@AnalizaCalidadGalicia

@AnalizaCalidadGalicia

ETERNA | Tokenized Plant Project 🌿

Luis Mª Gallego

Analiza Calidad

Luis Mª Gallego

Luis Mª Gallego

AKLABS CALIDAD - GRUPO ANALIZA

psycheandpneuma

psycheandpneuma

@psycheandpneuma

26 Oct 2025

"One must say that every [human] microcosm possesses two personalities: an earthly form and an auric form. But this auric heavenly form with its almost cyclopic stature, equipped with great abilities, must certainly not be confused with the original figure which must be born again in the microcosm and which will again be able to enter the original human realm, the immovable kingdom. Just as the earthly figure of the microcosm must be renewed by transfiguration, so too must this heavenly figure. In occult literature in particular the auric personality is often referred to as 'the higher self,' as the true man, as the god within us, and the pupil is induced to merge into perfect union with this higher self. Highly sensitive persons or those with mediumistic characteristics from time to time receive impressions from the higher self or are occasionally confronted with it. In a state of mystical-religious exaltation, the lower self is often overshadowed by the higher self. The ignorant imagine such overshadowings to be experiences of special divine grace, but in reality they see nothing other than their own auric prototypes. The well known stigmatist Therese Neumann, who was quite at home with the heavenly virgin and was virtually worshipped as a miracle of the church, was not the victim of an illusion or trick of the reflection sphere, but established a negative-occult connection with her own auric being. This was her ‘heavenly virgin’ ! Experiences with Jesus apparitions etc., obtained in mystic exaltations, all have exactly the same cause. If you examine your own experiences on the basis of this information, you will probably arrive at the conclusion that you too have experienced the touch of this auric being at some time or other, that you too have seen or felt something of this sort. You will perhaps ask: ‘Where does the auric being obtain its splendour and glory? Why is it so mighty? What is its nature, aim and being? Is that being good or bad? The auric being is, amongst other things, a firmament of sense centres, power centres, and focal points. All these principles together form a unity, a flaming fire, a synthesis of great powers in which a certain fire has been kindled. One of the expressions of this flaming unity is a fiery, shining apparition in which we recognize the gigantic image of a human form, grotesque, magic, strangely imposing. Another expression of this huge fire is the small world arising within this firmament, the micro-planet, terrestrial man, the lower self. We are begotten of this flaming auric fire; we are maintained by this fire. Thus, the auric form finds its reflection in our terrestrial form but in turn is fed and maintained by the activity of our existence. It is therefore obvious that when we look up in exalted adoration to our microcosmic firmament, to our own microcosmic heaven, a response is sent by our own fire-god from whom we originate and exist. It is equally obvious that, if we want to tread the path of the true divine mysteries with the I, within our own non-transfigured small world, the auric fire-god will bar our way. For, out of their mutual dependence follow the I-centredness and self-maintenance of the ordinary self, which entails making one’s own lipika system the center on a basis of reciprocity. So, there is indeed a god within us: the lipika-being. It is our creator; we are its creatures. This creator can never relinquish his creature, for in their mutual dependence the destruction of the creature means the destruction of the creator. In other words: although it has a form, the fire-being in our own firmament in many respects possesses ‘impersonality.’ It is bad when we are bad, it is good, when we are good. And it will be broken up when we break up our own self in the process of endura. To say that we stand upon the path while this lipika-being is still alive with all its old power, is to lie. The fire-being of the aura is the 'Lucifer' of the mysteries, a name which in the light of the foregoing says everything. . . .Man, as a little planet, is accompanied and guided by his own Lucifer, his own satan, his own nature-god. But, do recognize now that this nature god is in essence your subordinate, your servant, your dearest friend, your imitation-Jesus apparition, your heavenly virgin, your master, for he serves you according to your wishes: you obtain what you order. If you invoke fire, you will burn. What you sow, you will reap. Everything you were and are is allotted to you by your lipika-being. . . by this degenerate projection of your true self, by this nature-god within you. The lipika-being, which was never intended as the basis of existence of your life-system, creates and maintains this system. Most people have made a tyrant out of this lipika being, a fiery, diabolical monster, a nature-god who avenges your misdeeds for so many generations. People then have every reason to fear this auric burden. Fear, immense fear, arose in this way. From fear arose natural religiousness and natural occultism, for people have good reason to reconcile themselves with their own fire-god, this bearer and radiator of their karma. You shed tears and subjugate yourself to your god and dream in your heart about seeking the path. You then emanate a certain meekness and mildness of course; in such a state you cultivate a certain degree of goodwill whereby, according to natural law, the stream of flaming fire is retarded. The cultivated meekness delays the advent of the disaster: the nature-god has helped you. Occultism too is a method of creating a certain balance between the higher and lower self, of controlling the impersonal, higher self by the lower self. In one’s delusion, one then believes that nothing more can happen: 'For,' as the deluded one says, ‘then I myself stand at the helm and am able to steer consciously’. But when the lower self and the higher self are united in this way, the whole being, as a microcosmic system, is hopelessly lost. All this could make you frightened. . . .But if you have understood what we are trying to tell you, all fear will leave you. For the auric being does not intend to kill you. Its activity will cause your destruction only when you provoke it yourself by continued self-centred life. If you hang yourself by a rope, is the rope the cause of your death? Or is it you yourself who has committed the deed? If the true heavenly lights were once extinguished in your lipika system, it must surely be possible to restore the old glorious firmament by a complete reversal of life? Therefore, just as there is a spirit-spark atom in your heart, there is also a spirit-spark principle in the firmament, like a latent, dead sun. When a human child goes the way as pointed out for years by the School of the transfiguristic mysteries, then th[is] self is not invoked, the lipika firmament is not appealed to; he no longer studies this firmament. . . but lifts his eyes to the hills from whence his help comes. And this help does come: thanks to the fact that one of the extinguished lights of the lipika has been ignited to new glory, the spirit-spark atom can be touched within the heart, whereupon the process we have so often described ensues. The spirit-spark radiation reaches the blood via the thymus gland and via this Jordan of life it reaches the core of the Luciferian principle in the lower self, the nucleus of consciousness within the head-sanctuary. When these two principles accept one another, Jesus is baptised in the Jordan; John, the purified natural 'I' recedes and Jesus begins his three-year-journey. This journey is the progressive touch of a corrupt microplanet by a holy power. In the mythology of the Bible, Jesus is represented as initially coming into the desert. Is not our earthly self a desert, where all that is true finds only aridity and wretchedness? Yet this entire desert must be struggled through by the Jesus-radiation for ‘forty days and nights’, an image of the totality of this struggle, of the chalice that must be emptied to the last drop. Perhaps you understand what happens now. The power of the new life touches our micro-planet and the interaction between the micro-planet and the natural lipika fire is immediately disturbed. The equilibrium between nature god and dialectical man is disturbed. Now, when this dialectical man is impelled to his enduristic death, it inevitably also means the death of the nature lipika, the end of Lucifer, the end of Satan, of the nature-god within us. You will therefore understand what happens at the beginning of the path leading from the desert to true life: the lipika-being with all its grandeur, with all its whole karmic treasures, with all its aeonic might, assails the candidate. That is why it is said, ‘Then Jesus was led by the universal spirit into the wilderness. And after he had fasted forty days and forty nights he hungered for the end. And Satan came and said to him: ‘ If you are the Son of God, command these stones to become loaves of bread.’ That is, by virtue of the new power of which you partake, you can transform, cultivate this nature and make bread out of these stones! The higher self of this nature strives to hold the candidate back from his exodus from this natural order by tempting him to make the Luciferian nature palatable. But Jesus answered: ‘Man does not live by bread alone but by every word that proceeds from the mouth of God.’ Jesus resolutely rejects the lipika figure which does nothing more than fulfil its natural mission. ‘Then Satan took him to the holy city and set him on the pinnacle of the temple and said to him: ‘Now prove that you are a new man, throw yourself down in proof that you have overcome the force of gravity, prove your membership of the apostolic circle.’ But the proof of what is original cannot and may not be given on earth. Were the candidate to demonstrate his power, it would have no influence whatever upon earthly man. The latter would repudiate his state of being and the candidate, by attempting to convince, would offer proof that he does not as yet rely upon his own power bestowed on him anew. Thus he would be testing the power of the Gnosis: a purely dialectical check along the principle of ‘safety first’! As a response to this seductive attempt the candidate therefore replies: ‘You shall not tempt the Lord your God.’ Again, Satan took him to a very high mountain and showed him all the kingdoms and the glory of the dialectical nature and said to him: ‘All these I will give you, if you fall down and worship me.’ The lipika-being, now knowing its very existence to be absolutely unsafe, presents itself to him in all its splendour and power, offering him the highest attainable in dialectics. And now the candidate demonstrates his firm resolve, his total renunciation even of the most sublime delusions and says: ‘Begone Satan - I shall serve the Gnosis only!’ Summarizing: at the beginning of the true path, the lipika being directs an appeal at the three nature-egos of the candidate: Firstly to his old I-centrality, secondly to his old morality, thirdly to his old ideality. If the new radiation of the Gnosis in the blood of the pupil proves strong enough, Satan will recede from him, i.e. all the lights of the Luciferian lipika will be extinguished, the form of the old higher self fades away and the ancient, long extinguished lights of the primordial man glow in the dawn of the new day; like angels they comfort and care for the emerging new microcosm. Therefore, it is written: ‘Then the devil left him, and behold, angels came and ministered to him.’ " --J.V. Rijckenborgh, The Coming New Man 🎨 Ary Scheffer (1795–1858), The Temptation of Christ (1854)

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