And He said unto them. With desire I have desiredto eat this passover with you before I suffer:For I say unto you, I will not any more eat thereof,until it be fulfilled in the kingdom of God.-Luke 22:15
WHEN a man experiences desire, he has hold of that action of the Holy Spirit working within his otherwise complacent system. He is fired and motivated and moved out from and into the activities which work productively or corrosively. It is desire which initiates his pump and power, and this desire he employs is most feminine.
When a woman lives passively, surrendering her ego's willing and wanting to a yet higher law which convenes within her soul experience, when her intuitive foresight and bearing overrides the projections of any self desire but rather goes to the heart of that goodness she may work to maintain, this working connection to our Father in deep intuitive living is masculine.
Man without desire becomes sinless. And it was to the female that Desire attributed Sin within the male then so faulted.
Lethargy due to God-consciousness in the male who denounces his 'sin' and spirit, comes from desirelessness - unless of course he may convert this action into yet higher desires, which work no less within the fiery movements of his inner streams and soul causeways. In this way Adam could well blame Eve as he tripped out from the peace and the protected relationship he had then enjoyed with Father God. His personal life took on a chaos, Man had begun to be actively placed in relation to his concerns, no longer just an onlooker to Creation, he became a sub-planner, master builder and laborer all in one.
The tasks set before a man within his worldly life contrast greatly from those in which a woman is placed. If we consider that there are experiences offered a soul in which he has incorporated both divine aspects over successive lifetimes, then we should not in any way look to these differences with a competitiveness, concern or complaint; for they are what they are, different and distinct, quite splendid each within their usefulness, both being experienced by every soul in turn.
Furthermore it is conjectured that as time goes by the two shall make a blend, so that the sexes themselves will make union within the one body during the one incarnation, sublimating themselves if you will. However this would be no fair exchange to lose such definition, and although pictorially it serves to bring images together of the procreative forces which shall mature in Man, it does not serve to explain that the distinctiveness of the two forces will indeed remain. Souls shall prefer one to the other and make manifest accordingly.
The power of blessing as is accredited to the priest requires two parts to its effectualness: firstly, after having much preparation - i.e. a repetitive petitioning, which in time builds upon his etheric powers and are stored within his body; absolutions, upon many rehearsals purging as best can the vessel then given over to Christ's margin; determination, that he does consciously put to effort the heavenly proprieties and then knows what he has set out to have done - this preparatory status entitles the first part, whilst the second is as the tinder to the fuel, that in the magical moment he reaches up into the Heavens with his desire to make that connection and so is answered.
So when a woman has fixed herself within the priestly ritual and begins to initiate a ceremonious blessing, she has the capability (if so prepared with a wholesome disposition) to make welcome those beings of influence which bestow their remedies and retorts as required. These beings can bring enlightenment and spark a sought-after wisdom within the consciousness. They may bring a comfort, not only to the mind but in answer to the nature of the trouble also. They may be muses to the empty of inspiration, they may ride the tea trolley with an innocent humor that would simply and joyfully lift the spirits and lighten the heart.
So the action here becomes an individual one, necessitated by the men who are present about the prayers and receiving of the womanly priest. Her congeniality makes way for the mysterious implications, but does not of itself have the power to bring them to be; and so it may or may not be the case that they are, depending upon the concentration and intent of the men presenting at that time also.
Of course, when we speak of priests’ offices and their effectiveness within the ritual, we can also add that the male offering requires that his desire be perfect to the mark in order for him to make the right and proper heavenly connection also. There is no usefulness in accreditation alone, for every moment, especially in heavenly reality, is important unto itself. One cannot simply get by on the strength of that which has gone before. There is no more an honest proving ground than right here in the spiritual democracy.
If the priest has been without his meal and desires his food in a most natural way unto hunger, then it can mar his effectiveness in desiring the conjoining of himself with Christ as the moment does call. Should he desire his sleep or a holiday also, then the congregation shall be empty of the task completed and the service will be but a cheerful performance, if that. Things cannot be what they are not, though facades may give appearance without substance, it is the soul that will know regardless.
Men become partners with desire, women become partners with godly knowing, and as great Desire enspirits the Divine Wisdom, she, Sophia, keeps Desire alive and ongoing.