Creating the Soul Body: The Sacred Science of Immortality by Robert E. Cox

By Robert E. Cox

Outlines the rules and mechanics of the soul physique, the non secular car that allows person recognition to outlive the body’s dying

• exhibits that the traditional Vedic, Egyptian, Hebraic, and Pythagorean traditions shared and understood this religious perform
• unearths smooth technology as in simple terms now awakening to this historic sacred science

Ancient peoples internationally understood that exact cognizance is rooted in a common box of awareness and is consequently everlasting, surviving the passing of the actual physique. They engaged in non secular practices to make that transition maximally auspicious. those practices might be defined as a type of alchemy, within which base components are discarded and better degrees of attention are discovered. the result's the production of a motor vehicle, a soul physique, that consists of attention past actual death.

These religious arrangements are symbolized within the Vedic, Egyptian, and Hebraic traditions as a divine stairway or ladder, a step by step course of ascent within which the practitioner increases realization by way of levels until eventually it involves relaxation within the bosom of the endless, thereby changing into “immortal.” This non secular strategy explains the reincarnation of the Dalai Lama, for instance, whose reincarnation is proven in infancy via actual and religious indicators, indicating that the realization has been carried from one lifetime to the next.

In Creating the Soul Body, Robert Cox maps the religious trip of recognition at the back of this sacred technological know-how of immortality and divulges the perform of making a soul physique intimately. He additionally indicates that this historic non secular technology resembles complicated theories of recent technology, equivalent to wave and particle idea and the unified box concept, and divulges that sleek technology is just now awakening to this historic technology of “immortality.”

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Now the essential here is not the fact of this confusion, but the consequence Luther draws from it and the stimula­ tion he obtains from it. The question of knowing whether we are good or bad may be asked approximately, for we possess intelligence, but it cannot be asked in all strictness, for we do not dispose of God’s measures; now to say that we cannot answer a question means that we do not need to ask it. * * * On the subject of faith and works, let us insert the following parenthetical remarks.

Luther not unreasonably—and basing himself on the doctrine of the Epistle to the Romans—deduces that love is realizable only indirectly or virtually by and in faith, except for the level which is accessible to us naturally, namely charity towards our neighbor. In a word, to affirm that love is the greatest thing does not amount to saying that it is the most immediately essential; one has to understand a given passage in Scripture in the light of another given passage which, while seeming to contradict it, in reality defines it and renders it concrete.

The question of knowing whether we are good or bad may be asked approximately, for we possess intelligence, but it cannot be asked in all strictness, for we do not dispose of God’s measures; now to say that we cannot answer a question means that we do not need to ask it. * * * On the subject of faith and works, let us insert the following parenthetical remarks. Just as Luther puts faith in place of moral works, so Shinran, well before him and on the other side of the globe, puts faith in place of spiritual means: one has to invoke Amida, not in order to obtain birth in the “Pure Land”—for this would be to rely on “self-power” to the detriment of “other-power”—but out of gratitude towards Amida who has saved us a priori by granting us faith.

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