Three general phases of Faith

There are three general phases of the translation of faith. the first phase is the situation you’re
discussing. it is faith below reason. here faith is limited to fragmented belief structures, twice
re...moved from the truth (interpretations of interpretations accepted as doctrine). Here the
evidence procedure is unsound because, in this state, a person can only accept or reject what
others tell them is true, good or beautiful. in this state, the gap between faith and knowledge is
not being bridged at all. Belief structures, in this state aren’t spiritually affective, even though
they are often times accurate embedded metaphors of an actual esoteric dynamic.

The next stage brings us to faith within reason. this quality appears when we feel that beliefs,
mythological stories, cultural rituals, etc... are insufficient to satisfy the longing for truth, or what
we might even describe as communion. here we realize that we don’t know anything with
certainty outside of what is concretely perceptible in corporality. Yet we continue to search and
hope that we may one day develop the faculties needed to relate to reality with out the insulation
and support of ideologies, beliefs, and hopes. Gradually we start to desire direct access to truth
so intensely, we’re even willing to hear the worst possible news ever. "The universe is a random,
meaningless anomaly and oblivion is eminent", and in this stage of translation the universe often
appears that way to us. yet, we decide to drop all biases, assumptions, and the compulsion to
modify interpretations to suit our worldview. At this stage we want to know the truth, but we still
get caught up in thinking that we can use a corporeal evidence procedure to get at it, or verify
that we have gotten at it. We have faith in reason itself as a method of apprehending truth.

We start to see that we require the capacity for the clear evaluation of cause and effect sequences,
in order to trace corporality backward to its origin rather than just assuming the origin first and
then interpreting the world from that assumption. We, to some degree, see a dichotomy in this
strategy but hold out hope that one day we will think our way out of it with a perfect holistic
model. This belief can go on for quite some, cultivating intellectual vanity and developing a high
degree of discernment only to have it periodically hijacked by the subtle craft of the mechanism
of resistance. At this stage science, reason and logic are valued in the same way faith was valued
in the previous stage, only now, a new facet of the sensation of certainty shows up. the emotions
of trust, understanding, and conviction still arise, but now they’re related to the “grammar” of
thought rather than the imagination or resulting from accepting the collective delusion.
ultimately, this stage of faith also reveals its insufficiency, because in our search we come to
discover that if we can not see the impressions of the upper forces on corporality from within a
state of concealment, we can not trace its effects back to their roots. we can only make
conceptual models to deal with what we can see.

This brings us to the third stage, faith above reason. here we give up all hope that thought
systems and conceptual models, however accurate, will ever be sufficient in granting us access to
truth. they are at best seen as intermediary tools like a boat, once you cross the river, the boat is
no longer needed. sure, thought is great on the relative plain, but now we’re wanting more than
just factual accuracies, we want communion itself. and through practice, we eventually come
attain a high enough capacity for discernment that we come right up to the boundary conditions
of the mind. Here, the mind recognizes that its own boundary (stoping point) was the first thing it
ever contacted directly. now, two diametrically opposed forces come in to direct confrontation,
the will to know, and the recognition of the inability to know through thought. Not the
epistemological theory of knowing, conceptualizing the value of truth, but the actual root force
of desire, the primal will itself, presses right up against the final evaluation of thought’s
capabilities.

This is an intolerable situation and creates the first real prayer and the first authentic spark of
humility. We desire what we ourselves are incapable of providing ourselves, with the faculties we
have. what we are desiring in this stage is opposite to our created nature and we start to see that
we require a capacity for a type of nonlinear cognition, that allows us to transcend it. but, we
can’t conceive of what this quality is because any ideas we might have of it are being generated
from within the context of the very same limitation we’re trying to free ourselves from. At a
certain point, during a profound process of surrendering (releasing our value of the valueless) -
finally and by what might appropriately be described as a miracle, a new quality emerges in us, a
new type of subtle sensory organ, if you will, becomes activated.

In this stage we acquire a type of sensory perception that is un-tethered from the linear modes of
time thought. the veil is parted so to speak, just enough to see a small portion of what’s on the
other side. this is where the spiritual work truly begins. slowly, we begin to make accurate
deductive inferences based on what is observed beyond the veil and the whole mechanism of
perception begins to undergo a restructuring as a result of what it sees. Cause and effect chains
ordering reality from within our unconscious filter patterns are realigned to more closely mirror
the etheric structures sensed through the subtle organ. Meaning associations and ordered
hierarchies begin to undergo restructuring, allowing greater and greater clarity of information
transfer to happen between the “extra sensory organ” and the faculties of reason as it encodes its
information into the nervous system.

In this stage, revelation is not a consistent experience. there is an oscillation between states of
concealment and states of revelation, yet the states of revelation leave impressions in the mind,
like a hand print in wet clay. These impressions can then begin to function as apart of the
evidence procedure, while access to direct knowledge is cut off. It is this memory of reality, that
can be referred to as faith above reason. Faith in this sense, is not a belief or hope, but a memory
of direct knowledge. As it is written, “faith is the substance of things hoped for, evidence of what
is unseen”.

Asa

www.sourcevibrations.com