Animal/es

La palabra animal se compone de dos raíces provenientes de la lengua de Lemuria: ani, una forma abreviada de ánima, que significa alma, o aquello que está imbuido del aliento de vida, y mal, una forma abreviada de malus, que significa mal. Por tanto, ani-mal se refiere a la animación, o encarnación de patrones del mal con las energías del Espíritu Santo.

The creation of animal life

Hace mucho tiempo los científicos en Mu y en la Atlántida empezaron a utilizar el conocimiento que habían adquirido sobre las fuerzas de la Naturaleza para aprisionar a la vida en lugar de liberarla. A fin de controlar a los seres de tierra, aire, fuego y agua, cuya natural inclinación a restablecer la armonía en la Naturaleza interfería en sus prácticas degeneradas, encerraron a los elementales en patrones etéricos, usando métodos avanzados de magnetismo y control mental. Esos patrones, que se asemejaban a la variedad de creaciones que observamos actualmente en el reino animal, eran en realidad campos de fuerza electrónicos que los científicos superpusieron a los elementales con un doble propósito: (1) limitar su expresión del Espíritu Santo, y (2) manipular sus energías y por medio de ello manipular las funciones de la Naturaleza con respecto a sus propios fines.

Finalmente, las energías utilizadas para sostener esos patrones se fusionaron alrededor de los elementales en etapas sucesivas de densificación, hasta que lo que había comenzado como un campo de fuerza electrónico en el plano etérico, se convirtió en una idea en el plano mental, un ser sensible en el plano emocional y, al final, una entidad física en el plano terrenal. De esta manera, millones de elementales aprisionados se sometieron a las leyes que gobernaban la evolución de la vida animal en esta octava. Más tarde, por medio de ciertas depredaciones de la conciencia humana y el mal uso del fuego sagrado, otros millones fueron también forzados a entrar en cuerpos de animales. En consecuencia, la evolución del reino elemental hacia el Cristo, que debería haber tenido lugar de forma simultánea a la evolución de la conciencia del hombre hacia Dios, se desvió hacia una evolución alternativa a través del reino animal.

When we realize that the body temple of man was intended to be a focus of the Divine Mother and that the bodies of animals are incomplete and imperfect manifestations of the archetype of man’s form, we see that animal forms are a perversion of the feminine ray.

Group souls

Whereas each man has an individual soul, animals have what is called a group soul—an energy forcefield which focuses their group awareness of Life. Each of the species is a unit of evolution within the animal kingdom, and the combined awareness of these units makes up the total animal consciousness on the planetary body. It is the group soul that produces the herd instinct—the gregariousness of cattle, the formation of birds in flight, or the movement of a school of fish—and the migratory patterns of many of the species.

Whether there are ten or ten thousand kine on the hillsides, the group soul of each species continues to evolve; for its evolution is based not on numbers, but on experience and the evolvement of habit patterns which are subject to man’s own expansion of the Christ consciousness. For animal life, strange as it may seem, is totally dominated by man’s awareness of God. Animals can rise no higher than man’s highest thoughts and feelings and actions, and they can fall no lower than his lowest. Animals have no free will of their own, but reflect the free will of man; for the dominion over the animal kingdom which God gave to man was the dominion of his Christ consciousness over the group soul.

Elementals and animal life

Elementals that have been evolving for thousands of years through the group soul of animals have come to identify with their animal bodies and with their animal consciousness just as the souls of men have come to identify with the human form and consciousness. Thus the elemental that is tied to the body of a horse, a cow, a goat, a dog, or a cat thinks that he is that animal. He has lost his awareness of himself both as an elemental and as an elemental inhabiting an animal body. The domestic animal who exhibits more than ordinary talent and devotion is no doubt an imprisoned elemental who readily takes his place as a member of the family. People would no more kill their pets than they would their own children, because they are more than animal forms; they are elementals tied to animal forms—worthy of being called the friend of man.

Because the animal form is an imperfect matrix for the integration of the virtues of the Christ in the elemental kingdom and because the brain and nervous system are inadequate vehicles for their Self-conscious awareness of the Holy Spirit, the elementals are entirely dependent upon man’s consciousness as they evolve from a state of limitation back to the unlimited awareness of Life they once knew. And this spiritual evolution is a requirement of the Law that must be met before they can attain immortality.

Freedom for elementals

The only way man can free and raise elementals that have been tied to animal forms is for man to free and raise his own consciousness to the level of the Christ; for then the elementals over which he was given dominion will identify with the Christ in man rather than with man’s carnal consciousness, which binds the elemental to the group soul of the species. And when the elemental no longer identifies with the animal, he will no longer require the body of the animal in order to evolve: he will break the bonds of his confinement and commence his God Self-awareness—as a sylph in the form of a sylph, as an undine in the form of an undine, as a gnome in the form of a gnome, or as a salamander in the form of a salamander.

When all the elementals have been freed from the animal consciousness and from the animal form, they will assimilate the net gain of their experience in the animal kingdom and they will be given the same right to earn their immortality which man now enjoys. If man identifies with the spirit of love, courage, loyalty, obedience, and faith which the elementals express, rather than allowing his attachment to be confined to the animal form, he will rejoice to see those qualities immortalized through the perfected forms of the elementals, who, like man, originated in God. Just as man fears not to surrender the weight of his terrestrial body for the glory of his celestial body, so he should not lament the passing of the old order of elemental life for the new.

Those who have come to accept life as it is expressed through animals as natural and complete do not realize that the harmony they observe in the animal kingdom is the harmony of God’s consciousness that manifests wherever there is life, even though the form be imperfect (even as the inharmony they observe is a reflection of the inharmony of man’s consciousness). So powerful is the Spirit that animates the form, that it transcends the form in its expression even before the imperfect pattern gives way, or evolves, to perfection.

The karma between mankind and the elementals

The pleading eyes of our animal friends tell us that life is not altogether content in its present matrix. Here we see life imprisoned. Here we would set it free. Here Spirit is crucified in the planes of Matter. Here we would sanctify it in the resurrection fires. Here we must make it whole by bringing it into congruency with the immaculate design of the Godhead. Through an enlightened ahimsa, an exalted awareness of God in nature, we realize that being kind to animals is a mandate to set life free in the most divine and yet the most practical sense of the word—if man is to be true to himself, true to his love for all life, and true to his vow to invoke Christhood for all that lives.

The abuses of animal life have created a karma between mankind and the elementals that must be expiated before the Edenic paradise can be reestablished upon earth and before the elementals can be given immortality. It is the duty of mankind who have thus imprisoned the elementals to love them free first by ceasing all of their mistreatment of animal life, and second by invocation to the sacred fire to free the elementals from the impositions of the decadent scientists of Mu and Atlantis.

It is written that God gave to man “every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed,” saying: “To you it shall be for meat. And to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is life, I have given every green herb for meat: and it was so.”

After the Fall from grace, when the crystal cord and the threefold flame were reduced and man was no longer able to nourish his four lower bodies with light from the God Presence, with prana, and with certain fruits “of trees yielding seeds” that contained cosmic energies, he was obliged to “eat the herb of the field” as a secondary source of light and prana. As man’s density increased, he looked to animal life for his sustenance; not satisfied with the herb of the field, he killed and ate creatures who, like himself, were unable to draw their daily strength directly from the universal Source.

As soon as man began to partake of flesh, he assimilated into his own body those ani-mal forcefields that the scientists had superimposed upon the elementals, with the end result that those who had imprisoned the elementals were now able to imprison mankind’s consciousness in the same animal patterns that had aborted the Christ Light in the lesser kingdom. Over the centuries man’s consciousness became more animallike and less Godlike; even his appearance gradually took on the characteristics of the lower species—so much so that scientists theorized that mankind were a kind of animal instead of a kind of God.

Reverence for all life

Many today believe that if man has a universal reverence for life and is willing to assume the responsibility of the sixth commandment, “Thou shalt not kill,” then he will stop the slaughter and eating of animals because, pur et simple, to do so is a sin against the Holy Ghost and against the Divine Mother. And until he does so, he cannot consider his life to be harmless, nor can he consider himself to be a practitioner of the science of ahimsa.

Others, however, are convinced that some meat in their diets, for health reasons, is necessary. Affirming the element of free will in the exercise of the Law by degrees as one is able, Morya once said that “those who choose to eat meat must give more violet flame decrees than those who don’t”—both for themselves and for animal life who are daily laying down their life for their friends, the sons of man.

This sacrifice the elementals will continue to make, lovingly, even as in their bodies they bear world karma, until man, who cannot live by bread alone, may also find the living Word a compensation for centuries-old human habits that one by one he will set aside by resurrection’s flame on the mount of spiritual attainment.

In the meantime, let us love one another, remembering the wisdom of the apostle:

For one believeth that he may eat all things: another, who is weak, eateth herbs.

Let not him that eateth despise him that eateth not; and let not him which eateth not, judge him that eateth: for God hath received him.

Who art thou that judgest another man’s servant [another guru’s chela]? to his own master he standeth or falleth. Yea, he shall be holden up: for God [the Great Guru] is able to make him stand.”

Sources

Mark L. Prophet and Elizabeth Clare Prophet, The Path of the Higher Self, volume 1 of the Climb the Highest Mountain® series, chapter 7, pp. 456–61.