So far in the study of the application of the two fundamental cosmic laws to the motion of the trajectory of one’s search, we have seen in Part 1 the Law of Seven in its operational characteristics, and in Part 2 the Law of Three in its operational characteristics. We now look at both laws as they govern the motion of the trajectory of one’s search.
The operation of the two fundamental cosmic laws can be examined at different levels. The macroscopic view refers to the two laws operating in our lives, as compared to a microscopic view where the two laws operate at a smaller scale such as in the case of the transformation of the first being-food. The two laws can also be seen as operating at a megaloscosmic scale such as in the involutionary process of creation.
Before proceeding to the examination of each law individually, it is important to keep in mind that it is the interaction of the two laws that brings actual manifestation of phenomena on the plane of matter-energy. For the sake of simplification, it is convenient to study the operation of each separately, always keeping in mind their mutual interaction.
The operation in our lives of the Law of Seven can be viewed as the law governing the motion of the trajectory of one’s search. Although the trajectory or motion of the search differs with each Seeker, the operational characteristics of the law are always the same. The Seeker must arrive at a solid understanding of the general operation of the first cosmic law just as one must also thoroughly understand its operation as it relates to one’s search. This understanding is essential to the person seeking one’s objective position among the inevitable conflicts arising from the processes of common shared existence.
The first thing to understand is the fact that the search does not follow a linear, continuous trajectory. It takes place in discrete stages, along a nonlinear or curvilinear trajectory, under conditions that are sometimes dependent or not on the Seeker. The understanding of this characteristic of the law is very important because if there is one aspect of the search that is very discouraging, it is the existence of long intermittent intervals during which the search ceases to progress or seems to regress.
One may say that the geometry of the search is a step-wise ascending spiral. This contrasts with the geometry of life in general which is symbolized by a circle.
At this point, it may be interesting to examine the operation in our lives of the Law of Three and how such examination relates to certain aspects concerning the geometry of the search. The operation in our lives of the Law of Three can be viewed in many different ways, one of which is in how the law operates in the interaction of the three bodies of three-brained beings, namely, the planetary body, the second being-body (body Kesdjan), and the higher divine part (Higher Being-body). This interaction is clearly stated in the following two paragraphs taken from the chapter “The Holy Planet ‘Purgatory’” of Beelzebub’s Tales (BTTHG).
‘In other words, every wish of the planetary body is taken as undesirable for their higher divine part which has to be coated and perfected, and therefore all three-centered beings of our Great Megalocosmos constantly carry on a relentless struggle against the wishes of their planetary bodies so that there should be formed in them, in this struggle from the what is called ‘Disputekrialnian-friction,’ those sacred crystallizations from which their higher Divine being-part arises and is perfected in them.
“In this constant struggle of theirs, the equilibrating harmonizing principle is their second being-body, which in their own individual law of Triamazikamno represents the neutralizing source; and therefore this second being-part always remains indifferent to their mechanical manifestations, but for all their active manifestations it always tends according to the second-grade cosmic law ‘Urdekhplifata’ to unite with those desires of which there are more whether in one or the other of the two mentioned opposite being-parts.
It can be said from the quote above that in our own individual Law of Three the second being-body represents the neutralizing principle. Furthermore, in our struggle for self-perfection, the second being-part tends to unite with either the desires of our planetary body or the desires of our higher divine part. This union is governed by law. Therefore, it follows that our Law of Three can be viewed as either an involutionary movement or as an evolutionary movement. The movement is always initiated by an active participation in the conscious struggle, something worth noticing in relation to our personal struggle for self-perfection. The process of activation, however, can lead to either a downward movement, an involutionary path, or to an upward movement, an evolutionary path, something also worth noticing. One may say that the involutionary movement leads to a possible crystallization in man of Hasnamussian impulses, particularly if the movement is accompanied by one or more of “the entire ‘spectrum’ of certain what are called ‘Naloo-osnian-impulses’.” (BTTHG, p.405). When the movement is one of involution the actualized middle becomes either higher for the succeeding lower, or lower for a preceding higher; when the movement is one of evolution, the actualized middle becomes either higher for the preceding lower, or lower for the succeeding higher. This latter case, the one for a movement of evolution, corresponds to the formulation of the Sacred-Triamazikamno given in Beelzebub’s Tales, P. 751.
The immediate practical impact of this knowledge is the fact that if one’s actualized middle becomes the higher for a succeeding lower, one then follows the way of involution or the way of descent into the lower planes of existence. Conversely, if one’s actualized middle becomes the lower for a succeeding higher, one then follows the way of evolution or the way of ascent towards the higher planes of existence. In other words, on the way of evolution, each step we take to advance takes us up because we are lower; on the other hand, on the way of involution each step we take to advance takes us down because we are higher. One may say that the way of evolution is the way of humility and service, while the way of involution is the way of pride and arrogance. The formulation for the Law of Three in Beelzebub’s Tales is not capricious; on the contrary, it describes the correct and proper way, the way of evolution, the one the true Seeker must follow.
Returning now to the consideration of the Law of Seven, the Seeker must strive to understand the operational characteristics of the three segments discussed in the previous section as it relates to one’s search. In this sense, the Seeker must pay close attention to those moments and situations in which the factors of external help appear. According to the operation of the law, these factors are required to achieve mastery over the third segment of external help, the mechanically-actualized (mechano-coinciding-Mdnel-in) segment of the evolutionary cycles as generated by the search.
The Seeker must now be very attentive to those moments when, after actualization of the segment of external help, the search calls for actualization of the segment of intention and effort. In accordance with the operational characteristics of the Law of Seven, these factors are necessary for traversing the last segment, the intentionally-actualized Mdnel-in of the evolutionary cycles brought about by the search. These moments require very specific efforts and they are different for different Seekers. They must come from the Seeker’s self.
The Seeker must pay very close attention to those moments when, in conformity to the first cosmic law, the fifth segment or Fifth of the law makes its appearance. According to the law, the subjective action of the fifth segment (fifth Stopinder) flows by itself from the action of the other two. The Fifths are intrinsic to the search. In other words, the search itself generates the possibility of recognizing the Fifths.
The moments of appearance of the Fifths of the law are moments when extreme care is demanded for the simple reason that the action of the Fifth achieves results that can be diametrically opposed, that is to say, it can give “results not similar but ‘opposite to each other’.” The fifth segment always involves a choice.
The Fifths are the moments of truth for the Seeker. They are those situations in the face of which the Seeker is required to make the choice on which rests the future as well as all possible outcomes of the search. The Fifths are the trials and temptations one encounters in the search. If the Seeker falls during realization of any of the Fifths, the search, in the best of cases, must be reinstated from its very beginnings.
The Fifths are then those events (or event) in the Seeker’s life that drastically change life’s course. The Fifths exist and, for those who have direction, who follow a path and who have a goal, they can be transformative. For example, falling into temptation is a sin in the real sense of the word, which is, “missing the mark.” If there is no direction or goal, there are no temptations; and if there is no temptation, there is no fall. What fall could possibly exist in the life of a person without a goal or direction?
The Seeker must understand that the Fifths of the law are inevitable. The law can only manifest itself in one form. However, just as the Fifths are inevitable, they are also indispensable because of the fact that, as a result of its actualization, the trajectory of the search can accomplish complete realization. In other words, it is from actualization of the Fifth that the trajectory of the search can acquire its vivifying power to move to the complete realization of its evolutionary cycle. Because the temptations and the trials are inevitable and indispensable, the Seeker must be attentive to the moments and situations when the Fifths of the law are occurring in order to assiduously proceed during these opportune occasions.
Two striking features characterize the moments and the situations corresponding to actualization of the Fifths. The first is that these moments correspond to times of great tension and great intensity within the life of the Seeker as one’s attention is totally consumed by one’s search.
The second feature is that these moments and situations are always the same. As the Seeker repeatedly goes around them, the Fifths also repeat themselves causing the Seeker to continuously address the same decisions and choices until an essence understanding is incorporated.
This characteristic of repetitiveness of the Fifths is subject to both objective as well as subjective rationales. From the objective point of view, the repetition of the Fifths of the law is the representation of the mechanicality characterizing the life of ordinary people. From the subjective point of view, the repetition of the Fifths is the actual representation of the particularities proper to each Seeker’s individual search. Each Seeker having one’s own trajectory observes the same situation repeating itself and they have to continuously strive to face the decisions and choices that are made. When the Seeker thinks that they are finally out, the obstacle of the Fifth rears its head yet another time. In fact, it is the Seeker’s arrival at the recognition of one’s own Fifths that heralds the search’s real beginnings.
The Fifths corresponding to each Seeker’s trajectory, are manifestations in conformity to the laws, of the adversary that each person secretly carries within themselves, the overcoming that is essential to the fulfillment of one’s highest destiny.
In fact, paradoxically intrinsic to the search, the adversary is the actual carrier of the Seeker’s possibilities and potentialities. However, because they are only possibilities and potentialities, the adversary is capable of destroying the Seeker or, even more significantly, the Seeker can allow oneself to be destroyed by it.
The Seeker must understand at the very outset that one’s struggle with the adversary is a personal battle. The Seeker must fight this battle within the summit of one’s consciousness, addressing the search as one addresses death – alone. Just as nobody can die for him/her, nobody can fight the battle for him/her. The Seeker can take strength in the realization that other warriors have engaged in a similar or greater battle.
The Seeker must repeatedly face one’s hidden adversary as well as his/her own Fifths. They are the moments of trial, preceding advancement to a new stage of the search. The Seeker must rely again and again on the Divine Impulse of Objective Conscience to successfully overcome the adversary.
With perseverance over time, our relationship to the Fifths changes. The Seeker having escaped the repetition now feels liberated from the chains that had pitilessly encumbered one’s progress.
With Grace from Above, by one’s being-efforts, and the fundamental universal binding force of the ever-present-ever-flowing Force of Eternal Love, the Seeker is rescued from the powers of destruction.
The Seeker is given access to the Real World or World of Above: The World of Divine Objective Reason. The search has now reached the intentionally actualized segment of its cycle of realization. It is important to understand the Seeker become the intentionally actualized Seventh, one has to work within himself for the higher octave The Seeker has now become the intentionally actualized segment (Stopinder) of the cycle of return to the Prime Source or Most Great Foundation of the Great All-embracing of everything existing.
Such a person transformed in an intentionally actualized segment of the evolutionary cycle of return to the Real World, is the Real Man.
Thankfully, by the Grace of God, this is possible.
Such relatively free and independent cosmic units of the “Great Whole” are known within the entirety of the Universe as Cosmic Individuals, the consciously, active and voluntary agents towards serving as intentional helpers of our common father eternal creator.
And only such relatively free and independent cosmic units of the “Great Whole” in the service of the whole have the objective right to call themselves and to be called “Sons of the Living God.”—”A particle, though an independent one, of everything existing in the Great Universe.” BTTHG, P. 183
At this moment, in addition to the service that one is obligated to render to Great Nature through one’s inevitable participation in the Universal-Process-of-Common-Cosmic-Exchange-of-Substances, as well as the service one is obligated to render to one’s own existence and being, one possesses the joyful and glorious possibility of consciously and voluntarily serving, through one’s completed individuality, the Process of Common Creation originally initiated by the creator of everything existing in the Universe.