When darkness becomes thick in the majority of consciousnesses and individuals lose the proper spiritual orientation towards God, then the Divine Trinity makes itself felt. The manifestation begins to operate and the Messiah or Avatâr arrives. The cyclical manifestations are not always readily understood, only in time can the salvific work of these Avatârs be judged by the results of their works.

In periods between the manifestations, this principle subsists in the immanifest state and works from its “heavenly stronghold”, from the so-called Grail .

 

Each time that the idea of spiritual chivalry weakens, degenerates, gives in to laziness, disappears from a part of the world, God sends his knights and his Messiah, so that they teach men to rediscover the path that leads to Him, to protect virtue and favor its growth.

 

The purpose of the divine birth is to reawaken the living spirituality capable of making men act with thoughts, words and works in compliance with the creative plan. These instructors are the viceroys of the powerful invisible monarch. They try to make who is capable of understanding the message that comes from above understand that each one of us has a work to perform, and precisely that of the knight, of who vindicates for himself the right and the dignity of a free being, who can put himself beyond the contingent historical forms and denounce their wrong sides, to proclaim the rights of the conscience and to fight to reestablish the order.

 

In these individuals, be they men or women, the antithesis between warrior and priest must be overcome and the modern antithesis between the materialized, luciferous, titanic, telluric forms of the will for power on the one hand, and on the other the forms having devotional, lunar background, of religious survival, confused by the mystic and neo-spiritualistic drives towards the ultra-mundane and the supernatural.

In every cyclical manifestation reference is made to a spiritual center which can take different names, though containing the same intrinsic value: Melchisedek, Grail.

 

The two aspects of the divine birth are summarized in these points:

 

1st)- in the descent or birth of God in Mankind, the so-called Messiah, the Eternal Avatâr: God the Son who takes possession of a human body to speak to and re-awaken the lost;

 

2nd)- in the birth of the man in the Divinity: the man who rises to the divine nature. In the Mysteries, this phenomenon is defined as “to be born again” or the “birth from on high”, according to the words of the Avatâr Christ, as reported by John in his Gospel (3:1-8), addressed to Nicodemus, master of Israel.

 

The creating Trinity does not abandon the trinity of man, of every single man, when he turns away from It, giving into the impulse of the God-fleeing force, but sends someone to help them. Thus the Word, the Son of God, was sent to man by the Father: He came into the world and gave us the faith of the knight. Then, in Its turn, the Holy Spirit came that gave the charity. With the faith and the charity, so was re-born the hope of returning to the Father.

 

The Christ was incarnated in Jesus, the Holy Spirit made Itself felt as “divine presence ”, but God the Father has always remained transcendental, in the Heavens, awaiting that every spirit go unto Him.

In what way it is possible that the Supreme Being, eternal and infinite, incarnated himself in a human being full of limitations is easy to understand if we imagine the Messiah as a knight chosen from on high, penetrated through induction or co-presence by the Idea of God (the Word), who in the most recent incarnation was Jesus Christ.

 

The One and Trine God, when He wants and it is necessary to save humanity and give them a new evolutionary thrust and correction, incarnates Himself in a historical figure, endowed with immunity from the infection of ambition and political intrigues. The absolute God can manifest Himself by means of an absolute Individual.

 

The Messiah comes, God manifests Himself through his powerful personality with the intent of catalyzing every individual’s initiative to surpass themselves, but according to a definite type of Avatâr, in line with Rama, Krishna, Christ and according to the name of He or She who will come.

 

 

Tommaso Palamidessi

excerpt from "THE DESCENT OF THE AVATAR IN THE WORLD AND ASCENT OF THE HERO TOWARDS THE GRAIL"

of the 18th Booklet