#Matt #Damon #Socialist

“All men are not equal in heart and spirit.”

From A Short History of Christianity by J. M. Robertson:
“Taken individually, then, an average Christian of the second
century was likely to be an unlettered person of the “lower-
middle” or poorer classes; living in a town; either bitterly
averse to “idols,” theatres, the circus, and the public baths, or
persuaded that he ought to be; utterly credulous as to demons
and miracles; incapable of criticism as to sacred books;
neurotic or respectful towards neurosis; readily emotional
towards the crucified God and the sacred mystery in which
were given the “body and blood”; devoid alike of æsthetic and
of philosophic faculty; without the thought of civic duty or
political theory; much given to his ritual; capable of fanatical
hatred and of personal malice; but either constitutionally sober
and chaste or chronically anxious to be so, and in times of
persecution exalted by the passion of self-sacrifice; perhaps

then transiently attaining to the professed ideal of love
towards enemies.
But the effective bonds of union for the community, whether
in peace or during persecution, were rather the ruling passion
of hostility to pagan beliefs and usages, and the eager hope of
“salvation,” than any enthusiasm of humanity, social or even
sectarian. And, as an orthodox ecclesiastic has remarked, we
cannot “even cursorily read the New Testament without being
astonished by the allusions so often made to immoral persons
calling themselves Christians.””

From A New Model of the Universe by P.D. Ouspensky:
“Only degeneration and decay can proceed mechanically.
Initiation gave freedom from this gloom, gave a way of escape
from the never-ending anguish of the " abodes of the dead ",
gave a kind of life in death.
This idea is expressed more clearly than anywhere else in the
Easter Hymn of the Orthodox Church, which undoubtedly
comes from very remote pre-Christian antiquity and links the
Christian idea with the idea of the Mysteries.

Christ is risen from the dead;
He has conquered death with death, And given life to those
who were in tombs.
There is a remarkable analogy between the content of the
Mysteries and the earthly life of Christ. The life of Christ,
taken as we know it from the Gospels, represents the same
Mystery as those which were performed in Egypt on the island
of Philæ, in Greece at Eleusis, and in other places.
First of all the idea of esotericism tells us of the knowledge
which has been accumulated for tens of thousands of years
and has been handed down from generation to generation
within small circles of initiates; this knowledge often relates to
spheres which have not even been touched upon by science. In

order to acquire this knowledge, and also the power which it
gives, a man must go through difficult preliminary
preparations and tests and prolonged work, without which it is
impossible to assimilate this knowledge and to learn how to use
it. This work for the mastery of esoteric knowledge, and the
methods belonging to it, constitute by themselves a separate
cycle of knowledge unknown to us.
One and the same idea invariably runs through the teachings
originated by these people, namely, the idea that only a very
few can enter the esoteric circle, though many may desire to do
so and may even make the attempt.
The esoteric schools which preserve ancient knowledge,
handing it over from one to another in succession, and the

people who belong to these schools stand apart, as it were,
from ordinary mankind, to which we belong.

According to the idea of esotericism, as applied to the history
of mankind, no civilisation ever begins of itself.
There exists no evolution which begins accidentally and
proceeds mechanically. Only degeneration and decay can
proceed mechanically.
Civilisation never starts by natural growth, but only through
artificial cultivation.

Esoteric schools are hidden from the eyes of ordinary
humanity; but the influence of schools persists uninterruptedly
in history, and has the aim, so far as we can understand this
aim, of helping, when that appears possible, races which have
lapsed into a barbarous state of one kind or another to emerge
from that state and to enter upon a new civilisation, or a new
life.
A savage or semi-savage people or an entire country is taken in
hand by a man possessing power and knowledge. He begins to
educate and instruct the people. He gives them a religion, he
makes laws, builds temples, introduces writing, creates the
beginning of art and the sciences, makes the people migrate to
another country if necessary, and so on.

Theocratic government is a form of such artificial cultivation.
Biblical history from Abraham, and possibly even earlier, to
Solomon, is an example of the civilising of a savage people by
members of the inner circle.”

From The Kolbrin:
“The barbarian asks, “Who and What is The Supreme Spirit?”
Say unto him, “Conceive it as a Being even above your greatest
god. If it helps in your understanding, see The Supreme Spirit
as a God reflecting His image as yourself.
The barbarian seeks a god he can see, but try and make him
understand this is impossible [...].
The barbarians are still children and these things do not easily
come within [...].
Because of this it may be best if they were taught by simple
tales, like children, and so brought into the light gradually. A
belief in The Supreme Spirit is of no great importance. An
inquiry into His nature by the ignorant is purposeless
foolishness.

It is of much more importance to men that they believe in their
own souls.
Belief in a god of any sort without belief in the immortality of
man and his godlike-ness serves no end. If a god existed
without man deriving any benefit from his existence, it would
be better for man to ignore him. This, however, is not the case.
Man seeks unity and communion with The Supreme Spirit only
for his own benefit. Man has a destiny founded in something
greater than himself, and hence his need for that something.
The existence of a Supreme Being is not just something to
accept, believe in and ignore. A belief, faith alone, cannot be
ends in themselves, for nothing exists without purpose. Simple
belief in a Supreme Being is not enough, we must know the
purpose or intention of the Being. If we believe this Supreme
Being created us, however this was brought about, we must

seek to discover the purpose behind our creation. If we were
created to serve some purpose, to do something we were
intended to do, we must do it or earn our Creator’s displeasure.
Does the potter keep the pot useless for its purpose, or the
smith keep unwrought metal? Only things which serve the
purpose for which they were intended are kept and cherished.
Therefore, we who are brothers, were taught not only to
believe in a Supreme Being but also in our similarity to Him.
The Supreme Spirit is not a stranger beyond our ken, the
powers of The Supreme Spirit infuse every fibre of our bodies.
For the sake of the barbarians it is perhaps best to call The
Supreme Spirit, ‘God, The God without a Name.’

This will solve some difficulties, and if the barbarians think
themselves superior because they contain Him within a name,
let it be so and hold yourself in peace.
The barbarians make images of God to make Him more
understandable. Are we much better who make images of Him
in our likeness within our thoughts? Not perhaps because we
believe Him so, but to make Him more understandable.
As man’s understanding of God increases, so does God recede;
so that though through the ages man comes to understand God
better, He ever keeps the same distance away.
We who dwell in the light of The Supreme Spirit have come
closer to understanding, not because we are better men but
because we have devoted our lives to the search [: the mystics].

If any man seek carefully and diligently enough he must find
whatever it is he seeks.
God is not a person, but The Supreme Spirit.
They must also learn that the spirit is not something seperate
from man, or something within him.
Man is spirit, man is soul.
I am not born, nor will I ever die.

I am Hahrew the Enlightened One, Hahrew the Twice Born.
Having crossed the dark waters myself, I carry the others
across. Being free from fear, I free others from fear. Being
unrestricted, I ease the restriction of others. Knowing the way,
I show it to others. Having trodden the road, I now guide
others along it. I am an Illuminated One, the open of ear, the
keen of eye. I am one who knows the Law, I am a keeper of
ordinances.
To obtain the gem the serpent must be aroused and then
overcome. To rouse this serpent is a thing not to be lightly
undertaken, for it causes a fire to mount into the heart, which
may destroy the brain with delusions and madness. Only the
Twice Born can really obtain the gem.

Then you pass through the portal to the Hall of Judgement.
Here, for the first time, your light is revealed and it is made
known whether your tongue has spoken in accordance with the
things within your heart.
Many are they who know the words of the tongue but sever
these from what is written in the heart. If the words of the
tongue are copied from the writings of the heart and are a true
copy, then cross to the Place of Assessment where your true
form and likeness will be displayed for all to see.
A curtain of darkness descends, there is a heavy dark mist,
then the muffled crash of Thundering Doors. The aching body
reclines within the tomb of stone.
The questing pilgrim has returned to his homehaven.

He has learned truths he could never learn on Earth and now
knows the Grand Secret. Faith is replaced with certainty and
he is now an Initiated One.
He who sees his own self in all things and all things in his own
self is awakened. He is beyond delusion and outside the reach
of futile sorrow.
Having arisen from the Womb of Rebirth, the spirit is
completely freed from any doubt about the immortality of
man.
The truly awakened soul is beyond carnal lust and mortal
grief, his love is alike for all My creation and thus he shows
supreme love for Me.

If a man would know Heaven, he must first know Earth.
Man cannot understand Heaven until he understands Earth.
He cannot understand God until he understands himself, and
he cannot know love unless he has been loveless.
God is unknown but not unknowable. He is unseen but not
unseeable. God is unheard but not unhearable.
He is not understood but He is understandable.
The people of those times spurned all spiritual things and men
lived only for pleasure, caring little for the good of mankind or
the future of the people.

The goal of life is upstream, not downstream. Man must
struggle against the current, not drift with the flow.”
From The Revolt Against Civilization: The Menace of the
Under Man by Lothrop Stoddard:
“It is this elite which leavens the group and initiates
progress.”

From The Bow and the Club by Julius Evola:
“The last point to which I will allude in these short notes no
longer pertains to the definition of the pure concept of
initiation in itself, but rather to the connection between the
level of initiation and that of mundane reality and history.
Particularly in recent times the conception of the secret
character of the quality of the initiate has prevailed. The
following saying of a Sufi (Islamic initiate) could be cited:
‘That I am a Sufi is a secret between me and God.’ The
‘hermetic’ character of the initiate is clear, moreover, from the
initiatory current from which this adjective is specifically
derived — alchemical Hermeticism, one of the main currents in
the post-Christian West.

But if we go further back in time, a different possibility is also
attested. If we focus our gaze on those civilisations which, in an
eminent sense, we may call traditional — those civilisations
which had an organic and sacred character and in which ‘all
activities were adequately ordered from top down’ — at the
centre of such civilisations we often find, quite visibly, figures
with features similar to those attributed to initiates.
As this centre is constituted by an ‘immanent transcendence’,
so to speak, meaning a real presence of the non-human in the
human, which is expected of particular beings or elites,
there is a corresponding form of spirituality which defines the
initiate and distinguishes him from the priest, for example,
because the priest, at best, is a mediator of the divine and the

supernatural, but does not incorporate this element in himself
through the character of ‘centrality’.
The ‘divine royalty’ at the origins of a great number of
civilisations had precisely this metaphysical character.”

Matt Damon on the set of ONEXONE.
Do you understand “THAT THIS IS ALL STAGED”?
Don't you?

#Matt #Damon #Socialist

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