DR FRED SUMMERS MOKABA, PSY.D,PH.D,MSC.D, MA, FRC.
(PHILOSOPHER,PSYCHOLOGIST AND METAPHYSICIAN )
(FOUNDER  AND CEO OF DFMPM LTD)

In today's world it all too easy to go through life without giving any thought to "why we are here or how we got here". There are so many material and sensual distractions that our spiritual nature barely gets a look in. My search for truth began at the early age of seven when I realised that life is empty and meaningless without some higher purpose.  i was introduce to the "KNIGHT OF THE SUN" where i study much about the ancient egyptian culture and the hidden secret of AKHANATEN  and the SOLAR DISC, after that i travel to the EAST where i learn the ancient secret knowledge of Shinto,Taoism, Feng Shui and Kabbalah and became the youngest BISHOP  of  the Holies of holiest Spiritual Healing Mission at the age of 16 , later i became a member of BROTHERHOOD  BEYOND THE HIMALAYAS , apart from all this positions and knowledge my thirst for a higher knowledge of the soul still not satisfy, i enroll into the University of the East in manila Philippines were obtain my doctoral degree in psychology, still not yet satisfy,I became a Frater of Rosicrusian, a supplicant member of Traditional Martinist Order and some other hidden esoteric societies and i obtain a doctoral  degree in metaphysical science at the Sedona University in Arizona U.S.A. With all this knowledge and traditions, i adopt a hand on this philosophy that says "For all I Know, I know nothing if I cannot DEMONSTRATE a better Life and to those around me ".  "A Philosopher without  Practicality is a tree without fruit". with this two philosophical word our ministry was establish, i have learned many ways and discover my own way.

So , let swallow our esoteric pride for the  moment and bring the ethereal down to earth and stop living vague daydreams.

                     BASIS OF SPIRITUALITY

In approaching the subject of spirituality, we come to realise that this subject seems to lack a singleness of nature. some individuals think of spirituality as a phenomenon unique to the human race; other consider it to be of supernatural orgin, a divine efficacy. Then there is the  rationale that spirituality is psychological, a state of mind which is engendered by both objective and subjective experiencs.

   There is however, the strong suggestion that each of these differing ideas regarding spiriuality can be integrated into a single idea. in other words, spirituality embraces, in part at least, some quality of each of these different concepts. an eminent philosopher once said: "you are never an isolated individual cost off from the rest of the universe; you are always in relation to the world about you. the whole of man is greater than its parts. The whole of man is greater than its parts. The reality in which man finds his own relisation is alwaya above and beyond him."

      This realisation that we do not stand alone in existence, that in some way we have an affinity with all else, can well form the basis of what is termed spirituality. But while we exist to ourselves, what we experience has reality as well. These other things of the external world which we perceive can, in various ways, affect us; sometimes beneficially, and at other times causing fear and distress.

          At this point we may assume that primitive ma, long ago, began evaluating was based upon an innate sensitivity. This sensitivity has but two qualities to measure the value of all sensation: pain and pleasure.

         Everything we experience has its final  value determine in terms of the pain or pleasure accompanying it. But such sensations are varied in their cause and intensity. while some of our pleasure arises from the pshysical greatification of the appetite, we also have the more abstract pleasure of the intellect. There is also that mysterious and exotic pleasure which is experienced as the harmony of the whole self. it is a state of euphoria, a freedom from all iritability, and yet its sensation cannot be related to any of our peripheral senses; it seems to transcend them all. Achievements in aesthetic and cultural pursit can often produce a state approaching that rapture of the whole self.

                        THE HEART-CENTRE OF GOODNESS

This sensation experienced after commiting an act of goodness seemed to permeate the whole of man's being. The anger, fear and other forms of emotional response  seemed to entre in the  heart. We only have to reflect on how our own heart speeds up or palpitates at times of stress as well as pleasure. Was the pleasing sensation of goodness also centred in the heart? since the heart was at one the time considered to be a source of life, could not the impulsive act of goodness and its sensation of pleasur be likewise centred in the heart, the centre of life?

   The conclusion, over aeons o time, was that the finer perceptions of life were immersed in the infinite ocean of the cosmic realm. there was as invisible power, a something that flowed from this supernatural realm  to humanity. The experience was one of goodness and it was ponderd upon what and human behaviour would represent it. This impulse and motivation, of which humanity became conscious of, was the spiritual.

        Yet this divine power infusing humankind had to be give an identity, a form that the human mind could realise. it was thought to be conveyed by the breath, with which life enters and departs. thus the word spiritual, in one of its original meanings, denoted the breathing of air.

                                                                                                    THE CONCEPT OF SOUL

Yet it came to be thought that air was not the essence of this spiritual quality; it was only the medium for transporting it to humans form the cosmic realm. This gave rise to what theology and related subjects designate as soul. The idea of soul went through a raft of changes as to its nature and function in man. The most prominent and presistent concept is that the soul is a kind of ethereal substance implanted in man by the spiritual or Divine source which itself also become subject t variours human interpretations.

    The incorporeal substance concept of the soul, however, has associtated with it the belief that we can manipulate its nature at will; we can corrut it by our behaviour or we can regenerate it, returning it to its original spiritual state. Consequently, according to this notion, the quality of soul can vary.

 There is also the particular metaphysical and mystical concept, a belief held by mystics frm the east and the west alike, that what is traditionally termed "SOUL" is a super state of consciousness, in other words a higher manifestation of the stream of human consciousness. This attribute of consciousness pervades the whole force of life and exits in each living cell and, as an attribute of Vital Life Force, resides in every human being. There is no distinction in its quality in humankind. To the extend that we each  become aware of this exalted state of consciousness, we exhibit that goodness which is known as spirituality.

                       INDIVIDUAL SPIRITUALITY

But what should represnt this spirituality, this oneness which is experienced as the Absolute , or the God that we conceive of? Man's reason struggled to reduce to common and comprehensible terms those rules of self-discipline by which we might become aware of our indwelling spirituality; simply, it was an attempt to eastablish a mortal goodness corresponding to the true spirituality.

           However, the conclusion of human reasoning are not universally alike. Those who had this revelation and attained a personal enlightenment felt an obligation on their part to assis to others to experience it also. They attempted to reduce a state of ecstasy to common words and actions, which formed the nucleus of their religious beliefs and practices.Although carried out in good faith, this process often engendered dogma and practices which were not truly spiritual and resulted in intolerance, bigotry, and a false sense of devotion.

   There is no single road which leads directly to spirituality by its material aspect and its interpratation of the spiritual good. There are indeed many such road whose guidelines to spirituality deviate from what it really is. Goodness, which is true spirituality, cannot be realised by argument or the compulsory accatance of a dogma. The realisation of the goodness of spirituality must be a subjective attainment. if, for analogy, beauty i in the eye of the beholder, than certainly spirituality is likewise wholly individualistic.

              "May God of your heart and God of your understanding bless you as  you seek for the truth now and always".