Today I have a question from Lillian concerning her experiences - she writes:
I will try to list some of how I see or hear or feel that is coming out of the spiritual world….
My big question is, what is seeing and hearing like coming from the spiritual world into our earthly bodies? What is considered imaginations?
I see color in a lot of instances:
When I visualize a meditation scene.
When I picture the route I will take on a trip that day.
When I visualize color around a person for their protection.
When I see a spirit being that may be present after I have thought about who may be present.
When I do healing it is sometimes with color. I consciously visualize a color around them.
There probably are other instances which I can not think of right now.
Another way to visualize is to see the person in the mind's eye and to see what is bothering them in a particular instance, and to see where their negativity lies. Anything that is visualized to help them for there good is only what they agree upon.
As I said before, I see black or gray areas where the illness or negativity lies. That can be any part of the body.
Another question: are any of the above evil or something that is spiritually undesirable?
REFERENCING knowledge translates differently for some, yet actually maintains the same or similar processes which all men may use. Psychic practices where there is procedure and intent are not in the category of the above described experiences, because as either magician or novice there becomes no willful exchange amongst the ethers, no condescending to elemental beings, no derision of natural force and inclination, no manipulation of human desires or wills afflicted, no conjuring, confixing, collaborating or congealing; and no immediate vision extending above the circumstance with an ensemble of full interpretation.
Men and women who are clairvoyantly sensitive enough to derive impressions through intuitive and imaginative means are referencing information which otherwise might be left to the administration of the soul-consciousness alone. Aptitude in this area relates to the physical disposition of the receiver, and also to the very nature of the interpreter in how they personally exchange with the world at large.
Referencing as such, is relied upon in many different contexts, in both mundane and exceptional ways. Just as our sensory organs help us to determine properties of the world about us, we are attuned to the realities of more subtle exchanges coherently also.
When our senses greet the world they do so in such a way, that within margins we are able to interpret, tolerate and enjoy the experience of inference. Inferring could be painful if it were that our own perceptors overly reported their details - were that the smells too strong, light too bright, color too vivid, motion too great, tastes too powerful, sounds too loud, and so forth. If we were too sensitive, if we felt the rise and fall of the earth beneath us, if we heard and saw just the physical properties that there are (excluding the subsensory and supersensory astralities) we would be overwhelmed with discomfort.
Of course, by and large the physical world is very kind to Man in all aspects; being congenial also to our beings with regards our needs and pleasures. Angelic beings (those who are not with physical correspondence) can find that the conditions are altogether painful and intolerable; whilst demonic creatures would also differentiate agonies from yet from other sources perceptible in the world, such as fragrances, melodies, laughter etc.
Interpreting conditions, soul conditions around us, is experiential and not intellectual. Similarly to our direct perceptions, we infer much of moods and placings, beings and their beingness - we may even scan the immediate futures and go prospecting for possible outcome, drawing from spiritual realities which are close to us, and to be known.
Most men and women will feel the life around them in an overall way. Let us explain: an infant physically feels with all of his body as though it were one organ of touch - he does not discriminate the centers to the extent that he will later go on to do. Pleasure and pain will tremor through the whole of his small frame. This is how most folk will come to experience the soul-world amongst them. Their inner correspondences and further outgoing inquiries will be perceptible as one overall impression.
The ability to refine this comes to the point where we can translate and be particular within ourselves and our interpretations. The language of self explanation will be through the known understanding of the sensory organs in the physical, coupled with the imaginative forces required as well. Clearly we know that we do not see or feel in the physical sense. On the other hand, one can be understood to wonder when it appears to be all imagined as well. However there are many engagements we take part in which border worlds, being partly here and partly there.
When a painter paints a picture he may try to realistically reproduce that which he immediately perceives to photographic accuracy, or he may imaginatively and artistically create an image which is untrue to his eyes, but is in accordance with his inner landscapes. Nothing comes of nothing. An artist will tell you that he fervently feels the reality of his work, and providing his talents can meet with his vision, you may glimpse the soul aspects in the physical creation through that labor. A musician likewise does not bring us an imitation of collected sound true only to his physical experience - car-horns and indiscriminate noise - he borrows also from his soul-life and translates it then into melody.
Now, likeso the processes of visualization and healing can be viewed. Men are blessed with creativity, with artistry, and no less when it comes to a prayerful and meditative endeavor. We do not come empty-handed into our contemplations. We enter in with a certain expectation, perhaps a longing or an inquiry, a curiosity, and further to that we shall bring many hopes besides - all which are very much according to our own beings and design.
All extraneous things are affected by us. In our meeting, in our knowing, in our experiencing us of them, they are thereby thereafter affected. When we come to another we secure a short-term impression of them, and then we may search within for more information to reference. Once again, this may become in most just an overall feeling, or when distinguished in the particular it may translate into something which corresponds with our understanding. The important thing firstly to realize though amongst all of this, is that it is coming to us, but interpreted by us, to the point that we are responsible for the experiences then known. We may reference in this way but we will also be then going on to interpret according to our own understanding, and because of this much true detail is missed by even the sensitives.
Another point to be regarded, is that this kind of development is natural to some and therefore quite wholesome in its function. Providing we are not intrusive to others (and therefore unlicensed) we may acceptably have many ways of sensing the day. Some may silently confer with the angels of others, to speak of their concerns or inquiry; some may know these beings as color made manifest to them, because it is color rather than being that will translate into their sensory knowledge defined. Not only do angelic beings give their bodies over to the various colors, there are also characteristic qualities which are subsinct to the manifestative display. So when we see color around a person for their protection, it is an angel whose face might be hidden from us, but whose duty and love is made known.
Question: There has been much dialogue lately about Christian ritual and magic - it is two-part: Firstly, how do we define a good or safe ritual which is permissible and how is it different to other magical invocations?
There are the sacraments, the rituals of the Orthodox church that coincide, and also here is an example of one that was offered:
(Readers please note: I had an example here of a certain invocation which the teacher asked me to remove so that it would not be circulated. I personally understood nothing of it - but it did have some important looking Latin names and interesting things to do as an example of ritual. I have done as is asked, so we'll proceed without it!)
Secondly, is there a good recipe for Holy Water we can ask you for - and instruction with it, please? And what is it?
Water itself is conducive to all life. Water upholds life whilst being faithful to Father God in its very substance. Water empowers the manifestation of all organic and physically living beings represented here ... it bears their exact appearance in the spiritual worlds and in vapor or in crystalline form it is true to the forces which promote existence. It is the all encompassing ego which envelops safely all other egoic forms. It maintains, infills, instills and swells. It conducts the soul-forces, as they are compelled to discharge only in fluidic configurations - enabling the soul-expression in the physical world to emit and discharge and immerse and comingle.
Etheric forces which are characteristic of particular substances will be enhanced and empowered further in the presence of water, not only when it comes to homeopathic extractions, but also in relation to the elements and nature of a man (i.e. when you shower or bathe watch your thoughts - and see how potently they will then work amongst you thereafter! Whatever you focus upon will be enstrengthened and blessed).
One can think of the first event of Baptism when the body of Holy Water was indeed a living river! It has been thought that immersement was important because folk were encouraged to almost drown therein - to excarnate out from their worldly consciousness, sever their physical constraints and literally pass back in having been reborn in the experience. But we would disagree completely with this practice or interpretation of such Baptism.
Before Christ the purpose of a Baptism was to bring the consciousness of the child (or more correctly then the man) into the affiliation of his brethren and of his manhood. Demons were known commonly and of a marked threat to every individual. The ego of a man adhered itself to larger bodies of thought and being, without an independent view of its manhood or its separate individuality.
The unification of man to man in the water ceremony in this ritual, was effective enough to mark a binding commitment thereafter. Had this been to cause a disincarnation from the temporal (as many rituals did indeed do) they would have used other means - suitable narcotics, sexual ecstasies, atavistic guides who wilfully drew a man out from himself. Initiations both pure and corrupt used other means for disassociation - water was not the preferred!
When Christ entered into the waters, Christ entered into the Water. At the time of the Baptism when John passed the keys to this World to its Sovereign, our beloved Christ brought with Him the Presence of the Holy Spirit as was never known hitherto to Man before. As we have established before, the fiery lively element of the Holy Spirit works its way into this world inspiring all Life - not only in a combusting and active way, but also through the powers of continuum, propulsion, interaction, and in that aspect of Father God which is Life.
Oh Divine and prosperous Water,
Body of Angels,
Faithful to God,
Servant to all,
Deliverer of the World,
May Christ yet transcend thee,
And so blessed be, make pure me!
Body of Angels,
Faithful to God,
Servant to all,
Deliverer of the World,
May Christ yet transcend thee,
And so blessed be, make pure me!
This was rightly so: that Christ should both bring the ego to Man as well as the Will of our Father. Through Christ we no longer go to the water to conjoin with a limited number of like souls, or unify with one race or religion. By Christ we are given the passport to the greater Humanity and a shared existence with all men of difference. We are afforded the inner access to our Father; we are given our individuality which is stronger in sense of being than any other being outside of it. Through the nature of water we can find both supplication and spirit - not only may it bring cohesive properties, but now empowering, enlivening enhancements as well.
Water may easily become contaminated in the sense that once it has embraced a particular substance it has, in its body, given over to the influence of that inhabiting substance. Holy Water, which is at its optimum, should be of distilled water firstly, which is kept in a vessel made of gold (or lined with gold). Second to this one can use a quartz crystal, marble or a lead-free glass container. There must be a lid of the same.
Preferred to salt is sunlight. For this the water needs be placed in direct sunlight (with the lid off during this) and attended to at all times whilst exposed. Commonplace discussion or wayward thought is best dissuaded. Usually the water may be corrupted by immediate influences, so you must pay attention as to who or what you may be placed near to during the sunbathing episode. This is the time for prayer - prayer to go into that water and be received; prayer that will be then so potent and ennobling, and remedial with holy aptitude. You may do this for five or more minutes every day for an entire lunar month - the water need be brought into the light and prayed over - preferably at the same time each day in the early hours of the sunlit morning. This is the best recipe we know for a really good holy water.
Now, as to what to do with it: for some vials are carried everywhere. In ages past such vials could be produced and scattered when met with a needy exorcism or sickness or devil. Droplets placed on thresholds of houses - for others, entire fonts at doorways in every room. There has also been a practice of fluidic emissions (particularly of the sick) to be placed into the Holy Water, that the purification could work its way upon the signature of the individual for whom the emissions belonged to; the water then afterwards is to be discarded straightway. Let it be poured onto sunlit ground and relinquished.
This also makes for a good and commonsense way of discarding the residue of ashes from the cremated. Rather than setting the remains into the simple sea or host of dirt, a beloved of the deceased may prepare with many pertinent and thoughtful prayers the Holy Water, and then after one month (or later) may admit the ashes into the vessel and then into a further trough or encasement. Essentially the water works on that which holds etheric vitality or influence in the first place - however, even with the ashes of the dead we have on a higher level their extending signatures which do lead to them and connect to them continually. This influence of prayer and exposure, thus will have an effect upon them as a happy tonic, and does hold a profoundly joyous influence.
As for the drinking of this water, it is suggested that each may make his own. A man would have to hold much trust for another that he might partake in this water prepared. There is argument to say that whenever Christ is called in there would be a protection and effectiveness of sorts? This is and isn't so. Remember too, that it is so much more important for you yourself to take a hand in your prayer life, spirituality and intent ... and not expect it to be just received easily from another's labors. It is pertinent to your being to take time with some things and not require them to be done for you. So for this reason alone, without suspicion of the inadequacy of others being a possibility, we caution you this way in that respect to be considered.
The water once prepared may be kept in its container (sealed) indefinitely. It becomes a protective, it holds an inner phosphorescence. Droplets can be used just about anywhere! However, do not put it into food or drinks etc. or use on people who are unaware of what you have.
One drop can help purify the psychic discharges in a room and atmosphere; and in this it is permissible to make trails in public places also. One can take it into hospitals, hospices or gaming houses, hotels, or even transport (particularly when you may be confined in small, but crowded environments and prone to the atmosphere then shared with mixed company).
Now to the other part of this question: when is ritual good and when is it unworthy of Christ and of Man? Some of the darkest most evil of rituals conducted have used and blasphemed the names of Father God and of Christ. The mechanics of much which is evil is best not explained and thereby encouraged an interest in, and so it is difficult to fully give reasons as to what is and isn't acceptable.
The first consideration we would ask one to employ is this: can we measure our intent before any given procedure? Intent in occult matters is tantamount to everything. It holds more power within the ethers and beyond, because it is of the first-born driving out the will corp - it is the precursor and decider to all.
Most ritual magic has been superseded by the age itself these days. Whilst there is always a spontaneous magic coexisting alongside our natural world - where the extraordinary penetrates the mundane and is guided by higher beings and higher desires - there has been a weakening of the machinations of ordinary magic, whereupon the angel-raping and the devil conjuring is less convincing than in ages gone by. Remnants of old world mentalities and efforts still do exist, and yet a true revival is not possible because the consciousness of Man himself has been cordoned off from most of the necessary abilities - those which are required for the underdeveloped to cross worlds. (And we say the underdeveloped here, because they are the only ones who contrive the physical sciences and work the ethers so.)
Adepts who hold true ability in their development have exercised their will and desire to a degree whereupon their psychic faculties have been replaced by a higher eye. For astral capabilities within this immediate ensheathment do little to clarify the true spiritual qualities belonging to the higher astral arrangement. The organs of perception in this instance have to be formed through those gateways of virtue - the stars become eyes, as they say.
Rituals which call in the lower forces that feed around the lower astral palaver, are abhorrent to anyone or any being who associates the higher realms. Whilst this is so, it can be added too that there are different ways of getting the job done.We may ask here what is hoped for in these rituals? There are set affirmations which are tried for within the Sacraments whereupon we invite Father God and Christ into our company, into our passage. We endeavor to spiritualize formally that of this world, but we do not effectively demand it.
The prescription of the Holy Water is an example of something powerful yet relatively safe, because of the medium to begin with. It could be seen as a somewhat mechanical recipe for effectiveness were it not for the element added of personal prayer - one which must come from the heart and soul of the water-bearer, not one which is a parrot-fashion recitation. There is nothing incorrect with repetition - in fact there is a given strength in it, were a man to make of his own and use it so - but here we comment moreso on such invocations as you did bring to us within the question (now censored). Bear in mind that all such verses, all writings, are traceable to their creator. In magic one is connected to the originator of that piece, and so it goes. Therefore, is there any sweeter and more potent passage than that of the Lord’s Prayer?
Homeopathy is ritual magic utilizing a percussive effort to promote etheric qualities in potency. Newageism promotes many ritual magic practices in the realm of projecting thought-forms, visualizations, invocations etc. Transplant surgery in its disruption of the forceful processes throughout the emanatory, karmic bodies of recipients and donors incorporates a magic of men interfering with the natural law. Driving a fuel empowered vehicle is cooperating with the beings that fire the engine and would have you travel faster than you yourself can run - this is a magic too. When you have an extended ability outside of your natural means, then this is a magic - i.e. departing the otherwise natural law.
There is also another type of magic which surpasses the natural thinking and leaps into wonderment. This is High Magic because it is transformative with love. Adoration, selfless enthusiasm, rapture etc. all bring a man out from his egoic concealment and accelerate him further than he could have possibly taken himself - when the drawing magic is love inspired.
Time and time again we are provoked to question hard what it is we truly seek to effect upon this Globe and within ourselves. There will always be predictable magic and its qualifying rituals. Even the best of them, when given to tired priests or participants, are ineffectual and possibly more damaging than profitable. If there is no true spiritual or heartfelt investment living in the moment, there will be no real call effectively upon the higher worlds. For this investment we need refine our longings and infuse them with such urgent realities as they are required.
Christ Lives in the personal man. Generic religiosity as a facade is unconvincing to Heaven. He requires sincerity. Sincerity is harder to manage amongst methodology, and in this the plain path to the Father is truly through the heart, in love, humility and honesty.