Seven Aspects of a Sanctified Space- 8th April 1994

A PRESCRIBED chapel becomes as a very anteroom which does rest then between this world and that. Attributed and made special, purpose-used it makes over itself quick-soon the halo, encompassing that very room now made holy.

1. 1. We make welcome all souls, saints, angels and Deity.

Admission into closed spaces is not easily negotiated by the many invisible beings, who would by invitation, become present. The focus point, the altar, is usually the very doorway into which they are drawn, and it is the nature of many beings to remain outside of any walled room if not given an invitation or direct calling (by certain desire) to be there.

It is not so much that the walls translate into the spiritual domains, but moreover that the walls actually impinge upon the space, as in what goes in and goes out of it. This is true for many emanations and perceptions, and the laws of the angle-meet where lines confer and enclose, do work for certain containment.

This is relevant to that time in particular ceremony where the bells are rung and notice is given for the clearing of a space of unwelcome beings who may not be benign to such activity, and the windows are given an invisible membrane likewise, in the issue of the ringing.

Some beings (the lesser variety) have little or no mal-intent, but are obnoxious because they have been around coarse men and become quite characterized by their behavior. These beings may impinge upon a holy gathering and cause much unwanted disruption, making for irritation and actually trying to invoke or induce a havoc-causing rendition. The reason being that they may feed from the lower emanations as given by the men or women who react in a particular way.

There are of course, mischievous creatures also, which would upset a prayer or interrupt a meditation, for want of attention- which they are used to in the ordinary day to day living. These types of elementary beings are actually brought into the chapel accompanying each individual, who best leave them at the door, literally; and hope that by their future conduct they may be empowered to rework their elemental offspring into finer examples of higher influence.

Added to the attitude and prayers of welcoming to all desirable noteworthys (i.e. calling upon all who revere our Father God and acknowledge Christ as King of the World) we may also assure a special attendance by the way in which the chapel itself is characterized - that it is by its own gravitation inspiring to the gentler beings who would otherwise be offended by ordinary rooms of inhabitance. Which leads us to:-

2. We enhance the area, and seek to ensure the chapel be inoffensive to the Divine.

Enhancing a chapel need not involve extraordinary means of lavish proportion. The properties of any sacred space require that:

a) It be well lit by natural sunlight, and never, if possible, darkened (even when not in use).

b) It be furbished with those requisites which signify with either some direct purpose of usefulness, or hold beauteous value as objects of inspiration or significant meaning.

In other words, every piece within the chapel is to be there for a well thought-out reason and acknowledged as being important to the contribution of the room. If something is unnecessary, then it is best left outside. This too may be well applied to those articles which may be thoughtlessly brought into the room by the attendants (books, handbags, etc.) for it is better to avoid superfluity and its contrasting emanations than hazard them.

c) Ensure that representatives from the plant kingdom be present (either pot-dwelling or fresh-cut). The chapel space becomes as 'outside-in'.

There are compensations to be adjusted because the devotions are within a certain confine - all of the abovementioned prerequisites are exactly that - and no less is the provision of plant life brought into the space. We respectfully acknowledge the life of the plant/s within this special area: the life to which they are firstly connected and do spring out of, is the essential life which inspires us also; with this difference: that the plants actually generate more life than they expire, and for this reason we do venerate them and are uplifted with their presence.

d) The concerted activities and inner expressions of the participants shall speak more for the environment and determine its appeal thereby. It shall be known for what it is, and it can be said, that if there is any such place where something is truly perceived for exactly its value, it is surely in a sanctified space of which this world's veils are transparent.

So we may ensure that the environment is pleasing to higher activity by our direct conduct within the space, and that it be solely for the purpose of devotion, kept strong in that and not weakened by extraneous involvements. Of course there are some chapels in which folk are brought food and associated conversations are unavoidable, however if circumstances allow the strict privilege, then it is best that the convening for consumables and throwaway conversation likewise, be offered in another area, far removed.

3. We build an altar and make an altar-space.



The altar, as stated before, is the actual inner door to the room. It is to where all eyes do go, when projected openly. It is where the concentrated forces are pinioned by the eyes of the men, by the activities streaming in and around that focal-piece.

Raised off the ground, this area is marked with lit candles. These candles preface the way for all of those invisible; and whilst there may be others besides placed here and there about the room, it is recommended that there be several upon the altar, on each corner or end of that space. They are best placed in water, that the water may reflect their light, and there are many ways this can be achieved. (Standing the holders in small baths, or floating candles.)

The candlelights not only help to purify the space, but also to sanction it. The flame brings man a very old representation which enthralls his being, because the fire he has known always, and it is far older than ere even his recollection. Many turn inward their ponderances by glancing at the tip of the candle, and the fire without speaks to the fires within of the many motivations which react within the living core.

The water beneath signifies the perfect containment of each flame, and by the reflection we are caused to ponder our own being, as similar. The water too has ancient origin, and is revivifying to all that lives because its body is Life itself. The action of fire may be considered as the Holy Ghost in element: ever moved to enliven, whilst the water embraces all by its perfection - the I AM of Christ, of which all is contained. The sunlight as does penetrate is verily the consciousness of Christ, and all that is touched by this light is known by Him directly. Let prayers be addressed to the region of the altar, and when spoken openly may this also be, for we bear in mind that it is through this space we are sending our words and our thoughts and our commiserations heavenward, and looking for reply. Therefore the host to the Communion is best facing it also, be it from the back or the front, with attention dwelt there.

4. That we provide an ornamental Cross.


This may or may not be positioned at the altar space, however it is best to be nearby, where it may be appreciated. The actual shape of the Cross reacts with the ethers directly around it. There becomes a conspiring, an activity, out from this humblest of forms. The image of life commands life. This is an esoteric law. The Cross, amongst many other things, is the image of man - in his simplest form. Other images more complex, can be more defining or exaggerated, or in striving for likeness lose to accuracy. However the law is that the model of a man is enough to draw to it the gravitations of life: certain vitalities, properties, elemental attachments etc.

This is our mark, our notation. When upright, it becomes a noble meditation. It says "Man!" It hums in the darkness, it perseveres throughout all time. It signifies our destiny as charted by our Christ, who ennobled it further by His great act of Sacrifice in becoming man.


5. We ensure that the tones of the colors are respectfully pure and inoffensive to the eye.

The colors in a given space hold supreme effect upon those within that space. They need not be seen to be appreciated, and have great sway over those individuals who are steeped in solemn propriety. For it is partial to the sensitivity as brought about by devotional contemplations, that such 'ordinary' contributors become extraordinarily powerful in their persuasion.

So we must be mindful of this and begin to discern this color from that, and come to know of those which contradict and argue with each other, and those which are uplifting to be with - preferably pure and light-filled, rather than muted or muddied in aspect. Each color attracts to it a corresponding being also and so we may happily represent all colors of the spectrum at the one time, providing that they are rich or clear and not combined.

Woven variables are best excluded where possible, keeping the sectors of color clear, plain and precise. This is also more pleasing in aspect and the overall psyche of the individuals in the room shall feel the difference also. Clean, crisp colors, warm rich colors - both are reflective. It is the manner in which they are displayed and combined that is of issue. Patterned fabrics are argumentative and a distraction. Paintings and wall-prints are to be scrutinized as well as to whether or not they truly merit the displaying of, particularly in special regard to the aspect of colors.

6. That we offer song with our dedications.

Music combines in a way which creatively works within a man, and yet also may stretch out from his being into further realms far beyond the reaches of the initial sound. The interplay of harmonies is a statement of both a rejoicing in being and an active creativity, and although Man is only just beginning to come into the realms of song and know of its powers, he is nonetheless rejuvenated much by this participation; whether it be in actual vocalizations or by the reception of another's voice. In song we aspire to our highermost selves, for it is the language of the soul, the notation of harmonies.

7. We may make tributes to the virtues and signify them.



Words indeed are powerful. Usually the fewer there are, the more power there is attached. We may use single words or fully phrased verse, prayer or statement, and have such displayed round-about, here and there, in order that we may be reminded of certain qualities which we should fix our attention upon. Not only do these serve as useful to read, but also the very associative emanations hold beneficial contribution to the chapel as well. Such deliberate contemplations awaken us to our purpose and intent, and are remedial to such failings as we may suffer.

The chapel is not the venue for discussion or open conversation, but rather is to be reserved for spiritual commune and revelation. It is with obedience to the truth and reverence before God, that we enter a sanctified space in full expectation. We are not required to compromise our earthly world, but rather to uphold it by the returning to its strengths and origins, and incorporating the spiritual world back into this existence.

The serious nature of such an endeavor is awesome, for here we have an intent on behalf of those who conspire to enjoy this sacred space and make much of it in the glory to God! No matter what residence or who the people involved, it is a dedication which is respectful, and hopeful and encouraging to all.

Every temple, every chapel, every sanctuary, every church, redefines and upgrades a portion of earthly space, that we may begin to offer back to God that which is His - namely, us. We attribute all that we are and all that we be, to Him. Out from ten grains we give one grain. Out from this plenitude of space, we make but a small space and dedicate it to Him and His, and in earnest searching we may go to this space, singly or in community, and bring gratitude for this our true spirituality.

To Know Him Well- Easter 3rd April 1994

OUT from the tomb He sprang: this sweet release from fathoms of impiety. There where the death-odors could not penetrate but had clung around the opening and hung waiting in all dark places. . . there inside that cavity then made secure, that in the name of final sanctity the One whom they loved as no other, could now hide cold and silent from the world which had refused Him; with His tortured body dignified and His Angelic armies abashed and dismayed.

"How could this have ever come to be?" they wailed.
"Return to we who love you best!" they implored.
"Where, oh where has He gone to?" they entreated.

For no one did know. No one could see. Christ had returned back to Father God for final counsel and for His provisions.


The Christ had tried on the raiment of imperfection; for it is that Man is incomplete and with need. The path of mortality, the subjugation of Man and his impieties, was so far removed from the original vision, and yet with seed and score intact. The symptoms of evil were the blight of the earth and the abandonment of a Humanity, which was naive to its potent powers of thought and of being.


For in activity one is experiencing- which is necessary to the fulfillment of inner knowledge. However, in the midst of such experiencing one is not relaxed and is unable to refer to that wisdom accrued. Humanity was embroiled in constant activity, relishing the confusions of a vivid and dangerous existence, steeped in the contrasts brought before the soul which accompany the conflicts - and in that time they became overexcited with the scent of blood, and not pious, nor respectful, but rather stimulated by the physical essences.


The Christ was not a dainty, for He was and is the very Strength of the World. When He called upon the Father in His final moments upon the cross up on that hill, it was then His chosen time to withdraw. However the exit was halted by His very Love for the World, and His binding to the frame was as so secure that no shaft or bleed would warrant His Death. He needed also our Father to draw Him back, that He could loosen unto death.

Christ's Body was ever renewing. Just as so He could share the empowerment of His Law over the physical domain, (as well He did by such numerous healings and manifestations) the same empowerment was His also, for that capsule of His. Yet He denied Himself. The Martyr bore the insults of a fraudulent office. He let way to their choices, their prophecy, and surrendered unto the pain of Mankind sufficiently to meet it where it could be found. He wrestled then, with those choices, with all prophecy and with that pain; for His Vision is complete, and His Might the more persuasive, and His Tolerance is as supplication.


Upon His journey back to that same spot - same spot which was to have held the holiest of reliquaries (sweet-smelling not because of the balms that smothered, but perfect within the rancid overflow) - He advanced in completeness, having surveyed the summit and the depths of this His own determination; that He, Christ the Being, pledged Himself to the wanting World and had begun to fulfil the greater works within ongoing Creation. Creation has an unashamedly intemperate wildness about her - youthful in her enthusiasm, still moved to go forth and go on into new and newer expression, ever rejoicing the majesty which motivates her so.


Christ traveled the passage of time that would take Him to the very end. For it was to be that long before He could salvage each soul (out of time) and commend them, He worked the future backwards, He stormed the lower worlds, He made His Presence known, He reclaimed His World, perfectly.


Then, in what appeared as just a matter of days, he returned to that same spot to where His followers had remained and He smiled upon them. He was not over-weary, because He had won out; even over weariness itself, He had won out.


He gave gifts to the mourners and gifts to the disclaimers. He stepped into the shell once more, to prove yet His mastery over this our manifestation. It did comply because there are none who may deny Christ when He is so revealed unto them, and He is convincing by His sweet Presence alone, of which one is overfull with pure joy and pure love.

"Tell us Lord, what it is that You would have us do?"
"Tell us Lord, what it is that You would have us be?"
"Show us the way, and we shall gladly follow and be compliant in earnesty."

Christ craves harmony, and He does promote all that combines in treaty, in unison, in conjoining within Creation and in Spirit, in Man and his World, in Cosmos and its extreme. If every man could but follow His example and love one another, all else would take care of itself. For He is the doorway through to true Life; the mirror of the heart, that only by which may one faithfully represent and retain the truth and the beauty of all spiritual reality.


May we cherish Christ in His actuality. Let no man defame Him, for they who lack the grace of such piety shall soon learn of their misconduct by their expediency, of a tethered soul becoming both frail and without life.


If we seek to know Him, afore qualification, we are nonetheless assured of great and grand result in time. Whereas the man who never wonders and is sore tempted to inquire of Christ, shall be given also that which he has asked for, albeit nothing.

Suicide- 27th March 1994

THERE becomes a queasy faintness rushing over a man who is caught all of a sudden by a remembrance formerly disbarred from the consciousness; and as it comes all at once, he is then perhaps committed to acknowledge this or that past association which quite innocently comes to him. Whether he proceeds to befriend the pressing memory is a deliberate decision we all are brought to continually.


Reconciling changes within our continuity can cause havoc amongst those who do not perceive a far-reaching future – those to whom the present sleeve becomes all or nothing, and eternity is incomprehensible.


One can say about those who have chosen deliberately and cruelly to end their own life, that these folk are seized with but a temporary madness, overcome with a hatefulness which becomes inflicted upon their very selves because the will of the man is not being seen to be fulfilled at that particular time, in a particular way which does suit him. 


For the insult of suicide is wicked and unprofitable. The man suffers the consequences, as so does the world, as so does every being of light upon the planet who works only for the glory of the life of Man, and cannot bear its demise without feeling too the pain of their failure.


Self-murder is a betrayal of soul. Were that one person can read this stern text and be persuaded that there shall be every horror known to he who willfully executes his life's forfeit before time. It is the law that the time of departure is not to be of our choosing, and it is the law that our selves are as a treasured keepsake to God and are to be valued as such and protected from the will to destroy such creation. For nowhere within the scheme of larger Creation is there a provision that it should be permitted to turn back upon itself and decide in part or whole to simply cease to be. It would be entirely contrary to that law of Creation. It cannot be both. 


However, Man has such a flaw. This was the very worst spin-off from the experiment of his own freewill. There is glory if he decides on the side of Life, but there is tragedy insurmountable if he errs towards relinquishing that life. Apart from the ungratefulness and quite apart from the associated malevolence, the individual who desists from this planet shall rue his impatience, for the very reason that he has accomplished nothing to receive greater peace, no reward for his impulsiveness. And because of his self-chaos and injury to the law, it becomes extremely difficult for beings to approach him and be of assistance to encourage the lighter aspects once again.


Returning to the original explanation: it does happen quite frequently, particularly in this age of materialism, that individuals cannot readily shift perspective sufficiently to enable them to envisage a future. Without the ability to imagine thus, many consequences result and many do not. For example: if I am unable to realize change before it occurs, I am unable to prepare for it also. If I am unable to consider change in those conditions within or without, then I am not given to enjoy optimism which could otherwise carry me through the present and into happier times. If I am unable to perceive change and a future, then I might well believe that all that is pathetic and unworthy of myself shall always be; and this becomes an intolerable thought.


To some the actual reasoning (if it could be called that) afore the suicide, does make of a difference; and yet it can be added that the sorry results are all the same. We speak from the experience that daily witnesses the wraith-like wretches fixed to the Earth, with no freedom to move on until the term of what would have been their natural life is thus completed. Their days have time - unlike for those who may move on, these individuals are compelled to be wakeful (there is no slumber) for the entire day or night, and may not be released any further prematurely.

After the initial outburst has subsided - let us explain: the manner in which one dies holds extreme significance to how one is directly afterwards; also too the overall make-over of a man, his disposition, his charity, his qualities of love, his expressions, his strengths on the day of his death, shall go on and be continued and be profitable to him in the spiritual worlds, and in his immediate manner of receiving them. Now in the case of self-murder, the man has in his last moments, forged only unhappiness, he is enmeshed in sorrow and hatred, he despairs because he has begun to be persuaded by the demons which would happily push him over the edge into the abyss and laugh as he falls. As his clouds of denial thicken (soul-denial) his consciousness becomes stupid and lazy, intoxicated by the very choice before him (which ordinarily would not be a choice at all) and in insolence to the extreme, his dark thoughts finally come to the conclusion of annihilation. 


What he does not recognize is that annihilation is not so easily managed - oh frail man, who acts ungraciously and without care! If anything, he has bought the very opposite. How often these souls mutter "I only want peace, I only want peace" that there are pockets within them and within the world at large that are so disdainful to their soul-sensibilities that they are impatient to remedy the upset. They would cut out their own heart to punish it for not loving enough, they would fain to live loathsome and correct it in time. They cannot forgive others, they cannot forgive themselves. So in their passing, all of their upset travels with them and is there to be contended with ever after. Heaven would gladly help, but cannot be held to ransom. If these comments appear stern, it is because they have to be, saying only of the truth and with warning as to what shall befall any others who believe that there might be reward gained for so unworthy a crime. 

As for the souls who are now committed to live mid-worlds, one may pray for their wellbeing and try to envisage on their behalf, all of those attributes and occurrences that they themselves could not find. Many need counseling, for they still cannot find a 'future'. They do not realize, frequently, that they have passed over, and in their confusion are impelled to play out the act of death over and over again. Of course, it simply doesn't work. 


It is slow indeed, trying to reach these souls who are almost comfortless for the time of their intern. Much of the supplication that is needed is given many years later, at that date of what would have been their natural passing. (The first date, it should be added, for everyone does come to certain conjunctures where death presents and there is a choice then and there as to whether or not they wish to remain.)


It is rare and unusual for the same mistake to be repeated twice with this one. The consequences which are carried over into following lives can vary of course, however the actual urge to act in this manner is answered by the unpleasant experience so known. 

Having said that, there was a particular period where human sacrifices (particularly amongst the young) were prevalent and many stepped the threshold in this manner, into the arms of the awaiting demons who had commanded that the vitalities be given over. Those souls who were caught up in these periods and surrendered themselves thus were actually inclined to suicide in following lifetimes. The reason itself was simple, and although valid, quite worthless: of the many sacrifices played out (and we shall not go into by what method) there was, for those individuals, a great summoning of courage just preceding the death. This is in contrast to the actual suicide, who has lost all courage and is quite defeated. 


Now as specified before, the condition of the man just prior to death makes for very strong impressions which are translated and carried over and remaining; so too the aspect which leads up to the final moments. Such aspect is borne strongly in individuals and often presents during subsequent lifetimes; particularly if there is something there to prompt the recall. For example: there may be an unfounded but unspeakable urge to throw oneself into the volcano's mouth, and this is not uncommon amongst those who have vividly lived out the final moments falling from a height into death. 


Further from this is also- in the case of the sacrifice, the question of nobility, of worthiness, of courage etc. - one may picture that the parcel of whirling impressions combine within the man and with the future association; and so, misplaced as it is, he may well set about to repeat the 'ennobled' act, being so strongly impelled at those times of weakness, which strangle his perspective on the future.


To these particular fellows this actual knowledge can be of assistance, for if it rings true for them that there was such an occurrence in a former lifetime (and there is a very large possibility of this being so), then the observation can be enough to lessen it into distraction.


In the case of the terminally-ill (which is not a term we like at all - one is either alive or they are not, all are terminal in the worldly sense) it is exactly the same law as explained above. Perhaps one may consider that the days ahead shall be few, that they who have departed afore time shall remain earthbound - fewer than say, the suicide of good health. It can be noted too that the manner in which they depart, once again is of great importance, and extremely different to the exasperation of life, being an exasperation and quarrel with pain instead.


The question as to why there are areas in which the suicide-demon is more prevalent than others relates to numerous factors. Apart from the materialism and the outfall from such as mentioned above, there is also the consideration of intoxicating drugs and their effect upon the interaction of the soul and his lower consciousness.

There is a general misconception which suggests that mind altering toxins - for it has to be a poison in order to cause the disincarnating in part within a man, severing his usual ties and bonds and permeations - that such drugs or practices actually induce a more 'spiritual' awareness, having loosened the man from his earthly consciousness. This is not so however. The grades of consciousness respond spiritually to those influxes which are by nature, enlightening, invigorating, revealing, inspiring, and so forth. In other words, one is spiritually keener only by truly spiritual means.


Poisons, on the other hand, are not this. They are potent within the astral realm and relate to astrality rather than spirituality. Poisons or poisonous practices which invoke astral (lower astral) perceptions, desires, behavior, etc. actually demoralize the man within the man and demote his consciousness below his God-given awareness. If it were true that a pill or a potion could actually raise a man higher, then it would become unnecessary for one to even contemplate self-development and all the associated efforts. Picture-windows into other planes of being can be achieved in the very short-term by some means, however the result remains the same: the individual is severed from his earthly connections and his ability to remain intact becomes weakened.


The very young are more susceptible to this disease of false spirituality. They are so very full of expiring vitalities which may consume them readily if uncontrolled. What may be done, that we may try wholeheartedly to prevent yet another from that great act of anguish? There are two needs each being has: one is to be loved firstly and the other is to be enlightened to the truth that he may find the beauty and the worth that awaits his finding - to be set upon the path of a true spirituality, which is what he really yearns for. For the suicide is dissatisfied with what the material world has to offer and that is precisely why he chooses to relinquish it; however, as we maintain, he forgoes too much mistakenly.


In our efforts (our meaning us, all of us making effort) to work inwardly (in prayer and meditation), to work outwardly (in concerted teaching, in mindful observation, through great interaction, and last but not least with Love) we strive to effect changes that will uplift all men and remedy not only their inclinations for self-harm (which is what it is), but shall bring to them the confidence so desperately needed which firmly rejoices the wondrous and true realities in which we are cradled.


Bless all men and know on behalf of them, that we are all promised a continuity; which, by the way, indicates that it is not all change throughout eternity, but that one carries on from that past point always. We continue on. . . and so the work must begin now and it must begin with an optimism that is reasonable and specifies exactly all the good things it requests. We can do this for all men, we can do their wishing for them in the right way, and quietly know that they will come to fulfillment in the duration of their being. 


Bless the suicide who has been so corrupted by the one last false hope which has ever yet scorned him. Do not be afraid to admonish his act, for one cares for the man entirely and for this reason alone would not have had him suicide.


For those who are held midway, we may entitle them to such discourse as will be needed for them in order that they may begin to respect their life once again and realize where they are. For it is truly difficult for them to realize that they have achieved their death, whilst they are still conscious and suffering upset also. Once they have awakened to the mistake, they are doubly shocked and tortured yet again, only differently. This shock and despair at having chosen so wrongly is remedial to them ever after; and although painful is quite necessary. Without such suffering the soul itself may well become inclined to cessation, and then the true horror-story begins! 


Yes there is a slow form of soul-suicide, in which the man has regressed each subsequent lifetime, until that point where there is little to no receptivity for heavenly commiserations. So once again, we suggest that there can be no greater work that a man can instigate in order to help cease this suffering, than that of the promulgation of the true path - of the Heart - for all of Mankind.
AMEN

Fluids, Vapors, Fire & Salt- 25th March 1994

THERE needs be a conjunct, a mutuality, a shared area, whereupon one plane of being shoulders another. We shall not use the terms 'higher' or 'lower' as the relationship between worlds of Being are actually in truth not relatively marked as such, but being what they are, both enhanced and incorporated one unto another. This 'area' of mutual meeting occurs in shared aspects which follow through, carry over, according to their specific nature. In this we may look to the natural home in which a spiritual property may belong, and understand its significance in keeping with its characteristics both here and hereafter.

The soul-life described as occurring in the fluidic bodies of Man (and also in permeations throughout) has ventured forth into a crystalline world which has harvested itself in turn upon the etheric enterprise. The soul-system which comes to interpret the world and also give itself into the world, is complex and elaborate, having many variations as to the expression and to the synthesis, as combined and carried in any particular fluid or 'mist'.

There is a power to fluidity which is actually winningly persuasive. Form cannot resist its proposal. The astral 'nerves' for example, as carried in living fluids, stimulate the form of the man to become animate, without which, in nature and inclination, he should not go forward or back - he could not make conquest of an otherwise paralysis. 

The secret to the elixir of life was indeed this knowledge of the true life contained; that a body of fluid holds the magical properties of Life itself and lesser life individualized and distinct, within the incorruptible vessel of purity: the etheric substance in becoming physical (water itself). This was the answer as to eternal continuity and the mystery of physicality and its relationship to the Divine; that the principle and manifestation of Fluidity does suckle the obstinate World- obstinate and partially withstanding. (At present that is, for not always was this so. Originally the entire Globe was governed by the fluidic principle, as it was at that time unamassed to the mineral cleavage; and as a baby come straight from Heaven, strongly 'soulful', therefore fluidic in total.)

Upon death, when the warmth has expired from a man, the body becomes rigid as the soul-forces depart; and the rigor mortis condition is a true example of that result. Man without his fluidic soul-system should be as Pinocchio: wooden and unfeeling. 

One point raised was concerning the individual essences of men and their vapors as being experienced mutually. Out from the many hundreds of combinations and synthesis of fluids and their expression of the man, there is also a base residual which is lent out into the outer world which may well be experienced by another via the many natural excretions - saliva, perspiration, urination, semenal, nasal, tearful (and the nature of these vary day to day also) - and there are those as borne out in the exertion of certain vitalities of which a man may loosen his fully steeped connection with his body and exude himself in certain projections. 

So by these most personalized emanatory vapors, one individual may give over a soul-impression or impart an emotional expression in this way. This is not however, the full explanation to one's sense of presence or sympathetic bonding with another- although the receptivity to any others characteristics as borne as their fragrance of being, so to speak, does become relevant to individuals who are magnetically responsive.

Our Spirit was as the ethers of Space, that space in which the Life could be contained; and soon the dark waters collected within that space (soul) throughout which the Light of consciousness illumined; and then remarkably, came Form. This was lent to us by the Architects of Being, who in consultation with He who brought the silver-glass in which to view ourselves (our ego), we became defined and upright and did contrast the realities without, by this our presence.

The streams of entities which circulate the cosmic spheres are transported along arterial thoroughfares which are accommodating because of their fluidity. But what of the actual substance of this? To whom and to what, do these feelings of soul belong to? Each planet, which multitudes of individuals frequent, emanate on their own, these arterial pathways. They may 'feel' by their rays so extended- along which the aspirants are carried.

Equally so and in this way, there is a fluidic aspect to the sunlight, which by the way, invokes all kinds of vapors also in which the Sun itself may experience and interact soulfully with those who mingle with its light. Its soul expression and 'feeling' may disperse and intermix with all of those exposed to its shafts of radiance. By the bye, sunlight bears no relation to fire whatsoever, they are not even cousins- sunlight may evoke fire into being, yes, but it is not of the same or similar kindred.

Fire is a property, a cosmic property, which is not individually ensouled or enspirited. It is as the element itself and its origins go back so far that it is virtually untraceable. Fire is a midway material which has not fully entered into the physical world by its manifestation. Etheric warmth is distinctly different to the living principle which is fire. The etheric warmth as part of the being which is the Sun, enlivens and quickens the action of changeable life.

Fire comes and goes without self discrimination. It knows only of what it is and is continually contained by the presence of the vapors as humidity. Fire would, if it could, rampage the entire area. Its principle works within Man in several different areas, however its stimulation frees the fluids into release and thus discharges within the man. (Astrally - digestion, desire, aggression, courage, motivation, impulse, combustion with ideas etc.)

Spontaneous combustion occurs when the fluidic system may no longer resist the presence of the fiery principle; usually because the actual soul is no longer connected to the man. For one reason or another he has alienated himself from his soul-ego and ceased at one point to continue the connection. The resulting residue of ash is all that is remaining. Quite a crude warning to those who would forfeit their soul-life! 

The charcoal deposit left behind would be saltless too. The relationship between salt and the fluidic disposition is a fascinating one. For it is that the fluids are drawn unto salt and the salt does love them, completely. The salt is the intermediary between the fluidic natures and the mineral natures. It is because of the nature of salt that the two may not only cooperate, but be attached and interspersed into one another.

This is why there becomes often, the practice of a little salt being added to the holy waters of Communion. Firstly, there is the water received as dignified by the action of the ceremony's invocations alone; then secondly, the water is received with a little salt having been added to it by the celebrant and by this the action within the man is transformed physically.

Of course the salts within the man do meet with the water ordinarily also. However the blending of the two in this deliberate way, impacts quite dramatically and the potency received is doublefold.