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[dropcap] W [/dropcap] walter Russell (1879-1963) was a veritable polymath, a man who excelled as an artist, architect, musician, philosopher, and scientist. Walter Cronkite called him the “Leonardo Da Vinci of our time,” and Nikola Tesla was so taken with his theories that he reportedly said, “Lock them in a safe for a thousand years until mankind is ready for them.” Download his book THE SECRET OF LIGHT FREE Below.


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THE SECRET OF LIGHT – Walter Russell (1947)

In this classic text, “The Secret of Light,” Russell (like a Ken Wilber of science and spirituality) provides a unifying theory of Everything–the All and the all, God and the universe. Marrying physics, metaphysics, and cosmogony, he provides revolutionary answers to explain the relationship between the Mind and Light of God and His cosmic creation, the universe, including man. But it’s perhaps a misnomer to call Russell’s answers a “theory”–because he presents them as if they were apodictic facts, universal laws or principles that he discovered by tapping into the Divine Source. It’s as if he were the man from whom God hid nothing, and is simply functioning as a Mouthpiece for the “Man Upstairs,” telling us the way it really IS.


Although I don’t claim to understand all of Russell’s various involved physics theories–most of which conventional physics rejects–I do understand his core thesis; that God is still, or motionless, Mind and Light, and the universe, which derives from God, is a product of stepped-down dynamic dual light-waves based on the two principles of charge or pressure and discharge or release of pressure. Because these two principles are in a constant state of imbalance, the universe, including man, can be understood as dynamic creation forever seeking balance or rest (which can only be found in God, not his universe, which is a light-wave illusion, like a movie projected on the screen of Reality). As the principles of charge and discharge imply, the material universe, according to Russell, is electric, and magnetism and gravity, as conventional physics explains them, do not really exist, but are simply manifestations of the two dynamic dual light waves.


Although I’m no match for Russell when it comes to physics, I’m more than a match for him when it comes to metaphysics, and I reject many of his assertions. First, I don’t buy his God as motionless Mind and Light thesis. I see God as dynamic, uncreated Clear-Light-energy as well as Mind (or universal Awareness).


Second, Russell claims that “Inspiration is that deep awareness of the consciousness of Being which differentiates the genius or mystic from the being of average intelligence.” Contrary to what Russell says, many geniuses were/are atheists and do not perceive their insights as being God-inspired.


Third, Russell, without explanation, elevates Jesus to a plane above all other mystics: “Of all the mystics Jesus was the outstanding example of all time. He was the only One in all history to have known complete cosmic-consciousness unity with God.” Really? Russell then informs us, “In all history less than forty cases of partial cosmic consciousness are known, and probably not more than three of these anywhere nearly approached the complete state of illumination experienced by the Nazarene.” How does Russell know this? He doesn’t. He just has an annoying habit of describing his reality as the reality.


Fourth, Russell, like most mystics, has no real understanding of knowledge and resorts to Platonic nonsense to explain how man acquires it. He writes, “All knowledge exists. All mankind can have it for the asking. It is within man, awaiting his awareness of its all-presence…knowledge cannot be acquired by the brain from without; it must be “recollected” from within the consciousness of Self.” I couldn’t disagree more–and if you want read a diametrically opposing viewpoint about how man acquires, and validates, knowledge, get a copy of Ayn Rand’s “Introduction to Objectivist Epistemology.”


Russell tells us that we need to be in communion with the Holy One to receive this great inspiration and knowledge, but he provides no specific instructions on how to do so. He regularly uses the term “spirit,” but doesn’t elaborate on its meaning. Spirit is the action of God’s presence, and if Russell delved into the implications of this, it would threaten his thesis of God as motionless Mind and Light. Unbeknownst to Russell, God is Siva-Shakti, not static Siva. Hence, uncreated, or hypercosmic, God, as well as his creation, is “electric” in nature.


Now, a word about the physics in this book: I’m no dummy when it comes to physics–I had a year of the subject in high school, another year in college, and I’ve read a number of books on quantum theory–but some of the stuff in this text is over my head–and it would take a lot of work for me to get clear enough to figure out if I agreed or disagreed with Russell’s various physics theories, which aren’t always clearly presented–and I’m not motivated to do the work. If you’re not a scientist, you’ll doubtless struggle trying to understand some of his theories. And you’ll also have to contend with some unclear, cryptic writing. For example, “Form of idea in matter is transient but is eternally repeated as transient form of idea.” Huh?


In summary, this book is a mixed bag–intriguing, far-out physics theories combined with second-rate speculative metaphysics. If you’re interested in the interface between physics and metaphysics, you’ll probably find this book an enthralling read. But if you’re only interested in metaphysics and spirituality and find deep scientific ideas daunting, then look elsewhere for metaphysical enlightenment.

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