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A CLUB OF SUPERNAL INTERESTS Christian Esotericism, Spiritual Science, Esoteric Christianity - All Authored by a Lodge of Christian Teachers (unless otherwise stated.) (All writings copyright) ©

Wednesday, October 27, 2010

The Twelve Amulets of Christian Rosencreutz- 1st July 1998




FOR a man to be a man he is to know what it is to feel like a man - and therefore live in a constant praise also for the fiber and fabric of all fellow men.

Were a man to be of the dispassionate bent - sublime or retarded, too mean, or too spent; if a man were to cooperate with such singular forces to surpass all of the others; if he were to concentrate himself on a beingness which is not that of his brothers; if he lived, yet excluded Christ, from heart that is, or later mind; were he to discount himself for but a sham play, a pretence expected and willed outside of himself; should he despise his own longings and therefore urge upon others the closure of theirs too; if he took on the form of a beast through ritual enslavement, occultist shape-changing, or be simply given to excessive and corrosive vice ... if a man departs his Manhood he begins to make loose his entirety, risking yet a further separation within his frame and makeover whereupon (in the extreme) he dissipates piecemeal and does not recover himself cohesively.

We have often discussed what it means when a man loses his very desire to return to life in this world that he knows. How very dangerous it is that he should invest nothing of himself, in love and forehope, in planning and co-evolution. Yet not only is this lifeless complacency quite possible, for some it can further destruct the fabric, the constitution, of this entity's comprise. 

Losing one's soul, through sin - meant simply as is implied - means that we may become so completely devalued that indeed our own soul can no longer adhere to the conflicting influences - particularly if we have taken our life's substance from the soulic imbibings, and then feed them into the snatches of a demonic consumption. For this is the effort of the larger corrupting antagonists to Man - the little foes labor in their way towards this end also, so that the feeding frenzy occurs, scavenging upon the subtle components and vitalities now dispersed in the breaking of a man.

When a violent death occurs and the individual has severed himself away from what was his own astrality, he is unable to extract much of his life's accruing there in the centers placed about his bodies. The former impressions are so contaminated within the last moments (and the ill surrounding them) that the ego cannot enter into the astral organs and distil from them what it would. Certain attributes which were acquired are lost in this, however the ability the ego has formerly exercised is still transferable and remains.

Now upon transit from the remains, there happens upon those astral vitalities and portions of the man now quick departing, the same demons who conspired to the original violence that caused the hapless death; and it is that they ravage the offal. For what exactly has been accumulated within the astral essences here are as a 'cosmic tonic' of sorts - virtues in essence so perfectly worked over and received within their corresponding centers, now given to a wraith who has no immediate means of conjuring his own, who labors in thieving the same way so many men likewise would steal into Heaven themselves, before being truly worthy for admission.

However poorly this is, the individual who suffers the hasty departure, although not unaffected, is without the experiences and horror of what occurs amongst the detached remains. Also (and we do not prescribe this) some folk are liberated in such a way from their astral work-over, that there becomes a purer passing of a kind. This is not to discount the usefulness of our taking up that which has been accumulated and imbued within our subtle counterparts to the physical properties, but in comment that whole peoples of the past have caused warring and skipped the process, thereby returning to the same tribal community with an effortless fealty, content amongst their own, yet also with something of an innocent naivety having overlooked their astral overload (yet leaving its ghosts still anguishing upon the land).


If for example, a boy has grown up amongst an atmosphere which has imbued his own astrality, that caused terrible sufferings to his own soul and ego, he has to address these imprints also after death. That same boy during his life may grow to go on and further develop the same astral tendencies as were first put upon him, coloring and suggesting currencies and properties contrary to what might have ever been were he not first exposed to the hatreds and lasciviousness he now knows. Then, let's say, the same boy meets with death in a brutal car accident, or by a shooting or in some such violence which causes a distinct and permanent separation out from his physical and corresponding astral form - the results to be considered are as follows:

When men detach themselves from their physical bodies they usually do so by a process of desisting. The soul is aware of the gateway's approach and makes cause for withdrawal in a loosening from the form.

The impulse into this world has to be strong to keep us here. Fixing us into each and every conjuncture, we reaffirm our driving down into life and into this world with every pulse, every blink, every morning when we return. Desisting from this most powerful exchange we know within our own beloved bodies, and with the life of this world, is something which is only achieved cohesively with the benevolent assistance of higher beings.

For some the preparation for entry back into the higher worlds can occur smoothly, so smoothly in fact that expiration comes swiftly and without warning. In the instance of 'sudden' death whereby the body has remained whole, and without outer interference causing the death itself, there is a grace about this leaving because our individual is exacting himself, without any hesitation whatsoever, into Heaven. He does not falter and is quite ready to go on. For one who could have viewed him from the perspective of the spiritual worlds months earlier, they would have found his readiness in place there also.

Yet with an individual who borders death because of a partial failing, where death is imminent but slow, we find that the man is so undispersed with life that he will not commit to desistance or willingly give over to the angelic beings which would help loosen him from his impulses into the world. So the grace of this situation, is that the time he may need is the time it does take. Also that he does love this world, and shall profit by a happy return because he has died reluctantly. He shall delight in being born once more to these trees and terrain, to the sky and its endless puffs.

So as we have the man who by natural means goes very quickly into the higher worlds with no hesitation, we find that he is breathing the atmosphere of the Heavens even before he gets there; whilst the man who falters at the pass does most lovingly regard his time known in the world. Now in the instance of sudden death which has been imposed upon the individual, there has been no time permitted for withdrawal, preparation or soulic consent. 

The karmic laws of Christ do not permit death in any equation. Death as retribution is irreconcilable to Christ. One may assist or provide for another's life, but nowhere does karma in its correct and uppermost aspect, call for death, any death, to befall. This is important to know, because the principles of karma extend out and beyond the reaches of this world, and as greater principles to higher orders, are exemplary to spiritual importance rather than just to physical law.

So our boy has not by his own choice or arrangement desisted from his body or the existence that went with it; and the commensurate shock which accompanies such severance is present, yet thankfully to be almost immediately supplicated by the same attending angels who then skillfully ease him out from the mess now left behind.

Unfortunately it happens that when one man's influence directly imposes itself, in signature, into the physical perimeters of a given organ, then the astrality of that organ is imbibed with that signature until dissolution. Most of our organs are not accessible for such contact to be made directly by another individual, however there are instances where this does occur as indicated, and the astral counterparts to these organs are indelibly incised and connected thereafter. The properties differ according to each, and exact information is not encouraged for public examination here - but suffice to say that all of the bodily temple is holy and to be regarded as that.

Parts of our physical body relate specifically to cosmic habitat, form and force. A kiss on the lips from one may take the other into that spiritual region from which lips come from! That the consciousness may actually experience these higher regions comes because it belongs also to one who has lips as well, which are connected to that region.

Now as a matter of point, this could be taken as a very plain or humorous example, however in the specific of lips we find the very gateway opening to:
  • Breath
  • The Word
  • The forming of words
  • The receiving of sustenance
  • Smiling, as the immediate expression of happiness and delight
  • Pouting, being closed to thoughtfulness

A kiss given on the cheek or the hand is an expression of high respect and regard, because it is a greeting upon another without an overt expression of selfhood by the nature of the lips themselves.

When we touch something or someone with our finger tips we are exacting our own emissions of influence out from our hands, and the streams of influence so given can become quite a forceful expression in character of ourselves.

A kiss is inquisitive of the other being, it respectfully asks of their person, rather than explaining in expression of their own. Christ healed with a simple kiss, greeting each as they were, with love.

The hand delivers both the heart and the will of an individual, and can impart currents of signatory influence particularly into the organs by touch (affecting therefore their astral counterpart). For the organs which are accessible to touch (without causing injury or bleeding) (this can include the lower intestines also - though we do not suggest this practice of handling) there is a significant surface tension which may differentiate incoming forces. The outer skin is conversant with exchange. It is not so sensitive to another's influence psychically that it cannot refute or repel.

Our egoic stronghold always moves outmost to the periphery. The soulic forces interestingly enough, live in the interior, but can escape further (through fluidic secretions) the boundaries of containment.

So our egoic activity presses outwardly sensing the nerve endings and sensory organs, which are on the outer of our physical bodies foremostly. For amongst our physical collective the ego has ordained that it desires to perceive the world outside of itself (in preference to having the sensory organs within the organism, and nerve endings known to the consciousness with the intensity of heart beatings and compacture).

That surface of organ which is exposed ordinarily, holds within it an elastic egoic quality that meets, greets, experiences or repels the world. However for those organs whose life and being do not outwardly participate in the world, whose action is of the fiery ethers, compelling the starry virtues and assimilating the passions (both higher and lower) of their man - those organs are receptive and impressionable to the physical contact of another individual.

The connecting touch interferes with the way in which the organ is sustained and known a'further. The importance of this given in a black mass ritual where there is murder, is that the magician contaminates the organ he has touched, to the point where it cannot be exhumed by its owner.

As we have explained earlier, each man distils properties from his physical/astral organs and they go on to translate into accrued characteristics he may take with him within his higher ego. Long after he leaves the membrane of this sphere he holds those essential qualities he did acquire during his life and stored in their respective repositories. So therefore the magician seeks out something their essences, as also would the native warrior who scores the heart or brain of his opponent. It is a deliberate interception of what would have been a gleaning from a life's work.

On many levels we are to say that the coveted acquisition is a cordial, and whilst sublimely beneficent to its maker is only partially enduring to the thief ... for the relevance of the making has eluded them and the true virtue has withdrawn back to its place of beginning. All that remains is an incandescent vapor which in its vitality exudes a stale perfume that quickly fouls.

If in surgery a man's organs are exposed to the hands of another, then there is also the interference of the signature of that man indwelling within the operations of that particular organ thereafter.

In 'psychic surgery' where the intent of the operator is to artificially (and by his signature and will) motivate a given organ, we find the interference to continue in such a way that the 'physician' can affect that man thereby during the remainder of his life. This is no small matter. For in the instance of contamination occurring after death, the individual passes out from the influence of the afflicting party, whereas in the circumstance where a man has had his heart manipulated, the hold on his heart can remain entangled with the will of this 'physician' whilst he lives.

For the recipient of such psychic surgery there shall be a sensation of presence known to him, whereby the person of the physician will be felt and acknowledged very clearly as if from within. (J. - The 'seal' practice was precisely the same endeavor - although it wasn't explained in terms of the organs that were to be targeted.*)

Many of us have experienced this sense of another one's presence with those in whom we have shared some great affection. However, in this instance that we speak of, there are subliminal suggestions proffered to the recipient in ways which are both perilous and demeaning. The question here therefore is: if we have fallen into the hands of another inwardly, and reek of their influence, how are we to summon ourselves against their further advances.

Firstly, a healer might suggest to you that there becomes such a dependence that you dare not break a link with him, for this is the very cord of your survival. This alone is a most dangerous fear to have build within a man, because his healer now presents as his god - albeit is not God, but stands in His Light and thus wears His Halo.

Know this and be sure: not one man upon this Globe may lawfully issue you your true life's-force and your true life's-spirit or take it from you. If there is true love between the healer and recipient there is God. If there is true love present, then in the spirit of that love the healer will desist willingly for any given time - without objection or offense, but with impartiality and respect. They will detach themselves in proof of their overall concern for that which their patients will and desire.

If you have any questions ever about the integrity of a man to whom you have entrusted yourself in healing, (or equally, who have pledged to help heal) then it is of necessity that you move to such a distance, that you may then go onto careful consideration about the condition which you are presently in. This is good and should be welcomed by any real healer, for we need know for ourselves, as best we can, the higher instincts for proper care and cure.


There needs to be that time afforded where we go solely to Father God for His Counsel and Concessions. It may be that when we return we find that the presence of our healer is most welcome, however, if indeed there has been an interference of a psychic impropriety then the heat of the hand must be removed ... along with the fiery action which is broadcast upon us.

In the treatment of a psychic affliction where someone is taking an undue advantage, we should remember that we are calling for that which is our most natural right. Cleansing oneself out from the effects of another comes of disassociation (in will) and defection (in property). Our ego, our agent of the will, travels outwardly to the extremities, yet can also be directed specifically to any area of our being which is invaded unlawfully and make its intent then known. The word 'No' is as powerful as we can make it.

'NO - you are not welcome in my company, in my person, or in my affairs – NO, you hold no charge over me, then, now or ever. If your presence appears to me, and asks of my alliance, I answer: NO!

KNOW my permission is not given for you to instigate any effect upon me whatsoever.

KNOW, that as it is my divine right, by the Protection of Christ and in the Care of our Father God, I command thee to get from me this instant! KNOW that I am free of your contagions and wanting, and commit you to your respectful place, far from me.'

We began today's discussion in speak of what it is to have a man as a man, or then as naught more than a disseminate. Sadly in the case of a man who has forfeited his soulic connections entertaining death forces to the point of extinguishing his own selfhood completely - when no appeal to Father God through Christ has been petitioned - it can be that the portions which comprise his many bodies are scattered and left in disarray. The wanting spirit finds its way back to Father God. The soul itself shrinks away and finds solace in some natural habitat; whilst the ego is fractured, splintering the consciousness which falls into every piece and part therefrom of that dismantled being. In this final unmaking the individual does know the terror and pain of an abandoned being. The lost soul in a perpetual wasteland, comprehends now the prospects gone. This deplorable anguish is so unpleasant, that even the sin that brought the soul there, even in all of its dark emotions, cannot withstand the comfortless moans.

When men are fettered by ambitions too greedy, when their prides exceed their mean reality, when their natures despise, scorn, hate and show envy; when they forget how to give, as their Father gives to them; when they invite death and relinquish their brothers, they sin against themselves and conspire to extinguish their own souls. Sin, dear ones, is very, very real.

Let us rejoice in our one great Benefactor, that His Strength and Intention will see us become complete. Pray that all will find His Love amongst them, and cherish each other well. For then and then only shall we be saved. 

Amen

*From the Grim Troubadour:
We cannot speak of seals in great detail. To do so would become a prescription for such - and that is not desirous. However, what may be said is that this attachment within a man does not dissolve and does not become incorporated within his being after death. One does not bear artificial appendages that are 'withdrawable' - transferable, yes, withdrawable in and out of incarnation, no.

The 'Keeper of the Seals' was the term given to the chief Hierophant, who during spells of initiatory ingestions required that the subservient pupil would allow such seals afforded to them, as a mark of their lodge, of their school, of their faction; and such were imposed, given and known only to the Hierophant whose jurisdiction prevailed.

In times of initiations into spheres, venturing into planes, such relationships were as linkages, from pupil to master - like a lifeline from one to the other, and thus they stayed. Such seals did however have definite form given to them, and had power to override the will of the pupil in those times, as necessary - depending upon who was the keeper. Much the same as the 'learn to drive car' which has two steering wheels, two brake pedals. As one can well imagine much trust was mandatory on behalf of the pupil as to whom he may trust.

2 comments:

  1. The kiss is more intimate than the handshake.


    Augustine's Sermon 227 is just one of several early Christian primary sources, both textual and iconographic (i.e., in works of art) providing clear evidence that the "kiss of peace" as practiced in the Christian liturgy was customarily exchanged for the first several centuries, not mouth to cheek, but mouth to mouth (note that men were separated from women during the liturgy) for, as the primary sources also show, this is how early Christians believed Christ and his followers exchanged their own kiss. For example, In his Paschale carmen (ca. 425-50), Latin priest-poet Sedulius condemns Judas and his betrayal of Christ with a kiss thus, "And leading that sacrilegious mob with its menacing swords and spikes, you press your mouth against his, and infuse your poison into his honey?"[3] The kiss of peace was known in Greek from an early date as eirḗnē (εἰρήνη) ("peace", which became pax in Latin and peace in English).[4] The source of the peace greeting is probably from the common Hebrew greeting shalom; and the greeting "Peace be with you" is similarly a translation of the Hebrew shalom aleichem. In the Gospels, both greetings were used by Jesus - e.g. Luke 24:36; John 20:21, 20:26. The Latin term translated as "sign of peace" is simply pax ("peace"), not signum pacis ("sign of peace") nor osculum pacis ("kiss of peace"). So the invitation by the deacon, or in his absence by the priest, "Let us offer each other the sign of peace", is in Latin: Offerte vobis pacem ("Offer each other peace" or "Offer each other the peace"). https://en.wikipedia.org/wiki/Kiss_of_peace

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  2. "The kiss of peace is a traditional Christian greeting dating to early Christianity.

    "The practice remains a part of the worship in traditional churches, including the Roman Catholic Church, Eastern Catholic Churches, Eastern Orthodox churches, Oriental Orthodox churches and some liturgical mainline Protestant denominations, where it is often called the kiss of peace, sign of peace, or simply peace or pax. It is practiced as a part of worship in many Anabaptist heritage groups including Old German Baptist Brethren, and Apostolic Christian.

    It was the widespread custom in the ancient western Mediterranean for men to greet each other with a kiss on the cheek. That was also the custom in ancient Judea and practiced also by Christians. In the Gospels, greeting with a kiss was also the custom practiced by Jesus.

    However, the New Testament's reference to a holy kiss (en philemati hagio) and kiss of love (en philemati agapēs) transformed the character of the act beyond a greeting. Such a kiss is mentioned five times in the New Testament:

    Romans 16:16 — "Greet one another with a holy kiss" (Greek: ἀσπάσασθε ἀλλήλους ἐν φιλήματι ἁγίῳ).
    I Corinthians 16:20 — "Greet one another with a holy kiss" (Greek: ἀσπάσασθε ἀλλήλους ἐν φιλήματι ἁγίῳ).
    II Corinthians 13:12 — "Greet one another with a holy kiss" (Greek: ἀσπάσασθε ἀλλήλους ἐν ἁγίῳ φιλήματι).
    I Thessalonians 5:26 — "Greet all the brothers with a holy kiss" (Greek: ἀσπάσασθε τοὺς ἀδελφοὺς πάντας ἐν φιλήματι ἁγίῳ).
    I Peter 5:14 — "Greet one another with a kiss of love" (Greek: ἀσπάσασθε ἀλλήλους ἐν φιλήματι ἀγάπης).[1]

    The writings of the early church fathers speak of the holy kiss, which they call "a sign of peace", which was already part of the Eucharistic liturgy, occurring after the Lord's Prayer in the Roman Rite and the rites directly derived from it. St. Augustine, for example, speaks of it in one of his Easter Sermons:

    Then, after the consecration of the Holy Sacrifice of God, because He wished us also to be His sacrifice, a fact which was made clear when the Holy Sacrifice was first instituted, and because that Sacrifice is a sign of what we are, behold, when the Sacrifice is finished, we say the Lord's Prayer which you have received and recited. After this, the 'Peace be with you’ is said, and the Christians embrace one another with the holy kiss. This is a sign of peace; as the lips indicate, let peace be made in your conscience, that is, when your lips draw near to those of your brother, do not let your heart withdraw from his. Hence, these are great and powerful sacraments.[2]

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