Someone asked:  Why can’t we see the spirit realm?

I think there is a confusion that exists in the minds of people about the word “spirit” and the word “psychic.” There is the “spiritual” world and spiritual perception of it, and there is the “psychic” world and psychic perception of it. In spiritualism, the word “spirit” realm is actually the “psychic” realm of many if not most other writing and teachings. So, unless you are speaking from a spiritualists perspective , e.g. mediumship and such, then your question should really read: “Why can’t we see the psychic realm.” The psychic realm is the world or level of this world on which, for instance, auras are perceived, and in which the so-called “dead” find themselves immediately after withdrawal from the physical body. It is also the level on which thoughts and feelings are shared as in ESP or telepathy. This world—which is really just a part of or a dimension of the ordinary world—contains illusory counterparts of things physical, but these are fluid “matrix-world” type things, energy patterns, and not real dense physical things. This world is all around us an interpenetrates the physical world.

Behind that and deeper or “higher” up are another always-present now realms of “spirit” and “soul” and these are not phenomenal in physical or psychic sense, have no close analogs in the physical world, and can only be understood by non-verbal direct experience in consciousness. Spiritual perception is mystical perception and is above or transcendent to physical and psychic perception. This world can not be adequately described in words and is only hinted at in some of the best music, poetry, and art.

Many people have occasional glimpses of the psychic word or things belonging to it such as auras, but most people do not, or if they do only rarely. Some people are born with the ability to see it to some degree and this can be occasionally, frequently, or in rare cases consistently at will.The reason why only a minority can see it with any degree of frequency while most do not, is physiological or more exactly etheric-physiological. Numerous noted psychics of the more rare reliable kind describe what is termed an “etheric web” which in most people acts as barrier between the physical brain consciousness of the psychic world. This web is a natural protection that prevents a premature and chaotic consciousness of the psychic world—a consciousness that most people would be unprepared to handle as they can hardly handle ordinary life awareness without going a little crazy. See: The this second of the book The Grand Illusion: A Synthesis of Science and Spirituality

Some people come into incarnation with an etheric web thiner and so permits (usually only occasional) psychic perceptions. Certain types of meditation also tend to thin the web, and some drugs or traumas can cause breaks in it. The degree of awaking of kundalini has a dramatic effect on thinning or removing the web (see for instance Living with Kundalini: The Autobiography of Gopi Krishna).

The etheric web exists also on a planetary level and it may be the denotation of atomic weapons that greatly accelerated the phenomena of lights and apparent objects in the sky that people identify as UFOS. If this is correct, then most UFOS are actually temporary breaks in the web that precipitate the energy phenomena from the psychic world.

So the bottom line answer as to why people usually don’t see is that they are built that way, it is part of the normal relationship between the physical and metaphysical anatomy—these two being parts of one matter-energy matrix that is evolving. But the chosen path in life can alter this. The natural division between the worlds is decreasing as humanity evolves, and eventually psychic seeing will be as common as are the current ordinary perceptions of the physical world.

Save

Save

Advertisements

4 thoughts on “Someone asked:  Why can’t we see the spirit realm?

  1. I don’t necessarily ‘like’ what you say here but I grant you that it is very interesting. I am certain that neither my ideas nor yours are perfectly correct, but my belief is probably less based on speculation as it comes from the Bible. Now that I’ve said that, the reason I am writing is to ask if you are familiar with this poem: “We are spirits clad in veils; Man by man was never seen; All our deep communing fails To remove the shadowy screen.”

    Of course this is only an excerpt . What do you make of it? I think he is saying something like we can’t see inside of others in spite of how well we know them because of the shadowy screen of humanity probably, but it reminds me of the use of ‘veils’ in scripture as referring to sin. This additional thought makes me wonder if he wasn’t also referring to sin “spirits clad in veils.” It is an interesting poem.

    • Thanks Marie for your thoughts which I always find stimulating.

      I had not see the poem before. On looking it up I see it was written by Christopher Pearse Cranch who lived from 1813—1892. He was a Unitarian minister and a very handsome fellow. He was associated with with the Transcendental Club and had read Emerson whom he admired.

      I read the whole poem which you can find on the net, its called “Gnosis” which means knowledge in the deepest sense, and this is a somewhat ironic title because the poem might well have been called “Our Unknowing” but because it emphasizes human separation and lack of knowledge, i.e. the condition created by the “veils” and this in turn is the direct result of being largely or entirely conscious only in the body, in the physical world and identified as most are with the physical body and the material nature of things.

      Now this is what I see as an inherent weakness in the usual Christian theology which emphasizes the division and duality between heaven and earth, between God and man, between soul and external personality. Man is conceived as “down here” in the world and far away above our reach is “heaven,” “God,” the angelic world that we can only enter after death when we are done with this physical life. In terms of mystical realization–including the great mystics of the Christian Chruch itself, this is wrong, or at best a half-truth and illusion of physical life. For the mystic, the world of heaven and that of earth are not separate and it is only our lack of consciousness the prevents our seeing this. And, I might add, we can experience mystical unity with God, and spiritual unity and direct sharing of consciousness with others.

      The further irony of Cranch’s poem is that it is contrary to the teachings characteristic of most of those in Transcendental Club, to the great mystics of all ages, and of Ralph Waldo Emerson who, like Walt Whitman was a mystic who understood the unity of world I refereed to above. Emerson wrote:

      “Yet things are knowable! They are knowable, because, being from one, things correspond. There is a scale: and the correspondence of heaven to earth, of matter to mind, of the part to the whole, is our guide.”
      And an article mentions that Cranch read Emerson’s “Nature,” yet in that he seems to have missed the significance of the following line:

      “The lover of nature is he whose inward and outward senses are still truly adjusted to each other; who has retained the spirit of infancy even into the era of manhood. His intercourse with heaven and earth, becomes part of his daily food.”

      Emerson understood “Gnosis” which is true knowing.

      So, about brother Cranch’s poem, I sympathizes with somewhat sad and wistful mood which his poem expresses, but I think it is the poem of a man who had not yet come, as Emerson and other Transcendentalist did, to the realization of the inner meaning of “Gnosis.” It is the poem of a man who feels trapped in the body and the physical world and cut off from heaven.

      And Walt Whitman, another member of the Transcendental Club wrote:
      “Blow trumpeter free and clear, I follow thee,
      While at thy liquid prelude, glad, serene,
      The fretting world, the streets, the noisy hours of day withdraw,
      A holy calm descends like dew upon me,
      I walk in cool refreshing night the walks of Paradise,
      I scent the grass, the moist air and the roses;
      Thy song expands my numb’d imbonded spirit, thou freest, launchest
      me,
      Floating and basking upon heaven’s lake.”

      • Yes, I, too, had found Cranch, and knew of his Transcendental belief. I’m sorry it
        It didn’t occur to me to tell you and it was thoughtful of you to look it up. My interpretation is somewhat different probably because of the veil business. I recently did a series of small pieces for one of my blogs regarding the history or perhaps I should say usage of the word veil in Scripture. Perhaps Mr. Cranch was familiar with the same scriptures. I felt a sadness in the poem that seemed to stem from his inability to really “know” his acquaintances because of the presence of the shadowy screen. It reminds me of the facades we wear at times whether aware or not of what we dol

        The stories of the veil are very interesting in that they reveal both the causes for and what i expect you would refer to as the evolution of its purpose. I agree at that time in history it had a purpose of separation for man’s protection and for his learning, but it was all in preparation for what was to come. I’ll skip to the death of Jesus from which the most dramatic change occurred on the cross. When Jesus said His final words, the veil in the Temple split in two. The symbolism of that dramatic moment changed the entire view man would take of the universe, his relationship with the Father and the
        Son, and finally the means of forgiveness that was now available to him, which could reconcile him from the paths of wickedness to reconciliation with God and the experience of going through the resurrected Messiah as advocate to the Father on our
        behalf,

        This event put to an end some beliefs which were practiced in the first century but not all. One group was known as the Gnostics who believed they had “deeper” knowledge that enabled them to participate in all kinds of evil. I didn’t realize until I encountered this poem that such a doctrine still exists in the world. Perhaps not to the same extent of those in the First Century, hopefully. A teaching from that period of time is what I call legalism. It takes a scripture and twists it around to mean anything they want it to mean, or they decide on an interpretation at one point is their life and think it never changes and it doesn’t because their minds are closed.

        I’m sorry. sometimes when discussing my love for the Father and Son and feeling the messages of that love in my heart, I forget how to say ‘thank you, I enjoyed the conversation.” I do thank you for being willing to discuss differing points of view. It is a great way to consider the opinions of others.

  2. Thanks again Marie for your thoughts.

    You wrote:
    “One group was known as the Gnostics who believed they had “deeper” knowledge that enabled them to participate in all kinds of evil. I didn’t realize until I encountered this poem that such a doctrine still exists in the world.”

    I’m thinking you may have picked up this idea from a source identified with Christianity. Many Christians might consider Gnosticism as competitor with Christianity and so take prejudice view of it. Gnosticism did not participate in “all kinds of evil” any more than did Christians, and as you no doubt know many committed all manner of evil in the name of Christianity from the inquisition on down. From a scholarly source on Gnosticism I quote the following for you:

    “Gnostics believed that in order to acquire salvation one must possess a certain knowledge, or gnosis, which must be delivered to a person by a messenger of light. However, to receive this knowledge, one must be trying to reach beyond the evil, dark, material, physical earth and body toward that of the good, light, immaterial, and spiritual worlds. The indwelling spark must be awakened from its terrestrial slumber by the saving knowledge that comes “from without.” Jesus is one of the most fundamental “awakeners” of this knowledge. Therefore, although Gnostics, like other Christians, find salvation through the messages of Jesus, Gnostics seek salvation not from sin but from “the ignorance of which sin is a consequence.”

    As you may or may not know, these ideas have much in common with mystical Christianity, and ideas about the evils of the world are part of Christianity as well. Be aware that many Gnostics considered themselves Christians. From another scholarly source:

    “Most Gnostics considered themselves to be Christians, yet there were many theological differences between them and the mainstream Christians. The Gnostics did not consider the God of the Old Testament to be the same God as taught by Jesus. The acceptance of the sacraments varied among Gnostic sects. Many of the Gnostic sects used special hymns, magical formulas and amulets in their practices. The Gnostics also admitted women equally into their clergy.

    The word “Gnosis” essentially means knowledge. Beyond this simple definition there is considerable disagreement among scholars as to a more precise meaning. It may be safely stated however that the early Gnostics were not speaking of a mundane common knowledge, but rather an intuitive internally derived knowledge. The next logical question would naturally be what exactly was the nature of this secret knowledge. The nearest that we may come to answering this question would be to say that the Gnostics knew “from whence they came and to whither they were going.” In a sense, the art of obtaining Gnosis is within the realm of anamnesis, or a remembering of things divine, where the present is brought into intimate contact with the past, and the past with the present. Anamnesis would be the word used in Christ’s command: “Do this in remembrance of me.”
    The Gnosis therefore imparted knowledge of the origin of things as well as the destiny of the world which the Gnostic saw as a temporary state far away from his original home. The Gnostic considers himself as a temporary resident in an alien world, in a state of spiritual drunkenness or sleep. It is only through the redeeming grace of the Gnosis that he may become sober and awakened to a higher state of consciousness, which in turn will reveal his latent spiritual potentialities.”
    You wrote:

    “It takes a scripture and twists it around to mean anything they want it to mean, or they decide on an interpretation at one point is their life and think it never changes and it doesn’t because their minds are closed.”

    From what I’ve read of Gnosticism, they do of course have their own interpretation of scriptures and some of these must appear “twisted” to Christians accustomed to their own readings of things. I’m not aware of any reason to regard the Gnostic interpretations as more fixed that orthodox than Christian ones, and I have the impression that Gnostic interpretations are more adaptable and open than many Christian takes on things, and certainly far more than those inclined to a rigid and literal interpretation of the Bible.

Leave a Reply

Fill in your details below or click an icon to log in:

WordPress.com Logo

You are commenting using your WordPress.com account. Log Out / Change )

Twitter picture

You are commenting using your Twitter account. Log Out / Change )

Facebook photo

You are commenting using your Facebook account. Log Out / Change )

Google+ photo

You are commenting using your Google+ account. Log Out / Change )

Connecting to %s