The Logos
According to Webster’s dictionary, “In Greek philosophy, (the Logos is) reason… the controlling principle of the universe, as being manifested by speech.” (Webster Unabridged).
According to S.E. Frost Jr., Philo, a Greek philosopher who lived about the time of Christ, said, “There was a God who was so pure and so far above everything in this world that He could not possibly come into contact with it… there were many powers which radiated from God as light might radiate from a lamp. One of these powers, which he called the “Logos”, was the creator of the world. This Logos, he taught, worked with matter and out of it created everything in the universe.” (Basic Teachings of the Great Philosophers).

Logos To Son
The Greek term Logos means word. In the New Testament it says that in the beginning was the Word and the Word was with God.
The Absolute God is inconceivable, unknowable. But there is a Divine Being, who is called the Word, who is with God. This Being is knowable and is intermediate between God and humanity. In the early Christian Church this Being became identified with Christ.
Thus the Greeks and the early Christians both proposed that there is a Being of some sort who was with God. This idea grew into various forms. In the Christian Church, the Absolute became known as the Father and Logos became known as the Son.

A New Church
In the Old Church the Father God became “Jehovah”, a kind of “man in the sky” god. A New Church would identify the Father as the Absolute and the Son as the Divine Being. But these are not two gods. The Absolute comes first and is properly called God. The Divine Being descends from that and is a fragment of that. There are those who believe that Jesus is the Divine Being (the Logos, the Celestial Christ itself), but the Divine Being existed before Jesus was born and still exists now as the Celestial Christ.


In Hinduism there is a similar concept, in which there is an Absolute, called Brahman, and a creator god, called Brahma. But in that system Brahma is a demigod, a replaceable being who rose to that position after millennium of effort.
Ramakrishna, however, presents a concept more similar to the idea of Celestial Christ, of a Divine Being who arises out of the Absolute. To him the Being is the Form of the Absolute, but it is a passing form, which dissolves into the Absolute at the end of the universe.
His idea is a little different from the Neo-Christian idea presented here, where the Divine Being is accorded even more respect. The Divine Being is Eternal. Jesus said, “There is no way to the Father but by me.” It was the Celestial Christ speaking through him, saying the only way we can truly approach the Absolute is by the grace of the Divine Being, the Celestial Christ.

Quotes; Ramakrishna

The idea of a Divine Being and an Absolute was spoken of by the Indian philosopher Ramakrishna (mid 19th century). He uses the terms Personal God and Impersonal God(Brahman).

“The Infinite transforms itself into the finite and appears before the worshiper as God with form. God reveals himself … as an embodied Person.” (Thus spake Sri Ramakrishna)
“Many are the names of God and infinite forms through which he may be approached.”
Ramakrishna’s Vision of Christ
“Rays of light corning from the (painting of) Mother and Child entered his heart and began to change radically the ideas stored there … His devotion to the gods and goddesses were chased into hiding and new thoughts were displacing them.” from Visions of Sri Ramakrishna

“God with form and God without form are not two different beings.” Teachings of Sri RK p.8
“God is formless and God is with form too, and He is that which transcends both form and formlessness. He alone can say what He is.” Teachings of Sri RK p.5
Ramakrishna’s books were published in India without publisher’s name, date, and sometimes page numbers. The books are available at the Vedanta monasteries in So. Calif.


Celestial Christ is another name for the Divine Being.
The Divine Being is a fragment of the Absolute God. The Divine Being is between humanity and the Absolute.
The Absolute God is unknowable and unattainable.
The Absolute is not a being.
The Celestial Christ is the Eternal Form of the Absolute.
The Absolute cannot properly be called formless or void, it is called inconceivable.
The Divine Being is the Source and Creator of all universes.
The Divine Being is the source of all human souls. No person can surpass the Divine Being.
Anyone who thinks they have surpassed the Divine Being is in illusion by Intermediate Beings.
The Divine Being is twelve-dimensional and cannot be conceived of by the three-dimensional mind.
The universe with its Forms can enter a resting state, but it will always return, and we will return with it.
The true meaning of Christianity is acceptance of the Divine Being, the Celestial Christ.
All gods by any name are all parts of the Divine Being.
The Christian “Father” and “Son” may also be taken as symbols for the Absolute and the Divine Being.
“There is no way to the Father but by me” means there is no way to the Absolute except by the Celestial Christ.
Any description of the Divine Being is inadequate and sectarian.

What is God like? This is one of the greatest dilemmas for the spiritual student. Which description is correct? Is God a personal being that cares about us, as Christianity says, or is God an impersonal, formless void, as some mysticism says? Well, why not literally accept both? This is not meant to be vaguely open minded. It is possible to have a deep realization that there is a divine being, rising up out of an inconceivable absolute background. This solution answers the question in a very specific way.
Some philosophies have hinted at this system, but they usually do not have enough regard for the Divine Being, who has sometimes been presented as an inferior demiurge or demigod. But there is a perfect Divine Being that is the face and form of the Absolute.
The Logos
According to Webster’s dictionary, “In Greek philosophy, (the Logos is) reason… the controlling principle of the universe, as being manifested by speech.” (Webster Unabridged).
According to S.E. Frost Jr., Philo, a Greek philosopher who lived about the time of Christ, said, “There was a God who was so pure and so far above everything in this world that He could not possibly come into contact with it… there were many powers which radiated from God as light might radiate from a lamp. One of these powers, which he called the “Logos”, was the creator of the world. This Logos, he taught, worked with matter and out of it created everything in the universe.” (Basic Teachings of the Great Philosophers).

Christina Andrea Nelson



My Life in the TEMPLE

ImageKRISHNA TEMPLE 1973 LAGUNA BEACH I’m sure there is still some confusion about what went on in the Krishna Temple in the public’s mind. Parents were terrified by wild tales of orgies or whatever. But I call it a wondrous experience and would like to describe it. My initiated name was Kriya Shakti.


The most beautiful thing in the temple was the altar. The altar at the Laguna temple was set up on a stage, with the Deities on it. The Deities were statues of Hindu saints or gods. Our small ones were of the saints Chaitanya and Nityananda, shining brass with their arms upraised, dressed in their elaborate silk clothing which was highly adorned with silver and gold braid, sequins, complex trims and tiny flowers. Creating these costumes is one of the specialized Temple duties which kept many seamstresses busy all day. The little Dieties would then be surrounded by huge vases of flowers, roses, carnations, everything, garlands of leaves and flowers hung an the wall behind, huge pots of greenery on the sides, a large oil painting of the saints on the wall behind, framed photos of the gurus on the steps leading up to the stage in front, and finished off with little brass pots of streaming incense. The whole effect was otherworldly and heavenly, with the fragrance of incense and hundreds of flowers, and spotlights highlighted the multitudes of colors and streams of incense smoke. 


The main American misunderstanding about the Temple is that this is some modern cultist invention; as a matter of fact the religion is thousands of years old, one of India’s main sects. The rules and traditions of the temple are venerable. I can’t say that modern American kids managed to uphold the extreme renunciation of the days of old, but it was quite renounced. The first requirement was celibacy, very strictly upheld. There was no drugs, alcohol, cigarettes or even caffeine allowed. And of course it was vegetarian. My strongest memory is of rising before dawn. We got up at three or four in the morning. We chanted privately and separately on our necklace of beads.The Temple day started early: we awoke between three and four in the morning. That was a magical hour; the California pre-dawn could be almost balmy, the Laguna Beach temple would be suffused in the dark gray of a seacoast overcast morning. If it was warm we would step outside to the first hour of solitary chanting of the day. That was a fine hour, alone in the gray mist, muttering the ancient incantations. The Temple was on a terrace overlooking the ocean, and the soft purr of the surf could be heard below.


But soon, fIrst morning duties called, the cooks would be busy in the kitchen, and the girls would begin to string and arrange flowers. There was always a kind of cheeriness, the kitchen lights turned on against the dark pre-dawn, the fragrances of the flowers and cooking. Three merry girls would spread a madras cloth on the kitchen floor, giggling and quibbling, string the flower garlands used to decorate the deities and guru’s pictures and statues.


I often strung flowers with Mryta Pria, who, we found out later, was between nervous breakdowns. So was I, I suppose. We really made a fIne pair, half in and half out of reality. We shared conversations and jokes completely unintelligible to others. It is not so much the quaint setting that I remember so well, but the extraordinary state of mind I was in at the time. I joined the temple in 1973, ten years after the early communes and drugs of the sixties. My mind was alternately in good or bad shape, but I think the intense spirituality and restrictions of the temple put me into a kind of order, a deep rooted spirituality that eventually led to my becoming fully balanced …. but things were really wild at first. At dawn there was the fIrst group chant of the day, called the morning artik. This was the most intense moment of the day. We stood on the wooden temple floor, facing the Deities, men on the right, women on the left, and would sing the spiritual chants in unison. It was ecstatic. The alluring melodies could make one’s hair stand on end; the shining altar seemed full of spiritual light. The only accompaniment was the little brass fInger-cymbals, which make a tinkling bell like sound. I was sent from the Laguna Temple to the L.A. Temple. I remained in the Temple almost two years altogether, then suddenly dropped out and returned to Laguna where I stayed with a friend for a while.


I wasTemple seamstress at the Laguna temple, considered a soft job, I didn’t have to go out to the book selling duty at the airport, thanks to an easygoing temple president. I was not in strong health even then, and he let me off. Mryta Pria’s stay came to an end when she had a breakdown and attacked a holy painting with a knife. Her parents showed up and took her away.






POLK STREET: 1976 After the opening of the Chakras- The primary series of visions took place in a San Francisco hotel on Polk Street and lasted for nine months. The hotel was cheap; I was almost penniless. The room was plagued with mice and roaches, and there was pandemonium in the halls. But I was completely engaged in the visionary experience, and it went on day and night. Most of the visions I had were topical, progressive revelations of the metaphysical structure of the universe. There were about five kinds of visions. The daily fare was a dim waking vision. I would be awake in a quiet room, looking inward toward inner space, with my eyes open and focused on a wall or ceiling, and seeing figures or diagrams of a struc-ture, generally becoming forgetful but not entirely unaware of my surroundings. More rare was the deep trance, where I would fall into deep unconsciousness and have full scale brilliantly colored visions. Then there is the full waking vision, where, wide-awake and sitting up, I would see a supernatural figure standing there. There are light sleep dream visions and deep sleep dream visions, and some experiences which would count as genuine astral traveling to higher planes.
On Polk Street there was the Dawn Horse bookstore, owned by the guru Bubba Free John. A film was showing there about the Tibetan guru Chogyam Trungpa. After the film was over there was the usual rustling of seats and people leaving. The door to my left was opened and the light from the hall came flooding into the still darkened room.
I could see the light out of the comer of my eye. The light started getting brighter and brighter but I didn’t turn my head to look at it. It became so bright that I began to realize that something unusual was going on. Then, out of the side of my head, I could see the doorway quite clearly. It was full of brilliant white light and there was a figure standing in it. It filled the whole doorway, wearing a flowing, glowing, white robe, and had long white hair and a beard, with a small round pink face in the middle of it. I was really quite amazed. The vision faded, and I left the bookstore without saying anything to anyone.
Returning from the market once I went up the stairs and down the hall to my room. The simple-minded caretaker was kneeling on the hall rug ripping the bottom of a large easy chair with a knife. Finding this unusual, I stopped to observe. In the cotton stuffing, lying on the floor, were twenty or thirty newborn mice. Cotton balls were squirming and turning into mice, and mice were turning into cotton balls. It was remarkable. I returned to my room.


ImageNEW YEAR’S 1976 I was staying at a friend’s house in Laguna Beach, a charming cottage overlooking the sea, just before New Year’s 1976. She was away on vacation, and I was alone in the nouse. I was standing in the living room. There was a sensation of heat and pressure in the center of my head which grew more and more intense until it was almost unbearable. The front door was open and I thought I would go out and sit on the porch to cool off. I made it to the door, and grasped the doorframe, unable to go any farther, feeling like I might fall over, the heat and pressure had become so intense. I remember inspecting minutely the little chips and dents on the doorframe. Then, several inches over my head, there was a wheel, and like an iris, it dilated, it opened, amidst a showering of colors, like flowers being strewn outward, and there was a singing sensation, like a lot of little female voices singing. Then there was a pressure at the crown of my head, and a wheel there flew open. And at the center of my head, where the most intense heat had been, there was a sudden release, a wheeling, more flowers and such, with a sensation of heat rushing out. The room seemed oddly grey and light, like a room in nowhere. Then the room was suddenly gone, and I was hovering in the darkness of outer space, and below me there was a shining planet floating in darkness …. Then as other chackras opened there were visions day and night for several weeks, followed by nine months of almost constant visions. I was aware at the time of this event that this experience is referred to as the opening of the Chakras. Since that time I have heard references to the chakra over the head.




Here are some of the main ideas I want to promote through the New School of Form. The leading idea is that Form is eternal through evolution, that is, the world is eternal. The School of Form is the defender of the aspect of Form and the evolving world. The School is New Age, Western, Theosophical, neo-Christian. It is not fundamentalist and it contests philosophies which are hostile to the self or the world. It is universal in it’s message.
The New School would like to present new or alternative ideas on such standard subjects such as “What is God”, and life after death. Many modern people may not have a very wide range of ideas to choose from. The Old Church presents us with the idea of God as a male being somewhere beyond the world. And imported from the East are confusing and little understood ideas of God as “clear light”, Void, or nothingness. Fortunately there are some alternate ideas offered by new churches and modern philosophies.
A basic principle of the New School is that all philosophy is theory. Yes! Think about it. Philosophy is an evolving science. That is one of the “Three Pragmatic Principles”. All philosophy is theory. All persons who have ever lived are human (no one is God). And, there is no such thing as enlightenment (in the sense of a perfect person). Sometimes I may sound like an agnostic and at other times I may sound wildly mythological. Perhaps I’ll leave it to the reader to decide when I’m completely serious and when I’m not.
The purpose of this Introduction is to make some comparisons and contrasts with other philosophies, and to get the reader to think about the varieties of ideas that are available, and to give an idea where the School of Form takes a stand.