Life with Christ in Man and throughout his multifarious adjuncts, is Principle.
Principle builds worlds.
And the substance of Principle is Love.
- Principles
ALL manifestation is being, and comprised of beings firstly. Substance makes it its own by gravitating around being (or more correctly, a being). Beings are not born of substance, substance is born of they.
Out from the being of Father God has spun whorls of substance. We cleave to His Persona essentially, yet live in His Principle finding the lively realities therein made manifest.
However we as men were not the first-born. Principalities before us, recollecting a time eternal, have become and been born into being also, which by their substance to follow, offered Man the many divine attributes which were to contribute to his being e'er after.
The following discourse may hold to tautological riddles in some parts, yet there is a purpose to our grappling with cosmology and its application within the material world now realized. There is much worth, if only we come to a deeper thankfulness, consciously within, for those very many individual beings who have given of themselves that we may be.
It is good for a man to come to understand whom he should pay respect to in the privileges he has been afforded. By such respect and gratefulness can only then our powers so given be activated as it were; for we rely on all parent sources of virtue and insight to remain with us, in a deciding, with intention, of what it is that our own beings should rightly entertain. Such deciding is imperative, for this is how it goes with Man - decisions of will and the building of ego relies on his participating alongside the experiences so brought to him.
By Christ's own proving in us we can consciously question the systems which support us; we have the ability and pseudo-strength of ego-consciousness to examine ourselves in relation and distinction from powers of influence much greater. And by this we can choose. We can consciously and graciously accept the vitalities which stream from the multifarious beings. We can discriminate who and what we are to associate with further. We can go on to create our own being (alongside our Christ) that in futures to follow, other beings will be born.
Already we have many associated kingdoms which rely on Man in his evolutionary pathways of course. Both our animals and elementals follow at our heels with an earnest love and adoration; unquestioningly they are as much a part of us as we of them.
However, there will be other individual entities to follow too, and distinct from the evolutionary family that we hold to incorporate now. Also there are those beings sloughed off from such times as before the incarnation of this Globe which are to be retrieved and worked over and assimilated into the Worlds to come. Many entities also will try from neighboring perimeters who are attracted to our system (such as the viral activity seeking physical entrance as well) and this will be in consideration as we go along.
The question at hand as put to us by A.D. (and thank you for your kind thoughts and comments dear soul) suggests that the overall consciousness and needs of consciousness now differ, that our sense of self may become so differentiated that we are rebellious and dreadful when it comes to acknowledging our placement snug-fitting amongst the 'Great Chain of Being'; that we are no longer comfortable, as once was, with apportioning our place amongst the hierarchical rises respectively.
Further to this is added that in seeking the Kingdom of Heaven we are searching 'without and within', with esoteric and exoteric means ... 'as both a transcendent and an immanent reality’ and that this might cause one to rebel at the idea of being placed into a hierarchical scheme which in itself holds associations of 'corporations, monarchies, caste systems or bureaucracies'.
Now firstly, when it comes to social microcosmic structures as given to in corporations, monarchies etc. the question would have to be directly pertaining to the worth and value, the goodness and benevolence, the wisdom and the correctness of that individual who leads and takes charge of the whole. Because of personal disappointments known by men in the past there is often a pervading presumption that such systems are an 'evil' of themselves, rather than in view of the patriarchal figures affronting them.
This is a very good question because it draws together the elements of time in our comprehension of the Kingdom of Heaven; and we would add one more to the transcendent and immanent realities, and that is the concurrent soul-perception also, which presses back to the furthermost recollections of our own origin and remains as a constant within our beings. It can (and does at certain intervals) override the immediate (for example, in sleep) when a man has already the knowing of our Heaven, as he has always done.
Therefore, the transcendent endeavor is one of retrieving the soul's knowledge, and the immanent reality sought is one of the ego-consciousness actually participating in the Kingdom itself. One does not negate the other, as it is that the ego and the soul are in constant dialogue with one another; and so too are the 'modern' approaches to civility and spirituality now coinciding.
In our studies we endeavor to highlight the good and useful purposes attributable to that which we observe. The first fundamental premise given is that good reasons and good beginnings underpin the extraneous realities; and through investigations we can look to causes which are wonderful (at the very least at their outset or origin) and comprehend them accordingly in relation to all else.
One can make a study of failures and of perversions. We do also venture into the less happy conjectures and projections as either an exercise or a caution, however we always begin (and end) with the assumption of a good. Overall there is a healing for the world, as well as for ourselves with this approach, and a common sense which appeals to the spirit which abounds through life and knows of its own goodness. That spirit will take us into greater perceptions - i.e. it will be through our love for something rather than our suspicions that we will be guided into further insights and take that very knowledge into ourselves.
Folk stray into associations which hold to negative implications, particularly in great contrast to the goodness their subject may truly stand for. Whether we choose to see this as our Doubles contesting the light within their own shadows, or simply the personality ensheathed with a self-limiting doubt, we may counter this tendency within our own thinking when we come to a confidence born from making study and enterprise of that which we truly love.
This cannot be emphasized too strongly to our dear friends- the importance of the joy born from loving activities we may reconnect repeatedly with in this world and beyond. For then, and then only is the ego content, and with Christ in the heart knowing also. For the Life of Christ lives through our loving connections and cannot permeate the mind or heart of a man who is lackluster or weary with droll.
Whether a mystic or an occultist, there would be no true Kingdom, immanent or transcendent without such love! And what of the consequence of such were this to be? We can look to the schedule of keywords given in relation to the Principles for something of an insight - (for further study see the essay: 'Within Reason - The Fire of the Twelve'):
Our
Arterial Principles of The
Absolute
Element Key words
Air infinity The
fire activity Body
water universality of
the
earth containment Absolute.
Our
Christ's Principles of the Archetypal
Element Key Words
air echoes of
god The
Word.
fire knowing The
water love
shared body
of
earth development Christ.
Our
Holy Spirit’s Life
Principles
Element Key Words
air ever
resonating
fire ever
seeking
water ever
conscious
earth ever
grace
If we are to define the mystic's approach as moreover soulic in comprehension, and the occultist's approach as being egoic and self-consciously directed in its endeavors, then we may look to the above table for the keywords which share in those principles which are both health and antidote to those conditions without.
At the beginning of this paper we opened with:
"Life with Christ in Man and throughout his multifarious adjuncts, is Principle.
Principle builds worlds.
And the substance of Principle is Love."
This passage is saying that the Principle is Christ. It is Christ that builds the worlds, and out from Christ we know the Love, that being His own and very substance.
So our dear J., when you ask "What is Principle?", half of the question answered here is that Christ Himself is that Principle; that Being (Christ) precedes any projection, principle or subsequent substance. All life comes from a personified being firstly.
Before we examine the lesser principles which maintain the world and Man, we can acknowledge also that as well as Christ being the greater Principle here, He is, though dearly held, the lesser Principle to that of Father God too. This of course goes without saying, but needs be said anyhow!
In table 5 from the same essay we have the reshuffling of keywords offering us the correspondence of the physical, soulic, egoic and spiritual extractions, and as we can see the chief considerations for the soulic influences are universality, love shared and consciousness, whilst the egoic transactions are in activity, knowing and seeking.
Physical Keys to health EARTH element
Containment
Development
Grace
Soulic Keys to wellbeing WATER element
Universality
Love shared
Consciousness
Egoic Keys to wellbeing FIRE element
Activity
Knowing
Seeking
Spiritual Keys to wellbeing AIR element
Infinite
Echoing God (being faithful to)
Resonance
If we are given to understand that love is the very substance of Principle, and of all subsequent principles, then there may be no real principle of substance without it. It is interesting here to note that the whole entire concept of Maya, of illusion, is born from loveless conceptualizing. When reality is underpinned by love, i.e. by principle, by the Principle, it is no illusion. The only illusory material is that which is artificial: without true life existing or origins thereof - without love.
The properties of love free the ego-nature of the individual, releasing it sufficiently for the comprehension to increase. In order to seek out something I am required to go beyond what is already in my realm of ego and stretch it further ... it is only the love of something other than my own ego which will draw me out and overstep those limits. This is not an action or experience which is lasting, however the effects of the process are. The action of seeking and acquiring knowledge is one of expansion and contraction, giving times to selflessness and love beyond self, to remaining contained and assimilating, discriminating what is to become. (Oh yes! "The need to discriminate"!)
However, it is possible for men and women, even those who are 'advanced' and with intelligence, to become repetitions of themselves, rather than finding their loving connections and interests in that which lies in the outer world. Perhaps this is something of the apprehension known and spoken of by A.D. when it comes to the hierarchical hold? For they are cordoned off from communicating, and yet we sense that the correspondences which flow in higher conduits are not understood at this time with our egoic intelligence. Our relationship therefore to the masses of beings with which we are involved is subliminal and without the form of that loving knowledge, that the ego itself is quite 'greedy' for. This is of itself an anomaly and uncomfortable to consider. Yet we are quite capable of coming to a loving connection with experiences and like souls who inspire and evoke in us something of our own deeper natures, and through such encounters may we come to sense the heavenly activity further.
Here is an old joke as they say, but a good one! In short it goes:
Q. What do you call an occultist who loses his love for this world?
A. A mystic.
Q. What do you call a mystic who loses his love for this world?
A. An occultist!
We set about to find what the consequence would be for an occultist who went about his life without such empathetic and inspired loves in this World; if his activity within the world was humorless and tiresome, if his body became a burden, if his knowing was self-interested and self-based only, if his seeking was seeded by not the love of the subject but rather too his love of self excluding all but God - what would you have? You would have a mystic!
Conversely, what would you have if you had a mystic who did not seek the greater consciousness but preferred to narrow down his own; if his love shared was abstract conjecture and his sense of universality not a living reality but rather an intellectual fundamental? You would have an occultist!
Sadly, such converse patterns can occur. As undignified as the above remarks may appear, it is nonetheless a phenomenon of sorts to be observed in many good folk who do begin quite splendidly and yet result with an uncanny over-balancing from one tendency, towards impulse and fall into another!
With both individuals it can well begin by a form of 'self-lessness' and unselfishness, which deters the men in question to seldom partake in that which brings them real joy. Both the ascetic and the scientist can believe that they are putting their ideals into being by living out day-to-day with a romantic, yet distant worship of the ideal of such love, denying however, their own liberties of expression. The result which comes is but a premature death of either soul or ego or both. For without a loving connection in the world the faculties and conjunctures eventually will withdraw and seek a connection elsewhere.
The properties of the mystic who loves within this World brings to the World an enhanced consciousness in toto. Men need a certain requisite of happiness in order to cherish their life and its greater Principle.
The occultist who successfully loves within this world brings in the future for all men. This same love will transpire into a reasonable knowledge, one that can be worked a'further, and brought into its usefulness by its empathetic answers to the needs. We need qualify the world with both occupations for the Kingdom, for herein we have the soul and ego of Man then best represented - the containment and the activity; the spirit of the past and the spirit of new life to come, learning from each other the hidden and mystical ways of both.
The second half of the question as to what is Principle, pertains to the Divine Soul-fluid; and just as the Holy Spirit brings to us anima and the propulsive impulse, out from Principle comes the characteristic life-substance, to which the Principle body is parent to.
The attributes as mentioned - of infinity, activity, universality, containment, reproduction, knowledge, sharing love, development, empathically resonating, inquiring, being conscious, and of grace - these aspects and attributes are all directly part of the being of Christ in Himself. They do live in Him that they may be living in us. The preempting vehicle for the substance of these is Principle. Principles precede actualities. They determine their nature.
J. wrote: "to come together without Principles, is not just chaotic but is in league with the Anti-Christ and his spirit of mischief which then flagrantly contests our Christ". Yes! and this is the very real meaning of the word 'illusion' in relation to its evil. Everything and every thought, all that is manifest and also all that is not, has its own parent reality which it is continuously and inextricably connected to. This may be traced or just instinctively known. This is the reality to all, that there be a parent reality which is present regardless of time.
The Anti-Christ impulse operates a deceptive look-alike substance. However the parent reality returns only to the Anti-Christ and not that which it may appear to be. If for example one believed that there was a spiritual experience to be had in accelerating the consciousness with cocaine for example, then the gambit of emotions so inspired by the drug (as opposed to the true reality) will take the individual back to the Anti-Christ in learning and affection. If a sweet has been artificially ennobled synthetically with the fragrance of a pineapple, but has no etheric virtues of a true heritage of pineapple, then it shall speak to one's system only of Anti-Christ.
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