MEDITATIONS MEDITATIONS ON THE PATER PATER NOSTER BY PAPUS PAPUS
OUR FATHER FATHER Father
The Father evokes the idea of the Creator, the idea of the Active Creator. At the same time this term implies the idea of the love of the Creator for all of His creatures. creatures. Active Active Creative Power and Supreme benevolence, such are the two principles evoked by the term !ur Father. From a purely intellectual point of view, view, the term Pater makes it possible to understand how the adepts of all reli"ions could be in intellectual and moral communion with re"ard to the same idea of a Creative Power, and of Supreme #enevolence. $n this connection, #rahmanism sees the action of the the Active Active Creative Power namely, namely, #rahma, as balancin" the preservin" power of %ishnu and the transformin" power of Shiva. #ut the $nitiates "o further. The Father is the point of ya, opposed to the point of ma. $t is the mystical &od of the 'abbalists and the first element of the sacred name. $t is linked to &od Pater (&oupiter )ovis, of the ancient sanctuaries*. $t evokes the Pitris or creative powers of the Father. For the #uddhist, this term is linked to the teachin"s of &o"a, of the Active Creative Principles and their mysterious mantras. For $slam, it is the culmination of the +ame of which al- is the pronoun abriel said to /ohamed $ am the al- of lah-, the pronoun whose mystical name is formidable. 0ah- is one of the keys to the name of the Creative Father of Abraham and of his Church. Allah is Allah and /ohamed is His Prophet1 Sufism provides the active ke ys to this revelation. WHO ART IN HEAVEN Heaven
Any created created bein" has its heaven, its earth and its hori2on, hori2on, and its central or infernal infernal core, its inferior or lower places. Above the earth shines the Heavens, with its Stars and Planets, with its immense fluidic Sea, in which the stars, true ships, plun"e into and emer"e from the floods3 where the paths of the 2odiac indicate the path of the celestial ce lestial arches and where the divine powers inscribe their periods in letters of fire. $n the same way man has his heaven, mind (spirit*, which illumines his path, the astral life, which maintains his forces, and the infernal instinctive centers which darken his hori2on. However, any Heaven, to whatever plane it belon"s, is the abode of the father. father. $f it is a bein" of sin like man, who voluntarily dressed himself in the skin of the brute (animal,
beast* then that celestial spark of the Father is in the center of the Spirit (mind* and shines at the deepest of the most obscure e4ternal layers. $f it is a planet, this divine spark manifests itself in the ray of li"ht, which links the planet to its sun. $t is necessary, therefore, to determine the heaven of a bein" in order to discover the true center of action of the Father. $f Christ, the 5ord (verb* made flesh, is truly the envoy of the Father, it is necessary that on 6ecember 78, the day of His arrival, one should see in the heavens the stereotypes of this incarnation. However, on this date, the Celestial %ir"in, the !4, and the Ass surround the stable in the heavens where the /a"i and the shepherds come to adore the Announced. !ur Father which art in Heaven, ! profound /ystery worthy of occupyin" an entire human e4istence for the one who wishes to understand the union of the Father and the cycles of astral eternity.
HALLOWED BE THY NAME The Divine Name
A rabbinical le"end claims that the one who knows how to pronounce the true 6ivine +ame can accomplish all miracles, and raise the dead. The enemies of Christ even said that it is by havin" overheard the secrets of this pronunciation that !ur Savior was able to accomplish His miraculous works. All these le"ends hide, as usual, a profound truth namely that to know the 6ivine +ame is to possess the key to all human sciences, and ancient $nitiation was based uni9uely upon the study of the 6ivine +ame and its adaptations. Accordin" to the Hebraic 'abbalah, 6ivinity is e4teriori2ed by way of ten names of which the only esoteric one is the fourth, formed of four letters and so powerful that it is forbidden to spell it. This name, for the profane, is pronounced Adonai (the 0ord*, and for $nitiates it is $:%:, accordin" to the four letters of which it is constituted $od, Heh, %au, Heh. This name of the Heavenly Father is constituted in such a way as to reveal the key to all human knowled"e. Saint;&ves d
ust as the attribution to each of the evan"elists, later in the form of the Sphin4, would indicate even more this linka"e, symboli2ed by the worship of the /a"i durin" the birth of the Savior.
+ow, what is indicated by the e4pression Hallowed be thy name? The one who knows the secret of the name of the Father can no lon"er pronounce this name without tremblin" and prayin". :ven more importantly, by the effect of the evocation of this name, the mouth, which enunciates it, the brain, which creates the stereotypes of each sound which the laryn4 pronounces, the air, which vibrates under the enunciation of the 5ord, all become a sanctuary and receive a ray of 6ivine 0i"ht. $t is, therefore, only in a sanctuary that this name, which sanctifies all, can be evoked, and man must endeavor to create within himself such a center of divine evolution. This creation can be effected by way of a triple effort ?. Sanctification of the physical body by fastin", ve"etarianism and an entirely mystical trainin"3 7. Creation of a livin" (animated* or astral Sanctuary by way of the 6omination of the passion stereotypes on all planes3 @. Creation of the mental Sanctuary by Silence and the observation of not thinkin" ill of anyone. Finally, Prayer and the Appeal to 6ivine Assistance create the spiritual Sanctuary within us. For"iveness and detachment from all that is terrestrial naturally supplement this impulse. $t is then, and then only, that the Creator finds in His creature the dwellin" place appointed for his efforts and for all the power of 6ivine Creativity. THY KINGDOM OME
The Father left to man his freedom, and the human bein" or"ani2es, accordin" to its own human will, social bodies and collective "roupin"s. The in"dom has, therefore, been voluntarily shared by the Creator. /an is free in his social sphere like a passen"er is free in hisBher cabin. The passen"er, once in his or her cabin, and throu"hout the duration of the voya"e, can decorate it in his or her own way, can furnish it even accordin" to his or her taste. And, >ust like American billionaires, he or she can even commit suicide in it. #ut all that does not in any way influence the "eneral course of the ship or the life of the other passen"ers. However, the "eneral pro"ress of the ship of the niverse is reserved to the Creator, the only master of all the only master of all, but He has a little kin"dom to the human bein" who often abuses it. $f man understands, he adapts his personal laws to those of the Father, and then the Dei"n of the Father is reali2ed. $t is to this reali2ation that all the efforts of the true children of Heaven must tend. nowled"e of the Dei"n of the Father implies the study of all the laws of Harmony on all planes.
THY WILL BE DONE
/an, in order to leave the state of darkness into which his revolt plun"ed him when he constituted Adam admon, or collective Humanity, must develop a series of faculties, which will later enable him to fi"ht effectively a"ainst the old stereotypes which will return. To develop these faculties, the 5ill plays a "reat role. #ut man is so proud of his possession of this 5ill, that he makes of himself the center, and endeavors to fi"ht a"ainst any other incentive, even a"ainst the 5ill of the Father. To know how to place all power in the hand of the 6ivine, to know how to obey and incline oneself, the more one is powerful and believes oneself capable of everythin"3 to know how to drive dreadful doubt from oneust as the cone of the shadow that the earth trails behind it in the Heavens e4ists, >ust as the shadow of all materiali2ed bein"s also e4ists. The mystics call this force when it acts here the Prince of this world. At the end of the Pater , Christ will describe its means of action, as well as the domain of this force of inversion. 0et us say here only that the stru""le of the feeble 5ill of /an a"ainst the 5ill of the Father;a stru""le that is permissible because he has been "ranted his Freedom;is the "reat vehicle of action for this power of inversion. This force of inversion ties /an to all that is of this world, to all that one leaves here at death material "oods, purely earthly affections, the e"otism of a comfortable life while others are dyin" of hun"er on our doorstep. Then comes war, that "reat crisis of social fever. All that one believed to have been built on everlastin" rock collapses. /oney no lon"er serves to buy ob>ects, which suddenly have become scarce3 the house in which one was sure to finish one
:ach ob>ect or each human bein" has its shadow and its li"ht. :ach bein" of the universe is constituted of various planes thus the earth has a core, a nucleus, a ve"etable coatin" with rivers and mountains, an atmosphere in which bathe the solar rays, constitutin" the day, and the soft li"ht of the stars and the moon, con stitutin" the ni"ht.
For our Sun, the Heavens is the entire 2odiacal route with its millions of suns similar to itself. For the human bein", as for any materiali2ed bein", the Heavens is not in the terrestrial clouds, it is within /an himself, in his Spirit (mind*, since man, accordin" to Saint Paul, is Corpus, Anima and Spiritus. Heaven and :arth are thus the universal and non;specific terms, which desi"nate all that is inferior. The Heaven of /an is his Spirit (mind*, his :arth is his body. Father, let your 5ill be done in my body as it is done in my Spirit (mind*, says the one who knows. Harmony in all the :arth, Harmony in all the Heavens is the adaptation to a sin"le will that of the Father. To know how to reco"ni2e what is :arth, and what is Heaven and to know how to adapt all to divine harmony it is there that one finds the secrets of true Science, namely that of 0ife on all planes. GIVE US EAH DAY OUR DAILY BREAD
Here be"ins, in the Pater , what relates directly to man. The sinner asks for the assistance of the father to support the trials of the day, which be"ins. The thirst to possess, and the fear of not havin", e4ists in all material +ature. The marine plants, to which the tide has brou"ht food, are distressed by fear of want durin" the entire ebb tide. $t is the same with human nature. /aterial life durin" the period of incarnation is intended to "enerate within us faculties of which our Spirit (mind* will have "reat need in its future stru""les. To withstand the tests and trials, one needs a sort of "raduated trainin", and the tests and trials are also "raduated accordin" to our power of resistance. #y re9uestin" of the Father our daily bread, we are not only askin" for bread for the body, which He will do the utmost in order to "rant us, but we are also asking or the bread o the soul and or that o the spirit !mind". The daily #read of the soul, is the force of creation, which resides in the "ood astral stereotypes around us, and the daily #read of the Spirit (mind*, these are our cha llen"es. There are no trees, which produce beautiful flowers on this :arth without havin" below, its roots, which "row in the shadows by pushin" aside, with difficulty, hard stones and by penetratin" the unyieldin" earth. However, in order to "row, any human faculty;the flower;also re9uires the hard work of tests and trials;Challen"es;confronted by the roots. The Father will never abandon His creature, and it is He himself who comes to suffer with us at the time of our pain. He appears and comes to say Child of the dream, be coura"eous1$f the terrible power of 6eath appears around your relatives and friends1do not despair entirely1$ will be
there1close to your broken heart1at the very depth of your pain, call on me1and you will see then that $ am really the Savior and you will fell my presence in the most profound depths of your bein"1Pray fervently and say with me1 Pater da nobis panem nostrum #uotidianum$% FORGIVE US OUR TRESPASSES AS WE FORGIVE THOSE WHO TRESPASS AGAINST US"
After the support of the physical plane, after the triple bread of the material, here is the key to the evolution of the soul on all planes. Here it is necessary to compare the 0atin te4t with the French commentary Dimitte nobis debita nostra si&ut et nos dimittimus debitoribus nostris. 5hich one can translate as remit to us (for"ive* our debts as we remit (for"ive* the debts of those who are our debtors. For"ive always, and always, always remit debts, and your assets will become increasin"ly lar"e3 stars will be added to stars in your invisible sphere, more especially so if you are perceived on :arth as a simpleton and as a bein" too stupidly "ood. $t is difficult to remain a defendant before the courts, to lose lawsuits and never wantin" to be a petitioner. #ut there is, on all planes, a path of evolution so sure and so precise that the one who knows it will never abandon it. Another conse9uence of this word is that it is always necessary to render unto the li"ht that which has been done in the dark. :vil lives in darkness3 it fears the li"ht. Therefore, if you have to reprove your brother, do so in his presence and in li"ht. $f, on the contrary, you have to do "ood to your brother, do so without the knowled"e of all in the dark. Thus you pay the debts a"ainst all the slandered, the disinherited and the unfortunate of all kind. $t is necessary that the soul breathes a pure astral atmosphere and for"iveness is the "reat key to the evolution of the soul, >ust as prayer is the key to the evolution of the Spirit (mind*. To know how to forbear, how to suffer, how to pray, and how to for"ive is one of the most active paths for the practical mystic. All reli"ions, truly linked to a divine center, have put into practice the teachin"s "iven by the Savior in this admirable part of his prayer. LEAD US NOT INTO TEMPTATION
The 0atin says more clearly Ne nos indu&as in tentattionem. 6o not lead us in the path of Temptation. /an can pro"ress each day only by way of a more intensive trainin". To resist the allurements, which will assail us on the spiritual plane, we must, know how to drive out
these seductive stereotypes, which each present themselves three times to the center of all our sensations. $nitially a stereotype produces only a sli"ht, faint impulse. $f we resist, the stereotype returns a second time, but this time a little stron"er. This time, we cannot resist only with our stren"th3 it is necessary to seek assistance from above. $f we ask, we are "iven a bein" of li"ht, who comes to us like a friend and who fi"hts at our side. Then the stereotype returns for the last time, even stron"er, and a"ain it is necessary to ask for aid, but this time not only in our thou"hts, but more so by way of our deeds. 5e must surround ourselves with an aureole of li"ht, if this time we wish to "ain a final victory. $f we win, the stereotype is broken. $t will no lon"er present itself. $f we succumb, it will be necessary for Heaven to descend within us in order to erase the shadow, which we placed within our spiritual atmosphere. This will be the ob>ect of the ne4t verse. This teachin" on the triple comin" of each temptation will be understood only by those who know the conduct, the manner of proceedin" of the stereotypes from which result the ma>ority of our deeds. 5hat it is especially important to know, is that we cannot do anythin" alone. $t is necessary to ask the Father to "raduate the pressure in accordance with our stren"th of resistance accordin" to the formula Astra in&linant non ne&essitant -. 6estiny inclines us toward a path, it does not or&e us. Any passion is, in sum, a cerebral incitement towards a hi"her or lower path dependin" upon the stereotype. The purpose of the trainin" of the will is to curb this impulsive movement. $f we seek assistance for this action, then we are very likely to overcome destiny. The s9uare of evil, 8, or 78, is balanced by the S9uare of the number of od, @, or E, and the s9uare of the number of man, , or ?G, (E?GI78*. $t was the Chinese who tau"ht this system to Pytha"oras, and the Academics of :urope made of it a brid"e to assess the #accalaureate, without understandin" it any more than school children do. Heavenly Father, receive our prayer, and lead us far from the path of the stereotypes of tempters. BUT DELIVER US FROM EVIL
Sedl libera nos a malo, says the 0atin. The human bein" is weak on earth and often draws a curtain between hisBher will and the beneficial influence of the Father. $t is necessary that divine pity traverse the thickness of this veil in order that it may come to save the blinded or deluded creature. :vil has invaded all, and the poor creature no lon"er has any ener"y to dominate temptations. At this point in time the role of the Savior manifests with more splendor, if ever that is possible. $t descends into hell once a"ain, celestial purity is overcome by the
splashes of the wicked and wretched stereotypes and, like the diamond, which passes throu"h mud without internal stains, this Christ force burns the bark without bein" in>ured, impaired, or sullied. For that to occur, what is re9uiredJ A dash, a rush, a fli"ht, an enthusiasm of the creature towards its Creator. 0ike the in>ured in the ditch, who "ently "roans and attracts succor, so too the sinner who e4presses the sli"htest enthusiasm towards the Creator is at once hearkened unto. And the release from evil may be physical, as in the healin"s by Christ. $t may be on the level of the soul, as in profound despairs when the Savior comes to manifest his presence and his peace. !r it may also be spiritual, when un9uestionable Faith comes to liberate the Spirit (mind* from its doubts and its insidious 9uestions. And let us note that evil is not personified. There are powers or inversions, but of the invisible we know but very few thin"s. Some have made of the ancient od Pan, an actual horned and twisted devil. The ancient Typhon of :"ypt lon" a"o made little children tremble. #ut the Savior does not wish to personali2e evil. He asks the Father to erase it in its effects in the three centers of the human bein", and that is all. For here, it is a matter of an immediate 9uestion in which philosophical sophisms could not take hold. First, let us save the sinner who appeals for relief and let us discuss afterwards. Heavenly Father, if $ have poorly understood my brother of the other realms of your in"dom, if $ believe myself to be the only sa"e or the only possessor of Truth, manifest your stren"th, show me that, as the %erb $ncarnate has said, $n my Father
The 0atin Church concludes the Pater accordin" to the last verse, which we have >ust cited. #ut the reek Church preserved the so;called :soteric- verse, which is the response of the creature to the kindness of the Creator. !n the plane of the Spirit, all true direction, all spiritual Doyalty comes from you, !h Heavenly Father.!n the plane of Soul, all social and moral harmony, all true >ustice comes from you and only from you, !h Heavenly Father.!n the material plane, all active force, all motive power in a world with its suns, its planets and its continents, or in a small cell with its solar nucleus, its planetary plasma and its 2odiacal envelope, all come from you and only from you.And in the cycles of the :ons of :ternity, all created bein"s, or all e4istin" thin"s cryin" in their triple planes of manifestation
Holy, Holy, Holy is the 0ord, the divine Father whose life circulates in all :ternity, whose %erb (5ord* determines all e4istence, and whose spirit (mind* of li"ht illuminates all material bein"s. 'ita, 'erbum, et (u), *asileia, Do)a, Dunamis, profound mystery that the soul perceives in Prayer and which "ives to the one who possesses it the "reatest "ift that one can hope for on :arth The Peace of the Heart;Peace of /indK Amen. +sed with permission o (-nitiation. 'olume /01, 2inter 133. 4nglish 4dition.
