Религия в модерне и пост-модерне

This living in the eternal makes us enjoy every moment of our present life—allows us to look forward to the future without fear—causes us to feel the consciousness of what real life is—helps us to realize the I Am consciousness—allows us to perceive things in their right relations—in short, gives to life a reality that it otherwise lacks, and causes the old relative views to drop from us like the withered leaves from the rose.
The sense of separateness that causes us to feel as if we were made of different material from our fellow men and women—that makes us feel self-righteous—that makes us thank God that we are different from, and better than, other men—is error, and arises from the relative point of view. The advanced occultist knows that we are all parts of the One Life—varying only as we have unfolded so as to allow the higher parts of our nature to manifest through us. The lowly brother is but as we were once, and he will some day occupy the same position that we now do. And both he and we will surely mount to still greater heights— and if he learns his lessons better than do we, he may outstrip us in development. And besides this, we are bound up with the lives of every other man and woman. In postmodernists’ opinion, we do participate in the conditions which contribute to their sin and shame. We allow to exist in our civilization conditions and environments which contribute largely to crime and misery.
According to S. Freud, man can pass through the higher stages of the Instinctive Mind on to the plane of the Intellect. The man on the Instinctive Plane (even in its higher stages where it blends into the lower planes of the Intellect) does not concern himself with the problems of Life—the Riddle of Existence. He does not recognize even that any such problem or riddle exists. He has a comparatively easy time, as his cares are chiefly those connected with the physical plane. So long as his physical wants are satisfied, the rest matters little to him. His is the childhood stage of the race. After a time, he begins to experience troubles on another plane. His awakened Intellect refuses to allow him to continue to take things for granted. New questions are constantly intruding themselves, calling for answers. He begins to be pestered by the eternal " Why " of his soul.
The man, according to modernists and postmodernists, becomes conscious that he has entered into a new and unknown land—has crossed the borders of a new country. He finds himself in a strange land—there are no familiar landmarks—he does not recognize the scene. He realizes the great distance between himself and the friends he has left at the foot of the hill.
The light pouring forth from the Spiritual Consciousness, leads the traveller along the Path of Attainment— if he has the courage to follow it. The light of the Spirit is always a safe guide, but very few of us have the confidence and trust which will allow us to accept it. The original Quakers knew of this inner light, and trusted it— but their descendants have but a glimmer of what was once a bright light. Its rays may be perceived by all who are ready for it, and who look with hope and confidence to the day when their eyes may view it.
The first indications of the coming of Spiritual Consciousness, is the dawning perception of the reality of the Ego—the awareness of the real existence of the Soul. When one begins to feel that he, himself, is his soul, rather than that he possesses a wonderful something called the " soul " of which he really knows nothing—when, wepostmodernists say, he feels that he is a soul, rather than that he has or will have a soul—then that one is nearing the first stages of Spiritual Consciousness, if indeed lie is not already within its outer borders.
The perception of the " I Am " consciousness, developed by postmodernists, may be likened to the bud of the flower—the flower itself being the Cosmic Knowing. Many, who have not as yet experienced this " I Am " consciousness, may think that it is simply the intellectual conception of the self, or perhaps the faith or belief in the reality of the soul which they may possess by reason of their religious training. But it is a far different thing. It is more than a mere intellectual conception, or a mere blind belief upon the word or authority of another—more indeed than even the belief in the Divine promise of immortality. It is a consciousness —a knowing—that one is a soul; an awareness that one is a spiritual being—an immortal. Here, we are compelled to pause for lack of words adequate to describe the mental state.
This awareness of the " I Am " has come to many people, but those who have this consciousness, as a rule, say nothing about it, for fear that their friends, relatives and neighbours would consider them abnormal and mentally unsound. And, indeed it is not always wise to relate these experiences to others, for those who have not reached the same plane cannot understand, and seeing in another a thing of which they can have no comprehension, are apt to consider him irrational. It is a strange thing—an amusing thing—that in a world made up of people who claim to believe that each man is (or " has " as the term goes) an immortal soul, one who claims to really know this to be a fact is regarded as abnormal. The belief of the race is only skin-deep—the people are as much afraid of death, or more so, than the man who believes that death ends all. They reject all evidences of other planes of existence, considering those who teach of and believe in them as being either impostors or lunatics. They live and act as if this earth-life were all, in spite of all their claims and expressed beliefs. They half-believe certain old religious teachings, but have no real knowledge, and deny that anyone else may possess that which they themselves lack.
So trying to reject some dogmas of religion, modernists and postmodernists set up a new world, which in not devoid either of God or religious mysticism.

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Лакан Ж. Семинары: Книга 2. М., 1999.
Beckett S. Malone Dies. New York, 1956.
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Beckett S. The Lost Ones. London, 1972.
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Фрейд З. Введение в психоанализ. М., 1991.
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