geben,
Wird leuchten mir bis in das ewig selig Leben!

—From Des Knaben Wunderhorn

 Primordial Light

O red rose!

Robert Fludd: The Rose gives Honey to the Bees.

Robert Fludd: The Rose gives Honey to the Bees.

Man lies in greatest need!
Man lies in greatest pain!
How I would rather be in heaven.
There came I upon a broad path
when came a little angel and wanted to turn me away.
Ah no! I would not let myself be turned away!
I am from God and shall return to God!
The loving God will grant me a little light,
Which will light me into that eternal blissful life!
—From Des Knaben Wunderhorn

Here is the movement, conducted by Leonard Bernstein:

The traditional end of the world scene is hardly better depicted than in the tempestuous and bombastic Dies Irae of the Verdi Requiem. I recall attending a concert of the Requiem in Tempe one year, in which my friend Giuli Doyle was singing. I had the strangest feeling. It was if the Heavenly Choir was doing their best to scare the living daylights out of everyone, but God was peeking around the curtain: “Are they buying it?” I suppose even God enjoys a little fun now and then.

The Last Judgment by Hans Memling. The Yorck Project.

The Last Judgment by Hans Memling.

Dies iræ! Dies illa
Solvet sæclum in favilla:
Teste David cum Sibylla!

Quantus tremor est futurus,
Quando iudex est venturus,
Cuncta stricte discussurus!

Day of wrath, that dread day,
The World dissolves in ashes,
As David and the Sibyl prophesied.

How great the tremor that is coming,
When the judge arrives,
Discerning everything most strictly.

Mahler gives the best response in the fifth movement of his 2nd Symphony. After a truly terrifying opening with last judgment music, and bands wandering the now devastated earth, the truth is finally revealed:

(Note: The first eight lines are from Die Auferstehung by Friedrich Gottlieb Klopstock. Mahler omitted the final four lines of this poem and penned the remainder himself (beginning at “O glaube”):

Aufersteh’n, ja aufersteh’n
Wirst du, Mein Staub,
Nach kurzer Ruh’!
Unsterblich Leben! Unsterblich Leben
wird der dich rief dir geben!
Wieder aufzublüh’n wirst du gesät!
Der Herr der Ernte geht
und sammelt Garben
uns ein, die starben!   (—Friedrich Klopstock)

Russian Icon: The Harrowing of Hell (Pascha--The Resurrection)

Russian Icon: The Harrowing of Hell (Pascha–The Resurrection). Photo (c) 2008 Shakko.

O glaube, mein Herz, o glaube:
Es geht dir nichts verloren!
Dein ist, ja dein, was du gesehnt!
Dein, was du geliebt,
Was du gestritten!
O glaube
Du wardst nicht umsonst geboren!
Hast nicht umsonst gelebt, gelitten!
Was entstanden ist
Das muß vergehen!
Was vergangen, auferstehen!
Hör’ auf zu beben!
Bereite dich zu leben!
O Schmerz! Du Alldurchdringer!
Dir bin ich entrungen!
O Tod! Du Allbezwinger!
Nun bist du bezwungen!
Mit Flügeln, die ich mir errungen,
In heißem Liebesstreben,
Werd’ich entschweben
Zum Licht, zu dem kein Aug’ gedrungen!
Sterben werd’ ich, um zu leben!
Aufersteh’n, ja aufersteh’n
wirst du, mein Herz, in einem Nu!
Was du geschlagen
zu Gott wird es dich tragen!

—Gustav Mahler

Rise again, yes, rise again,
Will you My dust,
After a brief rest!
Immortal life! Immortal life
Will He who called you, give you.
To bloom again were you sown!
The Lord of the harvest goes
And gathers in, like sheaves,
Us together, who died.

(—Friedrich Klopstock)

O believe, my heart, O believe:

St. Gregory of Nyssa, teacher of Apocatastasis (Universal Restoration). St. Gregory of Nyssa Church, San Francisco. (c) 2013 All Saints Co./St. Gregory Church. Mark Dukes, Iconographer

St. Gregory of Nyssa, teacher of Apocatastasis (Universal Restoration). St. Gregory of Nyssa Church, San Francisco. (c) 2013 All Saints Co./St. Gregory Church. Mark Dukes, Iconographer.

Nothing to you is lost!
Yours is, yes yours, is what you desired
Yours, what you have loved
What you have fought for!
O believe,
You were not born for nothing!
Have not for nothing, lived, suffered!
What was created
Must perish,
What perished, rise again!
Cease from trembling!
Prepare yourself to live!
O Pain, You piercer of all things,
From you, I have been wrested!
O Death, You masterer of all things,
Now, are you conquered!
With wings which I have won for myself,
In love’s fierce striving,
I shall soar upwards
To the light which no eye has penetrated!
Die shall I in order to live.
Rise again, yes, rise again,
Will you, my heart, in an instant!
That for which you suffered,
To God will it lead you!

—Gustav Mahler

This is not only going to heaven. It is the reintegration of the Many with the One. This is Theosis.

What Lasts?

Νυνὶ δὲ μένει πίστις, ἐλπίς, ἀγάπη, τὰ τρία ταῦτα· μείζων δὲ τούτων ἡ ἀγάπη.

“But now abideth faith, hope, love, these three; and the greatest of these is love” (1 Corinthians 13:13).

Gustav Doré, Illustration for Dante's Paradiso.

Gustav Doré, Illustration for Dante’s Paradiso: The Celestial Rose.

It is love—Love, that moves the sun and the other stars—L’amor  che move il sole e l’altre stele, as Dante tells us in the Paradiso—that is forever. Love at every level, from the attraction of sub-atomic particles to one another to the Divine Love, that I must cling to.

When my Mother made her transition some years ago, I could not cry. I served the Liturgy for her, and remained dry-eyed. A short time later, my old teacher, friend, and mentor, Fr. Al Miller, S.J. also died (far too young) and I went to his funeral in the South Bay.

On the way home in the car that night, I put a cassette of a song we had used many times together on retreats with students in the player. As soon as it began, the floodgates opened and I had release for both my Mother and Al. I cried all the way back to San Francisco. You’ll recognize the song, and it perfectly reflects what I believe:

So I am here now, in this new phase of the Terrifying and Fascinating. But it’s not so bad. I’ve been preparing for this all my life. Let’s continue on the path together:

NEVER-ENDING ROAD (AMHRÁN DUIT)

Music and lyric: Loreena McKennitt

The road now leads onward
As far as can be
Winding lanes
And hedgerows in threes
By purple mountains
And round every bend
All roads lead to you
There is no journey’s end.

Camino de San Miguel. Photo (c) 2005 Pepe Bescós.

Camino de San Miguel. Photo (c) 2005 Pepe Bescós.

Here is my heart and I give it to you
Take me with you across this land
These are my dreams, so simple and few
Dreams we hold in the palm of our hands

Deep in the winter
Amidst falling snow
High in the air
Where the bells they all toll
And now all around me
I feel you still here
Such is the journey
No mystery to fear.

Here is my heart and I give it to you
Take me with you across this land
These are my dreams, so simple and few
Dreams we hold in the palm of our hands

The road now leads onward
And I know not where
I feel in my heart
That you will be there
Whenever a storm comes
Whatever our fears
The journey goes on
As your love ever nears

Here is my heart and I give it to you
Take me with you across this land
These are my dreams, so simple and few
Dreams we hold in the palm of our hands

*       *      *

“All Will Be Well,  All Will Be Well,
All Manner of Things Will be Well”
— Juliana of Norwich

Juliana of Norich in the Church of SS Andrew and Mary, Norfolk. Photo (c) 2007 Evelyn Simak.

Juliana of Norich in the Church of SS Andrew and Mary, Norfolk. Photo (c) 2007 Evelyn Simak.

Steven A. Armstrong
Tutor, Editor, Consultant

 

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5 thoughts on “Intimations of Mortality

  1. Everything in this article is very beautiful and as I used to feel and think. Nevertheless, we must admit that there is a very positive subtle change as years go by.
    I have often tried to express the supreme joy of out of body eternity, but this intent of communication always failed. People of my age, close to 90, are not functional to make the jump…it is too late! I found that the real transformation into a fully aware spiritual being must take place before the age of 60 and then have time to bloom as flowers do.
    What happens is that also writers and composers produce their best works at earlier ages and the theme of “going and coming back” is mostly there in the general culture.
    Now, I can say with absolute certainty that there is a much better dimension in which Supreme Consciousness can expand and reach the Glory! Conscious transition is the greatest Gift given to Humanity! I look with Joy toward the Great Light!
    Thanks for the inspiration!

  2. Hello Steven,

    I really enjoyed this blog post and have tried to respond now three times, loosing each one! My own fault though and should know better to draft them in another application since the ipad likes to reload pages. Its probably a good thing since now having a bit more time to think about it.

    The one word that came to mind upon first reading is how beautiful this post is and thank you for writing some of your deeper personal thoughts and feelings for us to read. You have so much to offer this world.

    I usually dont let on we are friends in a public platform such as this, but want to let you know I am one who has benefitted immensely by your use of technology, and must say, use it well. Calling or texting in moments I so needed light, encouragement, another point of view especially on difficult life situations. Please know you have been a grounding, protective, educating and uplifting force in my life not just in the dark of moments either, many bright ones too.

    You were the first member of the Rosicrucian Order I met when showing up on the Grand Temple steps years ago, probably looking much like a dear in headlights due to intense spiritual experiences which had started not long before and had no idea how to deal with, let alone really understand what I was undergoing. Being one of those people mentioned above, no background in any spiritual practice to reference in order to cope with the psychological and physical changes occurring, Your patience is amazing, and probably took one look and knew what was going on and how much I needed someone’s help, and you stepped in to do so silently, never speaking about it directly, gently giving guidance, answering questions, or pointing me in the direction of literature to study. Many times just being in your presence was enough to help regain equilibrium and hold on to sanity which made it easier to tolerate the physical changes.

    So know you are a very special person and deeply grateful there is such soul as you in my life and on this planet…and we could use many more such as you who bear unending love, light and compassion along with the wisdom needed to recognize and assist another on paths not so commonly tread. Its said the mystic walks alone on the path, and there is a lot of truth to this, but know well now I could have never managed it without your help in the below…

    My hope is I will be given the opportunity to do the same in turn for another as you have done for me, and still do. Thank you.

    On another note!

    Hello Anonietta!

    Your comment is very interesting, especially what you said about becoming a spiritual being before the age of 60. Is there something physical which occurs that creates a cut off point and stops a person from experiencing the changes needed to realize expanded consciousness and other planes of existence?

    I have read generally a person cannot experience the deeper spiritual states needed before age 33. The reason given is physical maturity and am sure psychological preparation needed plays a large part in it too.

    I would love to know more about what you know about this age limitation. I find all this quite fascinating!

    Thank you and…

    Peace!

    Diana

    • Just wanted to add if anyone reading this has information on this I’d love learn about it!

      I would also like to think more people than we know experience advanced states of consciousness, it’s just that its not spoken about much. This is one aspect of Stevens blog post I find so refreshing. Spoken as fact, it is real and attainable. The question he brought up about what to do with it after with the time remaining here is the hard part. There can be this deep drive felt to want to share it, assist others in some way enjoy the same. i could be mistaken but the time it seems to be a silent, unspoken assistance.

      It also seems after this realization what’s considered “normal” desires when younger fall away and we are left with this single driving desire to find an outlet to in some way help others on the path. In hindsight it sometimes it feels as if life was simpler then, but also in hindsight so much of it seems to be silly now too!

      🙂

    • Dear Diana,
      interesting comments, Thanks!
      Now, first of all, let’s not create any dogma about “age”. We always existed and will always exists as we are essential aspects of the All-Pervasive-Eternal-Divine-Source. Each manifestation has the goal of contributing to the Cosmic Harmony; therefore, we pick up low vibrations to transform them into subtle vibrations. This process is different for each manifestation and we must struggle to discover the details in every opportunity. This is why, when we use “words”, we mention “time” and ;”age”. Some times we do not discover how to attain subtle vibrations and we get sad; but, during some manifestations we do learn how to increase our vibrations and we feel happy for having achieved the “goal”.
      See how it goes? It is all a learning process over and over, buy each recurrence needs a certain numbers of years to discover the right “path”. So, we use to say that we remember our “potential” and are able to manifest it between the age of 30 and 60. It is something very normal and related to our physical conditions on this Planet. The main points are related to the concepts and application of: acceptance (all is a learning process), self discipline (control of low vibrations), respect (understand differences in identity) and care (kindness with detachment). That’s all!
      Peace Profound!
      Antonietta

  3. Pingback: Why Everyone Should Watch Cosmos…and Vote! | Language For You!

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