Gralsvsktarnas budskap - 1973 No 2

Magazine Overview

This is the March 1973 issue, number 2, of the Swedish publication "GRALSVÄKTARNAS BUDSKAP" (The Gralsvaktarna's Message), volume 4. It is a stencil-form magazine published by GRALSVÄKTARNAS SAMFUND. The cover headline is "När solen lyser över markerna" (When the sun shines over the fields).

Contents

The issue features a table of contents listing several articles and sections:

• När solen lyser över markerna (When the sun shines over the fields) - This appears to be the main editorial or lead article.
• Ur våra Mästares liv och lära (From the lives and teachings of our Masters) by Gulli Bergvall, continuing from the previous issue.
• Mänsklighetens befrielse (Humanity's liberation)
• Villkoret är självtillit (The condition is self-reliance)
• Judafolkets historia i ny belysning (The history of the Jewish people in a new light), continuing from the previous issue:
• 4) Abraham och hans tid (Abraham and his time)
• 5) Abraham får en andlig ledare (Abraham receives a spiritual leader)
• Någon, a poem by Sara Bohlin.
• De Vises Sten (The Philosopher's Stone).

The magazine is published 8 times a year, during spring and autumn terms. The subscription price is Kr.12:- per year. Orders can be placed with Gralsväktarnas Samfund, c/o Ståhlgren, Dukvägen 8, 16150 Bromma, where single issues are also available for Kr.1:50.

När solen lyser över markerna (Editorial/Lead Article)

The article begins by reflecting on the unusual winter experienced in the Stockholm region, with snow in mid-February and temperatures barely dropping below freezing. It likens this strange weather to the state of humanity, uncertain about its developmental path, with some predicting catastrophes and others a glorious future. The author notes the rapid changes in youth culture, making each year different from the last. Many seek solace in spirituality during times of uncertainty, and the article congratulates those who find a suitable forum for re-evaluating life values. It cautions against seeking spiritual experiences that are not from higher spheres, warning against deceptive temptations found in weekly horoscopes and similar phenomena. The message is to flee from anything not emanating from high fields and to discern the spiritual value of what is received. It encourages embracing truth and uplifting experiences, warning against disappointment born from sensationalism or curiosity. The true spiritual world is described as being high above earthly concerns, offering wisdom. The article concludes with a powerful statement: "When God's clear sun shines over the fields and guides us rightly, we can rejoice in our hearts over revelations of a world that explains everything, so that no doubts need plague our minds. When we are ready, we will reach it. AND IT DEPENDS ON OURSELVES WHEN WE ARE READY."

Ur Våra Mästares liv och lära (From the lives and teachings of our Masters) by Baird T. Spalding, retold by Gulli Bergvall

This section continues the narrative about a man who visited Americans, teaching them about spiritual truths. It states that Jesus absorbed all religious teachings, underwent initiations, and studied sacred mysteries, eventually reaching the Osirian teachings. He was taught by a priest who had remained free from ritualistic and material forms of worship, a follower of King Toth of the first Egyptian dynasty.

Jesus understood the deep inner meaning of the priest's teachings and recognized the underlying similarity between these and Buddhist teachings, which he studied in India. He concluded that all religions, despite their ritualistic forms and dogmas, stem from a single source: the inner God, whom he called the Father of all. He then turned directly to God, realizing that one did not need years of struggling with dogmas, rituals, and confessions to achieve spiritual understanding. He understood that what he sought was within himself.

The article emphasizes that it was not where the insight came from, but what was done with it. Ordinary people listened to Jesus with joy. His teachings were not borrowed from India, Persia, or Egypt; these were merely external reflections that helped him see his own divinity, the Christ, which is latent not only in himself but in everyone.

Osiris was born in Atlantis over 35,000 years ago. Chroniclers later called him a god due to his wondrous deeds. Images were made of him, and eventually, the ideal was forgotten, leaving only the empty idol. Buddha was also deified by chroniclers, and his images and symbols were worshipped instead of the ideal.

Buddha received his teachings from the same source as Osiris but through a different path. The teachings Buddha encountered had come from the Motherland to Burma, brought by the Naacals. Osiris's teachings came directly to him because his ancestors had lived in the Motherland, and he had traveled there in his youth to study. After completing his studies, he returned home, became the leader of the Atlanteans, and led the people back to the worship of the inner God.

Moses is presented as another leader who was deified by his followers. He received his teachings from Babylonian scriptures found in the Bible. Moses wrote down his teachings in exact form, but his words were greatly distorted by translators.

Jesus learned all these teachings and then, in his characteristic way, went straight to the heart of them. He elevated his body to such a degree that he could be crucified and still bring it forth in a radiant resurrection.

The article suggests that studying the teachings of Osiris, Buddha, and Jesus will reveal many similarities and the same words used. It questions if one copied the other, stating that the teachings showed the way from the external to the internal. It implies that if they had merely copied, their life stories would not have been written.

All of them experienced a similar path where their followers wanted to crown them as kings in worldly kingdoms. However, they did not listen to this, and all expressed the same thought: "My kingdom is not of this world; it is spiritual." With Osiris, it went so far that later chroniclers made him king of Egypt.

Their new friend finished his talk, and he and the Americans walked away to the temple. Upon entering the first and lowest room, he said: "As you go from room to room in this temple, remember that no human being can grant rights to another. You can point out the way for your brother, but you cannot grant him the good that you yourself possess."

As the group entered the second room, their friend continued: "There is no figure in your history as prominent as Jesus. You count time before and after his birth. He is worshipped by the majority of your people, and that is where they err. Instead of an idol, he should be the ideal. Instead of being made into an image, he should be real and alive for you. For he lives today – in the same body in which he was crucified. If you seek, you will find him. He is not a king who can force his presence upon you, but a mighty brother who is always ready to help you and the world. When he lived on earth, he could only reach a few. Today he can reach all who turn to him."

He then asked: "Did he not say: 'Where I am, there shall you also be'? Does that mean he is far away in a heaven that you must die to reach? Lift your gaze, broaden it to a wider horizon, and if you are with him in heart and thought, you will see him. If you look closely, you will find that the scars from the wounds on the cross, from the spear and the thorns, are all healed and gone, and that love and happiness radiate around him, and that all is forgotten and forgiven."

Their friend finished speaking, and a deep silence fell. Then the room was illuminated by a light unlike any they had ever seen. A voice was heard, which at first seemed distant, but as they focused their attention, the voice became clear and resonant like the ringing of bells. It was Jesus speaking:

"When I said: 'I am the Way, the Truth, and the Life,' I did not mean to convey the idea that I myself was the only true light. All who are led by God's spirit are God's sons. With the word 'I am the only-begotten Son of God, in whom the Father has found pleasure,' I wanted to convey to humanity that one of God's children saw and claimed his divinity – that he lived, moved, and had his being in God, the great Father-Mother principle of all things, that he, with insight, proclaimed himself to be Christ, God's only-begotten Son, and with a true heart and unwavering resolve lived that life – then he became what he claimed to be. With his gaze fixed on this ideal, he fulfilled his being and achieved it. The reason so few have seen me is that they have placed me in a sanctuary and made me unattainable. They have surrounded me with miracles and mysticism and have placed me far from the people whom I love dearly. I have not moved away from them, but they from me. They have set up intermediaries and walls and have made images of me and those close to me. We seem so far away that they do not know how to approach us. They pray to my dear mother and those who surround me and keep us in perishable thinking, even though they could grasp our hands and speak to us as you do if they wanted to know us as we are. Imagine if the whole world knew this. What an awakening, what a union, what a celebration it would be.

You have surrounded us with mysticism for so long that it is understandable that doubt and disbelief have arisen. The more images and idols you make and the more you surround us with death and make us unattainable, the deeper the doubt and shadow. The abyss of superstition becomes wider and more difficult to overcome. There is no mystery around us or those we love, for we love the whole world. So many only see the part of my life that ended on the cross, and they forget that the larger part is what I am now. They forget that man lives even after a violent death. Life is indestructible. A life well-lived can never degenerate or end. Even the physical can be made immortal, so that it never changes.

The dear Pilate, when he washed his hands and said: 'Take him and crucify him, I find him guilty of no crime' – how little did he suspect the history he created and the prophecy he fulfilled. He and the great masses have suffered more than I. All is gone and forgotten and forgiven, as you will see by our all standing here together."

A figure slowly approached and stood still for a moment. Jesus turned, extended his arms, and said: "Dear Pilate." The friendship in the embrace was unmistakable. Pilate then spoke, recounting the difficult years he had experienced since he had cast off his burden and placed the responsibility on others. "How many of us realize, while we are still in the material world, what burdens we place on others in our attempts to absolve ourselves of responsibility. It took many difficult years before my eyes were opened to this. But since then, how happy I have been."

An invisible choir began to sing, and the songs transcended all description. After a while, Jesus spoke: "Does it surprise you that I forgave long ago those who nailed me to the cross? Why then have not all forgiven as I have? With me, forgiveness was complete when I said: 'It is finished.' Why do you not see me as I am – not nailed to the cross but raised above all transience?" (Continued in next issue)

MÄNSKLIGHETENS BEFRIELSE (Humanity's Liberation)

Christ wanted to help us understand our task in human coexistence through his teaching of love. This was the liberation struggle against our enemy Lucifer, which he wanted to initiate by teaching us love as the foremost of all commandments: "You shall love your neighbor as yourself."

When it is said that we should counteract the degrading methods of certain groups, both in the profane and religious life, it is not the human being we should fight, but the power that has taken possession of them. When we speak of the evil designs of a people, as we do concerning those responsible for the war in Vietnam, where they have wreaked havoc, it is the evil power in humanity we are attacking, the power they have given themselves to.

We must learn to distinguish between loving a human being and loving what they do. We must not listen to those who lead us to strive to increase our standard of living, our wealth, so that our prestige hunger takes hold of us. We should distance ourselves from them as long as we are too weak to fight them. But that does not mean we should stop loving them. They are a means given to us to learn the path we should choose, and as such, we should be grateful to them. But we must simultaneously counteract what they present as truth.

Learn to distinguish between loving a person and following their advice. If we see that it is not good, we should influence her, and if we realize that words achieve nothing, we can use means that we know to be equally effective, if not better. Our willpower can be applied to reach her mental sphere through thought forms. You may not see immediate results, but if you are a strong-willed person, what she encounters in your thoughts will eventually enter her, into the part we call the subconscious, and take shape in her physical consciousness, and she will find what is truth. It is never too late to turn one's mind aright; it depends on her own willpower whether it can lead to salvation towards a better future.

It is humanity in general that we should include in our acts of love. No one is to be excluded. All have the same value before the Highest; if we can help even one, the work is of eternal value. Think of your fellow human beings and direct your thoughts not only to those afflicted by the consequences of war or natural disasters; you should also give them your thoughts, but do not forget, when those we call the world's unfortunate have been well cared for with our concern, then a group remains that is equally worthy of our compassion.

It may sound strange, but it is all those I refer to, who are called the "lucky ones," who deserve our greatest compassion. Those who suffer are close to their salvation, for they seek liberation. The one who is at the bottom turns to see the light; liberation is near for him. His longing is the fulfillment of prayer. But those who do not see their misfortune, those who enjoy the pleasures of the moment in carelessness, they are the truly needy. If they could see into their own dark world, see where the hunger for money leads them, where the satisfaction of all desires leads, they would be horrified. But they only perceive what meets their physical ears and eyes; the noise is too strong, the neon signs' flickering light too hectic, no warning voice whispers to them. Only mockery is their answer when someone speaks of what is to come in the days ahead. They see in every spiritual direction something suitable for the undeveloped, and strongest is the shimmer of amusement that rests over all occult.

Villkoret är självtillit (The Condition is Self-Reliance)

Belief in one's own ability is required to properly fulfill the tasks assigned to us. For someone hearing such words for the first time from a person they do not know well, this talk may seem like arrogance. We do not advise anyone to rush into ambitious undertakings with untested zeal to reach a goal in competition with others. We mean the opposite; we who give advice from this side warn against every hasty action born from a mindset that strives for gain. But when a path is rightly laid out and, after careful testing, is found to lead to the best for everyone, to support every brother in our common world, then trust in the correct completion of the work should be built on a complete and undivided surrender of the ego's free will. This means that we then believe in ourselves in what we do.

The spiritual world supports every good endeavor and rejoices that those who dedicate themselves to it are called upon for assistance. They come, they fill us with their spirit, they instill in us the security that the work requires. The one who experiences such a surrender of the ego knows how great the security that follows is. It is like working without being personally responsible for one's actions, and yet the result comes to us. To withdraw one's own will, to trust in these beings, is to rest in God. The one who acts thus knows that everything that emerges from his deeds is for God's glory. And whatever the outcome, he is convinced that it is God's will that is done.

This does not mean passively indulging in inaction; on the contrary, it is an activity that increases in intensity. The inspiring certainty of serving higher powers provides an unfailing self-reliance, which is not about self-overestimation. He is like a sleepwalker balancing over an abyss in undisturbed calm, and the security emanates from a higher plane than the earthly one. He knows he will not fall. If he wakes up, doubt about his own ability sets in, then he falters and falls. Not to doubt, not to hesitate, but to walk the path he is recommended, that is what he must do if he wants his work to be done correctly.

In our work, there must be a certainty that sees nothing but the goal, knowing that it will be reached is like being there. If no doubt afflicts the mind, the sought-after has been achieved. There we are beyond time and space, we live in a state of controlled serenity, we see our surroundings as a wonder of nature in beauty and inimitable perfection. Nature is presented by beings who know that self-reliance is the condition for the work to be perfected. And in this trust lies the fact that God himself instills it, our work becomes His work, just as nature in its beauty is His work, presented by these spiritual beings whom we in our time shall come to know through instruction in the cosmic mysteries.

Much has not been written about the creative power of devas and pitris; humanity knows little about these things, but this ignorance shall be remedied. They shall learn to know them as our ancestors in ancient times knew and revered them. In myths and sagas they have lived on, they have been given different names, and they have also been affected by the Luciferian influence to the detriment of the folk imagination. But perhaps it has been so that these beings too have at some point embraced the dark power that has ruled our world.

We must not judge them for this. So much falsehood has crept into what we call the spiritual that we must combat a power there too, which in no way is inferior to other low powers. However difficult the task before us may seem, we must not hesitate to engage in this struggle. We must help our neighbor on the way; we cannot withdraw. And we must not forget that we have voluntarily undertaken it. This applies to all who fight for truth in a perverted world. The promise was given in another world and in another state, no assignment is imposed on anyone here without their having been asked if they want to undertake it. That we have forgotten that we accepted it has nothing to do with the matter; it does not free us from the obligation.

What then must we do? We must, with our entire willpower, unite with the positive in existence, trust in the helpers we have, who depend on us because we have bodies of the same matter as these we call our brothers, and who are in need of our helpful work. We know that the world is facing a difficult trial; everyone can participate in the work of solving the problems humanity faces.

Everyone must undergo the trial. The sifting of those who do not pass the trial is the work of the hierarchy; it is their responsibility. But all of us can be influenced to be lifted to a higher goal by working on the power whose dominion is emanating in our days. Here our ability must be applied. We know him; we know that he has been our enemy for so long that we have the right to free ourselves. This happens through the power of thought. His time is limited; he knows that the days of his power are numbered. He does not want to yield, but we must force him.

For this work, we have the support, blessing, and assistance of the hierarchy in all its forms. Weapons are placed in our hands, words are given to our mouths to correctly shape our thoughts. We are dealing with eternal values, and nothing shall harm us, because we have the Highest by our side. We are called to be the last link in the long chain of working forces until its execution.

If you are frightened by what is said here, I ask if you have been frightened in the same way during all the years you have had him within you, and he has held you in his grip, stifling your spiritual striving and closing the way to the realms where eternal Truth is to be found. You have become accustomed to the presence of this Lucifer; you have not thought of any other possibility than to always have him within you. Now an opportunity is offered to participate in the liberation struggle, and it concerns not only you but all of humanity. Do not think that you would have received this offer if your employers had not seen that you are capable. They know that you possess a power in your will, which is all power in itself; it will carry out the work, you are the instrument that forces the power, and what comes out of this will be the liberation of a world. And not only this our earth shall feel the fruits of this activity, but throughout the universe the trumpets of liberation shall sound, calling all to the same work to lift up to higher realms, whose task is completed.

Lucifer shall return to the worlds from which he was once cast down, and his negative power shall become a positive power of love.

JUDAFOLKETS HISTORIA I NY BELYSNING (The history of the Jewish people in a new light)

4) ABRAHAM OCH HANS TID

The religion of the Semitic peoples was brought from Atlantis and ELS was the common name for their gods. Elohim was the God of the world, Adonai was the Highest.

Through the ages, the memory of these ELS has lived on; they were gods with different names for different characteristics. Every element was supported by a specific deity. Our world's hierarchy in the Himalayas and the Andes consists precisely of these beings. The high spirituality of the Indians, so superior to that of the West, has its foundation in their presence. They know them and draw strength from their proximity. The will for peace characterizes the Indian people even today; they defend their land, but no warlike drive to attack other peoples characterizes them.

The religion in which this people was instructed is what we learn in the Vedas. There, the primary lesson is to teach the people willingness to make sacrifices. The conclusion of the Vedas, the Upanishads, are still available, translated into several languages.

At that time, humans were not as sensitive to pain as they are now. The nerves were placed deeper in the body, meaning that stimuli from touch from the outside reached consciousness more slowly. Furthermore, it was part of upbringing to train insensitivity. It was a shame to show that one received pain stimuli. Seeing blood flow was meant to strengthen willpower, and enduring the smell hardened the mind.

We consider these qualities to be bad, signs of coldness. We must judge everything from its contemporary environment. Our hierarchy from that time accepted the customs of the people in the same way as they always seek to meet our demands. The quality in question was good to possess at that time, in harmony with the life prevailing then.

The Vedas thoroughly discuss the rituals of sacrifice. The blood of the animal flowed into the earth during strictly formulated, ritualistic ceremonies, acts of worship that possessed power in themselves. The intention was to give strength to the earth, which was nourished by human thought, through the animal's blood, transferred during the ceremony.

Such blood sacrifices continued for millennia. We read in the Old Testament how people were told that God would no longer need blood sacrifices. They also gradually ceased, because after Christ's sacrificial death, this custom no longer had any meaning, since He gave His Self to the earth with His blood.

Around the regions of the Euphrates and Tigris rivers, millennia before Christ, lived a nomadic people belonging to the Semites. Depending on their merit, these could be elevated by the hierarchy in the Himalayas to high rank; their patriarchs became proclaimers of religion for their people.

In the city of Ur in Chaldea, we meet Abraham. His ancestors had held high dignities of the kind mentioned. Abraham was taught about the power of the gods, about the creative power of God, he was taught that the creation of a human being originated from the spiritual worlds, that the monadic plane was the starting point for the spiritual life cell, which fertilized the female egg at the same time as the man reached it with his seed. This was the teaching of the trinity in all creation, of the spiritual world's participation in every life that comes into being. Thus, we in our

esoteric schools also learn how the incarnating Self, the I, descends through the worlds, creating bodies for itself under high spiritual powers, and uniting itself with the child growing in the mother's body.

But Abraham was a proud nature; he opposed his teachers' statements and disputed this truth. He considered himself influential enough to produce offspring without the help of spiritual powers. He was a man of great significance, a patriarch for his people with great ability to manage large herds of livestock.

His arrogance was punished by his exclusion from the influential Brahmin caste, which he belonged to by inheritance from his fathers. The caste system had been introduced to distinguish the original elite from the less highly developed people, and the division was based on task and merit. Many were elevated to the rank of Brahmins, as was the case with Abraham's fathers, and this elevation also extended to their sons.

Thus, Abraham was excluded from the community. His name means "not a Brahmin." He was banished with his family and his people from his hometown of Ur and was instructed to lead his people to the land of Canaan.

This was a new expulsion from the Garden of Eden, in this case, as always, due to human arrogance.

But that was not enough. The sentence also included inability to produce offspring. Abraham would remain childless. Thus the Highest had commanded, and so it would be. It was a harsh punishment for the man in a leading position at that time.

5) ABRAHAM FÅR EN ANDLIG LEDARE (Abraham receives a spiritual leader)

We have told how the Nordic people were allotted a god who did not belong to the divine family but had been elevated to this dignity, it was the god of thunder, Thor. He had enjoyed the best trust from the hierarchy for many millennia. But the spirit of pride had seized him; he refused to submit to fate, which was his master, and wanted to be considered the foremost among the gods. This action, so closely related to the defiance of Luciferian spirits, which also led to their fall, could not be approved.

Thor had to yield; he was deposed from his divine dignity.

The hierarchy in the Himalayas realized that Abraham needed a helping hand. Thor, with his extraordinarily great spiritual ability, could be suitable to assist him during his first difficult time as a refugee from his homeland. The intention was to help him better resist the temptation to act basely due to his arrogance.

Thor accepted their offer, and the problem seemed to be solved, as he was a significant force. It might not be long before Abraham realized his mistake and sorted himself and his people out in the new land of Canaan, to which he had been instructed to take refuge.

But Abraham's new leader harbored proud plans to consolidate his power over the people assigned to him, and events unfolded in a way that the assigners had not calculated. It happened that their chief remained with them. This being was Jahveh or Jehovah, as he is also called, but it was only much later that he was given that name. It was when the people of Israel returned from their exile in Egypt that Moses established him as their God under this name.

This issue, identified as 'nr 2 årg.4' (Number 2, Year 4), appears to be a Swedish publication from the mid-20th century, likely around the 1970s, given the themes and style. It delves into theological, mythological, and esoteric subjects, with a particular focus on the perceived origins and characteristics of the Jewish people, and the symbolism of spiritual concepts like 'De Visas Sten' (The Philosopher's Stone) and the Grail.

The Jewish People and Divine Guidance

The first article contrasts the perceived traits of Nordic and Jewish peoples. It suggests that while Nordic people were 'primitive' and needed strong leadership, the Jewish people possessed a 'cosmic knowledge' inherited from an 'Atlantean time.' This knowledge, it is implied, was a burden rather than an asset in their primitive state. The text posits that a divine being, referred to as 'El Schadaj' in the second book of Moses, appeared to Abraham, Isaac, and Jacob. This being, whose name 'Jahve' was not known to them, was associated with thunder and lightning. The divine being's intervention was intended as temporary help for Abraham, not a permanent lineage. The article claims this being transferred its 'self-will' to the Jewish race, leading to their historical struggle for freedom and their isolation from other groups. The text interprets the biblical narrative of 'El Schadaj' appearing to Abraham as the patriarch accepting this being as a god, believing its promise of numerous descendants, thus elevating this deity to a position of power within the people's collective will.

The article further suggests that the Jewish people's insistence that 'Jahve' belongs to them signifies their belief that this tribal god was superior to other Semitic deities of the time. While Jahve possessed knowledge, his love was limited to his own people. The text concludes that the Jewish people eventually lost the ability to perceive Jahve as their 'vibrations' lowered due to their immersion in 'gross matter.'

De Visas Sten (The Philosopher's Stone)

The second major section, titled 'DE VISES STEN,' explores a symbolic and spiritual concept. It recounts ancient legends of a valuable gemstone that contained concentrated power from a 'sublime substance' originating from the 'world of spirits.' This stone, it is said, was dislodged from Lucifer's crown when he lost his high position in the higher worlds due to 'overmod' (arrogance) and refusal to submit to 'the Highest.' The text likens the spiritual light emanating from the crown chakra of those initiated into high spiritual offices to a golden crown, suggesting that the lost gemstone represented immense divine power.

When discussing how the divine essence ('Gudomen') descends through all worlds, the text uses the example of the diamond ('briljanten') as the hardest stone in which the divine self is reflected. It proposes that if the lost crown is now in earthly possession, and if the 'guiding hierarchy' intends for Lucifer to regain what he lost upon his ascension, then this gemstone holds all spiritual value.

'DE VISES STEN' is presented as a means for Lucifer's re-ascent and for humanity to reach higher planes by understanding the 'secret of Love' and attaining 'heights of Wisdom.' In its hollowed-out form, 'De Visas Sten' is equated with the 'Grail's Chalice.' The Grail is depicted as a symbol of humanity's journey through the realms of experience, marked by mistakes, falls, and subsequent ascensions. The text views the Grail as representing Lucifer, humanity's constant companion since Adam's days, and his potential return facilitated by humans who have freed themselves from his 'willful nature.'

Upon renouncing pride and the lust for dominance, the journey back to the lost worlds can begin. Humility and acceptance of the Creator's offerings are key. The recovered gemstone, adorning the head, will signify power exercised in the right spirit and under divine protection. The human race is called to save itself and Lucifer, the 'Light-bringer,' who originated from the 'Creative Hierarchy' to serve all life, as his name suggests.

The 'De Visas Sten' is to be explored until found and returned to its rightful owner. The Grail, in its visible form, is its name, and the Grail's Chalice will spread its radiance, bringing about the perfection of humanity. The section concludes with the wish, 'MAY IT HAPPEN SOON.'

NÅGON (Poem)

A poem titled 'NÅGON' (Someone) by Sara Bohlin is included. It uses metaphors of plowing deep furrows in the soul, constant treading with an iron-shod heel, and breaking up the earth to represent a powerful, transformative inner process. The 'someone' is depicted as clearing weeds, loosening roots, and breaking stones, causing the very ground to tremble under their hand as they work with pickaxe and spade.

Recurring Themes and Editorial Stance

The issue exhibits a strong interest in esoteric, theological, and mythological interpretations of history and spirituality. It presents a Gnostic or dualistic worldview, with a focus on fallen spiritual beings (Lucifer) and the potential for redemption through spiritual knowledge and self-mastery. The editorial stance appears to align with a belief in hidden spiritual hierarchies, ancient wisdom traditions (like Atlantis), and the idea that humanity is on a path of spiritual evolution, intertwined with the fate of Lucifer. There's a clear emphasis on the unique spiritual destiny of the Jewish people, interpreted through a lens that is both reverent of their perceived ancient knowledge and critical of their historical actions. The concept of the Grail and the Philosopher's Stone are central symbols for spiritual transformation and the restoration of a lost divine state.