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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) ©

Friday, December 10, 2010

Subliminally Yours…18th May 2001


Across the seas,
I am the sea.
To flats and rise of solid form,
From foam to form,
I am the form.

To breast and bone,
In heart and lung,
From phallus to womb,
Secured and cured,
Made holy, the infilled cavity …

Across the seas,
I am the sea.
In temperate,
In climate,
That angelic velocity …

King of Linguists,
Chief of all specie's converse;
This is my Society.

Divinity speaks,
The mundane shrinks;
The moments pause,
Leaving way for a yet greater meaning.
The pages bow,
And all Truth listens;
The speaker, silent now,
For the King is to begin His singing,
Forthwith, fore spoke,
With melodical implication;
One bar, one note,
One meaningful deliberate infraction,
Without jargon's tarnish of soulless abstraction.

Becoming and being,
With knowing and seeing,
With sensing, and loving,
Complicit to our Father.

Across the seas,
I am the seas,
To ocean's floor,
In harbor's bowl,
I am the seas,
With depths untold,
I am the seas …
I AM!

Imbedded within each pore and grain of Life, He Lives.

Beloved Christ, you are of our Father, and by this through Him we know you, just as through you we may come to know Him.

There is a mystery to our deepest connection which conveys in a spiritual pulse our Life present - that of ourselves so bonded with our Father God, that although unseen He is present, and He is palpable in our sternest of knowings. And as difficult as it is, in times which were almost as yesterday to us, our subliminal knowings of His Presence were much, much stronger … when compared to our distractedness now, and our fleeting, almost feeble awarenesses as is.

Modern life contrasts the inner worlds competitively. The consciousness bravely ventures out from its familiar happiness of faith, and tests itself within an adolescent rambunctious confidence.

Our relationship with Father God never falters though, but remains the only constant, ever. Behind all activity, in spaces between, in times of rest, sleep and death (particularly), we are referring to our Father God for the highest life-giving staple there is possible. 

Etherically we may be renewed along the way, egoicly we can be enhanced. There are so many vitalities and qualities which are gratefully received along this peregrination of gathering a strong spiritual development. However, and something which was always and must continue for our being's very survival, is that relationship we carry and He carries, with us. This life-giving is something which even goes before the drive and vitality of the Holy Spirit as His action and Will made manifest.

In explanation to this we can view our relationship to our Father in the most primary context of our beginnings, of our origins in Him, before activity began to fashion the spaces for us to venture further out into.

Spirits can live as inert germs, seeds not blind to sunlight or impervious to warmth, yet awaiting their stimulation to encourage further life out from them. For us, as seedling beings, the fiery vitality of the Holy Spirit Incarnatus, has drawn us forth into the imaginative realms and form, form that comes directly from Christ. The creations, the forms themselves, were not living within us (although the capacity to comprehend them was and is), but rather it was Christ Himself, and later the lesser architects besides, which have offered the realms and laws of being in which we now negotiate all experience.


Known as "the Great Waltz", in this trinine action of the "One, Two, Three" into manifestation, of the repose in Father God, the movement of the Holy Spirit and the conveyance and creation of Christ, we can discover (almost to disillusionment) that the still much greater waltz has not yet even begun to work upon us, to be a living reality in Man. Let us explain:

At present Christ dwells within the Father God consciousness of Man. He is known by and considerate to this primary and essential thread of life which is our direct passage and communicant with our Heavenly Father. In this aspect our knowing of Him is not therefore, as yet, experiential.

The Incarnation and ReIncarnation of Christ has occurred within this World - most definitely - it is simply that Men have not the faculties, the perception and the comprehension to give witness to Him necessarily at this time. Nature spirits can see Him - distinctly with an appearing personality that they can relate well to. Angelic workers recognize Him. Babies see him. The animal world knows him. Christ is not intangible, He is actual. And, He can and does present in a multitude of forms (animated, enspirited and self-conscious) all at the one time. 

However as much He is part of this World, is this World, and paradoxically recreates this World, our first means of knowing Him comes not of this World but of our highermost spiritual perception which goes back to the preconscious origins of spirit.

Firstly it should be said that the term 'preconscious' does seem to imply a lacking of consciousness, and yet this primary condition of spirit could also be termed as super-consciousness as well. This pre-consciousness we hold, has not yet been translated and condensed into the material driveways of knowledge … it simply is not conceivable in day-to-day thought-forms, elementals or words which are on offer today. So this primordial spirit-consciousness has not the vessel or the venue to be understood intact - there are not the means for a full comprehension within our waking life given to us, to explore the reality of Christ in this way. He is, therefore, presenting subliminally to us.

Having said this, we do not believe that this condition will remain or should remain within the soul's cognitive formulations. Interestingly this is not a matter of egoic development either. A man can develop on into infinity following a thread of reason, with a tricycle of selfhood, but it will not of itself, bring him closer to our Christ necessarily!

Firstly we can begin to understand by this, how and why the Gnostics have pleaded with their audience to reiterate the solemn and holy relationship we hold with Father God firstly - even to the point of denying or excluding Christ (self-consciously) as a necessity in doing this. There is a matter of politics, a concern for a certain truth, whilst also a perspective which refutes change and is most stubborn to it. There are bodies of men who represent perfectly certain stages of Man … this 'gnosis' is one of the Father God consciousness solely, without further development regarded.

The changing over from the Father God consciousness of Christ, into that of a Christ consciousness of wakefully perceiving Him in the world will be, paradoxically, effected through our self-conscious relationship with Father God - through active love. Interestingly, it cannot come by mere reason, and unlike the Gnostic principle suggests, shall become automatic in Man due to his self-conscious and active principles of love complicit to the Divine Will.

Such a 'Christ-consciousness' does not mean to say that folk are immediately christianized in a sense of being 'overtaken' by the being of Christ. What it denotes will be two things:


  1. That there becomes an amalgamation of soul-knowledge operating within the man with that of his day-waking consciousness;
  2. That symptomatic to this will be the immediate perception of Christ as He appears in the World today.

Returning to a former point for reflection, pre-Christ's Incarnation men had, ironically, a soulic consciousness which was more clairvoyant and more sensitive to the living presence of Father God within them and about them. They would have (because of this) been ideally placed to perceive Christ as He walks the world at present. Then with the physical embodiment of Christ and the changes which took place egoicly in Man because of this, this natural soul-perception dissolved in place of a new sense of being, albeit immature and untried. So the properties (some of the properties) which Christ Himself brought forth within the post-Christ Man and activated, disabled the men to directly perceive as they might have done most naturally.

However, and yet this another point to note, Christ Himself was available to Man to be known by him, prior to the Incarnation anyway- His Being has been known to us since our own beginnings in the soul-consciousness and spirit-consciousness of pre-earth. There was not the self-conscious means in place, had it remained the same - to know what we knew. Christ was to Man (in the world) as taken for granted as the Sun and the stars are today. Whilst the greater consciousness celebrates its benefactor and Creator, the worldly counterpart is exceptionally complacent to great truth, by and large.

Oddly though, it can also be appreciated that our very lack of marveling actually puts a stop on the great truths dissolving us by their fantastic nature. Revelations, great comprehensions, can not only disarm a man, but also dissolve him, were there not the perimeters of consciousness now defined by Christ Himself. The expression 'being lost in the imagination' could be such a reality forever more, if there were not boundaries of glibness to cordon us off from the supersensible wonders that abound!

There are certainly some thoughts which are so wonderful that we should never return from the experience of them were we to know them in their greatest of glory. And so to experience these truths via the protection of Christ provides an individual with the freedoms and the safety to explore where once he could not have gone. 


Our knowledge which comes to us from a summation of prior learnings is also, quite often, taken for granted - not entirely appreciated for what it is or has been in the gleaning of it. In point of fact, it is not possible to weigh every word with the implications that are begged for; and nor is it possible to self-consciously determine more than a fraction of that which concerns us, for in this the will would be disabled by the quarrelling needs compelling our attention with continuous repetition, and all with poignant argument for care, individually.

So to ask "why do we not see Christ?" initiates the question as to how we can come to such comprehension, further to our subliminal relationship we have today with Him in the World. How does one change modes of consciousness in order to embrace His Reality currently hidden from view?

Firstly, it can be said, that through the active expression of love in the world and with devotion to Father God, the earnest spiritual man or woman will eventually develop their Christ-consciousness most naturally. Whether it is afforded to them this life or the next, after death, during the review of that which has passed between ourselves and all other beings, we can see Christ as He appears to us, and can knowingly recognize His part in those moments of our life just passed.


Secondly, we can refer to the Eucharist in terms of this soulic and egoic amalgamation … in that the water which is combined is in fact (as well as principle) the Divine Ego and representative of an angelic soulic embodiment compliant with the Divine Will. This water is invited to become Christ's Blood, to enter His Will with that of our Father's (and work in us accordingly). Sin, suffering and illness is abated by the amalgamation of the two perfect wills occurring in Man - that the Heavens are compliant with the Earth and vice-versa. Parallel to this becomes the Holy Spirit (as emissary of the Divine Will of Father God - Chief revivifier and vitalizer for all Life) and the will of Man (as emissary for Christ and further Creation).

When taking part in the receiving of the Holy Communion the man seeks to combine his soulic nature with that of his most current knowing and experience, and exercises his own will in this process. His deep-most consciousness is called upon, and Christ is invited to enter now into it (into the water- a baptism of consciousness), the water is then fed to the bread (imbuing soul into the world) and the primeval consciousness gives way to the new. 



Love sanctifies, consecrates and absolves sin. For the Will of God and the Will of Christ to be realized in a man, the theme of love comes before any ritual, procedure, obligation, duty and fear of karmic consequence. If we go to the altar to receive such communion out of anything but freedom, the divine comedy does not and cannot bring gifts to that individual of spiritual benefit.



As honorable as we may be, there is still a requirement for genuine love to support our wellbeing and that of others in order to come to the two perfect wills. That we go to the spiritual meal on behalf of a humanity whose pain of separation is well felt, with a love and compassion for every lost soul, every anguished being, for the innocents and the associate beings, and for our dear Christ who is there for us amongst the strife. Also the profoundest of joys, initiates the reality of His being into our lives - of recognizing need and tending to it, of cherishing Creation and consciously rejoicing in it, of knowing our true mind and be thus determined; whilst on the path of the heart returning to that which is everlastingly eternal.

1 comment:

  1. Dear 888,

    THE HOLY SPIRIT

    Catholics certainly believe in the individual's infilling with the Holy Spirit, but we hold this in balance with the equally important truth that the Church herself is inspired and filled and guided by the Holy Spirit.

    The Church is the Body of Christ on earth, and as such is a living, moving, breathing, Spirit filled organism--against which the gates of hell will never prevail.

    It is this Spirit filled Church which provides the balance and ballast for our own individual experience of the infilling of the Holy Spirit.

    It is the Spirit-filled Church which provides the correction and qualification of our claims. It is the Spirit-filled Church which validates God's guidance in our lives and it is the Spirit filled lives of the saints, the teaching of the Church and the liturgy of the Church which deepen, broaden, complete and sacramentally seal the personal infilling of the Holy Spirit.

    The Holy Spirit will not be subject to human reason. This is the fundamental problem with Protestantism. The intellect becomes one’s compass for truth, instead of the Living Voice of the Holy Ghost.

    The proper use of reason is to believe in and serve the Divine Revelation revealed by the Holy Ghost in the Church, not to criticize what is revealed endlessly until you satisfy your intellect.

    The intellect is only perfected after it has accepted the divine truths that God reveals to it.

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