Book - The Divine Human

Book front Cover- The Divine Human by Clayten Tylor

The Divine Human

by Clayten Tylor

Print Book ISBN#: 978-1-304-63192-3
Ebook ISBN: 978-1-304-62459-8

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Spirituality/Religion

Keywords:
Self Improvement, Spiritual Development, Spiritual Regeneration, Rebirth.


Description:

The Divine Human by Clayten TylorThe Divine Human is the human nature made divine. It is the destiny of all of humanity. The human nature, when made divine by regeneration is the corporeal sensual aspect of the self raised to the spiritual perspective of the higher-self. The intellectual aspect of the mind becomes spiritually regenerated, and then the will begins to feel divine. Our intellectual nature when made spiritual, is termed the “church.” It represents our ability to will spiritual love to others as mutual-love.

The goal of the Divine Human is a celestial “church,” when humanity begins to feel loved. This is accomplished by the expansion of the spiritual “church” when it takes on the additional affection of charity, and the sensation of conjugial love gets implanted into the will. The experience is like Cosmic Consciousness or when the intellect gets absorbed into the One Mind. Yet, it is not until the will gets united to the One Body do we begin to feel divine. This experience is like a Samadhi realization when all sense of time and space gets removed from our memory as we unite as One.

The entire process is humankind’s destiny as the Age of Aquarius comes into being. We are all transformed while we sleep, and everyone both good and evil get purified as a result. Innocence gets restored to the affection of love, and the world begins to reflect the spiritual plane resulting in peace on earth, as the oneness of the Divine Human.


Clayten is a retired Certified Esoteric Astrologer, Numerologist and Mystic. He holds an honorary Masters of Sacred Science and a Doctor of Divinity degree, with extended studies in Spiritual Healing, Occult Psychology, Metaphysics, Mystical Qabalah, Contemporary Spirituality, and Trans-personal Religious Experiences.


Dedication

I dedicate this book to all who seek a spiritual life of goodness.


Acknowledgment

I would like to acknowledge my friends that died too young.


Preface

The physical cause of disease and death are from sin” — Swedenborg (5726). Preface - The Divine Human by Clayten Tylor

Sin is not what we think it is. Spiritually, i t is the sentient feeling of our personal sense-of-self in our r esponse to pleasure . O ur self-love gets created and grows as a result of the pleasure of living in a physical body. T he affection evolves through the sense of touch until it transform s from self-love into an ethereal essence that forms into the sensation of our soul.

In Numerology, the word Sin, is 9 6 6. It r epresents everything that we love. The affection of “sin” is the selfish sensation of our ego, ou r sense-of-self that makes us feel separate from others. It is a hidden selfish love, and because we try to hide it, is why human s are so susceptible to falsity. W e are born into innocence , and start life from ignorance through sin until we r ise above our selfis h, sinful nature .

The feeling of separateness is the actual “sin.” It is our corporeal response to the affection of love when it stirs the selfish sensation of lust in us. Lust is the result of love becoming selfish when we direct our attention to temporary physical objects. We perceive the love we feel, as if coming from the object, and we cannot help valuing it, by its appearance. All physical things are finite, yet the loss we feel when we lose them, is eternal. From a spiritual perspective, a lustful response to the appearance of people and things, is a selfish reaction to love. When our ego does not get what it wants, selfishness transforms the memory of sin into a sense of loss and lack.

Over time, selfish sensations accumulate as memories that make us feel unloved. This is the hell aspect of sin. It corresponds to feeling unloved. Our sense of lack, at an unconscious level, drove us to go after the possessions that we accumulated during our lifetime. The feeling of being unloved, plus the sensation of ownership, represent the false lustful sense-of-self connected to our possessions. We rid ourselves of it, when we understand the archetypal value of our possessions. Their spiritual meaning becomes an ethereal memory that forms the vibration of our soul.

Letting go of our possessions physically is difficult. The memory of the loss of every possession remains into our afterlife. We must let-go emotionally as well, if we are to have a peaceful transition into a spiritual life. The spiritual body retains those physical objects as a value, to represent our sense-of-self. As an example, a residential property used as a house, but not as a home, will be an empty lifeless building in the afterlife. We will feel its emptiness as our loss. In this way, we become what we loved.

Our soul, when it becomes the substance of our spiritual body, transmutes everything into its ethereal essence, in correspondence with what our possessions represent spiritually. If those possessions have any spiritual value, then the ethereal essence forms a new sense-of-self as part of our soul. The goodness that results from even being able to imagine unselfish love makes our soul-substance glimmer. Every sensation extracted from the temporary things that we loved, become our spiritual sense-of-self that forms the ethereal affection of our soul.

The entire process of perceiving the ethereal affection of our soul comes about by deciding on the disposition of our possessions if done as a sacred exercise while we are still alive. To have the time to prepare our last will and testament, is a fortunate perspective to take into the afterlife. In equal proportion that we become free from our possessions, we are released from the sense-of-self that made us feel separate from others. Thereby, we enter the heavenly affection of the One Self.

Preface - The Divine Human by Clayten Tylor

The lustful feeling that results from our love for things temporary, creates the sensation of “sin.” In motion, sin veils the higher affections of spiritual love. Our personality gets created from the things that we identify with, and thereby attach ourselves to, while we are alive. Our feeling of attachment to the things that we are leaving behind at death, are carried forward by our love for them, represented by their spiritual value.

T he ego cannot perceive being loved while the mind's divided into thinking and feeling. I like to think of the spiritual spheres of heaven and hell, as having two minds and two bodies, They represent the divided prideful state of human nature. One body is the thinking and feeling-good aspect of self, signified as heaven or the selfless affection of love. The other body is a thinking and feeling-bad aspect of self, represented as hell or the selfish sensation of lust. The selfish affection causes the inner sensation of sin. At death, the only aspect of the self that must die, is this false, selfish-thinking pattern attached to the things we loved. If we let go of the selfish, prideful attachments to people and things, we experience the heavenly sensation flow into our body as an influx of the higher expression of a selfless love.

The selfish feeling of attachment that results from pride develops our ego through the sensation of our sense-of-self into a further distancing sense of separateness. The sensation of separateness that results from the feeling of selfishness is the sin that must be removed at death. We are letting go of the separative sensation that has kept us apart from the feeling of love for others. Without feeling separate, life would fill us with love, and we would perceive ourselves as One. We want to drop our pride and its mind chatter before our death. The wasted effort of mind-chatter is the actual cause of our death, because it corresponds to the things we love. Our love, is our sin, and it contributes to our mind-chatter. Without attachment, we would be without mind chatter. Thereby, we would be able to feel loved without possessions.


Introduction

Wisdom in things spiritual is derived from good by means of truth” — Swedenborg (A. R. 189).

Preface - The Divine Human by Clayten Tylor Death is not what we think it is. In Numerology, the word death is 6 5 2. It is the same vibration as the words, wisdom 6 5 2, cross 6 5 2, and loss 6 5 2.

Wisdom, is the mind silent, or when our consciousness gets focused within the sensation of the spiritual body. The cross, represents the sacrifice of the sensation of the lower self. Yet, all that we have to sacrifice to enter the spiritual body is the mind-chatter. Our thoughts correspond to our possessions that we lust after, so we either eliminate the mind chatter to enter the peace, or we suffer the agony of their loss. As much as we would like to hang onto the things we love, their loss and our suffering bring us to our own physical death.

In Numerology, Divine Wisdom is 2 9 2. In the mystical Qabalah, the number two, is called Wisdom. It is a mirror reflection of the number one, but as the whirling motion of creation in a response. It is perceived solely when the mind is silent. Only then can we feel the sensation just before it forms into the affection of spiritual love.

Our love for worldly possessions has hidden the inner whirling feeling from ourselves. By emotionally letting-go of our physical possessions, we can restore the sensation that will carry us inward and upward to the heavenly state of peace. We experience those same possessions, but as a spiritual essence that contains their meaning by correspondence as its eternal value.

As an example, imagine how false pride can exhaust us, or even make us quit our job. This is the falsity of sin. We can sense it now, but only because we are passing into the silent spiritual mind and body. The oneness of self is without the sense of separateness and its pride. The silence of oneness is in our memory, and we only need to recall it to enter the spiritual affection of love. What blocks this heavenly memory of the affection of oneness, is the vibrations of love when directed physically onto temporary things. We no longer see the spiritual essence of the person or the thing we love unless we look deeper. If we can unite with the spiritual value of their meaning, we will become their essence, and not suffer their loss when parting from them upon our death.

Think of good as a feeling, and truth as a knowing. Understanding truth as a feeling of knowing, is spiritual-truth, or wisdom. Our physical body also corresponds to the things we love. While in a physical-body, the spiritual self is a tingling sensation throughout the entire body. We can understand truth by its good-feeling too. If we identify with the good-feeling as something we love, we can more easily transition into the affection of knowing. In that knowingness we are in our spiritual body.

The sensual love we feel for our possessions and the people we care about consume the spiritual tingling sensation until it is unrecognizable. During the process of liquidation of our assets, the spiritual feeling grows in proportion as we let go of our earthly things. One may already be fully aware of the spiritual tingly sensation, and therefore, letting go of our possessions and the people we love might be easier for them than others. The task is to identify the sensation as something worth transitioning into. This is done by representing it as something spiritual, such as the divine, or the soul. In this way it becomes easier to imagine it as something ethereal and eternal.

Preface - The Divine Human by Clayten Tylor If we analyze our possessions from a spiritual perspective, our money represents our values, gold its essence, and silver its memory. Yet, when our memory gets cleared of its identification with our possessions, it becomes the power of rapport that unites the values with the essence. Kinship takes place when we see the value of the dispensation of our possessions as teaching us the lesson of detachment.

On the physical plane, the affection of love attaches to everything we own. The sensation of lust causes the memory to identify with everything we love physically. Our sense-of-self is the result of love directed toward ourselves like a mirror. Our sense of identification with what we see in the mirror becomes our pride at the intellectual level of the ego as our selfish aspect of love.

Self-love, or “wishing well to ourselves alone” (N. J. D. 65) is necessary to develop a strong ego. The ego consists of pride in ownership, and our identification with the things we love. The two together pride and ownership represent the alchemical gold and silver as two aspects of love. Alchemical silver represents the prideful memory aspect of selfishness in the intellect, with its identification to temporary ideas and opinions. Gold is the alchemical metal that corresponds to the inmost feeling of selfishness in the will, as the power to attach itself to everything we love.

Spiritually, this attaching ability of love can also include anything that the ego can be made to fall-in-love with. In this case, we can even convince our ego that the inner tingly feeling in the body is our soul. Through this process, the tingly sensation becomes a modality that heals the body while it further unites us to the soul essence.

Our possessions represent the outcome of our life as a testament of our love. They form our lustful response as mind-chatter that blocks our access to the spiritual sensation of the love of our soul that we are now meant to pass into. We need to pass into this higher sensual self, but without the memory of physical things. The higher self is the feeling-good aspect of all physical things, even hidden in our temporary possessions. If we can extract their meaning, we develop them as a spiritual essence.

 

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