I have a question related to the synonymity of sin and sickness. It seems that, by and large, both traditional scientific medicine, and the more recent natural and homeopathic remedies, ignore sin. Involved in both of these streams, physical substances, together with etheric and astral forces, are used.
However, we have been asked to always bless the remedy before use. This act is of enormous importance, particularly in respect to the said remedy being the forgiveness of Sin as well as the healing of sickness.
Can you please teach us more about this ritual act of the blessing of remedial substance and also the subsequent workings in the recipient on the levels of both sickness and sin?
TO be made apparent, to become revealed, for want of acknowledgment, in need of defining - to be, but not yet found - in plan, in seed, in a dormant pre-existence, Goodness sits and waits Man's finding.
The science of health has followed the science of social politics, i.e. one of understanding illness in terms of attack and eradication, saying that defense ennobles death caused by insult, and finally that murder is good if it is justified (assuming that it is justified). It is not unusual to hear it said that there is a 'war' going on within a man's body who suffers a sickness, and it is with this approach of slaying the said enemy that we understand, as best we can, the concept of a subsequent conquering. However the health of a man does not need such aggressiveness in its defense. In kindness to self and to the conditions in which we harbor, we may learn a peaceable road to tolerance and to radiant health, one which is exceptionally good, rather than exceptionally evasive to the ailment.
Redemption of sin is just that. It is the forgiveness and redeeming of sin, of Sin itself! It is not as an assault, neither is it a slaying; and though we may well be advised to cast off an affliction, it may only be done so with love rather than despisal.
The keys of Man both physically and spiritually, are entwined with Sin, and it is through the existence of Sin that men have been tested, tried and delivered into much greater experience than would have been without. Its two faces, the one of the gorgon, the other of great beauty, did herald an appraisal of life hitherto unknown.
They are as the chocks of the soul. Just as 'black' contains the as yet unseen colors, so too does sin contain the space for greater virtue to become realized in Man.
Our question today begins with the surmise that physical remedies for sickness ignore sin in their application. We may come to this discussion two ways. Firstly we can ask if there is a respondent to Sin within the physical aspect, an element or quality of virtue which has a wisdom within it which may address a given sin within a man.
The action of prayer in the aspect of willing is a driven, (not a given) empowered and empowering directly from the longitude of the Holy Spirit. All things are quickened by the Holy Spirit, including the powers of any given virtue. As the heat exorcises the flower from bud and furthers the perfume, our powers brought in and brought forth from the governing wisdom of the 'engine', of the holy spiritual powers, impel remedies to mature within the physical representation.
Without the consultation of heavenly endorsement we find that the physical properties are present but immature, incomplete as it were. To say that there are useful properties nonetheless there, even though they are far less than what they could be, is also true.
Secondly, we may view this point with a further question, namely, to what extent may a physical remedy identify any particular or given sin? Is it possible for virtue to know what it is not? And can we afford to ignore the causal factors in our prescription?
When the blind man was healed [John 9:1-25] he maintained that he did not know of the sin, but that he did know that he was once blind and now could see. From this we find an indication in the nature of Man that his perception of self quite often comes to him in a secondary sense. The immediate and presenting problems are more readily comprehended in an abstract manifestation.
I will open my mouth in parables I will utter what has been hidden since the foundation of the World.
Our parabolic understanding began with the picture images which live retained within our souls. Pictures of events long past represent many inspirations to us, even though we have not the eyes or the glass to view them as they are, whilst we are within the earthly senses. Yet this World is as a living parable to Spirit, and Creation's beginnings are carried within the memory of Christ, who may recall them for us.
Our mortal selves, that which breathes and suffers the need for renewal, the transient qualities which comprise a man's lesser bodies, they too are in parable to the Higher Self which is causal to the least. In Christian law we are asked repeatedly to give consideration to the very least in all things, and no less to that of ourselves, just as to that of our brother. That in the small we find great, that by youth we may come understand eternity, that our Father God does not measure as we do, for He is particular when we are vague, and He is broad visioned, all visioned, when we are but small-minded.
Amongst all of this we often live in analogy or parody to our true selves, living secondary responses, which come close to the reality of being - alongside it - but are not directly responsive to it.
In this we may acknowledge the certain efficacy of various remedies (providing that they have come from a virtuous stock in the first place). However, observation of the ignorance of their action of atonement may be viewed thus:
If I am not doing the works of my Father, then do not believe me; but if I do them, even though you do not believe me, believe the works, that you may know and understand that the Father is in me and I am in the Father.
-John 10:37 38
If the action of a remedy works upon a man so that his health has improved and his disposition also, it can be said then a man shall come to know his Christ moreso by this happening. If the sin has not itself been redeemed then it shall surely manifest in other problems along the way, but in this also shall the man come to know his Christ self, through that peril and through the saving from.
If a child goes to the edge of a steep decline and is brought back by the arms of a protecting elder he shall not know of the fall that lay ahead, and it may be that he shall return back to the same place, to be yet retrieved again. He will not know of the danger, but he will come to know of the arms that draw him back. By this he will know that he is not to pursue a harm.
We may sense a sin but do we ever really come to know it as it is? Were a man to see his accompanying sin about him and of the world as well, then he should be witless as a result of the shock; he would excarnate with such a rapidity ne'er to return! Such is the hideous and horrific reality of sin! Seemingly is this the Dweller on the Threshold, yet still we say only in part! How protected we are, how safe as babes we are, from this horrid realization of the grotesque and obscure forms, untamed and uncouth, that we suffer.
Yet to this we may add that Man has hidden also from him his remarkable beauty, such is as his spiritual wealth, his divine and glorious countenance, when unclothed and bare to the spirit within. Men know of this handsomeness in love, from one to another, in glimpse and adoration, being then parabolic to God.
It is true to suggest that the remedy to sickness is inherent in substance, given its relation to the many bodies of Christ as are Him. These belong to His qualities as so do we, "particularly in the light of", yes particularly in the Light of. However, there is this difference, that in the calling to Him we call directly to He who shall respond not just in substance, but in consciousness. If I call across a room to nothing, nothing in particular shall respond. If I call out across a room to a vegetable it shall not perceive much of my message to it and shall not respond. If I call out to a sound activated electric light it may accordingly flash on. If I call out to Christ He will know that I have called, He will consciously perceive my presence and my need; and although not seen, He will be there.
So you see that when we talk about the effectiveness of substance and the calling in of Christ in this regard, it is not as much as to say that the tonic or the cure is more potent along lines of its own simply; or even that its enhancement is the whole story - for that alone, divorced of the consideration as to Christ's being, with individual regard for Him, is just magic.
To conspire spiritually is to perform a magic. When we call Christ, we do not have the power ourselves to summon Him. That is not our place. It is He that has the power and we who ask His mercy at all times.
For this reason my Father loves me, because I lay down my life, that I may take it again.
No one takes it from me, but I lay it down of my own accord. I have power to lay it down and I have power to take it again; this charge I have received from my Father.
-John 10:17 18
That He lays down His very Life in consideration for us and for our needs, this is something we could never command to be so, no matter how professionally a ritual was conducted. There is not enough magic within the world to actually convince or coerce our Christ's presence where He would not have it be. It behooves us to have the correct attitude when coming to consider His Healing and how we should call to Him. (Unfortunately the sin of arrogance can thwart the original intention in the process, and it is arrogant for any man to assume authority over Christ. However, although this thought may seem of little concern, we can say that it is prevalent amongst so very many who believe that they can petition or commission Christ to be as they will. As a result of this sadly, the prayers are blocked and useless in the exercise.)
We can return for a moment to the beginning of this work where it was suggested that the mentality of most is to assume health and illness to be something of a saga of war. If this were the case then our assumption would be that indeed it is Christ who is the most powerful in terms of might against such. Simply put, we counter this by saying that we would not choose to kill ourselves in order to save ourselves from sickness, and that Man and his sin are so linked that the answer must be that both sin and its polarizing virtue be harvested together. Just as the weed and the wheat must be let to grow alongside, sin and its corresponding remedy must come together in Man.
As to the ritual act of blessing the remedy concerned:
For this people's heart has grown dull, and their ears are heavy of hearing, and their eyes have closed, lest they perceive with their eyes, and hear with their ears and understand with their heart, and turn for me to heal them.
It is paramount to our calling that this is known in the heart afore all else. As we have discussed, much of our impressionings and perceptions are secondary, they are not direct or pure to the immediate truth of that which lies within us or without us.
Love, as experienced in Man, brings forth a greater clarity than any other expression. When we love truly it becomes as Christ's Love bringing His vision and His endearment. When we are moved to pity for another and call to Him on their behalf, the remedy is immediate, even though the apparent symptoms of the sickness, sin or both may still remain. In time, and overall, we can be assured that these symptoms will dissipate. This is promised to us by Christ of God. Each man may be saved, if only the compassionate love of another, one that is selfless and moved with a compunction of mercy, has called to our Christ from need. There is no doubt as to the power of Man which lies in his spiritual love.