The Order of the Lily
and the Eagle


Σχόλιο τουτου Haliotis

BIG col-1

Commentary on Theorem One


Before presenting this particular commentary on theorem one, we quietly remind the reader that this text merely represents the personal view and opinion of the authors in question. As noted previously, the main purpose of initiation is for the adherent to make their own commentaries and to come to their own conclusions.

Commentary του Haliotis

The concept of Personality reveals the highest Idea that the world can ever know about Humanity. We will not be exaggerating at all if we say that it constitutes the Key to the incarnation of Humanity.

A: On the Human Being

Starting this Theorem with the simple phrase "every human being ---" tells us from the very beginning, personality is something that concerns only people. From the concept of personality, everything that does not have anything to to do with the Person is excluded.

We distinguish Mankind from the other forms of Creation - animal, plant and mineral. Only a person has the possibility to grasp and materialise Ideas by utilising their own self-sufficiency that carrys with it individual responsibility. Only the Person is called upon to evolve spiritually by expanding their conscience through the medium of their experience in life. There is no question there is a spiritual path for any other form of life.

That is why we must differentiate between a person from all other forms of life in Creation. Indeed, persons distinguish themselves not only as content of the environment but also are called upon to realize their purpose within the environment. All other creatures are simply contained within the environment.

The Multiple Factors that constitute the Human Being

What do we mean, when we say Human Being?

As a first approach, we mean a form that is displayed in the material world and, as such, possesses its own material body. With its five senses, the material body allows the person the possibility of observing their own material self. This allows them to comprehend the material world and transact with their environment.

But beyond the physical body, the person perceives that they also have sentiments, such as: joy, sorrow, enthusiasm, disappointment, sympathy, dislike, melancholy, love, hatred etc. These are not subject to the control of the senses or reason, they cannot be physically weighed and measured. Sentiments are born and take place in a private "space", who's nature and function is different from that of the body. We will call this space the "soul".

In conclusion, the person perceives that they can grasp Ideas, can process them with their thoughts and end up at their meaning. Thus, they operate in a third "space" which is different from the previous two. This third space in its nature and it's function is in the world of Ideas and is located in their "spirit".

Therefore, from an external perspective, by observing a person we determine that they are structured in a threefold manner and have three factors. These are: the material, the psychical and the spiritual. In their nature, they differ radically one from the other. However, they nevertheless find themselves in a miraculous interdependency and display a harmonious composition which is the form "Man".

The person through the material body moves, belongs to, and has interactions with the material world. This body participates in the material world and constitutes a distinct "piece" of it. However, it also maintains a continuous dependency on it. This dependency is expressed by the uninterrupted alternation of the matter between them (breath, food, defecation). The material body and the material world are both governed by the same Laws, the so-called mechanical and physical laws.

The soul of the person is manifested and is made perceptible through sentiments and psychical dispositions. Certainly, the material body is not the source and carrier of these sentiments since they are not subject to physical weight and measure, do not occupy space and are not subject to the control of physical laws.

The "space" associated with our individual sentiments is the individual soul. The "space" of the environment where all human sentiments "move" and through which they are transferred to other people is the "space" of the so-called "Universal Soul".

As the material body is a distinct "piece" of the Material World, with which it deals continuously and to which it belongs, the human soul is likewise a "piece" of the Universal Soul, with which it deals and to which it belongs.

Similarly, the human spirit constitutes "part" of the Spiritual World, from which it originates and to which it tends.

The exchange and communication between the human spirit and the Spiritual World, and the relationship between them, is one of intellectual states.

The composition, sympathies and contribution of these three factors - body, soul and spirit - give the possibility and an opportunity for that particular individual we call a human being to appear.

2: Appearance and Creation of the Human Being

This singular creation is the result of the action of a Causal creator, of a Divine Idea that springs from God, passes through the worlds– is composed of suitable elements that it takes from them - and ends up being displayed as a person in the material world.

In other words, by saying Human Being we do not mean the three factors: spirit, soul and body. These, as elements, existed before the person and were taken from the three worlds of Everything - from Universal Spirit, Universal Soul and Universal Matter. They were placed in an order, under a perfect Law and appears in the form of "Man".

Each and every person of themselves is a new creation around which the spirit, soul and body "revolves". The person is served by them by means of their particular composition and function. This new creation is not just the the soul and body which “materially” existed previously. The new creation is that particular individual with individual conscience which characterizes every human being.

3: The Definition of the Human Being

A human being is the beginning of a new creation, of a spiritual class, which is displayed in the world of matter.

“It's the imprint of a Divine Idea, which is projected as a Divine Beam into the world of matter. The Divine Beam, places the spirit, soul and body in a certain perfect governance and class, and constitutes and is displayed as a human being.

By creating their own Personality, the human being is able to create an everlasting Being from an imperfect one”.

Even if God is one, He has infinite number of expressions. Each result, is the expansion of one of His Ideas. The result of the Divine Idea "Man", as manifested as a Beam in matter, is a human being.

B: The Natural Personality of the Human Being

Observing the three constituents of a person, we determine that they are distinguished by certain characteristics that are not encountered in any other person.

Thus we have particular characteristics of the body, which make up the material personality (e.g.: stature, temperment, etc.), particular characteristics of the soul (e.g.: sensitivity) that make up the psychical personality, and particular characteristics of the spirit (e.g.: speed or slowness of thought) that make up the spiritual personality of the human being.

A person is not responsible for these characteristics. They are the "dowry" with which the person came into the world. They are reflections of the Idea that this particular person is bound to express. Since these are not the result of contributions by the human being, they constitute something natural, they are something given by nature. That is why we say that "the collection of the particular characteristics of the human being in the body, soul and spirit, constitute their natural personality".

However, in this world where we live, a person is not subjected to an action without the appearance of an opposition. Also, there does not exist a position without its negation. The meaning of Good and Evil in this world go hand in hand because of the primordial Fall of that Spiritual Being that we call "the adversary".

Therefore, when a dissimilar Divine Idea is imprinted in the world of matter and the human being appears with these particular characteristics. Simultaneously its presence is noted by the negative agent, which then intervenes in opposition to the person.

This intervention by the negative agent once the person has appeared does not constitute part of Personality, but is a consequence of the person's unavoidable presence in this world. Let's not confuse evil with the natural personality as this is only what the Divine Idea provides to the person. However, people often cannot distinguish between the Divine Gift of their Personality and the interference of the adversary. They treat their various burdens and defects as elements of their personality.

The constitution of the person is the result of the expression of the Divine Idea which is imprinted (or reflected) in the particular characteristics of the body, soul and spirit. Consequently, the natural personality should be understood exclusively within the context of Good. All the characteristics of the person are beneficial to them.

However, what eminates from the opposition of the negative agent does not constitute a part of the Personality, but is composed of restrictive conditions through which the characteristics of the Divine Idea appear.

Therefore, the "Natural Personality of the human being is a collection of the particular characteristics of the body, soul and spirit, which are understood to be reflections of the Divine Idea, but they are also under the adversary's opposition to the world of matter".

C: Dissimilarity

Monad and Infinity

Everything in Pan - that is, all that is in the spiritual, ætheric and material worlds - are Ideas and Expressions of Ideas. Ideas become Images in the Ætheric world and end up as Forms in the material world.

What are Ideas? They are the content of the Divine Super-conscience. If we were to dare - not of course to define God, but to endeavour to describe His countenance - we could say that from one viewpoint, "God is the Monad within Whom there are, in a way, without being distinct, an infinity of Ideas".

The One, the Infinite, the Monad and the Boundless are words that describe the way that the person can perceive God's Seventh Being.

The person is an expression of a Divine Idea. However, as such the person also has many expressions and infinite aspects. That is why all people - of the past, present and future - must be understood as various expressions of one single Idea "Man".

2. The Dissimilarity of Divine Ideas

The infinite Ideas of God cannot be construed as being identical one with the other. This would be pointless and nothing in God can be considered pointless. God never repeats Himself.

So, since people are expressions of Divine Ideas, we can understand why all people are different one from the other in terms of Personality.

But all of these various Ideas, when considered as a whole and which complement one another, give us the Idea of One, an Idea of "Man".

Dissimilarity in the union of Ideas, introduces us to the concept of the Monad.

3. Dissimilarity as Law - Definition of Dissimilarity

Without any exception, Dissimilarity constitutes a general phenomenon which we can consider as a law.

"A Law is a virtual current that conveys Divine Will, which continuously and ceaselessly transforms into Work". The Law is the means, the conveyor, that implements Divine Wishes.

Why, through the Law of Dissimilarity, did God, by adding to one expression of a particular Idea of His, create every person dissimilar to every other one? It is precisely so that people have the possibility of realising Dissimilarity in the Monad and to comprehend the path of Return to the Monad.

Dissimilarity is the underlying reason why the person, from a wild state, is trying to live in society. The person knows that in order to survive, they must complement one another. Here is an objective example of the functioning of the Law of Dissimilarity.

We can therefore give the following definition: "Dissimilarity is the Divine Law that rules the unfolding development of God, serving the infinite purpose of the Divine One".

4. The three elements of the Law of Dissimilarity

a. The Diversity of the Divine Idea God is One, but has countless expressions and infinite manifestations. From the infinite multitude of His infinite Ideas, not can be identified with any other.

b. The tendency for cooperation The different and dissimilar Ideas as expressions of God, have the propensity to cooperate with each other, which brings an Idea closer to the others and adds to their state of Unity.

c. Order in cooperation. Order is the golden intersection of the cooperation of two or more (different) Beings, Ideas or people. It determines that the dissimilar proffered virtue will be in proportion to the measure of need. That need must not be in excess or in privation. If there was no order, cooperation could not be regulated. And if there was no cooperation, diversity and differences would be useless.

5. The Harmony of Dissimilarity

The result of the three components of Dissimilarity is Harmony. This becomes clear if we consider the example of an orchestra.

Each instrument is different from the rest. If it plays autonomously or in isolation, the concept of the orchestra is not expressed. But if it works with the rest of the instruments, within the context of the golden intersection of order, then the concept of the ensemble is presented.

The image of the orchestra gives us the concept of One as expressed by the Many.

6. Dissimilarity and the Human Being

A person of this world, while they are a Divine Creation, are nonetheless not a Divine Being because the person is opposed by the adversary. The person is destined to become a Being of Ouranos, but beyond relative bounds.

The person of this world is understood as having two "faces". One face concerns their Divine construction as an expression of a Divine Idea. By observing themselves and utilising their particular characteristics (virtues and faculties), a person must take care that they becomes an Everlasting spiritual Being, so reaching their destination.

With the other face, the person turns to the externality.

Human beings see themselves, on the one hand, as the expression of a dissimilar Divine Idea and on the other hand, they are obliged to turn to the externality. Doing so, they must take care that they 'experience through living' by utilizing the endowment that God gave them in the externality.

So then, what does the person have to do? The person is called upon to put into practice the Law of Dissimilarity in their external life and, with the three components of this Law, to defeat the division of the adversary and to display the Monad in the externality among their fellow human beings.

How can they do that?

By realising their differences, each person must create the tendency to cooperation with other people. Liberated from their defects and weaknesses, they will begin to see themselves as free and independent. Each person will see precisely what God has given them, what their particular characteristics are, what dissimilar Idea they express. They will approach their fellows, to distinguish the Good in them as well as the dissimilar Idea that they express.

They will work together within the context of order. Each person will provide what is missing from the other and will receive everything that is missing from them as needed. In this way, by utilizing the Divine Law of Dissimilarity, a person creates and displays to the world the concept of the Monad, which constitutes the hallmark of the Presence of God and our victory over the adversary.

7. The Opposition of evil to Dissimilarity

If we were to say that every difference between people constitutes an expression of Dissimilarity, it would be wrong, because we would have ignored a basic truth that in the world where we live, the agent of evil also coexists with us.

The agent of evil opposes Dissimilarity through Defectiveness.

Dissimilarity is Divine Expression, it is the Divine Law that makes dissimilar Ideas - creating humans who complement one another in order to form the Unit "Man".

Defectiveness is the result of the presence of evil in the person, a result that does not have the property of Dissimilarity. Humans should complement one another so that they constitute collectively the Monad, but on the contrary, what actually happens is that they divide and separate humanity.

8. Conclusions

The Law of Dissimilarity is God's suggestion to the person who is on the road that they must walk to fulfil their purpose. It is the reminder of Love, which alone abolishes division and allows us to deal with our fellow-person within the context of order.

D: The Personality of the Human Being

We have said above that the particular characteristics of the person are the result of the projection of a Divine Idea. This is the creative Cause for human beings and gives the person their unique qualities or virtues.

The Idea is a donor. The gift is the virtue. The donee is the person.

So the person comes into the world as a new creation, endowed with certain gifts that characterize and distinguish them from others. These particular qualities and characteristics are, as we have said, their natural personality which reflects the Dissimilarity of the Divine Idea which creates the person.

1. The Conscience of the Human Being

As we all know, a person comes to this world without knowing anything, nor do they have any perception of their source or their destination. The person does not have any consciousness. Here in the world, they slowly begin to acquire a degree consciousness. Their natural personality is stable; it does not change. What changes is the person's conscience.

"For a person, Conscience is that state of being which allows them to perceive Truth, to participate in it and to have 'lived experience' of it”.

For God, we would dare to say that Conscience is the perception of His Wisdom, the perception of Himself which we call the Divine Superconscious.

By saying that the person "acquires" conscience, we do not mean that they appropriate something like - for example - knowledge, but that they create in themselves a state that allows them to penetrate, perceive and identify - to a certain degree - the Truth. Conscience is a state which, due to the similarity of the person with the Divine Nature of Love, allows them to acquire a certain perception of the Truth of God and to share in the Divine Superconscious.

In other words, conscience is the degree of human participation in Divine Superconsciousness.

2. Definition of Personality

The human being, coming into the world, has no sense of Truth. Slowly, through their struggle between lies and Truth, they proceed - according to their endeavours and the circumstances in which they live - to acquire a certain perception of Truth.

This degree of perception of Truth is variable as it changes within the time frame of the person's perfectioning. This difference of perception plays a part in the personality of the person, not in their natural personality, but in what we will call their 'conscious individuality'. 'Consicous Individuality' arises as the human being, through their efforts of perfecting themselves, becomes conscious.

“ 'Conscious individuality' is the result of the person's contribution to conscience". This, together with their natural personality, makes up the Personality of the Human Being.

"The personality of the human being is the special characteristics of the body, the soul and the spirit, combined with their 'conscious individuality' ".

• The natural personality is the means by which the individual's conscience will be created.
• 'Conscious individuality' appears in a human being, in an individual, who becomes conscious.
• Personality is the product of their particular characteristics and consciousness.

3. The Created Personality: the Impersonal

When the person ends up completely creating their personality, they then cease to be under the influence of division. Their 'conscious individuality' ends up being Impersonal (so called). In this state there is no perception of "I, as such", but the perception of "We and everyone".

Analogically an example that expresses the concept of the Impersonal with clarity is the child playing a "puzzle", a fragmented image or jigsaw, where each piece must be placed in the right location.

Each piece is a personality. But when placed in its proper location, then - without losing its particular identity - is part of the more general picture that now has priority.

The conclusion of Personality: Genesis of the Divine Being


A: God as Creator

1: The Divine Creation

The Eternal God, as an Absolute, is impossible to define. However, as we refer to Him, we are obliged each time to define His Countenance, of course without implying that our definition is of absolute weight or that it seeks to limit the Absolute of God. We will always say what we can comprehend within the context of our relative level.

Keeping in mind the above, we can say that in one respect God is IDEA. And as God is Infinite in His expressions, the IDEA has innumerable expressions. The whole collection of infinite Ideas is nothing more than the unfolding of the One and Only IDEA, which is God Himself.

When God creates, by manifesting Himself, He manifests some of the infinite Ideas and some of the infinite unfoldings of His Nature as IDEAS.

So each of God's Ideas is infinite. He also has infinite expressions, infinite dimensions, each of which in turn is infinite.

In general terms, the person is one of the infinite Ideas derived from the IDEA "God". This Idea "Man" is infinite in its expressions, so there are countless people who make up this one Idea "Man". Furthermore, the Idea that is expressed by a particular person is infinite.

All the worlds and the Beings contained therein are eminations from of the One and Only Divine Centre, the Divine Monad, the Father Without-End.

God creates by reflecting Himself. By saying that He "reflects", we mean that He projects Himself into an environment that He creates. By projecting Himself within the non-existent, He creates existence and gives the appearance of Life.

This reflection has a double result:
• On the one hand a Being is created,
• And on the other hand, this Being lives and it exists "inside" the Centre from which it arose.

The Creator and the creation are distinctly, but inextricably interconnected and related.

What is a creation? "It is the conclusion of an Idea's expression". Every creation starts from the Idea and ends up with a creation that mirrors, expresses or reflects the Idea.

By God expressing His Idea, He creates Life, He creates a Being. The Being is not the Idea, but the result of the expression of the Idea.

2. On Beings

By the term 'Being', we are talking about living creations. This is because not all creations are living.

The forms of our environment are God's creations, but they are not living Beings. They bear life, but are not life. The same holds for each person, with the difference that animals and plants will remain forms in the service of human beings, while the person has the possibility given the form that they bring to {their} life to become a Living Being.

What is an eternal spiritual Being that lives?

It is a creation that:

• Expresses an Idea
• is conscious of the Idea
• participates in the Spirit

Every Being of the Spiritual World (or Ouranos) represents an Idea, which implies that it accomplishes a particular role. It has consciousness (perception) of this Idea and, in the end, has Spirit as the force and means through which it will acheive its destination.

What happens to the person? Every person is actually the expression of an Idea, which at their birth is expressed as their personality – but a personality that cannot, as yet, display the notion of their Being.

The human being is therefore a stage of a specific creative expression of God, a stage between the Idea and that of the 'created-being'.

A person as born is the first expression of the Idea. In order that they become an everlasting Being, they are obliged to create a personality, because only in this way will they serve His Work, thereby entering and remaining in the Spiritual World.

B: The Manner of Creating Personality

As we said, the person is the result of the expression of an Idea of God, which laid a certain governance and the order upon the spirit, soul and body, giving the appearance of a human being.

This Being which is the imprint of the Idea has no conscience of coming into the world, nor does it have perception of the Idea for which it appeared. So what must it do? It must acquire conscience and a perception of the Idea of which they are an expression, and which in a certain sense, constitutes their deepest Divine self.

As long as the person remains enslaved to the reactive agent, it is not possible to speak of awakening or to be conscious of the Idea that they express. It requires first that the person liberate themselves from the negative agent by eliminating all weaknesses and defects and the entire presence of evil. Purity is that which allows the manifestation of Love, which makes us similar to Divine Nature and renders us capable of participating in Divine Superconsciousness.

1. The Role of Natural Personality

The 'natural personality' is donated to the person. It is the particular characteristics that characterize, describe and echo the particular Idea whose reflection they are.

2. Self-Creation of the Human Being

From what has been said, we conclude that the human being is a Divine creation that is not yet complete. The person is a creation in the making.

How will they be completed? One way is self-creation.

God created the person "on approval". The completion of this creation, this perfectioning, belongs to the person in order that the concept of freedom can be preserved.

In order that the person be unified, they must combine the three elements of their Being:

• The Idea,
• Their conscience and
• Spirit.

Using and exploiting their particular characteristics, they perfectly find their own path to the Idea and acquire conscience of it. Then they and the Idea are inextricably joined and the person is linked to the Source from which they arose.

3. The preconditions of Self-Creation: Purity

The Idea that is represented by each person is an Aspect of the Infinite God. Consequently, by means of this, the person can connect with God and make contact with Truth. By acquiring conscience and perception of the Idea they gain hypostasis , life, personality, and self-perception.

Purity is the condition that must be established to achieve self-perception or 'conscious individuality'.

Is it possible for a being to be dissimilar from Divine Purity and communicate with God? Of course not. Purity opens the gate of conscience to the Idea that the person represents. On the other hand, the person ignores the means by which they work: the spirit, soul and body.

Purity is a state that concerns the whole human being. It is understood that no one can be pure in the spirit and impure in the soul. There is Purity in the whole person or there is not.

"Purity is the state that allows the person, according to the Law of Similarity, to be likened to Divine Nature. Impurity is a state of pure evil, pure defect".

Purity is acquired through Love. As long as the person is perfected in Divine Love, they becomes homogenous with Divine Nature. They approach God and this provides them a corresponding degree of consciousness.

4. Conclusions

In the Spiritual world, an expressed Divine Idea directly creates a Spiritual Being. However, in the case of a person, the whole process is takes place through the material world - the world of the Fall - within context of time.

God creates the person "on approval" and gives them all the resources to continue and complete their own creation, as long as they want it. The resources are no more than their 'natural personality' which are the particular characteristics that constitute the expressions of the Divine Idea which created them.

By exploiting these characteristics, it helps the person to realize the Divine Idea that they express and connect with their Source.

The precondition is Purity which, according to the Law of Similarity, allows the person to be likened to Divine Nature.

Purity is accomplished through Love.

C: The Power of Personality

1. The content of the term Power

"Power is the internal force of Personality, which stems from the individual's conscience".

If someone does not have the perception of Truth or any idea of what they seek, how is it possible to realise it?

Thus, the conscious person is Powerful because they have a wider perception that gives them the possibility of a physical power that prevails.

2. Experience

"Experience is an inwardly or externally acquired spiritual gatherings by the person".

Through the senses, the person comes into contact with the 'outside world'. These senses will give impressions. The Soul will transfer these impressions to the spirit, which will conceive the idea and project it to the human being so they it "see" the idea and acquire perception of it.

The gathering of experience is acquired internally from 'lived experience' and inspiration. Inspiration does not come from the external environment, but from within, from God or from evil, which also has access to us. An inspiration ends up becoming an idea in the spirit, which then is projected into the human being so that the person acquires perception of it.

It is the individual who acquires experience. The spirit, soul and body are the means.

3. Knowledge and Conscience

It is possible for experience to remain as knowledge which the human being resolves against the problems of the material world in which they lives. However, it is possible - under certain conditions - for the experience to vibrate in a particular way in the individual, thereby awakening them and, as a result, they find themsevles in a new state of perception. In other words, the state of conscience in which the human being perceives Truth.

We often say, "This experience has opened my eyes" or "now I see things differently". This is precisely the realization of Truth due to the contact of the person with the Truth.

Consciousness is neither knowledge nor the object of intellect. It is a state of our being, our individual state that measures the degree of perception of Truth and our participation in the Divine Superconsciousness.

Therefore, the person will never know God through knowledge! However, by utilising knowledge, the person can be helped to acquire consciousness. However, this is not always the case.

When does the individual vibrate from experience and acquire consciousness? When does that experience only remain as knowledge in order to solve the problems of this world?

It ends up in consciousness when experience comes from a pure source and is received by a pure recipient. That is why it has been said, "If you do not become pure, do not expect to acquire the conscience of Truth".

Purity is the state that prepares for the creation of perception of Truth. In other words, the degree of conscience is a function of Purity.

So, with the precondition of Purity, the person becomes conscious through the harvest that the person acquires through their spirit, soul and body which we call their experiences.

As long as the individual acquires a higher degree of consciousness, their personality becomes stronger. That personality which existed as a model - as a first expression of an Idea of God - now begins to gain more power. It is empowered through consciousness and then the work of the human being expands.

4. Resolving - Knowing - Empowering

In one sense a person can be considered perfect when they express the following verbs in full bloom: Resolving, Knowing and Empowering.

Resolving is not understood as a desire, but as an internal impulse that pushes us down a path and encourages us to move. The person comes into the world with this impulse and they possess it as a divine gift. However, they must acquire two other elements: Knowing and Empowering.

Experience gives us Knowing. That is, the consciousness by which the personality becomes all the more powerful. Knowing leads to Empowering.

As we have said, experience may end up only in knowledge, but it may also end up in consciousness. The person with knowledge can have a certain degree of power in the world, but that does not help them at all as to the degree of perception of Truth. That is, the person has power at this level, but it is limited.

If they succeed in acquiring this higher degree of perception of Truth, then they have power not only on the material, but also on the psychical and spiritual levels.

The force that experience provides is twofold. On the one hand, knowledge which provides the possibility of solving problems in the material world. On the other hand, consciousness which coordinates with the Law of Truth, that governs us, makes us really powerful.

D: The Development of the Personality

1. The Concept of Manifestation

The term "manifestation" denotes a revealing, the appearance of an agent which until now has remained unseen. The person who is manifesting themselves has presence and becomes perceptible.

This development requires two agents:

a) The factor that manifests (in our case, the personality)
b) and the environment within which the manifestation takes place.

2. The more or less of Manifestation

The theorem says that the personality of the human being "is more or less manifested". This implies that there is, without question, a certain degree of manifestation. We can understand this if we remember that "personality is the combination of 'Natural Personality' and 'conscious individuality' ".

Manifestation of Personality means the disclosure in the environment of the world of the person's particular characteristics, which are the gifts from God, in combination with the consciousness that the person has managed to create.

The natural personality of human beings is, without question, apparent in the externality of their environment since the material body is obliged to be involved with the material world. However, particular characteristics are also manifested according to their soul and spirit. This is because the human being, on the one hand, lives with their feelings with particular sensibility and receptivity, and on the other hand, they think and contemplate in a unique and unprecedented way.

The above describes the "less" of the manifestations of Personality as given to each person. Let's see what the "more" depends on.

Based on its definition, personality can manifest two things:

• The particular characteristics of the human being that have been impressed on them by the Divine Idea that created it, and
• The specifically created and always changing status of consciousness. I.e. the degree of perception and identification of the human being with the Truth.

Therefore, the burden for the further manifestation of Personality falls to 'conscious individuality' - the consciousness of the individual - since the natural personality is not always manifested.

3. The relationship between Manifestation and Creation of Personality

When the human being acquires consciousness, they create personality. The acquisition of consciousness is a change in the state of their being. The individual who consciously manifests this new state is precisely manifesting their personality.

The perception of Truth is that which allows us conscience manifestation. Having not created personality by not being conscious of ourselves, we see ourselves simply existing in an environment.

The awareness of ourselves – 'conscious individuality' - will enable us to get to know the three principles that constitute us: the spirit, soul and body. That is, to comprehend our manifestations, to dominate and direct us towards activities as dictated by our conscience.

4. The Free Environment

a) What is the Environment?

For the first theorem, the environment is mainly the psychical and spiritual "atmosphere". It is the psychical and spiritual conditions in which the person is born and lives.

However, more generally it is the whole environment in which the person finds themselves: the world, forms, society, humanity and everything.

Living in the world, we participate as material people, but also in the psychical and spiritual environment within which we interact.

The basic parameters of the material environment are space and time. We can say these are basic manifestations of Divine Presence in the world, as a distant reflection of Divine Love and Divine Wisdom.

The person is not meant to acquire consciousness outside space and time.

b) The Free Environment and the Manifestation of the Personality.

In order for the personality to be manifested and created it needs to have favourable conditions. That is, a free environment.

If the individual is not educated in a free environment, the personality is suppressed, stifled and its manifestation is impeded.

To clarify, an unfree environment does not eliminate or destroy the particular characteristics of the Personality, but it inhibits its manifestation.

In terms of their manifestaion, the less material characteristics, psychical and spiritual, are still subject to a free or not free environment.

The first and most immediate environment that educates the individual is the family.

What is the family? From one point of view, it is a material, psychical and spiritual melieu in which the person lives. If the family is not ruled by a spirit of freedom - and we do not mean unaccountability, but a free spiritual environment - the personality of the child will remain unformed. If the child is not liberated from such a spiritually heavy and suffocating environment, is in danger of dying forever.

If the teacher in school is hard or indifferent, this will play a very important role in the creation of Personality.

The child cannot comprehend the particular characteristics of their personality if the environment of the family, the school and society is unfree in general. In such an oppressive environment, the individual will not be able to manifest and acquire conscience of themselves. That is to create Personality.

We live now in an age of great slavery, as materialism and consumerism have influenced the human mentality in such a way that the person is found in a spiritually stifling environment without the possibility to break its chains and become free.

The heaviest weight of enslavement is in the spirit, the median relatess to the soul and the lightest to the material body.

The natural state of the body is its healthiness. For the soul it is serenity. For the spirit it is the illumination of Truth.

c) The Concept of Freedom

Freedom is always understood in connection with enslavement. We are as free to the degree that we are not slaves. We are talking about freedom only in this world, because the concept of freedom requires something to exist that we can be free from.

In other words, freedom is a function of the evil agent that tends to enslave the person both externally and internally:
• Externally, it affects living conditions and makes them unfree, with defective perceptions, customs and habits, etc.
• Internally, it establishes within us our individual defects.

d) The way of liberating Humanity and changing the environment from Unfree to Free

On the basis of the above, obtaining a free environment requires two things. On the one hand, the elimination of our defects and on the other hand, our help to create an environment free from general "collective" defects and errors. These prevail throughout the 'establishment' in the world. That is, humanity can be liberated from the burden of evil which is due to the status quo and the 'system', i.e. 'the establishment'.

How is this done? Through Love. Living and expressing Love freely from the subjugations of evil. There is no other way. By spreading and teaching Love, we create a free environment.

D. The Development of the Personality

Four basic meanings are given in the First Theorem:

• The person has a pre-notional personality.
• This personality reflects a dissimilar Aspect of the multiplicity of the one and only Divine Virtue.
• The Power of Personality is created on the basis of our 'natural personality' and through the external and internal path of acquiring experience.
  Due to purity, it is the Power of the product of experience which ends up as consciousness. That is, the perception of Truth and the identification of the individual with it.
• The Manifestation of Personality is a function of the freedom of the environment in which the person is educated.

In Conclusion

From what has been referred to so far, we consider that the person is a being that is constituted of three prominent principles - the body, soul and spirit. These are taken from the three worlds of Everything - Universal Matter, Universal Soul and Universal Spirit. These principles coexist, move and are animated by a Divine Beam that display a dissimilar Divine Idea.

This “constitution" of the three principles which carries from the beginning, the imprint of certain particular characteristics, virtues, qualities and talents springs from the dissimilar Divine Beam that animates the person. The exploiting of these characteristics thus allows the projected Divine Idea to manifest itself and thereby display as a dissimilar aspect of the Divine Presence in the material world - the Personality.

By manifesting, the personality of the human being through the intermediate Divine Beam, is connected on through to God Himself.

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