A brief exposition of the two basic currents of Contemporary Esotericism, together with a comparative assessment.

There is currently a very dangerous trend in the Esoteric field, whose risk is based, fundamentally, on the beauty of its superficial presentation, and is the one that is masked under the labels of 'Universalism', 'Syncretism', 'Synthesis' and other denominations Similar. As the exhibitors of these widely spread currents defend it, all roads lead to God and - therefore - among the most diverse ideologies, the human being can find his own course, without excessive problems, and walk, without further ado, towards the encounter with

the truth.

It goes without saying that these impulses have emanated, basically, from Eastern ideologies, with their ubiquitous burden of abstraction and non-involvement in reality. Given this strategy, we will try to explain our point of view, and define the process by which it can be verified that the previous exhibitions are free and inaccurate.

In philosophy, a branch or subject is studied, with the name of "Logic", which teaches the way in which the faculty of thought can be used consistently. One of the key elements in the deductive logical process (in which all our Western knowledge is based, by the way, highly despised by Orientalist esoteric lines) is that of the making of syllogisms. Syllogism is the process by which, based on previous statements, considered as points of support, which are called premises, a conclusion is reached consistent with them, which is designated as a result . For the syllogism to be valid, the premises must be valid, and also the way in which they are linked, if one of these two elements fails, the syllogism will be wrong, and the result is false.

One of the most classic ways of perverting a syllogism lies in the inclusion of a false premise - among other true ones - giving rise to what is called " Sophism ". The Sophisms are famous because they were continuously employed by the 'Sophists', a chase of philosophers very persecuted by Socrates and Plato in

the old one. Greece, which were devoted to demonstrate any theory, to then demonstrate with the same effectiveness, the falsity of it. Leaving aside the greater or lesser sincerity of the Sophists, and the value that their tendency could have, in terms of exposing the inapprehensibility of the Truth by rational thought, we will focus only on sophistry, and on what How they are used - over and over again - throughout history, to make us - as it is commonly said - commune with mill wheels .

We will point out here, and only item of subsection, that Western Esoterism accepts the inability of rational, untrained thinking for the discovery of

the truth. Rational thinking] has as its goal the elaboration of logical conceptions. However, not everything logical is true, although, conversely, it can be said that everything true is logical. (Or it should be).

Returning to the above, the Sophisms, very often, lead us to accept a conclusion, depending on the beauty of their presentation, and the apparent firmness of their logic, without repair that, at some point in the trajectory of reasoning, this has been violated, contaminated, by the introduction of a false falsehood. That - precisely - happens with many statements derived from the Orientalist occult lines, and is particularly highlighted in the case of his peculiar defense of Universalism and S ntesis, as we will try to demonstrate.

There are many false premises in this type of reasoning. Perhaps the first of them, the most important and the most remote from reality is the one that affirms that all roads lead to God . This is absolutely false, in the case of a distortion of the true statement there is a multiplicity of paths that lead to God . At first glance, it might be that some people tended to identify both statements, therefore it will be necessary to reflect on them. A multiplicity is not the whole set of possible options, nor is it even a majority . With that designation a reference is made to a plurality, without greater concreteness. That qualification does not have so much - in this case and in that sentence - a quantitative or qualitative character. It means that there are several paths, more than one, but - and here is the key to the question - that variety is not determined by external causes, attributable to the differences in the presentations of the systems, but to the plurality, or multiplicity of conditions within the individuals that approximate the realization. Each one, it is true, must find its own path, but a very different thing is that this path can be found in any of the almost innumerable options established and established by religions, philosophies, or ideological sects.

If we want to listen to someone who might have a certain authority to talk about this issue, we would find some very different statements to these, which we are accustomed to hearing today from the mouths of the apostles of indiscrimination. Just eyeing the Gospels, we find phrases like the following: " the path is steep and narrow is the path that leads to salvation" ... "You cannot serve two masters, who is not with me, is against me ..." " It is more difficult for a rich man to enter the Kingdom of Heaven, for a camel to pass through the eye of a needle ... "" No one who is not born again will enter the Kingdom of Heaven ... " And so we could go on to exhaustion. The entire Gospel message is a call to discrimination, to selectivity, to the most careful analysis.

The difference between the Western line and

The Oriental, in Esotericism, is that the first relies on Christ teaching, and the second ignores (we could say that 'Olympic') that teaching. The problem is that the prevailing conditions in the human race, before the arrival of Christ, which is the perspective under which the Eastern visions were modulated, are radically different from those existing after His transcendental contribution. So much so, that what was valid before Christ, once introduced its specific love and individualizing energy, to be inappropriate and. Many times, contrary to evolution. If we do not pay attention to this fact, we will not progress in these matters, and the defenders of that certain ideological " passotism " may continue - indefinitely - their call to confusion, whose ceremony skillfully orchestrate, from the Internal Planes, The Opposing Entities.

Prior to the Christ incarnation, there were various ways of arriving at a spiritual development, sponsored and supervised by the Spirits of Race, People, Tribe and Family, as corresponded to human beings in which the perception of the I was still very weak. So much so that, at the ceremony of

the Initiation, that I diminished its intensity, and the subject went into a trance. A state of sleepwalking that lasted three days, and during which he was watched by the Hierophant and twelve godfathers supervising the initiation, destined to supply the Initiate, the force of the I - which by itself would not have - to face the obstacles with which he would face.

Those were the conditions before the arrival of the Christ, which, subsequently, is no longer valid.

The Initiation , no longer occurs that way . And yet, unfortunately, we can take most of the manuals that speak to us today of the Initiation, and we find exactly that kind of descriptions, which two thousand years ago were abandoned in practice by the progressive flow of evolution. What does this mean? The answer is very simple: those who today, in the twentieth century, describe Initiatic processes in the same way that they were carried out thousands of years ago, before Christ, are reflecting a form of Luciferic Initiation, which is the only one The East knows, but that has nothing to do with the true Christ Initiation, typical of the Way of Love, which leads to Truth and effective collaboration with the Creative Hierarchies.

Let us point it out once again so that it is clear enough: in the present moment, and by virtue of the introduction of the loving, vital and individualizing energy of the Cosmic Christ into the Planetary aura,

Initiation occurs as follows :

1st) It is a fact that includes physical awareness and the physical brain (and, therefore, the body). It does not happen on any Supraphysical Plane (whether Astral, Mental, Causal, etc ...) but implies, the broadening of the waking consciousness of the individual towards increasingly dilated boundaries (all those listed, and many more, which does not fit, for now, even imagine).

2º) It is a fact that sits - above all - in the consciousness of the Self . Today, there are no such things as "Unconscious or semi-conscious initiates." There are only conscious Initiates, and unconscious Initiates.

3rd) It is a fact that concerns, only and exclusively , two entities: the individual who opens

the Initiation and the Christ . In that " marriage " or " link " mentioned in the Mysticism. There are no Initiators. Hierophants or Godfathers. The only Hierophant is the Initiate himself, who has built himself, who has " gestated " and "been born " of himself, in the form of a " new man, with new eyes " as Saint Paul said. That is the " Second Birth " or " Birth of the Spirit ", When the human being, by his own maturity, comes to the ability to act individually, and, freely, welcomes the Christic energy and quality within himself, then he it produces the Initiation, and that fact is something of its own, intimate, non-transferable, which is only shared, " posteriori " with those who have reached the same level.

The Christ Initiation cannot be conferred on men who need support and “ walkers, ” and a “ teacher ” whose arm is taken when things get tough. It is a matter between the individual and Christ, and no one else has a place in it. The man, and the Divine Word.

This statement, which would have been considered blasphemy before the arrival of Christ; the same one for which Jeshu Ben Pandira was stoned (the Essene instructor who lived a hundred years before Christ, and whom some Orientalist authors confuse with Christ himself, based on the imperfection of his clairvoyance faculties); the same for which Christ himself was condemned by Orthodox Priests, is a reality today.

So, those who advocate and describe a system of gregarious Initiation, in which the Initiate is collected between Godfathers and Hierophants, in complicated astral or mental ceremonies, ¹ are, only, describing rituals of Luciferic inspiration, which, as all those entering the Western line know very well, ceased to be used in the Evolutionary line two thousand years ago.

Now, before entering the analysis of the deep differences that separate the Eastern vision and

Western, we will refer to the second of the statements (in order of frequency) with which the defenders of non-discriminated tolerance continually sprinkle us, and it is the one that establishes that love and synthesis unite and do not separate . If we return to our point of reference, in the evangelical pages, we will find phrases as transparent - and, at the same time as enigmatic - as the following: I have not come to bring the peace, but to put the sword. For my cause, the son and the father will face the friend, the friend with the friend, the brother with the sister, ... .

The Critical influence, the loving energy, proceeds very differently from what the pseudomestic people who adhere to the Orientalist lines believe. The Critical Energy, that of the Divine Word, is individualizing par excellence. This means that it must increase the faculty of discrimination between men, sharpening their understanding. It is, at the same time, vital energy and movement. Work for evolution, for change, and fight statism and immobility.

The law of Love is a law of selectivity, because it is of affinity. It attracts the like and repels or rejects the unlike. Therefore, it exerts a transcendent effect of discrimination, since it only allows the survival of that which is loving, which is charged with life, love and truth. Our universe is a cosmos of love, as defined esoterically, and, likewise, the present Chain ², that of

Earth, aims at the development of love. Man is the Creative Hierarchy of the " Beings of Love and Freedom ", since without freedom there can be no love, and probably without love there can also be no freedom. We know - on the other hand - that the entire evolutionary process is rigorously selective, so that those who do not conform to the requirements demanded by the evolutionary experiment, in each of its stages, are postponed and placed aside of the general current. It is no time it seems that we can identify love with indiscrimination, but rather with the most exquisite of selections.

Freedom implies the existence of options. The options arise only when there is prior discrimination, so that the similarities and differences between the various paths to be established are defined. We could, in short, establish that our universe is governed by love, and that everything that departs from love is automatically rejected by him, which is just another expression of the known law of karma. Love has a unitive character, as regards the identification with the inner spiritual essence, not concerning external forms, loaded with dualism. There must be dualism and negativity in the forms, so that man discriminates. And it is necessary for man to discriminate so that he can be free. And finally, it is necessary for man to be free, so that he can love, because there is no love without the possibility of choosing between loving or not loving.

Therefore, we hope to have shown that unity and loving synthesis are exercised with respect to the intimate essences of things, but not in regard to external presentations, which, as nationally applicable, can be negative and disorienting, and depart from the truth, which is the sole objective of the esoteric seeker.

We exercise discrimination in order to unravel the path that, in the midst of widespread confusion, can lead us to encounter Christic reality, in the sense that in the Gospels it states: " I am the Way,

Truth and Life , who believes in Me, dwells in Me and I in him . "

We will now go on to review the very deep differences between Eastern and Western esoteric presentations; in the confidence that the reader will understand that, when diametrically divergent - and often contradictory - statements are made about the same fact, it is virtually necessary, so that the laws of logic are fulfilled (if we accept them as a universal category), that some of They are false. One thing cannot be black and white at the same time. It could be gray, and participated in both qualities, but it would not be white, nor black, it would be gray. The Eastern line, affirms - as we will see - things that, confronted with

the Occidental, are contrasted as the colors of the example, so we need to know the nature of these statements well, in order to have enough data to make a choice.

General exhibition of the Eastern Esoteric line

If we had to qualify in any way the set of esoteric Oriental exposures, we could say that they are - fundamentally - schematic, easy to grasp and understand, and, therefore, in principle, well accepted by students who approach These themes. From our point of view, and if we did not know that, either due to a malformation of the education that we have received, or due to lack of maturity (since many of these students enter this field just out of adolescence, and times in the middle of it), that approach is exercised more from a semi-religious perspective, than philosophical or scientific, we would not worry that esoteric students began in the Eastern vision, because they can acquire in it, not so much valid concepts, as yes a form of general analysis, which could then serve as a basis for penetrating the much more complex (and coherent) exposures of the Western line.

The description that is esoterically made of reality, both in one and another hemisphere, focuses, spatially, on the planet on which we live, as a point of reference. In some way and always in a spatial perspective, the geometric center of the sphere constituted by the globe, is the vertex or focus of our reality. Without excluding, of course, the existence of other realities coexisting with ours.

For an esotericist, the center of our reality is not in the Sun, nor in the center of

the Galaxy, not in a hypothetical center of the Universe-Island or of the Cosmos in general (if we could imagine this concept), but is much closer, under our feet, in the center of the Earth. In this there is a correspondence between the Eastern and Western vision, at least as it was considered in the time of Ptolemy and, in fact, until the irruption of the mechanistic vision of Galileo and Copernicus, with its Heliocentric system. Nowadays, the appropriate perspective is not usually available to assess these questions, and that is why it is understood, in general terms, that the Copernicus system constitutes an amazing advance on the Ptolemaic. However, the fact that Ptolemy was, above all, an Astrologer, not an Astronomer, is easily neglected. Copernicus was, above all, an Astronomer, although he practiced relatively Astrology, what does this mean? Well, each one contemplates reality from a different perspective and with very different value and interest systems.

The man of antiquity was totally indifferent that

the Earth circled around the Sun, or vice versa, the only thing that concerned him was the qualitative way in which the Sun affected the Earth and on him, and it remains to know the nature of that influence, whether it was beneficial or not, and How could I get the most out of it? Up to a point, the mentality was more metaphysical, more psychological. Circumstances were not modeled so much from the physical level, as is happening now. In the mind of the pre-Christian man, there would have been no possibility of thinking about space travel for commercial purposes. For him, the stars were living entities, and he could never have conceived that displacements were made to them to exploit their natural resources. He knew that those bodies that shone at night in the sky, had their own precisely defined psychological characters, and that some were benevolent to the human being, and others adverse to him.

Under this point of view, the esoteric perspective is much closer to

the Ptolemáica ​​than the Copernicana. He does not ignore Newton's laws, but he knows perfectly well that these laws are limited, as limited is the vision that stops in the three-dimensional physical, ignoring the infinite rest of the real. Since the esoteric perspective (either Eastern or Western) aspires to contemplate the totality of reality (we speak of aspiration, not of achievement), its optics must necessarily be different from that of official Astronomy, as understood before the Theory of relativity. On the contrary, there are considerable approaches between Esotericism and Post-relativistic Astronomy, as we will see when dealing with the Western view.

Already located initially, we have, therefore, that the eastern esotericist, seated in the terrestrial globe, calls the scope commonly known as physical space, Three-dimensional Physical Plane, being its limit, that of an ideal sphere that could coincide with the most rarefied layers of the atmosphere.

Now, if we consider another sphere, whose center was also the ideal center of the Planet, but whose radius extended noticeably beyond the previous one, we would find the world or Plane Et rich, whose vibratory state would be slightly more subtle than the Physical (higher frequency, shorter wavelength), corresponding to what in Physics is designated as Plasma in the atmosphere sfera, and bio-plasma in the case of the human body. Both spheres get together, and coexist based on their diversity of wave frequencies.

The ethereal world would be something like the planet's circulatory system - and nervous at the same time - circulating through its complex network of channels, all the energies involved in its vitalization and development. There would be a third sphere, whose outer surface would be located at half the distance between

the Earth and the Moon, in its maximum orbital distancing, that would correspond to the Astral Plane comparatively more subtle than the Ethereal, where four dimensions come into play, and that corresponds with the vibrational state of feelings. More broadly, it will be the sphere of thoughts, divided between concrete and abstract, ( Concrete Mental Plane and Abstract Mental ) extending the latter much further there. And there it will end the reality of the Planet, to connect with that of the entire Solar System, in a gigantic sphere designated as the Basic Plane . Three additional spheres would still exist, of gigantic dimensions, with the names of Nirvanic, Monedic and Divine, whose center could be located - possibly in the center of the Sun All these spheres interpenetrate each other, although, as we have already seen, each one is wider and more inclusive than the previous one, while more subtle. Its vibrations are faster, and, each one includes an additional dimension : four the Astral, five the Mental, etc

It is not much more that can be said about the eastern-esoteric concept of reality, unless we move to areas somewhat away from our orbit of interests, which would include other solar systems, and that would be, as defined by the ancients Greeks (heavily influenced by the East) " spheres within spheres ".

Correlatively, the concept of man, is the other point that we are interested in concretizing, in the Macro-Microcosm dialectic, and, as the old Hermetic maxim posits: “ As above it is below. As it is below, it is above . ” Thus, the eastern esoteric conception of man is nothing more than a transposition of the already defined reality.

We would then have the physical body of man, which would be comparable to the globe in its three-dimensional expression. Interpenetrically, but extending a few centimeters above its ectodermal surface, the etheric or energetic body is . Successively, the Astral body, extending up to about fifty centimeters outside the physical, and the Mental, even more extensive. The set thus defined is - from the Eastern point of view - human consciousness, constituted by the aggregate of the physical, astral and mental, and giving rise to what they designate as personality, or “ fictional self ”. Above, there is the " Real I ", the Soul, also called " Twelve Petal Lotus ", compared to the remaining " Lotos " or " Chakras ", which are centers of force, open energy vortices at various points of the body etheric, and that match the endocrine glands.

The fundamental difference is that the Soul would be a Lotus, in some form external to the physical body, but linked to the conscience of man through two internal lotuses or chakras: the so-called Coronary, located at the top of the head - and that corresponds to the pineal gland - and the Cardiac, located at chest height, between the shoulder blades - which corresponds to the thymus gland.

The real man would be the Soul, but since the common man (the fictional one) identifies himself with the personality, he would have little contact with his true identity, which can only be carried out effectively when the “ Rainbow Bridge has been built "Or" Anthakarana ", which is an energy channel that joins the Frontal chakra - located between the eyebrows and corresponding to the pituitary gland - with the coronary chakra; symbolizing the union of the consciousness of the personality with that of the Soul. It is understood that in the eyebrows chakra the personality consciousness is housed or rooted, and the Coronary plays the same role for the Soul. In a position - spatially indeterminable - there would be what is designated as the Spiritual Triad, including three aspects that would correlate with the three of

Divinity: Will, Love and Intelligence. Being, the constituents of this triad, the pure expressions of each of these three aspects, or the nuclei, from which any expression of them would be generated in the common man, always intermediated by the true Self or Soul, Even Above the Spiritual Triad, there would be the Monad, which would be a spark of Divinity, endowed with the divine quality, but not with self-consciousness, which it would conquer through the experience of the introduction into matter.

According to this concept, the common human being (each one of us) is something like a doll or robot, which the soul uses during physical life, to then leave him cornered, once death occurs, after having squeezed the set of experiences that has accumulated throughout that existence. In this way, the Soul, through the use of numerous “dolls”, could acquire the wisdom and capacity that

the precise Monad for itself. Under that presentation, the Soul would be a skilled intermediary, the Monad would be the ultimate beneficiary, and each one of us, poor individual human beings, fictitious beings, worthless, destined for a “consumerist” end, and to be left in the bucket of the waste of any cemetery, once our only objective has been fulfilled, which would be the transfer of all our experience to our true Self (that nothing would have to do - practically - with ourselves).

Our conscience, being the sum of the consciousness of the bodies, would be extinguished at the same time that the Astral and Mental bodies disappeared, before the preparation of the next incarnation of the Soul, which would employ new bodies for its new “doll "

What hope does this vision of existence give to the common human being? Blavatsky defines it very clearly in his work “

The Key of Theosophy “ ³ ; the common human being possesses only the awareness of his personality, and the personality is not consistent, it is an appearance, something that exists for a while because the Soul needs it, but that will cease after existing, and will disintegrate into its component atoms . More specifically, Blavatsky compares the personality with a shirt, and the Soul with its owner. The shirt has no rights, nor can it claim for the use made of it. The owner uses it how and when he wants it, and when it becomes dirty or when - he simply does not feel like continuing with it, he takes it off and throws it in the laundry basket, or throws it in the garbage can, or uses it To clean your shoes. That contempt for the value of the isolated human individual is found omnipresent in Blavatsky's work, and, as a consequence, in the entire Orientalist esoteric line, to a greater or lesser extent, and with more or less varnishes.

Consequently, since there is no hope for the common human being; he who wants to maintain himself - with minimal psychological stability - within that line, must immediately stop being a common man, to become something else. But, as the eastern esotericist defines the path of

Initiation as something extremely expensive (and it is), reserved for a few, it is symptomatic that almost all of the adherents to these lines, self-qualify as initiates or semi-Initiates (disciples), all in the very Understandable need to cultivate the hope of persistence, and in the denial of self-annihilation that awaits those who have not reached such a high level.

This implies the complex circumstance that almost all of the followers of the eastern line have no other existential exit, which guarantees them a minimum of inner tranquility, than to consider themselves as persons introduced in the “ Path ”, such as They call it. Por la misma razón, sucede que son muy deseados los llamados “ poderes psíquicos “, ya que actuarían como testimonio o prueba “ irrefutable ” de la autenticidad de ese desarrollo superior, que precisan como garantía de su perdurabilidad como entidades. Ni que decir tiene que esta situación emotiva es altamente compulsiva, que genera considerables angustias y desequilibrios, y que acostumbra a desembocar en comportamientos rígidos, estereotipados, intolerantes, y en la creencia- (absolutamente vital y necesaria) en la propia superioridad frente a los demás. La rigidez y la inconsistente solidez de carácter que este tipo de actitud requiere, es compensada (de forma asimismo poco correcta) dental de estas líneas, en base a unos planteamientos de naturaleza gregaria, según los cuates, se supone que los estudiantes se agruparían en “ ashrams “, siguiendo en todo el modelo hinduísta: “ a los pies del respectivo Gurú “.

Luego, continuando con esa t nica, el disc pulo obedece en todo al Gur, con la mayor sumisi ny falta de iniciativa, hasta que, por un m stico proceso de fusi n con su instructor, se convierte en un perfecto doble suyo, habiendo previamente renunciado a cualquier caracter stica propia. Como se ve, es un proceso de negaci ny anulaci n de la propia identidad, en aras de una identidad ajena, motivo por el cual los occidentales calificamos (y creemos que con raz n suficiente) este tipo de t cnicas como de alienantes e irracionales. Por lo tanto, ateni ndose a sucesivas etapas, que se designan como disc pulo en el aura del Maestro, hijo del Maestro, y, uno con el Maestro, los seguidores de la l nea Oriental aspiran a dejar de ser ellos mismos (esa personalidad falsa e ilusoria, tal como la. califican), para pasar a ser un calco -lo m s perfecto posible- de su Gur o Maestro .

Mediante esa tutor a, que es conseguida -inconscientemente- en el Plano Astral durante el sue o, tras un promedio de siete a os de ofrecimiento al Maestro, y suponiendo que, a lo largo de ste periodo, el promedio de la actuaci n ha sido suficientemente bueno, se pretende que la conciencia del aspirante se vaya abriendo -poco a poco- a los sucesivos Planos, obteniendo una Iniciaci n cada vez que se conquista la percepci n de una de estas esferas a las que antes alud amos. En un orden correlativo, la primera Iniciaci n supone la conciencia perfecta de lo f sico y et rico. La segunda del Astral. La tercera de lo Mental Concreto. La cuarta de lo Mental Abstracto, la uni n definitiva con el Alma y la apropiaci n, por fusi n entre la personalidad y el Alma, de la totalidad de sta, y el comienzo de una actuaci n aut noma, en la cual el Iniciado no es ayudado por Maestros ni por nadie. En estricta l gica, cabe deducir que, dentro de esa corriente ideol gica, es preciso haber conseguido esta cuarta Iniciaci n para tener confianza en que la propia, conciencia no va a ser aniquilada (como personalidad que es) despu s de la muerte f sica. Tal como se ve, se trata de una meta demasiado alta, que no suministra mucha confianza ni alegr aa unos seguidores que saben que, razonablemente, y dentro de unos baremos normales de tiempo, no la van a poder obtener.

La quinta Iniciaci n, conquista la esfera denominada B dica, implica

la Maestr ay la entrada en el siguiente Reino de la Naturaleza, habi ndose trascendido el estadio humano. Podr amos extendernos notablemente es estos puntos, pero no es necesario ni apropiado en este trabajo, y, en cualquier caso, creemos haber perfilado las perspectivas b sicas de la ideolog a esot rica oriental.

Exposici n general de

la Linea Occidental de Esoterismo

Lo más frecuente, es que el estudiante se encuentre con la línea Occidental después de haber pasado por

la Oriental, lo que es muy comprensible, si se tiene en cuenta que la comparativa dificultad de sus planteamientos la hace notablemente más exigente a la hora del estudio y el análisis, así como de la puesta en práctica. La primera impresión que el estudiante -familiarizado con la línea oriental- tiene, cuando se introduce en la occidental, es que le han cambiado todo su esquema básico, y que todos los conceptos están transpuestos. Es evidente que se juega con los mismos factores, pero prácticamente ninguno permanece inalterado. En cuanto a la dificultad de captación, es similar a la que experimentaría un estudiante de Bachillerato que fuese súbitamente introducido en un aula de curso medio de cualquier carrera universitaria. Los conceptos nos vienen grandes, y tenemos que realizar un considerable esfuerzo mental hasta llegar a obtener algunos resultados efectivos en nuestra comprensión y estudio.

Vamos ahora a tratar de exponer el concepto de la realidad manejado en esta vertiente. No se trata ya de sucesivas esferas concéntricas, sino de algo mucho más completo, que iremos desarrollando de acuerdo con el gráfico adjunto. Partiríamos -inicialmente- de una media elipse en el cual tendríamos representados los Planos Físico, Etérico y Astral, Este primer gráfico, sería descriptivo de lo que puede ser considerado como la realidad operativa para el hombre común; es decir, el ámbito de su vida física, el substrato de sus procesos vitales y energéticos, y el campo de sus sentimientos, percepciones y pensamientos. Esa sería una cara de la realidad, representando diversas franjas vibratorias dentro del espectro general de ondulaciones, de las cuales, la ciencia actual únicamente conoce las correspondientes a la gama relacionada con el Plano Físico y parte del Eíérico; siendo las restantes únicamente consideradas en virtud de sus efectos sobre lo físico, tal como las emociones y las realizaciones de índole reflexiva. Este es el primer atisbo de la descripción esotérica Occidental de

la Realidad, que es aquel con el que se puede trabajar en el fundamental esfuerzo en el que esa línea se halla involucrada, que es el reunir el conocimiento Esotérico Ancestral con el contenido en la presente cultura de nuestro siglo XX para suministrar a la humanidad un camino de solución a sus muchas aflicciones. No obstante, no se agota aquí, ni con mucho, esta visión de la realidad Por lo tanto, podemos pasar al siguiente estadio, representado en el correspondiente segundo grabado.

En él tenernos la elipse entera, desdoblada sobre su eje mayor, que atraviesa sus dos focos. Este eje opera como un plano de separación de dos realidades que se reflejan la una a la otra como una imagen especular. De forma quizá más gráfica, podríamos decir que son el anverso y el reverso de la medalla, o las dos caras de un mismo espejo. Las dos son aparentemente iguales, sin embargo, una es más perfecta que la otra, actúa -en alguna medida- como una matriz y un molde de la otra, la cual, a su vez, debe desarrollarse y conformarse de acuerdo con la anterior, hasta, llegar a ser exactamente igual a ella, o dicho de otra forma, hasta llegar a identificarse con ella, hasta “colocarse a su misma altura”.

Por consiguiente, y tal como se sigue del gráfico, hay- una realidad y una suprarealidad, o realidad espiritual. Cada una de ellas abarca o incluye varias franjas vibratorias, más sutiles a medida que nos desplazamos en el eje de coordenadas hacia la derecha. Las franjas espectrales ondulatorias de la supra-realidad, se corresponden biunívocamente con las de la realidad, en el siguiente orden:

Plano Físico Plano Nirvánico

Plano Etérico Plano Búdico

Plano Astral Plano Manásico

Sin embargo, para ser rigurosos, habría que hablar de algo más que de correspondencias, habría que hablar de trasformaciones biunívocas. Así el Plano Nirvánico es origen y matriz del Físico, que no supone más que una densificación o trasformación reductiva de la vibración ondulatoria del anterior. Exactamente lo mismo puede decirse –correspondientemente – de los Planos Búdico y Etérico, y de los Manásico y Astral.

Esto se comprende mejor cuando se estudia

la Cosmogénesis del Esoterismo Occidental, y se aprecia cómo determinados Rangos de Entidades o Jerarquías Angélicas -en precisos períodos de tiempo- dieron lugar a las respectivas parejas de Planos Nirvánico y Físico, Búdico y Etérico, Manásico y Astral. Esta circunstancia se halla aludida, en la actualidad de manera totalmente incosciente, en algunos dichos populares, profundamente significativos, como el de “ los extremos se tocan ” o “ los últimos serán los primeros, y los primeros serán las últimos “, todas ellas con referentes esotéricos previos sumamente sólidos. El ámbito más elevado y espiritual de la Creación; se corresponde con el más bajo o material, y así, sucesivamente. Pero tampoco acaba aquí la exposición occidental, y, por ello, debemos llegar al gráfico n°3. Aquí vemos que, así como en el gráfico anterior, nuestra realidad primitiva (media elipse) se desdoblaba sobre su eje mayor, para dar lugar a una elipse entera ya una realidad doble, ahora se produce un nuevo desdoblamiento o reflejo, y nuestra realidad doble se convierte en una realidad cuádruple, conteniendo dos realidades simétricas y dos supra-realidades, igualmente simétricas. Se trataría, en definitiva, de una realidad y una antirealidad, perfecto y simétrico reflejo la una de la otra.

Esto se correlaciona con el modelo de Universo expuesto por el matemático norteamericano W. Tiller, con su teoría de dos espacios-tiempo, uno positivo y otro negativo. Cada partícula de uno de los Universos estaría vinculada con una del otro, siendo iguales, pero de signo contrario, si bien se compenetran y ocupan un mismo espacio, aunque con diferentes tónicas frecuenciales. Este modelo es particularmente útil a partir del descubrimiento experimental de

la Antimateria, que encontraría muy difícil su explicación, de no valerse de un esquema dual y simétrico como éste. Podemos apreciar, en consecuencia, que las posiciones de la linea del conocimiento esotérico occidental se correlacionan próximamente con los más recientes y avanzados hallazgos de la ciencia teórica y experimental- Por lo tanto, tendríamos una realidad cuádruple, tal como dijimos, en la cual, cuatro categorías básicas de campos dimensionales, se interpenetrarían entre sí:

1°) Campo de

la Realidad Próxima

2°) Campo de

la Supra-Realidad

3º) Campo de

la Realidad Próxima Negativa

4 ) Campo de

la Supra-Realidad Negativa

Existir an, pues, cuatro posibles niveles de profundizaci no perspectiva en el adentramiento dentro de la realidad, uno primero que se corresponde con la realidad pr xima, que es nuestro campo ordinario de experiencia y percepci n; un segundo, que es de naturaleza espiritual, contraparte y matriz original del anterior, hacia el cual debe de caminar cualitativamente la primera realidad. Un tercer nivel, que ser a la contraparte negativa de la realidad ordinaria, y un cuarto, que ser a, a su vez, la contraparte negativa de la realidad espiritual. En todo ello hay que tener presente que nuestra ciencia actual conoce, nicamente, la primera franja, y una min scula parte de la segunda, dentro de lo que hemos designado como realidad ordinaria, y apenas ha tenido atisbo de la existencia de part culas de antimateria, que se esfuerza por todos los medios, en meter con calzador dentro del convencional modelo Copernicano. Afortunadamente, existe un importante n mero de f sicos te ricos que, con posterioridad a Max Plank, est n elaborando modelos de universos multidimensionales, a lo cual ha colaborado poderosamente el hallazgo de Agujeros Negros, cuya existencia te rica fue postulada como una consecuencia de

la Teor a General de la Relatividad, de Einstein.

Veamos ahora la imagen del hombre desde la perspectiva Occidental. Tal como suced a, en

la Oriental, el hombre, como Microcosmos, no es m s que un reflejo del Macrocosmos, si bien, un tanto simplificado. En el hombre no existe propiamente una realidad negativa, al menos no existe por ahora, como algo propio. Existen entidades procedentes de la realidad negativa, que influyen sobre el hombre, que interact an y le interpenetran; pero l no se halla propiamente inserto en esa clase de mbitos, aunque podr a llegar a estarlo en el futuro, si las Entidades a las que acabamos de aludir -opositoras a la Evoluci n- lograsen realizar sus designios. El hombre es, por lo tanto, un conglomerado de cuerpos de expresi n, que se correlacionan de forma biun voca, tal como ya se expuso:

El cuerpo F sico se corresponda con el Nirv nico.

El cuerpo Et rico se corresponde con el B dico.

El cuerpo Astral se corresponde con el Manásico.

Expresado de otra forma, como consecuencia de la acción del Yo ⁴ poseído por el ser humano, y bajo el enfoque de la autoconciencia, el cuerpo Físico se remodela, se transforma, se redime, y convierte en lo que se designa como Hombre-Espíritu, la entidad más elevada dentro del proceso de desenvolvimiento humano. El cuerpo Etérico se convierte -gradualmente- en Espíritu de Vida, la fuente de la vitalidad en todo el Cosmos, El cuerpo Astral, se transforma en el Yo Espiritual, es decir, el yo, una vez desprovisto de todo tipo de limitaciones y restricciones.

Esto nos permite -ya- deducir importantes diferencias con respecto a la concepción Oriental. En ella se aducía que el hombre, para obtener la realización, debía desligarse de sus cuerpos inferiores, ignorarlos, ponerlos bajo sujeción, castigarlos, disciplinarlos, etc. En la línea Occidental, esos cuerpos son estimados como valiosísimos instrumentos de realización propia y como el terreno sobre el que se ejerce la labor esencial del ser humano, que es la de redención, ateniéndonos en todo momento al modelo Crístico.

En tanto que en la línea Oriental, se estima que el ámbito de la denominada Realidad Ordinaria, que allí se califica como de “ los mundos inferiores “, debe ser prontamente trascendido, y no guarda nada de utilidad o enseñanza para el aspirante espiritual, la línea Occidental índica todo lo contrario : que es en ese ámbito -y únicamente en él- donde podemos encontrar la trascendente realidad espiritual; pero que nunca se llegará a ese descubrimiento pretendiendo obviar, saltar por encima de la realidad próxima; porque es precisamente esa realidad la que ha motivado la introducción del espíritu dentro de la materia, con una intención salvífica y transformadora.

Por lo tanto, la secuencia Iniciática Occidental, parte de una primera redención del cuerpo Astral, de una posterior del cuerpo Etérico, y de una postrera de cuerpo físico, en un orden que, como se puede apreciar, es precisamente el opuesto del indicado en

la Oriental.

Las técnicas a desarrollar en la línea Occidental, para el cultivo de las diversas facultades (siempre de naturaleza intelectual y moral), son perfectamente aplicables y válidas en la vida física de esta realidad nuestra de todos los días; y las energías utilizadas en el proceso no san otras que las de la vitalidad pura (el Orgón de Reich), o el influjo amoroso del Verbo Divino, tal como es definido por San Juan.

Siendo ese un camino de rigurosa exigencia individual, concierne exclusivamente a la persona, y pertenece al ámbito de su intimidad, como indicábamos al comienzo de este escrito. Nunca debe trascender al exterior, más que en los resultados operativos, que deben ser, en toda oportunidad, revertidos en forma de acción eficaz y transformadora de esa realidad que es nuestro ámbito de responsabilidad y nuestro inevaluable campo de desenvolvimiento.

Es en base a estos aspectos, que consideramos la linea Occidental como esencialmente concienciadora, realizadora, enriquecedora, no alienante, y estimulante de toda clase de labor social y de mejora de nuestro medio ambiente, y es por ello que hemos reconocido su superioridad comparativa, lógica y fáctica, como una etapa de mayor madurez dentro del inagotable proceso de evolución del conocimiento esotérico, por el que el hombre penetra, gradual pero imparablemente, en las mismas entrañas de la realidad.

Pedro A. Quiñones Vesperinas
Primera Redacción, 17 de Marzo de 1981
Revisión, 13 de Julio de 1993

NOTES

1 Se refiere a los descritos en la literatura Teosófica. (y -posteriormente- en

la Antroposófica, de Rudolf Steiner, de corte occidental Rosicruciano) como otros planos, más sutiles, de la existencia, compenetrados con el mundo físico, pero situados en una frecuencia vibracional diferente. El Plano o Mundo Astral, es aquel en que tienen su sustancia los sentimientos, y el Mental, el que corresponde a los pensamientos, siempre según la concepción Teosófica.

2 Es un concepto de índole cronológica dentro del pensamiento Teosófico. Una cadena está, según esta concepción, integrada por siete diversas materializaciones o corporificaciones de un astro -en nuestro caso,

la Tierra-, cada una de ellas en un nivel distinto de sustancia, comprendidos, todos ellos, entre el nivel físico material, el más denso, y un nivel de naturaleza arquetípica, idéica, pero, no obstante, real. Una cadena implica siete pasos sucesivos ( rondas ), por la totalidad de esos siete globos, (que es como se designa la corporificación de cada astro).

3 Helena Petrovna Blavatsky, de origen ruso y familia noble, de hecho su titulo -por nacimiento- era de Princesa Dolgorouky, de vida agitada y polifacética, experta en folklore y ciencias ocultas, escritora, incluso revolucionaria a las órdenes del propio Garibaldi (si hay que creer a algunos dé sus biógrafos), fundó

la Sociedad Teosófica en el año 1875 Sus obras escritas no tienen una calidad homogénea, pero existen dos de ellas: “ Isis sin Velo ” y “ La Doctrina Secreta“, que se han constituido en documentos de consulta ineludible para todo el que quiere adquirir una perspectiva general de lo que es el conocimiento oculto, comprendido desde una perspectiva contemporánea.

4 En la concepción esotérica Occidental el Yo, la propia identidad, es la que persona posee en su vida común, pero requerida de una cierta depuración, de tal forma que sea susceptible de desvincularse, cuando es preciso, de los detalles superficiales, adheridos mediante la relación con al medio ambiente.

El Yo, para utilizar un ejemplo, de José Sánchez, será la conciencia de José Sánchez, una vez el propio José haya sido capaz de, mediante los apropiados ejercicios, saber abstraerse de los condicionantes de su cuerpo físico, de sus sentimientos y de sus pensamientos, y haya comprendido que su verdadero Yo, es algo que posee una autonomía, aun al margen de su propia apariencia física, de lo que el siente y de lo que él piensa. Si consigue esto, su conciencia se remontará hasta la esencia nuclear de su identidad más íntima, desde donde podrá contemplar sus encarnaciones anteriores, así como las claves de la realidad en la que nos hallaros insertos.

Un individuo que ha conseguido esa realización, no sufre ninguna conmoción con la muerte física. Como puede apreciarse, esta descripción no contiene ninguno de los elementos alienantes que suelen figurar en las exposiciones orientales, aunque sí involucra la necesidad de esfuerzo y autoexigencia muy acentuado.

— visto en: revistabiosofia.com