One of the easiest ways to make money online, if you have a flair for talking, is by forum posting Learn Ways to Ge The Mystery of the tvnovellas.info (Aquarian Gospel ,. The Aquarian Age is pre. - em inently a spiritual a ge. , and the spiritual side o fthe gre at lessons that Jesus gave to the world ma. The Aquarian Gospel of Jesus Christ, by Levi H. Dowling, , full text etext at tvnovellas.info
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Aquarian Gospel of Jesus, the Christ--Dowling. 2. SECTION.I. ALEPH. Birth and Early Life of Mary, Mother of Jesus. CHAPTER 1. Palestine. Birth of Mary. THE AQUARIAN GOSPEL. •f. JESUS THE CHRIST. "The Philosophic and Practical Basis of the Religion of the Aquarian Age of the World. AND OF. Free kindle book and epub digitized and proofread by Project Gutenberg.
Please help improve this section by adding citations to reliable sources. Unsourced material may be challenged and removed. November Learn how and when to remove this template message The Aquarian Gospel makes the following claims, among others: The revelation of The Aquarian Gospel was prophesied 2, years ago by Elihu, who conducted a school of the prophets in Zoan, Egypt. He said thus: "This age will comprehend but little of the works of Purity and Love; but not a word is lost, for in the Book of God's Remembrance a registry is made of every thought and word and deed. And When The world is ready to receive, lo, God will send a messenger to open up the book and copy from its sacred pages all the messages of Purity and Love. In each of these capital cities, he is educated, tested, and teaches the religious leaders. Jesus inevitably proves that he is 'God's chosen one' the Christ in these locales and brings back this multi-cultural wisdom and confidence to Galilee and Judea.
From Wikipedia, the free encyclopedia. This section does not cite any sources. Please help improve this section by adding citations to reliable sources. Unsourced material may be challenged and removed. November Learn how and when to remove this template message. This section needs additional citations for verification. Please help improve this article by adding citations to reliable sources.
Find sources: The Lore of the New Testament 1st ed. Little Brown. The New Age practice of channeling". Cornerstone Magazine. Retrieved March 24, Watson, III Initiations of the Aquarian Masters: The Theosophy of the Aquarian Gospel. The New Black Gods: Indiana University Press. The Aquarian Gospel of Jesus the Christ. Retrieved from " https: Hidden categories: Los Angeles was a refuge for those who were averse to dogmas and creeds.
It was and still is a place that embraces the paradox already proclaimed by New Thought believer Frederick Pease Fairfield in It is a truth, he wrote, which is coming with the New Age and which will become its chiefest pillar. His moves over the course of his career roughly paralleled those of Levis. Both of them were born in Ohio around the same time.
Coffeens family moved to Indiana when he was young, then to Illinois. After college, he became a member of the faculty at Hiram Collegethe college of which George Laughlin, who married Levi Dowling to Eva Sellers, was at one time President.
Coffeen then moved to Wyoming. One could guess that Coffeen and Dowling were acquainted and kept in close contact in their later years. Perhaps his copyright means that he underwrote the publication expense of The Aquarian Gospel. Coffeen wrote that he took up the study of the inner and psychic nature of man in They used it to mean something like the Ether or cosmic plenum that was without form, but that served as the ocean out of and into which all things flow. His gospel was therefore presented as more faithful to the ultimate truth than the Bible accounts of Jesus life.
From Levis point of view, we might think of it as a grand Gospel harmony, which harmonized the received Gospels, but also other scriptures and scientific and archaeological discoveries as well, all together into a single threaded narrative.
By transcribing it, he did not tell Jesus story with the voice of Jesus himself, but with the viewpoint of what literary critics call an omniscient narrator. Nevertheless, its viewpoint does not reproduce Gods own omniscient remembrance the master record. It would be rather surprising, for example, if a universal master recordGods memory, as it werewas stored in English.
Or that it was limited at any point in a narrative to noticing one thing happening instead of all the other infinite things that were happening too. The text of The Aquarian Gospel is rather more like the narration of someone who is not actually omniscient, but is nevertheless able to float around events at willlike a spiritand read peoples minds.
It was as if Levi had been watching a heavenly documentary film, narrated by a Revelating Angel, and wrote down what he had heard and seen in his vision. In fact, Eva Dowlings preface to the first edition of The Aquarian Gospel explained that Levi had simply made a copy of the collected series of the records of Jesus life.
These had been originally made on etheric films in what she equated with the Book of Life that is referred to in Revelation She also made this album synonymous with the Book of Remembrance mentioned in Malachi According to Eva, Jesus, like every other human born into this world, had his own recording messenger and life-companiona kind of combination guardian angel, spiritualist amanuensis, and documentary film producerwho is commissioned to light up the way and record every event.
How appropriate that Jesus recording messenger and life-companion should have arranged the first full public screening, as it were, of his life, in the city of Los Angeles in , the same year that the first movie was made there.
The Lost Years of Jesus in Asia Much of The Aquarian Gospel describes Jesus adventures during the years between his early boyhood and the time when his public ministry began, years that were not described in much detail in the traditional Gospels.
In Levis role as a Sunday School director, these years of Jesus youth would often have been the object of Levis imaginative reconstruction for Levis young charges, as an image of the Great Exemplar. Another reason for The Aquarian Gospels focus on Jesus youth lay in the fact that these years had become a magnet for speculative reconstruction. Also, in the decades prior to the turn of the century, Anglo-American culture had turned its attention to childhood and its innocence, and had shifted its focus away from the public, masculine sphere to the domestic sphere, under the guidance of the mother, as a place to experience the sacred.
The Aquarian Gospel describes, in chapter 36, Jesus somehow being welcomed into a temple in Lhasa that in fact could not have been built for at least another five or six centuries after Songtsen Gampo encouraged the introduction of Buddhism into Tibet : 6 Now, after many days, and perils great, the guide and Jesus reached the Lassa temple in Tibet.
Presumably, Dowling here simply misspelled the name of the fourth-century B. Chinese Philosopher Meng-tse, that is, Mencius Mengxi.
Notovitch said he had discovered it at Hemis Monastery in Ladakh, and that it had been written by a Hindu merchant about the life of a contemporary of his, Jesusor Issa as he was called in Notovitchs book. Jesus had somehow gone to India and studied Pali and thoroughly read the Buddhist scriptures which would, in fact, not be written down in Pali for another four centuries.
The Russian had been inspired by the writing of a credulous civil servant in India, Louis Jacolliot, who, in his book, The Bible in India, had placed Jesus on the subcontinent. But Tibet was also much on the mind of the occultist community at the time because of the Theosophists insistence that mahatmas had found a refuge there where they were maintaining a Brotherhood that protected great cosmic secrets through the Ages.
Just a few years before, in , an eccentric ex-Anglican English clergyman named Gideon Jasper Richard Ouseley had become a student of Theosophy.
Ouseley claimed that a fragment of what he called The Gospel of the Holy Twelve, which he had found, was part of an independent and authentic Gospel. Nevertheless, Ouseley boldly claimed that the Gospel of which he had a fragment was the original Gospel, from which the traditionally recognized ones derived. He now presumed to have recovered the complete text through his own spirit mediumship in dreams and visions in the night in which he saw manuscripts on a revolving lectern, which he read and then wrote down in the morning.
Ouseley believed that the spirits of Emanuel Swedenborg and of deceased occultists Anna Bonus Kingsford and Edward Maitland had edited the manuscripts that he had seen.
The Gospel revealed Jesus to have been a proponent of Ouseleys own favorite causes of temperance, vegetarianism, and anti-vivisectionism. Ouseley, in introducing it, wrote: The early Christian Fathers did well their work of destroying the sources and records from which they gathered the information and data put by them in the Bible. But they failed to destroy it all. Some escaped, and as it is discovered here and there by patient research workers, it is astonishing to see how the world has been deceived by the Christian Fathers.
He then went to Assyria and India and into Persia and into the land of the Chaldeans, teaching people to be kind to animals, visiting temples, speaking to priests, and healing the sick, before returning to Palestine to begin his public ministry. Jesus so-called lost years have been a matter of interest to heterodox writers, from as far back as the third-century Gnostic creators of the infancy gospels.
Heterodox authors thought that Jesus early life was lost and that it needed to be recovered again. That was, nevertheless, merely an instance of a larger lossthe cultures loss of Jesus himself, due to the Higher Criticism of the Bible then in vogue, as well as the growth of materialism and atheism at large. It was because Jesus had been lost that a quest for the historical Jesus to find him again seemed like such an important intellectual issue.
To many, the traditional Gospels no longer seemed to contain the largest truth. Perhaps that truth, they thought, was hidden in lost teachings of Jesus or in the lost portions of his life.
Something similar happened in Buddhism. The authors of the Mahayana Perfection of Wisdom Sutras lived several centuries and more after kyamuni Buddha.
They nevertheless produced scriptures that presented themselves as having been enunciated by the Buddha at different times and in different realms and to different audiences smarter ones, it is almost unnecessary to point out than those described in the scriptures with which Buddhists were already familiar. But they had been hidden away until such time as people were psychically prepared to hear them.
And so, the Mahayana added them to its canon of scriptures. In a reported dialogue between Levi and Ramasa, a Cherub, it offers a remarkably similar rationale for keeping secret its as-yet-unheard-of teaching about the passing of the Age of Pisces into the Age of Aquarius.
And when I took my pen to write Ramasa said: Not now, my son, not now; but you may write it down for men when men have learned the sacred laws of Brotherhood, of Peace on earth, good-will to every living thing. But now, The world has at last risen to the plane of spiritual consciousness where men can grasp the higher meanings of the life and lessons of Jesus, and the Spirit of truth has torn away the veil, and a son of manLevi Dowling has been permitted to enter the great galleries where all life histories are recorded and make a copy of these records.
Conspiracies of Biblical Proportions Another probable influence on Dowling was the genre of corrected gospel stories published by American spirit mediums, beginning practically from the start of the spiritualist movement in America in the mid-nineteenth century.
In all of these, Jesus or his contemporaries take the opportunity to speak again, using spirit mediums as their instruments, to tell what they say is their real story. According to them, this had been lost due to the ignorance or deliberate deceit of the later followers or priests. Most of the stories made a point of demonstrating that Jesus original teaching was not superstitious or Papist.
In these renditions, Jesus was either simply nonexistenta convenient fictionor he was a simple moral teacher. Or he was a pious scribe, or a plain good man, a sort of ultra-Liberal Protestant, actually. Oras appropriate for the later nineteenth century he was an anti-clerical, working-class revolutionary who had tried to usher in a socialist paradise, or he was a purveyor of pantheistic, universal, cosmic knowledge, a mystic hierophant.
All of these Jesuses blamed the retrograde Church for telling the wrong story about him. The spirit medium Olive G.
She wrote in the introduction that, Catholicism is but the device of heathen appointed priests in order to hold control and nothing more. Unlike other stories of Jesus in Asia produced by Theosophists and occultists, Dowlings does not show Jesus learning or practicing yoga or sitting at the feet of gurus waiting for instruction from them. He brings light to Asia, instead. He is, in fact, when it comes right down to it, decidedly non-relativistic in his outlookeven judgmental, one might say.
Release the chains of your slaves, he tells the Brahmin priests. Stop worshipping idols and offering sacrifices to your false gods. Levi Dowlings Church of Christ was a liberal movement, appealing across denominational lines.
It wished to restore the Church to its original purity, to jettison dogma, and to rely only on Scripture. It is also dubious, if one is disposed to being suspicious, because it was so long in the hands of an already formed and therefore suspect Church, which had made choices about what to include in it and what to exclude from it.
The eighteenth- and nineteenth-century discoveries of heterodox and Gnostic gospels, therefore, had the potential to undermine the Faith when that Faith relied on Scripture alone.
The problem was expressed in a poem entitled The Intelligibility of the Bible that Dowling had years before selected to publish in The Morning Watch in The poem had dramatized a debate between two speakers representing two approaches to Scripture. The first speaker says, How precious is the Word of God, Which He to man has given; Its teachings are so plain a child May learn the way to heaven. And by the assisting grace of God, May safely walk therein; The Spirit helps those on this road In their warfare with sin.
To which the second speaker replies: So plain! I thought it was as dark As the ancients mystic lore; Its teachings so in mystry wrapt, In vain we oer it pour, Till light from heavn around us shine That we its truths may see; The Spirit gives that light divine, Would it were shed on me.
All of this prepared him to channel a new gospel. It would be a new gospel that would be universally inclusive in the sense of placing the previous Christian savior and teaching in a larger context of many different religions from many different ages. It is not surprising that Levi would search for other gospels that would make sense of them all.
And it is not surprising that he should search for them in the interior expanse of his own spirit. And it is not surprising that he should find one there and that he should place his confidence in it as true. What he entered inside himself was the whispering gallery of the universe, which contained not only the Bible, but also other scriptures, such as the Jewish Kabbala, which were not in the scriptures preserved by the Christian Church, as he put it.
He may still have been relyinglike Protestants before and after himon Scripture alone, but the dimensions of that Scripture were now as vast and unconstrained as space and as intimate as his own imagination. One of his acquaintances wrote that, Dr.
Dowlings faith was not built upon a religion of spiritual exercise, creeds and dogmas. He was but little concerned with matters of doctrine, but service and kindness were to him a divine system of the humanities; likewise health, happiness and a sense of fair play were valuable attributes.
Dowling had a conscious communion with God, where it was nothing but God and the human soul on a spiritual mountain top, where the human and divine come together, an open and clear sky between the soul and God, where he had direct communion and spiritual immediacy.
No longer are they at the mercy of the historian, who may be illinformed, and must be more or less partial; they can study for themselves any incident in which they are interested, with the absolute certainty of seeing the truth, the whole truth, and nothing but the truth.
But this wireless telepathy was not the invention of Theosophists. Spiritualists had developed the technique for exploring what some of them had called the Summerland, where the spirits of the deceased dwelt. They had also explicitly applied the technique to exploring via clairvoyance the distant pastincluding the ancient civilizations they discovered, such as Lemuria and Atlantisbut also the future, which they almost always found to be a utopia. Spiritualists regarded this psychic exploration as capable of filling in gaps in historical knowledge gained through conventional means.
Or as capable of overturning information gained through such mundane methods as archeological excavation, analysis of the fossil record, or other means.
They called this technique psychometry. Unfortunately, psychometric findings routinely contradicted one another and provided little or no evidence that ever turned out to yield true results that were not obvious from more mundane methods. On the contrary, clairvoyants histories of ancient cultures often contained specific errors of fact that could only have been made by having been copied from commonly available published works of comparative religion or mythology.
Coffeen, quoting Leadbeater, explained that a seers advancement in developing psychic vision was like progressing from turning the pages of a photo album of still pictures, to watching moving pictures, to what today we might describe as being actually teleported into another time and place. The result was the seers ability to correct the historical record. Not only can he review at his leisure all history with which we are acquainted, correcting as he examines it the many errors and misconceptions which have crept into the accounts handed down to us, wrote Leadbeater, he can also range at will over the whole story of the world.
History and myth, they said, were identical products of the plastic imagination one could be fashioned into the other, since they were both written in the Akashic record, as Theosophist and Anthroposophist Rudolf Steiner would explain it in He used words that would have been plain to any spiritualist in the nineteenth century or to any postmodernist in the twenty-first: Those who have enlarged their field of knowledge are no longer dependent on external evidences where past events are concerned.
They can see that which is not sensibly evident, yet which time cannot destroy. And so, from available sources of history we can pass on to those which are imperishable. Such history as this is written in very different letters from those which record the every-day events of past times, for this is Gnosis. To lead such people into the higher truth, an enlightened teacher might present fiction dressed up as if it were fact, in order to pry students from their retrograde ideas about an objective reality, external to their minds.
The tool for doing this was alternative reality literature. In the decades before the turn of the century, the genre of Occult fiction had come into its own. Students of the Occult regarded many individual works, such as Bulwer-Lyttons A Strange Story and The Coming Race, or Blavatskys Nightmare Tales as containing truth that was veiled from the unworthy by having been dressed up as fiction.
We may wonder if some sympathetic readers and, of course, the writer of The Aquarian Gospel recognized it in some sense as a fictionor perhaps they called it a mythbut still took it to be true in some fundamental way.
Would they have seen close criticism of it as a niggling, unenlightened approach that had not yet comprehended that myths were true, or that all truths were no more than myths?
This was the path that led many Christian progressives away from orthodoxy in the nineteenth century. The Higher Criticism had erased, for them, the Bibles uniqueness and authority.
Some believed that it had shown that Jesus himself was, objectively speaking, a fiction, and that Christianity was mere myth.
They held on to Christianity but did not seek the truth in historical fact, but rather in timeless or subjective myth. Progressives could not accept the Gospels as historical and could not accept the literal content of the Faith. They therefore found value elsewhere, either in myth and allegory, or in the inheritance of Christianity trimmed of reference to the supernaturalin its ethics or its abstract, natural philosophy. They may have been prepared to believe in the Occult or in spirit contact, but they saw themselves as rationalists and Freethinkers.
They often accepted the Deists old contention that the story of Jesus was simply made up, based on the legends surrounding the Greek sage Apollonius of Tyana.
This idea was first forcefully made to the English-speaking public as far back as In that year, Charles Blount published a translation of Philostratus Life of Apollonius, appending to it a set of notes that attacked the Gospel accounts of Jesus. Modern scholarship now understands that the influence between the Life of Apollonius and the Gospels, if any, was in the reverse directionwith Philostratus second-century biography being, in part, a pagan reaction to the Christian Gospels.
This was not definitively clear at the beginning of the twentieth century, however, when Dowling penned The Aquarian Gospel. A Christian who believed that the Gospels were fiction and that truth lay entirely within his or her own subjective faculties might not hesitate to improve the traditional Gospels or update them with more fiction. He or she would probably not conceive of this as a fraud.
Nor could he or she easily distinguish between producing any particular text by automatic writingin which the entranced human author might plausibly deny conscious agencyand constructing it elaborately and deliberately by careful cutting and pasting from other published sources.
Or by some mix of the two, producing a text that felt inspired but had also been editorially enhanced. Without detailed evidence of how Levi Dowling produced his text, we cannot say what, within this range, his method and motives were. Nevertheless, Levis and Evas use of the word transcription in describing the process encouraged the notion that it was something that Levi did automatically, without much, if any, deliberation or filtering.
Whether they imposed this image of automatism on the text entirely after the fact in order to elevate its divine authority is impossible to say. The sheer length and complexity of the document, however, suggests that a significant amount of mundane editorial work went into the production of the finished work. Disguise is in the nature of occultismboth old and new. Occultism often presents forged bona fides as part of its strategy of subversion of those in power, and to protect itself from those who it judges should not have the truth.
Dowling did this in presenting his new Gospel and his new picture of Jesus, as if this information had been hidden away by a conspiring Church and kept away from the Faithful in order to make them easier to lead. Nevertheless, The Aquarian Gospel offers a picture of Jesus that is, in many ways, transitional.
It lies between the traditional Christian view of Jesus as unique, as the sole Messiah, and as God, and some of the Theosophical versions of JesusNotovitchs for exampleas merely one enlightened spiritual adept among many. For that reason, we may even wonder whether Dowling actually thought of himself as an opponent of a certain sort of Theosophy, rather than its willing collaborator, or at least whether he believed that he had offered a vision that could guide it into a recognizably Christian esotericism.
Dowling did something like this with Blavatskys prediction that human evolution would be led by a Sixth Race, to appear on the West Coast of America.
He wrote of this evolution as if it had first manifested when the Pilgrims, separatists from the Established Church in England stepped onto Plymouth Rock, carrying their Races human seed with them.
Further evolutionary progress had proceeded along the same dissenting religious lines away from orthodox creeds. He formulated a synthesis of Blavatskys occultism with Christian millennialism. It appears to have been filtered through Charles Leadbeaters writings, which predicted that the full-blown appearance of the New Race would occur in several centuries of evolution rather than as Blavatsky believed in tens of thousands of years.
Dowling wrote: Races develop very slowly. Nearly years have passed since the beginning of this Sixth Race, and now only a small percent of the descendents of these Pilgrims have the Telepathic sense developed in a very perceptible manner; but thousands of both Americans and Europeans are upon the cusp of the Races, and those who are willing to pay the price in consecrated effort may soon attain.
In doing so, he adopted the occultist idea that human evolution was being directed by non-earthly intelligences who would effect humans salvation by liberating them from their bodiestheir lower, animal natures. This was a variation on the ancient Gnostic myth that reckoned the material world as a oppressive prison built and maintained by lower demiurges. Bodies were material prisons of the eternal souls, spirits, or lights seeking freedom to travel to the stars. The idea was well known to Theosophists from Blavatskys explanation that beings from elsewhere than Earth had infused the human spirit in the bodies of primates her answer to Darwinian Evolution.
It was an idea, however, that already had wide currency among spiritualists, who believed that elevated spirits were about to intervene directly in human reproduction in order to make humans more spiritual. Here we may see in an early form todays Aquarian Age advocates belief in extraterrestrial visitors to Earth, their stories of aliens experimentation with human reproduction, and their visions of an interplanetary apocalypse heralded by starships rescuing a remnant of believers from destruction.
Dowlings Christianity was more traditionally devout than that. For him, Jesus was not an extraterrestrial. Nor was he merely a garbled myth.
Dowling supported the claim that Jesus did in fact exist. This distinguished him from the radical critics of the time, like poet Gerald Massey, who argued that he was entirely made up. The so-called historical Jesus, to these critics, was a bricolage, a hasty assemblage of bits of mythic flotsam bobbing about in the ancient ether that had flowed in from elsewhere particularly Egyptfrom centuries before.
For Massey, every item in the historical record actually existed in what seem to be a kind of timeless and unorganized attichis version of the akashic record perhapsa sort of cluttered Victorian museum of fantastic proportions. His wanderings through it resulted in his writing massive tomes on comparative religion that are nowadays forgotten by everyone but conspiracy theorists who ply their trade on the internet.
Massey was a popular speaker on the spiritualist lecture circuit, where he delivered a presentation that declared him to be a vehement opponent of the Christian hoax.
But he was unable to navigate reliably through the cosmic ether into which he floated all historical records. For him, the authentic and the fraudulent gospels included , the true and the false, were all the same. They were all myths floating about, waiting to be collected together and fashioned into something good or ill: The apocryphal Gospels are not a mere collection of foolish traditions or fables forged or invented to supply an account of that period in our Lords history, respecting which the accepted Gospels are almost silent.
They are disjecta membra of the original matter; the mythos reduced to the state of Mrchen; the story of the miraculous child told as a folk-tale which was at last repeated as a history in the Gospels with matter like the above omitted because it was too naturally incredible, and could not be utilized by the most desperate expedient of miracle. Masseys own politicsone may not be surprised to learnwere radical and socialist.
He was a Chartist spokesman against the prerogatives of the nobility. But his conspiracy orientation placed him squarely among the Gnostics. They believed that so-called reality must be rejected, in order to pass entirely into the Light.