I have read a little of a book, and heard many comments in the past concerning the specific illnesses and physical frailties whereupon psychological problems are attributed to be the cause. I have wanted to ask you about this and also about the general karma surrounding illness; whether or not there is a view not so readily understood.
To most of us certain deterioration would be imminent - unavoidable ... I wonder therefore, how far we may lay cause and remedy the same in one lifetime?
Also, why does Man appear to lack a compassion for his own body insofar as a consideration in treatment and respect for its service? Too many are inclined to 'work the beast' beyond its comfortable limitations, why is this prevalent?
TO begin with the last question first: that men deny their physical qualification is because they have not yet fully come to incarnate within their physical frame, that they are not saturate with life! Let us presume that there was a man who knew every nerve and connecting sinew within his strength, that he was aware of his system in its total operation within, that all of the obliging organs who set the course for bodily currents were made known to him. Then also we may look to his very thinking, and above all of this vast consideration to attend to, he becomes aware of his own rejuvenation that is ongoing, so that there is not only a manner of complex workings within the whole but that the whole is continually, moment to moment, living and dying and beginning anew.
Now before going on we may explain that this is so, obscure as you may protest that it sounds; and yes, it is often overlooked by our consciousness that there may be a degree of self-consciousness experienced by our bodies as there independently is. All manifestation experiences consciousness relevant to its expression and station; however slight by comparison, a consciousness it is, and by such there can also be capacity for interaction with similar and same so known by it.
Our physical bodies are not of our own making insofar as we cannot solely attribute our spiritual skills or egohood to the point where independently we have the knowledge to do this. It does not occur here or in Heaven that a man builds anything so involved as his own body, even though he may contribute to its formation and its existence. Men give the physical bodies their causal beginnings, yet they are in fact the work of angel and god (angel working in the service of a god) from the time just before conception through to the passage of birth. Men provoke the physical life, but they do not of themselves build it up piece by piece, force upon force, diadem facto.
So our man that we began with has now the awareness of the ways in which his own body is quite separate to that of his being, and does surrender itself to his will and infilling, permeating it through with essential qualities developed and called into, made active by the consciousness of that man. We have little to do with the actual creation, and little to do with the ongoing maintenance and experience involved.
When a man is infused with his body, the body itself takes on a remarkable difference to what it would be without the connection of ego and soul to it. We can see the contrast within the animal kingdom firstly, as in the animal there are examples of life without individual ego whereupon the creature is inflexible in its nature and the characteristics are limited; but not so in a man.
The aura surrounding the body of a man is opalescent and vibrant with opportunity. A man has enhanced the physical substance itself with his correlation to it, and there becomes a divinity present (that of his higher man - his Christ-self) which has incorporated itself with the body, being something that cannot be found around the animal that has not the ego.
The astrality of an animal is plain and dull and fixed by comparison. The higher astral body of a man, that of his starry body, holds passions which are quite separate to the lower astral involvements, and yet at the same time may work their way through to the lower's expression and imbue them anew. The driving in of cosmic influence, of spiritual substance, is what Man does best, and exactly how the principle of incarnation fulfills itself. The animal kingdom could not incarnate without Man. Of course its origins lay with him and would not be without him; but this is to add further that although Man alone has not the empowerment to create and build physical form, he does indeed hold the key to the ability to call into the lower worlds the higher impulses.
This on the face of it is something we presume that all beings can do, primarily because they take part in the recessive and expressive phases of Cosmic activity, which life may unfold and then return up through its own, back into the stillness of 'before life'. We then go on to presume that the ability to draw the higher into the lower planes is something that all creatures automatically take part in, however the descent with man is transformative. He does not only affect and take that which he needs, but also he does affect associate kingdoms and live in proprietary, taking charge of their needs also.
Man has given much to Creation. His furtherance has affected many kingdoms surrounding his own, and shall go on to do the most powerful work in future occasion, because he has the relationship with Father God that may realize this. When a man calls to Father God there is a connection that is always there. The animal cannot do this, he cannot readily go to Father God, he cannot call to himself the forces from above; the kingdom depends on us to do this for them.
We may call upon the assistance of angels, we may ask for what we please, but this is not something afforded to angels either, for themselves. They live through us, but have not the inclination for their own wants and drives, for this would run contrary with their beings.
The angel's self-consciousness is mingled with Father God's; if you take for example that our own bodies are incorporated with the willing and service to our souls, then also, it is in truth that the angels remonstrate the will and bidding of God directly. This is something that we as men do not do, for we have forfeited that in being our natural and first inclination. However, with the ability to call God into any region, no matter how unlit and lowly, and have the higher impulses characterize what was once untouched by their loveliness; then we are blessed with a gift that affects much also.
Man is like the miner who goes into the dark spaces with an endurance and a faith; pressing forward and illuminating his own passage he does retrieve from the depths the prizes there which await his redemption. Man puts to use things which would otherwise simply lie lost to those dark depths. And it is by his might, faith and torch-bearing that he can do this.
We have described a little of the relationship man has to his body for the purpose of the question as to why men are so inclined to disregard their body's needs and health. As it can be now understood it is common for a man to be unawares of his body to much degree; and also, that there is a 'separateness' experienced is natural to the truth and therefore not in contradiction to his being.
When an individual harms his own physical body (and there are many ways of doing just that) there is a mistrust then known within, when the love between the two has been compromised. Ordinarily a man rejoices to have the connection with his body. In healthy children it can be seen how comfortable they are with physical form. They look to the world and see their physical bodies in reflection. They look for faces and digits, every object mirrors back both personality and physical form which relates to their own and they are happy in this.
As the child becomes older and the body itself has taken on a differing astrality - one which accommodates the maturation of adult development - then the augmentation rapidly changes between 'fit' and comfortability. The forces and impulses drive down faster than the body knows to assimilate, and there is a tension which was not hitherto experienced. The man is at odds with the capabilities defined, and for the first time we experience our limitations with all of the implications to be had.
Similarly in our dream-life there are freedoms which our selves come to contest upon return into the body, and this also supplies a tension between the two in the contrast. In illness, when experienced by the young, this is introduced as well. Once again, the overall augmentation shall not be recovered once the physical tension has been experienced through a challenge which caused argument between the ego of the man and the body involved. Now of course the body would blame the ego-being of man for his deficit, whilst the ego contests the inadequacies of the physical constitution. All the while a man breathes, within there is this argument, but also overriding, there is the domination of the man who is characterizing and putting his signature to every part of his accompanying physical system.
When there has been a separation through death, in those instances of life regained (when someone has died and then been brought back again) there is an opportunity for the cessation of argument, and what one can then find is that the constitution and ego of the man actually are returned to the balance and agreement that they had afore as a child. There can be many new beginnings for an individual who has undergone this mighty experience, and sometimes death is the only way out of the argument in order to begin anew. Eventually, at this point of our evolution, death does come to resolve all of the arguments as the soul withdraws and the body then dissipates.
When a man experiences happiness his body experiences happiness. The body does not delight in the fulfillment of the senses as one does suppose it does. It delights in the happiness self-consciously regarded by the ego and soul.
It is a common enough teaching to say that the body wishes for gratification, that it does hunger and thirst and thrill to sensory experience, whether it be as the eye meets the color and the light, or the flesh is stimulated to pleasure with warmth or rhythm or combustive activities, or that the urgency of need is answered and so the body presses forth its needs ... However, it may do all of this and yet not experience what it is that the man does experience as it happens; for it is the man who has, by his will and device, answered the needs of the body and it is he who derives the pleasure thereby.
The body itself is more conscious of how the man feels than it feels. That is to say that a hungry man may still be content within himself and the body will not suffer the hunger in trepidation either. But a man may seek the pleasure of fulfillment of the food above and beyond the needs of the body and therefore be ill-content, and this the body shall know also. The body takes guidance from the ego. More importantly it relishes those times when the man is best connected with the World in such a happy condition that he showers his physical substance with all of the cosmic impulses which are drawn in by such sweet accord.
Whatever affects the disposition of a man has an immediate effect upon his physical body. In this way the body not only assimilates that which is administered to it through stomach, vein or passage, but also in completeness shall it respond to the attitude and aspect of the ego's outlook, character and happiness.
We may then know also that the question of disease and of weakness can be addressed in this way; that is to understand that our bodies as we have them today in the common world are belonging very much to a corporate whole, one which manifests illness from that whole, rather than in the particular.
The question as to whether or not we may relate specific physical problems to psychological and spiritual origin is perhaps best answered thus: of the many spokes there are to this wheel, one can choose any to begin from and attribute cause to such. If man is held to be the central being (with Father God being most central and whole to him also) and out from man we draw spokes which imply all that he has to his makeover, we can place them in part and in any order and turn the wheel, viewing the relationship one has upon another. It can be proven because of the fundamental principle of origin itself. That which is, is because is was, and that which was, is no more.
What that means is that all things necessarily pass on to further stages. Ill health is another stage from the original; and the actual origin, though traceable perhaps, is out of existence. So although it may be because it was, the 'was' (unless it is the big Was - Father God) has long gone. And so we live and meet with what remains.
Here also we address the notion of healing coming to Man in the present without a consideration of the past which led to the disorder. Whilst it is important to note simple cause and effect, we must remember that the folks who attribute higher causes than merely physical causes, have already entered into the realm of spiritual consideration. Therefore it is not so difficult to then relinquish all of that spiritual trouble and the rest, to prayer and to supplication, which is addressed on that higher level irrespective of the causal factor, for the spiritual worlds do not work in the same way the physical worlds do in relation to time and its implications.
In the physical world there are laws and limitations which have definite consequence. If I ingest a poisonous substance in a measured dose sufficient to cause an illness, then within a defined margin I can presuppose that it shall have a similar effect upon other bodies who share the physical key with me. That problem can be addressed and attended to with a physical antidote. It may be answered with prayer's supplication also, however we do not look for a spiritual cause with importance when a physical antidote is pertinent to a physical cause.
All things have spiritual origin and causation, but what we can differentiate is that the poison also had a physical bearing on the constitution as well. To argue that the person came to the poison for this and that reason does not in itself answer the problem of the poison. It would be better to identify the physical substance and acknowledge it as such, rather than the multitude of aggravants which began the unfortunate turn of events.
In the spiritual worlds a deficit of character may turn a weed into a bloom. All things have purpose and time itself has no hold upon a man. It is a contrariwise and unpredictable atmosphere - if divinity catches a man in his spirit, there is no telling just how high or how glorious he can be.
We cannot measure physical health in relation to the spirit in terms of what we are used to. In our physical systems we are determined by many physical factors which do necessitate time if they are not artificially quickened by extraneous spiritual effects. Spiritual healings do work in the short-term, however they do not tell us of the reality which is underpinning the condition of the man.
For example, from the spirit's point of view all conditions are good. Goodness contains us at all times; even though we may suffer in many different ways, there is a good result even from such suffering. This may not have been the case. We presume good outcome to be a given from God (as it is); but quite possibly if a demon were to be a God then this would not be so. Benevolence does determine us, but there is nothing to say that it should, anymore than chaos.
However, in point of fact all things come to a good and perfect resolution; something which takes the pain out from the spirit which has overseen this time and time again and experienced that suffering is transitory and is always with purpose, a purpose which shall bring us to a greater position, fulfilled, enstrengthened and qualified.
Also the complexities and failings of the flesh are fixed to laws which are as yet incomplete and imperfect. The soul responds far differently than does the body. The body does not relate to the soul as a perfect mirror to it, for it cannot understand it. The soul passes through it and touches it like a fair breeze or fragrance, but no closer can it become because the two are not one and the same and both have differing experience.
The heart in a man is the highest and most developed organ. Some may argue that it is the brain or the eyes or the blood itself which is a carrier of our liquid man who wills his world, however it is the heart that is the closest respondent to man and his natural soul condition. When it is commented upon that a man has this or that occurring in his heart, then it is proper to look for correspondence between the physical and the spiritual, for this is the gateway into both, and there is a synchronicity between the two. It is for this reason that man should pay attention to his involvements and become aware of his heart-activity (or lack thereof). The remedy overall is Christ, is Love. Our greatest connection to any part of this great incarnation is by that which we love; and it cannot be otherwise. The question is always "Am I for life or against it?"
The man who suffers his own anger and complaint will determine his own illness, this is true. But moreover he shall affect that choice yet one more time, and this is the greater of the issues at hand, he shall choose death and cessation by denying the course of life and love of such.
When men feel good or feel healthy they do at times wonder at this being correct. When they are life-filled they are often quick to expend it, and rather than thanking God and relishing His favor. They are dubious as to its convenience and preempting its loss with doubt. But in the spiritual advance we must foresee the happy, healthy days ahead, knowing that Father God would have us so and that He delights when we delight, that He knows of happiness through us also.
So if we may incur and provoke a happiness in another, then it is a happiness to Father God that He may know as well. If we are considerate of their wellbeing, compassionate to their needs, we begin to heal them on His behalf. In this way we are the most important of healers, day to day, when that choice confronts us to choose life before death, to choose kindness before conceit, to be sympathetic and mindful of another's weakness and compensate for them and for the situation, to be caring at all times, without the fear of knowing their pain.
Euthanasia is the most terrible of insults, although it appears as a compassionate remedy to the arguments we have spoken of. Although also we know that the spirit will endure and continue, there could be nothing said in strong enough words to convey the terrible nature which is euthanasia. Suicide defies life, not only mortal life, but in principle the relinquishing in that one choice, defies all life. That men would consider it as a blessing to have, means to say that their fears have outweighed their very love for existence.
In times past there were many heroic deaths whereupon men would suicide into war, into sacrifice, on behalf of a purpose, on behalf of life itself. However in the case of euthanasia we find that this is no noble offering but a desistance whereupon the individual believes that their lot is too terrible to accept any longer and that they shall find 'peace' in hurrying their passing over. When a man injures another or himself (and the karma is so similar it is almost the same), the echoes of this pain of betrayal go out into the spiritual reaches and upset not only our lower astral membranes but affect the incarnating souls to come.
If you can picture that there are individuals who are present before their birth-time, awaiting their entrance, on the other side of death, and these souls are sensitive to the ones who have ceased their life and come over ... those who have died to suicide (and euthanasia - for suicide it is) cause deformities, as a spiritual disease, in those who are about to become. The impulses which have exuded from the recently deceased are imparted as an impression to those who are descending down into their lives to be. What has happened in many regions which have suffered terrible wars and the like, is that there are then generations of individuals who have psychological weaknesses en masse, inherited dispositions which will culminate in ulceric or septic (?) weakness - prone to infection and early deterioration. In the case of the suicide it may lead to dementia, born or developed.
Our incoming community is so affected by the impressions gathered at the outset of their journey. One may well imagine how it is that the souls who are leaving, just as passing immigrants at the city's gate, either inspire the ones to enter or pass blight, as each hesitation loosens their connection and the forces so woven by the angels before time.
There is much a mother can do to reassure her child, in passing on the many happy and wondrous impressions before the birth, contemplating life and rejoicing in it, so that the incarnating soul may be nurtured thereby.
Spiritual health is a long-term concern. It shall be a concern long after many hundreds of incarnations and beyond. In Christ we have been given the remedy to heal our souls where our souls are wanting. Our privilege is also that we may affect and heal others, be them brothers or associate beings, in a way that is working with Christ on behalf of our Father.
If our concern could but shift away from our own self’s inadequacy, but feature more upon the Life of God and bless all others accordingly, then it would naturally follow that the etheric life which feeds our physical constitution would enstrengthen, taking well care of our bodies and all that they need. This in time will happen; as men come to cherish life more, more life shall they be given. So be it.