Before looking at the natural law itself, I’d like to look at the creation of the Divine Mother, and her creation in turn of the lawful universe. It’s the lawful universe to which the natural law applies.
Three universal forces will be referred to here under different names, but always the same three are being referred to. They are what Christians call the Father, Son and Holy Ghost and what Hindus call Brahman, Atman and Shakti. They are at basis the Transcendental Consciousness, the Phenomenal Consciousness and the Transcendental Consciousness ensconced in the Phenomenal Consciousness. The universe can be loosely said to be composed of a combination of the three.
By “the Transcendental Consciousness ensconced in the Phenomenal Consciousness” I mean the flame in the heart, the soul in the center of our bodies. This is the Father in the Mother or, more exactly, the Father in the body created by the Mother.
I realize that what follows is a bit complex and I apologize for that. However it forms a foundation for the understanding of the natural law as well as the law’s role in the achievement of the purpose of life. It thus repays the effort required to understand and assimilate it. Thousands of years ago this knowledge was closely guarded and only communicated to the initiated; today it’s freely available on the Internet. Surely that speaks to the evolution of consciousness that has occurred.
Sri Ramakrishna describes the creation of the Mother.
“When there were neither the creation, nor the sun, the moon, the planets, and the earth, and when darkness was enveloped in dakrness, then the Mother, the Formless One, Maha-Kali, the Great Power, was one with [the Father,] Maha-Kala, the Absolute.” (1)
“Brahman [the Father or formless God] … first manifested as a twin principle — half man and half woman — just to show that It was both Purusha [Cosmic Male] and Prakriti [Cosmic Female]. Descending a step lower, It separated into Purusha and Prakriti as distinct entities.” (2)
Sri Ramakrishna does not mean an actual man and woman, but a principle that was half stillness and silence and half activity and sound. A step lower and this principle separated into two “distinct” entities. Their distinctness of course is illusory; only the formless Father’s existence is absolute, the penetration through to and discovery of which completes life’s purpose for us.
The Divine Mother or Holy Spirit comes by the command of the Lord to carry out his commands, as Al-Ghazzali and the Koran tell us:
“The Spirit comes by the command of the Lord. … It is an indivisible essence belonging to the world of decrees, and … it is not from everlasting, but created.” (3)
“The Spirit is at my Lord’s command.” (4)
Ibn Arabi compared the Divine Mother to a “great angel” serving the Heavenly Father.
“God has a great angel who has numberless hairs on his head. According to this comparison all the angels and everything else talked about [are] just like one pearl on the hair of a person. Had God given this angel the order he [the Mother is neither a “he” nor a “she”] would have swallowed up the whole of existence as one morsel and would not have even noticed that something had passed his throat. The name of this angel is [the Holy] Spirit.” (5)
Now here is a view of the creation of the lawful world based on a vision had by Rabbi Isaac Luria:
“Emptiness, what the kabbalists call ayin [God the Father], exists far beyond concepts or language. It is like a pure ether that can never be grasped by the mind. … Emptiness is the ultimate mystery, the secret of the Cause of Causes, and it brought everything into being. …
“The absolute nature of this emptiness meant that it was so pervasive, nothing else but it could exist. In order for life to become manifest, a seismic contraction of emptiness in on itself had to occur, creating a space in which divine emanation was possible. …
“Following this immense contraction, God’s first cosmic act was the emission of a single perfect ray of light. This beam pierced through the void and then expanded in all directions. Think of it as God’s first breath [“spirit” = “breath”] exhaling into the abyss after eons of slumber and filling it with His divinity. This is how the universe was born.” (6)
Notice I said “the creation of the lawful world,” and not the creation of the Divine Mother, because the Divine Mother’s existence precedes the creation of the universe, and is the source of the creation of many universes, as Swami Nikhilananda reveals here:
“Before creation She contains within Her womb the seed of the universe, which is left from the previous cycle. After the manifestation of the universe She becomes its preserver and nourisher, and at the end of the cycle She draws it back within Herself and remains as the undifferentiated Sakti, the creative power of Brahman.” (7)
Given that the Mother creates universes and draws them back into herself, the mere accomplishment of one Ascension may not seem quite so difficult to wrap our minds around.
Lest one think that only some religions recognize the distinction between the formless Father and the phenomenal Mother and her universe, here are the founders or sages of more religions also recognizing them. Lao Tzu for instance honored the distinction.
“It began with a matrix:
The world had a mother.” (8)
“Nameless indeed is the source of creation [i.e., the Father],
But things have a mother and she has a name.” (9)
The Muslim Kabir also distinguishes between the two: “The formless Absolute is my Father, and God with form is my Mother.” (10) Thus Christianity, Judaism, Hinduism, Taoism, and Islam have all been shown to recognize both Father, Mother, and universe.
According to Ramakrishna, the Divine Mother created everything from Consciousness.
“The Divine Mother revealed to me in the Kali temple that it was She who had become everything. She showed me that everything was full of Consciousness. The image was Consciousness, the altar was Consciousness, the water-vessels were Consciousness, the door-sill was Consciousness, the marble floor was Consciousness – all was Consciousness. I found everything inside the room [of the Kali temple] soaked, as it were, in Bliss – the Bliss of God.” (11)
Paramahansa Yogananda’s spiritual vision could see the building block of life, which he named the “lifetron.” He revealed that “microcosmically each lifetron … was composed of the elements God the Father, Son, and Holy Ghost.” (12)
God the Father creates the world through God the Mother and then enters each life form as a fragment of himself called God the Son. Hindus would call these Brahman, Shakti and Atman.
But all three are nothing other than consciousness differentiated by their reach, which Yogananda defined as “transcendental Cosmic Consciousness [the Father, Brahman], … Christ Consciousness [the Son, Atman], and … Cosmic Energy [the Holy Spirit, Shakti]. (13)
This situation is, I believe, what is being referred to by Sri Ramakrishna when he says: “Whatever is in the microcosm is also in the macrocosm.” (14) Consciousness is in the microcosm and in the macrocosm; and the organization of the microcosm into Father, Son and Holy Ghost is the same as the organization of the macrocosm into the same three.
Having created the lawful universe, the Divine Mother now becomes its material structure, while the Father enters that material structure as the Son or soul in the heart. However, the Father remains aloof from materiality itself. This great mystery has been addressed by several mystics. Let me offer three descriptions of it. All three refer only to the Father and the Mother. They do not address the entry of the Father into the heart of the body as the Son, Christ Consciousness, or soul.
Here is Sri Yukteswar on it:
“‘It is the Spirit of God [the Mother] that actively sustains every form and force in the universe; yet he [the Father] is transcendental and aloof in the blissful uncreated void beyond the worlds of vibratory phenomena,’ Master [Sri Yukteswar] explained.” (15)
Krishna discusses the same situation:
“This entire universe is pervaded by me, in that eternal form of mine which is not manifest to the senses. Although I am not within any creature, all creatures exist within me. I do not mean that they exist within me physically. That is my divine mystery. You must try to understand its nature. My Being sustains all creatures and brings them to birth, but has no physical contact with them.” (16)
And Chang Tsu attempted the same description:
“As to what pertains to Manifestation, the Principle [of life, the Father] causes the succession of its phases, but is not this succession. It is the author of causes and effects, but is not the causes and effects. It is the author of condensations and dissipations (birth and death, changes of state), but is not itself condensations and dissipations. All proceeds from it and is under its influence. It is in all things, but is not identical with beings, for it is neither differentiated nor limited.” (17)
The Mother is the lawgiver and it is only in her realm or universe that the natural law applies. Swami Nikhilananda describes her and reminds us that she is the giver of the law.
“Embodying in Herself creation and destruction, love and terror, life and death, [the Mother] Kali is the symbol of the total universe. The eternal cycle of the manifestation and non-manifestation of the universe is the breathing-out and breathing-in of the Divine Mother. In one aspect, She is death, without which there cannot be life. One Her hands is smeared with blood, since without blood the picture of the phenomenal universe is not complete.
“To the wicked who have transgressed Her laws, She is the embodiment of terror, and to the virtuous, the benign Mother.” (18)
He reminds us as well that she and the Father are one and that she controls access to the Father in her roles as ruler and controller of the universe.
“She is non-different from Brahman. When free from the acts of creation, preservation, and destruction, the Spirit, in Its acosmic aspect, is called Brahman; otherwise It is known as the World Soul or the Divine Mother of the universe. She is therefore the doorway to the realization of the Absolute; She is the Absolute.
“To the daring devotee who wants to see the transcendental Absolute, She reveals that form by withdrawing Her garment of the phenomenal universe. Brahman is Her transcendental aspect. She is the Great Fact of the universe, the totality of created beings. She is the Ruler and the Controller. (19)
What Nikhilananda earlier called “the virtuous” know the origin of the universe, the role of the Father and Mother, and the reason for their existence (to allow God’s children a school in which to learn their true identity as the Father). Because they do, the virtuous study the law.
Of them, King David said: “Blessed is the man [whose] delight is in the law of the Lord; and on his law doth he meditate day and night.” (20)
Sri Yukteswar Giri, guru of Paramhanssa Yogananda, differentiates between the student who simply studies the operation of the law on outer or material things from the student who studies the operation of the law on inner or spiritual things.
“All creation is governed by law… The principles that operate in the outer universe, discoverable by scientists, are called natural laws. But there are subtler laws that rule the hidden spiritual planes and the inner realm of consciousness; these principles are knowable through the science of yoga.
“It is not the physicist but the Self-realized master who comprehends the true nature of matter. By such knowledge Christ was able to restore the servant’s ear after it had been severed by one of his disciples.” (21)
The master Omraam Mikhael Aivanhov reveals that the Mother’s law is based on the ability of nature (the Mother) to remember everything. I assume it remembers through the device of the Akashic records.
“Nature has succeeded in registering everything and this is what moral law is based upon: the memory of nature. Yes, … nature has a memory that never forgets, and so much the worse for the person who does not take this memory into consideration!
“It goes on anyhow, registering his jangling thoughts and inner turmoil until the day comes when he can stand no more, he is overcome and gives up. … In nature’s memory, everything is recorded. ” (22)
Exactly because the Mother’s law, which originates with the Father, takes everything into account, Jesus could say:
“Are not two sparrows sold for a farthing? and one of them shall not fall to the ground without your Father.
“But the very hairs of your head are all numbered.” (23)
Given that nature or the Mother remembers everything, Omraam could confidently say:
“No one can avoid this law, no one has ever been powerful enough to succeed in escaping it, neither emperor nor dictator, not Hitler nor Mussolini, nor Stalin, no one.” (24)
Nothing can escape the law and the law will not relax its grip on us until its requirements have been paid in full, as Jesus reminds us here:
“Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.” (25)
“It is easier for heaven and earth to pass, than one tittle of the law to fail.” (26)
Knowing the law is enough to carry us through to the fulfilment of life’s purpose, Omraam tells us:
“People say: ‘Of course, such and such a thing is said in the Bible and in the Gospels, but what I want to know is, does God really exist?’ My answer is, do not bother to know whether God really exists, [or] if the Gospels are true or not, just know that [the] law is the truth, that is enough. It will be able to put everything right for you and show you the truth.” (27)
King David confirms this as well when he says that “the law of the Lord is perfect, converting the soul.” (28) It converts the soul to the truth of who we are, helping us to solve for ourselves the great mystery of life – the knowledge of the truth of who we are (God).
Because the Holy Spirit is the law and the law unfailingly brings the results of our actions to us, Jesus warned us against blaspheming against the Holy Spirit. Such an act would without fail bring to us its results as surely as night follows day, whereas if we blasphemed against, say, Jesus himself, it would be forgiven us.
“All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto men. And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come.” (29)
Thus the Father created the Mother, who operates lawfully. Her laws take into account everything that happens, affect everything, and remember everything. No one can escape their operation. The Mother’s laws will operate perfectly and unfailingly. They put everything right and lead us to the truth of who we are, the knowing of which is the purpose for us leaving the Father’s domain and entering the Mother’s. Arriving at this truth is the reason for which the Mother, the world, and us were created.
(1) Paramahansa Ramakrishna in Swami Nikhilananda, trans., The Gospel of Sri Ramakrishna. New York: Ramakrishna-Vivekananda Center, 1978; c1942, 135. [Hereafter GSR.]
(2) Paramahansa Ramakrishna in Anon., Life of Sri Ramakrishna. Calcutta: Advaita Ashrama, 1977; c1924, 382.
(3) Al-Ghazzali, The Alchemy of Happiness. trans. Claud Field. Lahore: ASHRAF, 1971; c1964, 21-2.
(4) Koran, 233.
(5) Ibn Arabi, Ibn Arabi, Muhyidden, Kernel of the Kernel. trans. Ismail Hakki Bursevi. Sherborne: Beshara, n.d., 15-6.
(6) Maura O’Connor, “A People’s Revolution of Enlightenment: Kabbalah,” WIE, Issue 27, Nov.-Feb. 2004, 86-7.
(7) Swami Nikhilananda, “Vivekananda” in Nikhilananda, trans. Vivekananda: The Yogas and Other Works. New York: Ramakrishna-Vivekananda Center, 1953, 24.
(8) Lao-Tzu, The Way of Life. The Tao Te Ching. trans. R.B. Blakney. New York, etc.: Avon, 1975, 105. [Hereafter WOL]
(9) WOL, 53.
(10) Kabir quoted in GSR, 150.
(11) GSR, 15.
(12) Paramahansa Yogananda, The Second Coming of Christ. Three vols. Dallas: Amrita Foundation, 1979-86, 1, 89-90. [Hereafter SCC.]
(13) SCC, 1, 89-90.
(14) GSR, 389.
(15) Paramahansa Yogananda, quoting Sri Yukteswar Giri in Autobiography of a Yogi. Bombay: Jaico, 1975 143. [Hereafter AY.]
(16) Sri Krishna in Swami Prabhavananda and Christopher Isherwood, trans., Bhagavad-Gita. The Song of God. New York and Scarborough: New American Library, 1972; c1944, 80.
(17) Chang Tsu in PP, 7-8.
(18) VIV, 24.
(19) Loc. cit.
(20) Psalm 1:1-2.
(21) Sri Yukteswar Giri in AY, 113.
(22) Omraam Mikhael Aivanhov, Cosmic Moral Laws, 19. [Hereafter CML]
(23) Jesus in Matthew 10:29-30.
(24) Omraam Mikhael Aivanhov, CML, 19.
(25) Jesus in Matthew 5:18.
(26) Jesus in Luke 16:17.
(27) Omraam Mikhael Aivanhov, CML, 18.
(28) Psalm 19:7-8.
(29) Jesus in Matthew 12:31-2.