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An Edgar Casē Study / The Cloud upon the Sanctuary
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THE CLOUD
UPON THE SANCTUARY

KARL VON ECKARTSHAUSEN

  1. Similarities
    1. Spiritual Regeneration
Absolute truth does not exist for sensuous man; it exists only for interior and spiritual man who possesses a suitable sensorium; or, to speak more correctly, who possesses an interior organ to receive the absolute truth of the transcendental world, a spiritual faculty which cognises spiritual objects as objectively and naturally as the exterior senses perceive external phenomena.
This interior faculty of the man spiritual, this sensorium for the metaphysical world, is unfortunately not yet known to those who cognise only on the external, for it is a mystery of the kingdom of God.
The current incredulity towards everything which is not cognised objectively by our senses explains the present misconception of truths which are, of all, most important to man.
But how can this be otherwise? In order to see one must have eyes, to hear one must have ears. Every apparent object requires its appropriate senses. So also transcendental objects require their sensorium—and it is this sensorium which is closed in most men. Hence they judge the metaphysical world through the intelligence of their senses, even as the blind imagine colours and the deaf judge tones—without suitable instruments.
There is an objective and substantial ground of reason, an objective and substantial motive for the will. These two together form the new principle of life, and morality is there essentially inherent. This pure substance of reason and will, re-uniting in us the Divine and the human, is Jesus Christ, the light of the world, who must enter into direct relationship with us, to be really recognized.
This real knowledge is actual faith, in which everything takes place in spirit and in truth.
We must therefore have a sensorium fitted for such communication, an organised and spiritual sensorium, a spiritual and interior faculty able to receive this light; but it is closed—as I have said— to most men by the incrustation of the senses.
Such an interior organ is the intuitive sense of the transcendental world, and until this intuitive sense is effective in us we can have no certainty of more lofty truths. This organism has been naturally inactive since the Fall, which relegated man to the world of physical sense. The gross matter which envelops the interior sensorium is a film which veils the internal eye, and prevents the exterior eye from seeing into spiritual realms. This same matter muffles our internal hearing, so that we are deaf to the sounds of the metaphysical world; it so paralyses our spiritual speech that we can scarcely stammer words of sacred import, words which we pronounced formerly, and by virtue of which we held authority over the elements and external nature.
The opening of this spiritual sensorium is the mystery of the New Man—the mystery of Regeneration, and of the vital union between God and man—it is the noblest object of religion on earth, of that religion whose sublime goal is none other than to unite men with God in Spirit and in Truth.
We can discern easily after this manner why it is that religion tends always towards the subjection of the senses. It does so because it desires to make the spiritual man dominant, in order that the truly rational man may govern the man of sense. Philosophy feels this truth, only its error consists in not apprehending the true source of reason, and in attempting to replace it by individuality and sensuous reason.1

In the regions of material and corruptible nature mortality hides immortality; therefore all our trouble results from corruptible mortal matter. In order that man should be released from this distress, it is necessary that the immortal and incorruptible principle, which dwells within, should expand and absorb the corruptible principle, so that the envelope of the senses should be removed, and man appear in his pristine purity.2

It is quite true that with new senses we can acquire the perception of further reality. This reality exists already, but is not known to us, because we lack the organ by which to cognise it. One must not lay blame on the percept, but on the receptive organ.
With, however, the development of the new organ we have a new perception, a sense of new reality. In its absence the spiritual world cannot exist for us, because the organ rendering it objective to us is not developed. In its unfoldment, the curtain is all at once raised, the impenetrable veil is torn away, the cloud before the Sanctuary lifts, a new world suddenly exists for us, scales fall from the eyes, and we are transported from the phenomenal world to the regions of truth.
God alone is substance, absolute truth; He alone is He who is, and we are what He has made us. For Him, all exists in Unity; for us, all exists in multiplicity.
A great many men have no more idea of the development of the inner sensorium than they have of the true and objective life of the spirit, which they neither perceive nor forecast in any manner. Hence it is impossible for them to know that one can comprehend the spiritual and transcendental, and can thus be raised to the supernatural, even to vision thereof.
The great and true work of building the Temple consists solely in destroying the miserable Adamic hut and in erecting a divine temple; this means, in other words, to develop in us the interior sensorium, or the organ to receive God. After this process, the metaphysical and incorruptible principle rules over the terrestrial, and man begins to live, not any longer in the principle of self-love, but in the Spirit and in the Truth, of which he is the Temple.
The moral law then evolves into love for one's neighbour in deed and in truth, whereas for the natural man it is but a simple attitude of thought; the spiritual man, regenerated in spirit, sees all that in its essence of which the natural man has only the forms void of thought, mere empty sounds, symbols and letters, which are dead images without interior spirit. The most exalted aim of religion is the intimate union of man with God; and this union is possible here below; but it can only take place by the opening of our inner sensorium, which enables our hearts to become receptive of God.3

In all time have there been men illuminated of God who had this interior knowledge of the things of faith demonstrated objectively, either in full or partly, according as the truths of faith passed into their understanding or their hearts. The first kind of vision—and this purely intellectual—was called Divine illumination. The second was entitled Divine inspiration. The inner sensorium was opened in many to divine and transcendental vision, which was called ecstacy when the sensorium was so enlarged that it entirely dominated the outer physical senses.
But this kind of man is always inexplicable, and such he must remain to the person of mere sense who has no organs receptive of the transcendental and supernatural. Nor must we be surprised that one who has drawn near to the world of soul should be counted as extravagant, and even a fool, for common judgment is restricted by the common horizon, and "the natural man receiveth not the things of the Spirit of God, for they are foolishness unto him and he cannot know them, because they are spiritually judged" (I Cor. xi. 14) —i.e., because his spiritual senses are not open to the transcendental world, so that he can have no more objective cognisance of such world than a blind man has of colour; thus the natural man has lost these interior senses, or rather, the capacity for their development is neglected almost to atrophy.
Thus also, mere physical man is, in general spiritually blind, having his interior eye closed, and this again is one of the consequences of the Fall. Man then is doubly miserable; he not only has his eyes blindfolded to the sight of high truths, but his heart also languishes a prisoner in the bonds of flesh and blood, which confine him to animal and sensuous pleasures and deny those which are more elevated and genuine. Therefore, are we slaves to concupiscence, to the domination of tyrannical passions; therefore do we drag ourselves as paralysed sufferers supported on crutches—the one crutch being the weakness of mere human reason, and the other sentiment—the one daily giving us appearance instead of reality, the other making us constantly choose evil, imagining it to be good. Of such is our woeful condition.
Men can only be happy when the bandage which intercepts the true light falls from their eyes, when the fetters of slavery are loosened from their hearts. The blind must see, the lame must walk, before happiness can be understood. But the great and all-powerful law to which the felicity of man is indissolubly attached is the one following: "Man, let reason rule over your passions!"
For ages has man striven to teach and to preach, with, however, the result, after so many centuries, of the blind leading the blind; for in all the foolishness of misery into which we have fallen, we do not yet see that of ourselves we can effect nothing, that man wants more than man to raise him from this condition. Prejudices and errors, crimes and vices, only change from century to century; they are never extirpated from humanity; reason without illumination flickers faintly in every age, in the heavy air of spiritual darkness; the heart, exhausted with passions, also remains the same.
There is but One who can heal these evils; but One who is able to open our inner eyes, so that we may behold the Truth; but One who can free us from the bonds of sensuality.
This One is Jesus Christ, the Saviour of Man,
1 the Saviour because He wishes to extricate us from the consequences which follow the blindness of our natural reason, or the errors arising from the passions of ungoverned hearts.4

He who will not receive the spiritual life, he who is not born anew from the Lord, cannot enter into heaven.
Man is engendered through his parents in original sin, that is to say, he enters into the natural life and not the spiritual.
The spiritual life consists in loving God above everything and your neighbour as yourself. In this twofold love consists the principle of the new life.
Man is begotten in evil, in the love of himself and the things of this world. Love of himself! Self interest! Self gratification! Such are the substantial properties of evil. The good is in the love of God and the neighbour, in knowing no other love but that of mankind, no interest but that affecting every man, no other pleasure but the well-being of all.5



Notes

  1. (507-2)
02/06/1934

8. (Q) Is the crystal ball sent Edgar Cayce from India really carrying a curse, as Mrs. Garrett said?
(A) Only that that may be accredited as for one laying on of hands, or that may be blessed or may be cursed by those - and only very low may see same. May not a curse be turned into a blessing, if it is taken in the name of the Father and the Son? Only such may remove same in the eyes of those that are still under the cloud, but pass ye rather into the light; KNOW the blessings of the face of the Christ as He would come into thine experience and cast away all doubt and fear; for He is nigh unto this house. KNOW His name as none other, for in His name alone as no other given among men whereby man may be saved - in the Christ - the Christ Spirit that came in the lowly Nazarene, in the man called Jesus! (507-2)



References

  1. Karl von Eckartshausen, The Cloud upon the Sanctuary (New York, N. Y.: Societas Rosicruciana in America, 1952), 6-8.

  1. Ibid., 9.

  1. Ibid., 13-15.

  1. Ibid., 48-51.

  1. Ibid., 83.

An Edgar Casē Study

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