RA: The Master Universe

The Egyptians did not think of Ra the way we think of a sun god, some anthropomorphized force parked in the sky to explain daylight. His name meant "sun," yes, and some scholars trace it further back to a root meaning "creator" or "father," but neither translation quite catches what he was to them. Over centuries he accumulated names, Re, Atum, Amun-Ra, each one marking a different angle on the same overwhelming reality: that whatever generated existence, sustained it, and kept it from collapsing back into chaos, that was Ra.

The origin story the Egyptians told about him begins before the world had any shape at all. Before anything, there was Nun, an infinite dark ocean without edges or bottom, pure undifferentiated chaos. Ra rose out of it. He brought light with him, and with light came order, the capacity for things to be distinct from other things, for there to be a sky separate from the earth, a day separate from night. He set the stars moving in their courses, called the planets into being, shaped the gods and humans and every other living creature out of the same act of generative will. The laws that govern nature came from him, and so did the structure of magic, and so did the fragile equilibrium between good and evil that the Egyptians spent enormous energy maintaining. The whole of creation was, in their understanding, something Ra had not finished doing so much as something he was continuously doing.

What they gave him as symbols is worth sitting with, because each one was chosen to say something specific. The sun disk, most famously associated with Akhenaten, who renamed himself from Amenhotep IV to honor it and elevated Aton, Ra's visible radiance, to the center of Egyptian religion, represented the light that made everything visible and everything possible. Think of it the way we might think of electricity running through a building: invisible as a principle, but the reason anything inside works. The falcon said something different, something about speed and precision and the ability to see the whole landscape from above without losing the detail below. The Eye of Ra carried the idea of surveillance in the deepest sense, a watching that understood rather than merely observed. The scarab beetle, which the Egyptians watched rolling dung across the sand and saw as an image of the sun rolling across the sky, spoke of renewal, the capacity to bring creation back from the edge of dissolution every single morning. The ankh, the looped cross, was life offered as a gift, a life understood as extending past death rather than ending at it.

In art he appears most often as a man with a falcon's head, the sun disk blazing above it. Occasionally he is only the falcon, no human element at all. The form shifted depending on what aspect of him the image was trying to capture, which is itself a clue to how the Egyptians understood him: not as a fixed personality but as something whose nature exceeded any single representation. The Hymn to Aton, one of the most extraordinary religious texts to survive from the ancient world, puts this directly: "He has a million forms according to the time of day and from where he is seen; yet he is always the same." That sentence has stayed with me. A million forms, always the same. The Egyptians were describing something that sounds almost paradoxical until you realize they were trying to say that Ra was not one thing among other things but the condition that made all things possible, which means he would naturally look different depending on where you were standing when you looked.

His dominion ran in cycles. The daily arc of the sun was the most immediate, but underneath it was a deeper rhythm, the nightly journey Ra made through the underworld, the hours of darkness when he traversed realms the living could not see, fighting off the forces that threatened to prevent the sun from rising again. Every dawn was, in that framework, a victory, the successful completion of a passage that could theoretically have failed. The Egyptians took that seriously, which is part of why their religious life was so focused on maintaining the conditions that allowed Ra to keep making the journey. They understood themselves as participants in a cosmic process, not spectators of one.

What stays with you, reading through what the Egyptians wrote about him, is the completeness of the claim they were making. Ra was not the greatest god in a pantheon of significant gods. He was the source from which the others derived whatever power they had. Time and space were his domain not because he ruled over them from outside but because they were, in some fundamental sense, continuous with him. The Egyptians built an entire civilization around that understanding, and the texts they left behind about him have an assurance to them that comes from people who had thought very carefully about what they were saying.

 

THE MASTER UNIVERSE

You cannot see me, but I can read your thoughts.

I am not only visible but also invisible and superhuman.

I am all about you and even inside of you, without

Me you cannot live, no one knows how large I am.

Yet I am many times larger than the Earth.

I am the same to everyone a common

Denomination in the lives of all living persons.

People are now beginning to explore my possibilities.

Yet I have changed every phase of human relationships.

No one can hide from me, because I am omnipresent.

My value is the exact ratio to the number

Of people from all walks of life. I am

The effect of every government,

Every creed, every tongue, every inch surface.

I am a man yet my knowledge,

My intellect and being

Are vacuum of the presents.

I am He, the Master of the Universe.

 

–Ruben E. Ecleo, Sr. (1934-1986)

 

 

 

 

The Secret Doctrine of the Spiritual Division

"Ako ang nag-tago sa walay pagtago, ug ako ang nagtug-an sa walay pagtug-an. Ang akong guitaguan guitug-an, guitug-an ug akong guisulti ang akong guitug-an, managkauban pa sila." — Gen. Adriano dela Concepcion, Main Office, Dec. 9, 1970, San Jose, Dinagat

Reading through the messages of the early leaders of the PBMA organization, you notice something right away: the earlier the message, the more densely it is packed with teaching. There is an urgency in those older texts that later documents sometimes lose. Recently, working through those preserved materials, a particular piece of doctrine surfaced that is worth examining carefully, because it sits at the center of what the Spiritual Division was actually claiming to be.

The message that opened the question came from General Adriano dela Concepcion, known within the organization as Lolo Adriano, dated January 1, 1978. On its surface, it reads as an exhortation about discipline and obedience. But embedded inside it is a theological claim that goes considerably further than organizational conduct:

"Apan mga anak sa buhatan sa DOKTRINA SA SPIRITUAL DIVISION adunay napatik nga mga pulong nga nag-ingon: dunay kinabuhi nga magpabilin nga walay katapusan, kon siya nagbaton man sa mga buhat nga matarong."

In rough translation: within the teachings of the Doctrine of the Spiritual Division, there exists the written claim that a life without end is possible for those who embrace righteous deeds. This is not a peripheral teaching. Placed inside the broader message about law and membership, it functions as the doctrinal foundation from which everything else follows. The discipline being asked of members is not bureaucratic compliance. It is preparation for something the doctrine characterizes as physical immortality.

Lolo Adriano's full message of January 1, 1978, frames this clearly:

"To all my beloved children, I want to emphasize the importance of giving our undivided attention to the opportunities that have been bestowed upon us. Let us strengthen our belief in our ability to achieve success in our goals. These goals, my dear children, are the very essence of the PBMA organization. We established this organization with the intention of preserving righteousness in this world, ensuring that a precious gem remains amidst the chaos.  As stated in the scriptures, it is inevitable that we all face mortality. However, within the teachings of the DOCTRINE OF SPIRITUAL DIVISION, we find solace in the words that proclaim the existence of eternal life for those who lead righteous lives. Therefore, my children, we bear witness to the power of the PBMA group."

The contrast the message draws is deliberate: the scriptures say all face mortality, but the Doctrine of the Spiritual Division says something else is available for those who comply. The doctrine does not contradict the scripture so much as claim to reveal a dimension of it that general readers miss.

Are There Immortal Men? What the Traditions Say

If the secret doctrine of the Spiritual Division centers on immortality, then the question it raises immediately is whether that claim has any parallel in the wider religious and historical record. The short answer is yes, though the nature of those parallels varies considerably and most of them belong to legend rather than verified history.

The figure of the Wandering Jew is perhaps the most widely known in Western tradition. According to the legend, a man who taunted Jesus on the road to crucifixion was cursed to wander the earth until the Second Coming. The origins of the story are murky. The earliest written account dates to the 13th century, when an Armenian archbishop reportedly encountered a man named Cartaphilus, later known as Joseph, who claimed to have been Pilate's doorkeeper and to have struck Jesus, prompting the words: "I go, and you will wait until I return." The legend spread across Europe and gained wide circulation through a German pamphlet in 1602. Whether Cartaphilus was a real person nobody can say with confidence. What the legend does record is the persistent human intuition that certain individuals exist outside the normal bounds of mortality.

John the Apostle presents a more textually grounded case. Christian tradition, drawing on Mark 9:1, where Jesus tells his listeners that some standing there will not taste death before seeing the kingdom of God come in power, has long associated this promise with John specifically. According to that tradition, John was the only apostle who did not suffer martyrdom, living to an old age in Ephesus. Some accounts claim he survived boiling oil or poison. Others hold that he never died at all but was taken up bodily, like Enoch and Elijah before him. The Gospel of John itself is ambiguous on the question, which is likely intentional. Whether John literally never died or whether the tradition has shaped the account in that direction is something the historical record cannot resolve.

In the Book of Mormon, three of the disciples chosen by Jesus during his post-resurrection appearance in the Americas make a similar request, asking to remain on earth until his second coming. The text records that Jesus granted this, blessing them with immortality and extraordinary powers. They are known as the Three Nephites. Their names are not given in the canonical text, though later sources have assigned them various identities. The tradition holds that they wander the earth performing miracles and that they will meet with John the Apostle before the end of time.

Moving outside religious scripture into historical legend, the Count of Saint-Germain stands as one of the more curious figures. He appeared in European court circles in the 18th century claiming to be, among other things, several centuries old, and to have known personally figures like Plato, Francis Bacon, and Voltaire. He was clearly learned, spoke multiple languages fluently, and demonstrated unusual knowledge of history. He died in Germany in 1784, or claimed to. Several accounts from later decades reported sightings of him, and certain occultist traditions have classified him as an Ascended Master. Whether any of this reflects anything beyond a gifted and deliberate self-mythologizer is genuinely unclear.

Other figures the tradition associates with extraordinary longevity include Nicolas Flamel, the 14th-century French scribe believed by some to have discovered alchemical immortality; Mahavatar Babaji, the Indian Kriya Yoga master whom some traditions hold was born in 203 BCE and never died; and the Eight Immortals of Chinese tradition, who achieved their status through lifetimes of virtuous practice and study. These figures span cultures separated by millennia and geography, which tells you something about how persistent the human intuition is that some individuals manage to step outside the ordinary rules of biological time. Whether that intuition reflects a real phenomenon, or a deep wish, or both, depends on what frameworks you bring to the question.

The Divine Master: Documented Claims and What They Imply

Now comes the part that is harder to approach neutrally, because the claims made about Ruben Ecleo Sr. within the PBMA's Guidance Series messages go considerably further than anything the figures above were said to possess.

According to those preserved messages, Ruben Ecleo Sr. is not simply a spiritual leader who achieved enlightenment. He is described as a figure of ancient origin who has inhabited multiple bodies across history, including Francisco Dagohoy, who led the longest revolt in Philippine history from 1744 to 1829, and León Kilat, the revolutionary leader in Cebu during the Philippine Revolution. In an October 27, 1984 message from Bugnay, Jordan, Guimaras, the Divine Master himself enumerated several of his identities across different regions:

"Pagdating roon sa Samar iba naman, doon sa Leyte iba naman yong pangalan niya. TORIO SINGKAW dahil yong kamay niya naganon ang kamay niya makita yon ninyo sa mga release."

The claim is that the same soul, or the same being, inhabited distinct historical persons in different regions of the Philippines across several centuries. In Palawan he was known as the Matandang Villarin. In Leyte he was Toryong Singkaw. In the Bohol region he was Dagohoy, which is documented in Philippine historical records. In Cebu he was León Kilat. Whether these identifications are meant literally, metaphorically, or as something the tradition does not neatly map onto either category is a question the messages themselves do not resolve for outside readers.

What makes the December 25, 1974 message particularly striking is that it addresses the biographical puzzle directly. By 1974, Ruben Ecleo Sr. was 39 years old, having been born in 1934. And yet, as he acknowledges in the message:

"Why? I am only 39 years old and there are many people claiming that they were with me in 1879. What is 19, and how many years different is that? A hundred years. So maybe one century, you see..."

He is not dismissing the claim. He is presenting the arithmetic as something that requires explanation, inviting his listeners to sit with the strangeness of it. Seventy- and sixty-year-old members were reporting memories of being his companions in events that predated his birth by a century. His response is to note the discrepancy openly rather than resolve it, which is unusual in devotional literature and worth noting.

The claim from Dr. Hugh Tovar's message on Good Friday, April 16, 1976, goes further still. According to that account, a man named Ben Ec held the rank of two-star general in the United States Armed Forces as of 1932, two years before Ruben Ecleo's birth in 1934. The passage describes him as having been registered as a missioner and performing his duties as an army officer before the body through which he would next be known had yet to be born. The organizational framing of this claim presents it as established fact within the tradition. From outside that tradition, it is the kind of assertion that requires the reader to either accept a framework of existence that has no parallel in standard models of biology or history, or to understand it as a different kind of truth claim entirely.

The Santo Niño Account

One of the more unusual pieces preserved in the Guidance Series is the Divine Master's first-person account of the Santo Niño's arrival in Cebu, narrated as personal memory. In it, he describes the dark-skinned image being brought by pirates, his deliberate decision to join them, his arrival on the shores of Cebu, and his encounter with Queen Juana:

"Upon reaching their palace, I danced, yet they could not see me. Queen Juana turned around, and I spoke, saying 'Pet Senior,' which translates to 'Pakisama.' As she turned, I knelt before her, and made a 'mano po' gesture. She was overjoyed to witness a kneeling image. 'Do you kneel before me?' she asked. 'Yes, I kneel before you, for from this moment on, I am your son,' I replied."

The historical arrival of the Santo Niño in Cebu is documented in connection with Magellan's 1521 expedition and the baptism of Rajah Humabon and his wife. Whether the narrative above is intended as a literal account of inhabiting the body of the image, a visionary memory, or something else the tradition has its own category for, is not something the text clarifies. What it does clarify is that the Divine Master understood himself to have been present at events that standard history records as having occurred roughly four centuries before his birth.

The Speculative Frame: DIN.GIR and the Immortals

The essay now moves into territory the writer himself identifies as speculative, and it is worth keeping that signal clearly in view. What follows is a theoretical framework, not a doctrinal claim, offered as a way of making sense of the wider pattern.

The framework draws on Rudolf Steiner's account of "entities of a high rank, not pertaining directly to the earth," beings he described as divine messengers through whom humanity was instructed in sciences, arts, and governance. The essay proposes that figures like these, across traditions called Anunnaki, Elohim, Nephilim, Olympians, or simply the Shining Ones, were members of an advanced species that originated elsewhere, came to this solar system, and interacted with early human civilizations in ways that later became mythologized as divine origin stories.

The cosmological scenario sketched here is highly speculative. It proposes that this species, originating on a planet called Nibiru, fled their dying world, settled first on Mars, built civilizations there to an advanced level, then turned their attention to Earth as their Martian civilization collapsed. They are credited with engineering early human genetics, founding the first cities, and introducing writing, law, and agriculture. The essay notes that they were worshipped under different names by different cultures, that their interactions with humanity produced most of the major religious traditions, and that they withdrew from Earth roughly 4,000 years ago, erasing most of their traces.

What this framework is doing in an essay about PBMA doctrine is worth being explicit about. The writer is proposing that the immortality claimed by the Spiritual Division belongs to the same category as the immortality attributed to Enki, Isis, Odin, or Quetzalcoatl, figures who were, in this reading, not gods but members of a long-lived species capable of inhabiting multiple bodies across historical time. Ruben Ecleo Sr., in this framework, would be one of the surviving members of that species, expressing himself through successive Philippine historical figures as part of a continuing mission.

Whether that framework illuminates the PBMA's teachings or imposes a foreign explanatory structure onto them is a question the essay itself does not fully settle. The writer offers it as insanely speculative but possible, which is an honest self-assessment of where the evidence actually sits.

What the Doctrine Actually Asks

Setting aside the speculative framework, the core of what Lolo Adriano's messages actually ask of PBMA members is worth returning to. The doctrine of the Spiritual Division is not primarily about identifying which historical figures the Divine Master previously inhabited, or about constructing a cosmological account of the Immortals' origins. It is about what members are supposed to do.

The answer, repeated across the messages, is to follow the directives faithfully, to embody righteous conduct, and to treat the organization's laws not as fixed regulations but as living instructions that evolve. Those who follow are compared to rocks that endure. Those who resist are described as people who have forfeited connection to the eternal. The immortality being offered is not passive. It requires active, ongoing participation in a set of practices the tradition holds to be genuinely transformative.

The writer closes with a concern that sits alongside the doctrine rather than inside it: that the teachings are being lost, that conferences have become vehicles for financial extraction rather than transmission, and that members who ask about the fundamental doctrine of the Spiritual Division give different answers depending on who you ask. In the Divine Master's own words, recorded somewhere in those scattered messages: "You will know my true being on the other side." That sentence carries the same quality as the rest of the archive, a claim that cannot be verified from within ordinary frameworks, offered with the straightforwardness of someone who knows exactly what they are saying.

________________________________________

All Cebuano and Filipino passages quoted from the PBMA Guidance Series messages as preserved by the organization. English translations are approximate and provided by the original document's author. Scriptural references follow the standard versification. Steiner citation from Atlantis and Lemuria, Chapter II, translated by Max Gysi. Historical details of León Kilat and Francisco Dagohoy drawn from Philippine historical records.

References

Rudolf Steiner. Atlantis and Lemuria. Translated by Max Gysi. First English edition of Aus Der Akasha-Chronik.

PBMA Guidance Series, Vol. II, Part 48. Message of the Divine Master regarding the Santo Niño.

Message of Gen. Adriano dela Concepcion, January 1, 1978, Administration Building, San Jose, Surigao del Norte.

Message of Gen. Adriano dela Concepcion, December 9, 1970, Main Office, San Jose, Dinagat.

Message of the Divine Master, December 25, 1974, Main Office.

Message of Dr. Hugh Tovar, Good Friday, April 16, 1976.

Message of the Divine Master, October 27, 1984, Bugnay, Jordan, Guimaras.

Agur and the Son of Man

 Agur: Who has gone up to heaven and come down again -  who has cupped the wind in his hands? Who has bound up the waters in a cloak -  who has marked out all the ends of the earth?(Proverbs 30:4) 

Jesus: No one has gone up to heaven except to the one who has come down from heaven the Son of Man. (John 3:13)

Agur: What is his name, what is his son's name, if you know it? (Proverbs 30: 4)

One of the most common uses of the title "son of man" in the Old Testament is as a poetic synonym for human beings or the ideal human being. For example, in Numbers 23:19, God says: "God is not a man, that he should lie; neither the son of man, that he should repent." Here, the term "son of man" contrasts the unchanging and faithful nature of God with the frailty and fickleness of humans. Similarly, in Psalm 8:4, David asks: "What is man, that thou art mindful of him? and the son of man, that thou visitest him?" Here, the term "son of man" expresses the wonder and gratitude of David for God's care and attention to humans, who are so insignificant compared to his majesty and glory.

Gabriel Cornelius Ritter von Max "Veraikon" or Veil of Veronica, was a piece of cloth, that Saint Veronica used to wipe off sweat from Christ's face during Calvary.

The Secret of the Planets (The Astro-Kabala Method)

"Ang planeta ang siyang ugat at kuryente ng isipan ng tao." Guidance Series, Vol. II Part 45, P-2

I have already explained that the single numbers represent how individuals are perceived by others, while the double or compound numbers reveal hidden influences that shape their destiny. These mysterious forces often foreshadow future events or the underlying current of an individual's life.

The foundation of this concept lies in the enigmatic law of vibration. The day of birth provides a key number that corresponds to a planet with the same number, creating a lasting vibration throughout one's life. This vibration may or may not align with the name number.

The meanings assigned to numbers 1 to 9 pertain to the physical or material aspects of life, while compound numbers from 10 onwards delve into the occult or spiritual realm.

The double or compound numbers symbolize the concealed forces that utilize individuals as their instruments. These forces often offer glimpses into the future or the hidden path of an individual's destiny.

For instance, let's consider the number 12. Its fadic number, which is the root number, is 3. However, the components of twelve, 1 and 2, are compound numbers with distinct meanings separate from 3. By understanding the significance of the compound number and integrating it with the information provided by the single number, a deeper understanding can be attained.

In summary, compound numbers from 10 onwards hold significance in the mystical and spiritual aspects of life.

Let's consider an example of our national hero, Jose Rizal. His full name is José Protasio Rizal Mercado y Alonso Realonda, but he is commonly known as Jose Rizal. He was born on June 19, 1861, and passed away on December 30, 1896.

The Astro-Kabala System by Dr. Cheiro

 Have you ever pondered the significance behind our tradition of changing the name of a sickly child? Why is it that our elders advise us to do so? What power does a name hold, and how can we alter it if the name is already registered? Interestingly, this practice is not unique to our culture. The Chinese and Hindus are also well-versed in the art of name-changing, and even biblical texts mention the transformation of names for greater fortune and favor. For instance, the patriarch Abram became Abraham, who became the father of many nations, and Simon of John was called Cephas or Peter by Jesus, destined to lead his ekklesia.