Festival Celebration- 23rd June 1996

AMONGST the many who attended there, accompanied with them such wistful hope, barely recognized, yet present, that they be healed. The healing which is called for, the healing which is longed for, began for those present, collected in a humble grace, sequenced by the calling from the majority. Such gatherings are significant!

In trust the people look to the strongest lights amongst them, and when the joining of heavenly influence and immediate man has been achieved through these leading individuals, there is a grace which is peculiar to such a public event.

One of the strengths of the format was precisely because of the diversity of souls - the representation of need and of attitude rather than direct familiarity and therefore, commonality. Whilst it is true to say that organized gatherings of certain folk who are bound in work and with mutual karmic implications, also makes longterm a fixed impression of its own reality in being, it can be equally maintained in the broader delivery, that such a public pageant which brings together many who have not yet met before in that mix, also has a valuable purpose.

There is a distinction firstly between reason and cause, that all individuals who attended did so because of a hope and a curiosity which spoke within their higher being. This is important to note, as a gathering who assemble for sports, politics and the like, are motivated from the outset with an earthly-intended concentration in which the arrows, so to speak, are shot laterally only.

But all that Christ requires is an open heart, and when least expected, as often as is not, it is the Christian festivity which brings the healing; that with solemnity yes, but also with endeavor to create, rather than just receive. This creation of event, of designed yet improvised pageantry, is a beginning to communities to come. It is of this form of gathering which we will live out one day, in the reality of souls which combine in a township over many years.

Festival celebrations bring the best of people to each other; they make mix of the many varied notes of humankind in a way which encourages one another to be responsive to their immediate world.

However the importance here is borne in the very intention begun. Then in following through we find that the future itself is inspired to continue, that the garden planted today has now trees which will have a spiritual seed, literally speaking of course.

The value of true community is that the organization of Man is dependent upon its example. The physical laws are as intermixed upon the higher causations, yet again with an uncanny paradoxical play. Determinations are without sequence, that the many forces which conspire to make up the constitution of a man may be dependent upon some men proving their constitution in the world. That a body of men receive the heavenly influence and incur the heavenly order to that influence, portends then to the physiology of the whole of the remainder of men.

Not all the world need to change into such activities else the time should not come in time enough. This is so in evidence. However, should there become yet more perfect events and gatherings and happenings - and too, in numbers small but perfect also - then the remedial and creative forces may enter into this world and into all men because of such.

Without Christ present, being called upon in reverence, it is just as though the host himself were not present at the party. Men come together in shopping malls, they concentrate minds upon newspaper items collectively, they share mutuality in almost everything they do ... and this alone does not provide enough substance for a future. There is no drive which shall come from commonalty alone - 'sharing' on a mundane level is precisely mundane and without enduring substance.

When we exact ourselves in intention for Christ we have an effort which is not only empowered, but also is considerate. The element amongst the gathering which did stream in and around them was of consideration; and such an element brings of itself a great healing to those who are open to it, and then by the practicing of it.

Consideration is elemental to the Angelic kingdom. As men and women we receive such talents as offspring from the higher beings themselves, whose accompanying beings - their servants of thought, will, and desire - bring us their influence also. In this case, if you stop to consider for a moment what the word implies, we may welcome you to it (as it has been overlooked as virtue, and yet is most powerful and relevant to Man). 

The act of consideration is in the context of the holy compunction of a considerate being, one who is driven to act with care and carefully with love, with compassion, to slightest detail, placing others before self without first thought. Obliging, creating, performing, even listening with consideration, this and also the context of the act itself inwardly, allows the virtue of consideration to take place, that is in giving time to something without dismissal, without prejudgment, without aggravation, without intolerance. This is indeed the holiest of attitudes whereupon a man is not committed, but he does lend himself to that which begs his consideration and he is more enhanced because of it.

To take the time for something, particularly something which is not in the immediate reckoning (and this goes for the spiritual worlds and experience also) is difficult for most. Men rarely relax unto the influence of a true and proper considerate attitude. When the ego has accelerated its course and denied the possibilities which are offered it, there becomes a sclerosis of attitude which inhibits the holy encumbrance.

This terminology is given with a gentle humor, yet legitimately owned. For consideration has never been deemed an encumbrance by those who have known its compulsion and its drive, yet from this is the very substance of our future humanity! The same substance that gives the teacher his love for his pupil gives the stronger their compassion for the frail, because by it we are enlivened to the beauty of those things before us and their worthiness before God.

All forms and expression carry beauty which mirrors their origin and realization. All manifestation is remarkably of the divine spirit which cannot but help bear the beauty of such, intrinsic and whole ... Yet without consideration we are little more than bemused - we are deft in our acknowledgment, but not enlivened to the true reality.

Those who are impassioned on behalf of the forests and moved to protest their holocaust are inspired by their beauty more and more, and at the same time they care for the trees they should save. So in the caring itself they are awakened to ever more beauteous aspects, and are moved to care, moved to beauty, in a way which becomes more deeper and intense, and therefore more impassioned as well.

The true charm speaks to the man, whatever his involvements which promote his ongoing consideration. In this he may value - and truly value it is - something which to most appears only 'ordinary'; for they have not the keys in, won and worked for, which enables them to see as God Himself does love.

Creative worship is of itself sense-building, that the higher senses may incorporate that which was then experienced. Not all sound is same sound in relation to the effect upon our sense of hearing and its higher correspondent. For just as only some sounds ever reach through to our consciousness to be acknowledged, our sense of 'higher hearing' shall only take in the holy note, which is given in and by the spirit of those who have transmuted the physical expression of song into contest.

Prayers contest the world; as do prayerful songs. Prayerful songs appease the higher ear and please the spirit who is then well reminded of those cosmic lullabies in which it was first raised.

Song, in point of fact, is spirit-speak. Although this world is our beloved world and precious to us, there are many corruptions which we do contest by way of our higher strivings. This contest itself will one day set all aright and to order. It is a muscle flex to be welcomed, proving worth against worth, bringing strength to make a strength.

The breaking of bread in His name feeds the higher self also. Once again the sense reality has a higher transfiguration, and the future organization of Man is implicated also.

When men are to cease from movement and be still together; and then in obliging accordance are to make move (in dance, in procession, or pebble walk) we have a consideration given to the whole. The attention of all is orchestrated within that time in that group, and by such, when coupled with a higher motivation, relates to the sense of movement and our very relation to the world, as spirit rides in upon the wave of its fleshy embankment.

So with the corporate intention we have lent ourselves to, for a short time the workings come inward individually and then pass out into further implications for the organization of Man.

Were a wood fire to have been lit, then the fragrance of that nature would reach the higher sense also. Similarly, in subtle reach, the sea air and flower patch infills the higher sensibilities as well. For in Christ we are enhanced.. by Christ we are made known. We invite Him on behalf of ourselves, but that He come for all others, and in this we have new life laid down in root beginnings.

Let Love to Live

By mercy His hand took my palm,
And led me to the love that was yours,
Through eyes of care I’ve seen my own,
By the Grace of love I’ve lived outworn.

From soul to soul His love does pass;
I’ve felt His Breath and held His grasp,
And now I wait again for Him,
Be here for me new life begin.

And I for you will always be,
With patience care considerately,
As angel, as patron as lover does love,
All the time that you need I shall give you dear God.

For surely it is that all time is of yours,
And the life that we live is the life you adore,
And the strength that is strong is the strength you have won,
Please let love to live, that our futures be born.

The Anti-Christ- 1st June1996

THERE used to be a test, a competition held for would-be initiates where there were a great many hearts held out upon platters and one was to be chosen, to be then kissed reverently. The hearts came from a variety of beasts and were of various sizes; whilst as well there were some which were just portions thereof. This was a ceremonial gesture of importance. This was to prove the discrimination of the man who had the choice to know.

Not one of them did ever come from a human; that is, of those which were laid out and presented upon a dish ... and should the student have gone to any one of the people who watched on and gave them his first choice and his kiss - they with the living heart, not incised nor exorcised - this friend was then proven well placed within this order.

Lessons and exercises are seldom confined to one plane of application, and in spiritual definition are never to be held as physically literal alone. The spirituality of any substance belongs firstly to its realm. Whether or not it is caught in amongst the lower ethers or the physicality which seeks to call it down, it does primarily begin and end and hold relevance in higher worlds.

Therefore we cannot divorce these worlds and speak only upon physical terms when the higher worlds are relevant. The physical sciences may be confined to study and document the physical factors regardless of the immeasurable and unseen. Whilst this is limited (and postulations do not have spiritual orientation) it is qualified upon the level that it investigates to a point. (That point being the physical perimeter of course.)

But then when we come to the thinking involved within the spiritual sciences where it is that our testing and weighing is amongst the non-apparent or seemingly-apparent (from a physical standpoint that is). Then we acknowledge that our processes cannot afford to be so fixed to any one level, but that we are required to move with a fluidity which eases in and out of the prima to the child so born, and by way of the imaginative comprehension whereupon quite often we are called to make improvise.

The lesson of the heart was not one in which the object was to make the student appear foolish. It was not a gentle joke with a lesson that was merely symbolic. It was not a physical test of anatomy, as to what lay before them quite obviously upon the plate presented. It was not a question of them complying with what they thought they were being asked to do.

Firstly, we do not recommend this as a teaching example or workshop activity to be used, however, the point from it is good enough and so we begin by the mention ... although, admittedly, some of the drama has gone from the exercise (you really would have had to have been there, as they say). The students were most serious about this and every other matter. They have prepared for the inauguration during pending lifetimes. Their characters are defined yet given, their resolution is clear, their love is almost complete.

This schooling in the past has been known by some of our students we address today who have not the same shelter which was provided before. They have returned to the world a'further. But some of you would know the old ways well.

Out-numbering our numbers were the ones who did not require that their students developed their own thinking. Contrariwise, for reasons both wonderful and sinister, it was discouraged to the point where the student would disown their own ego for that of their teachers lest they should be discharged from their lot. Our empathy is that we are Christian Christians according to Christ. In no other school is this free thinking permitted or advised. Whether archaic or progressive, let the question be: "Are the students required to retain and develop their own egos?"

The student is not above the master, nor qualified as an equal in what there is to be learnt, else the master would not be the master in this instance. However, the master may in no ways dominate the student into a conciliatory agreement, for this will only damage and weaken the ego of the up and coming soul developing so. The schools of Anti-Christ mark a man thus.

All men bear Christ within their imprint already, and were they to develop most naturally, then it is of consequence that they shall emanate the resplendence of Christ's own Nature and be just like Him. This is the paradox of the gift of ego. Its character in maturation is ordained - implying also that those egos which are not holy will not go on to further existence.

So when a being seeks to change not only the hearts of men but their egohood as well, it is to corrupt the path he has been given and make an alteration which will bear its signature instead. To do this it is then required that the souls who fall under them are willingly obedient and obligingly submissive to the point where they will forfeit themselves for that which they believe to be higher and worthier. Yet there is no trade, no equal trade, for in this the exchange is of soul also, soul to false god who has marked the ego for his own.

The question was: "Does the Anti-Christ know that he is not the Christ?" The very remedy lies in its opposing point: "Do men know that they are indeed the Christ?”, for should they come to know this well then all of the glamor of the Anti-Christ would fall away as but dust and filth, for imitation may well be a flattery, but with no proper substance within it, it is but a dangerous deception.

Yes he knows that he is not our Christ; he well knows what it is that he is not. He has not the stretch of joy that spreads the stars. He is irritated by the rosy aureole of the morning and the playfulness which extends the etheric fields. He is even dubious about love's freedoms making it ever stronger, for he is not compelled in the way of men; his strength builds upon itself, working to an invert law, one which the souls of Man could not survive upon.

The Anti-Christ holds to a false-glamor in everything - appearance is everything! (Remember that.) This is why we begin in the example of the hearts - look and look again, and then look to the hidden as well! For in the Anti-Christ he is singular, singular in level and in placement, for he would not want men to delve into inner truth, he would rather that they are caught in the fancies and seductions of the material world alone, and by such it can happen that they shall deny their Christ within and thereby deny Him also.

He isolates and then attacks. When men cease to commune with other like souls, they leave themselves also. Christ brings us to Him, and to our knowledge of our own selves through others. Selflessness in this true sense (not selflessness for gain of a greater ego superimposed upon our own) is there that we shall have the support of each other's Christ qualities as well - those which will lead us into manhood fully pronounced and glorious, one to be defended and to be guarded as the most precious gift of Him as well as of self….and to know God.

Health & its Resolution- 8th May 1996

Question:

Dear Teachers,
I have read a little of a book, and heard many comments in the past concerning the specific illnesses and physical frailties whereupon psychological problems are attributed to be the cause. I have wanted to ask you about this and also about the general karma surrounding illness; whether or not there is a view not so readily understood.
To most of us certain deterioration would be imminent - unavoidable ... I wonder therefore, how far we may lay cause and remedy the same in one lifetime?
Also, why does Man appear to lack a compassion for his own body insofar as a consideration in treatment and respect for its service? Too many are inclined to 'work the beast' beyond its comfortable limitations, why is this prevalent?

TO begin with the last question first: that men deny their physical qualification is because they have not yet fully come to incarnate within their physical frame, that they are not saturate with life! Let us presume that there was a man who knew every nerve and connecting sinew within his strength, that he was aware of his system in its total operation within, that all of the obliging organs who set the course for bodily currents were made known to him. Then also we may look to his very thinking, and above all of this vast consideration to attend to, he becomes aware of his own rejuvenation that is ongoing, so that there is not only a manner of complex workings within the whole but that the whole is continually, moment to moment, living and dying and beginning anew.

Then by further awareness and in full consideration of the true place and function of his body, he is also given the conscious knowledge of its relationship to the world around it. Not so much the man's own soul relationship, but we are speaking of the actual physical body's perception and reception to the physical world and responses, and its ongoing converse relaying backward and forwards on its own level.

Now before going on we may explain that this is so, obscure as you may protest that it sounds; and yes, it is often overlooked by our consciousness that there may be a degree of self-consciousness experienced by our bodies as there independently is. All manifestation experiences consciousness relevant to its expression and station; however slight by comparison, a consciousness it is, and by such there can also be capacity for interaction with similar and same so known by it.

Our physical bodies are not of our own making insofar as we cannot solely attribute our spiritual skills or egohood to the point where independently we have the knowledge to do this. It does not occur here or in Heaven that a man builds anything so involved as his own body, even though he may contribute to its formation and its existence. Men give the physical bodies their causal beginnings, yet they are in fact the work of angel and god (angel working in the service of a god) from the time just before conception through to the passage of birth. Men provoke the physical life, but they do not of themselves build it up piece by piece, force upon force, diadem facto.

So our man that we began with has now the awareness of the ways in which his own body is quite separate to that of his being, and does surrender itself to his will and infilling, permeating it through with essential qualities developed and called into, made active by the consciousness of that man. We have little to do with the actual creation, and little to do with the ongoing maintenance and experience involved. 

We are aware of both poles and we 'join forces' at the exterial boundaries, but for the main part we are unawares of the internal movements of each organ and course between; whilst also unaware of the life properties given to the physical structure which desist and renew accordingly. Then also, we are unaware of the physical experience and conversation within the world that it does incorporate on its own level of being, and that it is not solely of our own creation but rather was 'made' independently.

When a man is infused with his body, the body itself takes on a remarkable difference to what it would be without the connection of ego and soul to it. We can see the contrast within the animal kingdom firstly, as in the animal there are examples of life without individual ego whereupon the creature is inflexible in its nature and the characteristics are limited; but not so in a man.

The aura surrounding the body of a man is opalescent and vibrant with opportunity. A man has enhanced the physical substance itself with his correlation to it, and there becomes a divinity present (that of his higher man - his Christ-self) which has incorporated itself with the body, being something that cannot be found around the animal that has not the ego.

The astrality of an animal is plain and dull and fixed by comparison. The higher astral body of a man, that of his starry body, holds passions which are quite separate to the lower astral involvements, and yet at the same time may work their way through to the lower's expression and imbue them anew. The driving in of cosmic influence, of spiritual substance, is what Man does best, and exactly how the principle of incarnation fulfills itself. The animal kingdom could not incarnate without Man. Of course its origins lay with him and would not be without him; but this is to add further that although Man alone has not the empowerment to create and build physical form, he does indeed hold the key to the ability to call into the lower worlds the higher impulses.

This on the face of it is something we presume that all beings can do, primarily because they take part in the recessive and expressive phases of Cosmic activity, which life may unfold and then return up through its own, back into the stillness of 'before life'. We then go on to presume that the ability to draw the higher into the lower planes is something that all creatures automatically take part in, however the descent with man is transformative. He does not only affect and take that which he needs, but also he does affect associate kingdoms and live in proprietary, taking charge of their needs also.

Man has given much to Creation. His furtherance has affected many kingdoms surrounding his own, and shall go on to do the most powerful work in future occasion, because he has the relationship with Father God that may realize this. When a man calls to Father God there is a connection that is always there. The animal cannot do this, he cannot readily go to Father God, he cannot call to himself the forces from above; the kingdom depends on us to do this for them.

We may call upon the assistance of angels, we may ask for what we please, but this is not something afforded to angels either, for themselves. They live through us, but have not the inclination for their own wants and drives, for this would run contrary with their beings.

The angel's self-consciousness is mingled with Father God's; if you take for example that our own bodies are incorporated with the willing and service to our souls, then also, it is in truth that the angels remonstrate the will and bidding of God directly. This is something that we as men do not do, for we have forfeited that in being our natural and first inclination. However, with the ability to call God into any region, no matter how unlit and lowly, and have the higher impulses characterize what was once untouched by their loveliness; then we are blessed with a gift that affects much also.

Man is like the miner who goes into the dark spaces with an endurance and a faith; pressing forward and illuminating his own passage he does retrieve from the depths the prizes there which await his redemption. Man puts to use things which would otherwise simply lie lost to those dark depths. And it is by his might, faith and torch-bearing that he can do this.


We have described a little of the relationship man has to his body for the purpose of the question as to why men are so inclined to disregard their body's needs and health. As it can be now understood it is common for a man to be unawares of his body to much degree; and also, that there is a 'separateness' experienced is natural to the truth and therefore not in contradiction to his being.

When an individual harms his own physical body (and there are many ways of doing just that) there is a mistrust then known within, when the love between the two has been compromised. Ordinarily a man rejoices to have the connection with his body. In healthy children it can be seen how comfortable they are with physical form. They look to the world and see their physical bodies in reflection. They look for faces and digits, every object mirrors back both personality and physical form which relates to their own and they are happy in this.

As the child becomes older and the body itself has taken on a differing astrality - one which accommodates the maturation of adult development - then the augmentation rapidly changes between 'fit' and comfortability. The forces and impulses drive down faster than the body knows to assimilate, and there is a tension which was not hitherto experienced. The man is at odds with the capabilities defined, and for the first time we experience our limitations with all of the implications to be had.

Similarly in our dream-life there are freedoms which our selves come to contest upon return into the body, and this also supplies a tension between the two in the contrast. In illness, when experienced by the young, this is introduced as well. Once again, the overall augmentation shall not be recovered once the physical tension has been experienced through a challenge which caused argument between the ego of the man and the body involved. Now of course the body would blame the ego-being of man for his deficit, whilst the ego contests the inadequacies of the physical constitution. All the while a man breathes, within there is this argument, but also overriding, there is the domination of the man who is characterizing and putting his signature to every part of his accompanying physical system.

When there has been a separation through death, in those instances of life regained (when someone has died and then been brought back again) there is an opportunity for the cessation of argument, and what one can then find is that the constitution and ego of the man actually are returned to the balance and agreement that they had afore as a child. There can be many new beginnings for an individual who has undergone this mighty experience, and sometimes death is the only way out of the argument in order to begin anew. Eventually, at this point of our evolution, death does come to resolve all of the arguments as the soul withdraws and the body then dissipates.

When a man experiences happiness his body experiences happiness. The body does not delight in the fulfillment of the senses as one does suppose it does. It delights in the happiness self-consciously regarded by the ego and soul.

It is a common enough teaching to say that the body wishes for gratification, that it does hunger and thirst and thrill to sensory experience, whether it be as the eye meets the color and the light, or the flesh is stimulated to pleasure with warmth or rhythm or combustive activities, or that the urgency of need is answered and so the body presses forth its needs ... However, it may do all of this and yet not experience what it is that the man does experience as it happens; for it is the man who has, by his will and device, answered the needs of the body and it is he who derives the pleasure thereby.

The body itself is more conscious of how the man feels than it feels. That is to say that a hungry man may still be content within himself and the body will not suffer the hunger in trepidation either. But a man may seek the pleasure of fulfillment of the food above and beyond the needs of the body and therefore be ill-content, and this the body shall know also. The body takes guidance from the ego. More importantly it relishes those times when the man is best connected with the World in such a happy condition that he showers his physical substance with all of the cosmic impulses which are drawn in by such sweet accord.

Whatever affects the disposition of a man has an immediate effect upon his physical body. In this way the body not only assimilates that which is administered to it through stomach, vein or passage, but also in completeness shall it respond to the attitude and aspect of the ego's outlook, character and happiness.

Do you remember the story of the shoemaker and the elves? How it came to be that master shoemaker had so much work to do that the little people would come to his aid, and as night fell the pieces would be cut and stitched and there were perfect shoes as ordered? Quite so it happens that before we are born we have much assistance in the cutting and the piecing and the stitching of our many substances which will then unfurl; and for the main part it then becomes out of the angel's domain once the 'shoes' have been sent out into the care of the governing soul. There were a very special pair ordered for a princess as one story goes, that they were to be just so. As remarked, the evolution of the body is not something that we have had a full hand in, but that rather, over many periods of change, we have gathered and equipped to ourselves the means to have the angels build with properties which are still to be refined and adapted and made perfect.

We may then know also that the question of disease and of weakness can be addressed in this way; that is to understand that our bodies as we have them today in the common world are belonging very much to a corporate whole, one which manifests illness from that whole, rather than in the particular. 

The question as to whether or not we may relate specific physical problems to psychological and spiritual origin is perhaps best answered thus: of the many spokes there are to this wheel, one can choose any to begin from and attribute cause to such. If man is held to be the central being (with Father God being most central and whole to him also) and out from man we draw spokes which imply all that he has to his makeover, we can place them in part and in any order and turn the wheel, viewing the relationship one has upon another. It can be proven because of the fundamental principle of origin itself. That which is, is because is was, and that which was, is no more. 

What that means is that all things necessarily pass on to further stages. Ill health is another stage from the original; and the actual origin, though traceable perhaps, is out of existence. So although it may be because it was, the 'was' (unless it is the big Was - Father God) has long gone. And so we live and meet with what remains.

Here also we address the notion of healing coming to Man in the present without a consideration of the past which led to the disorder. Whilst it is important to note simple cause and effect, we must remember that the folks who attribute higher causes than merely physical causes, have already entered into the realm of spiritual consideration. Therefore it is not so difficult to then relinquish all of that spiritual trouble and the rest, to prayer and to supplication, which is addressed on that higher level irrespective of the causal factor, for the spiritual worlds do not work in the same way the physical worlds do in relation to time and its implications.

In the physical world there are laws and limitations which have definite consequence. If I ingest a poisonous substance in a measured dose sufficient to cause an illness, then within a defined margin I can presuppose that it shall have a similar effect upon other bodies who share the physical key with me. That problem can be addressed and attended to with a physical antidote. It may be answered with prayer's supplication also, however we do not look for a spiritual cause with importance when a physical antidote is pertinent to a physical cause.

All things have spiritual origin and causation, but what we can differentiate is that the poison also had a physical bearing on the constitution as well. To argue that the person came to the poison for this and that reason does not in itself answer the problem of the poison. It would be better to identify the physical substance and acknowledge it as such, rather than the multitude of aggravants which began the unfortunate turn of events.

In the spiritual worlds a deficit of character may turn a weed into a bloom. All things have purpose and time itself has no hold upon a man. It is a contrariwise and unpredictable atmosphere - if divinity catches a man in his spirit, there is no telling just how high or how glorious he can be. 

We cannot measure physical health in relation to the spirit in terms of what we are used to. In our physical systems we are determined by many physical factors which do necessitate time if they are not artificially quickened by extraneous spiritual effects. Spiritual healings do work in the short-term, however they do not tell us of the reality which is underpinning the condition of the man.

For example, from the spirit's point of view all conditions are good. Goodness contains us at all times; even though we may suffer in many different ways, there is a good result even from such suffering. This may not have been the case. We presume good outcome to be a given from God (as it is); but quite possibly if a demon were to be a God then this would not be so. Benevolence does determine us, but there is nothing to say that it should, anymore than chaos.

However, in point of fact all things come to a good and perfect resolution; something which takes the pain out from the spirit which has overseen this time and time again and experienced that suffering is transitory and is always with purpose, a purpose which shall bring us to a greater position, fulfilled, enstrengthened and qualified.

Also the complexities and failings of the flesh are fixed to laws which are as yet incomplete and imperfect. The soul responds far differently than does the body. The body does not relate to the soul as a perfect mirror to it, for it cannot understand it. The soul passes through it and touches it like a fair breeze or fragrance, but no closer can it become because the two are not one and the same and both have differing experience.

The heart in a man is the highest and most developed organ. Some may argue that it is the brain or the eyes or the blood itself which is a carrier of our liquid man who wills his world, however it is the heart that is the closest respondent to man and his natural soul condition. When it is commented upon that a man has this or that occurring in his heart, then it is proper to look for correspondence between the physical and the spiritual, for this is the gateway into both, and there is a synchronicity between the two. It is for this reason that man should pay attention to his involvements and become aware of his heart-activity (or lack thereof). The remedy overall is Christ, is Love. Our greatest connection to any part of this great incarnation is by that which we love; and it cannot be otherwise. The question is always "Am I for life or against it?"

The man who suffers his own anger and complaint will determine his own illness, this is true. But moreover he shall affect that choice yet one more time, and this is the greater of the issues at hand, he shall choose death and cessation by denying the course of life and love of such.

When men feel good or feel healthy they do at times wonder at this being correct. When they are life-filled they are often quick to expend it, and rather than thanking God and relishing His favor. They are dubious as to its convenience and preempting its loss with doubt. But in the spiritual advance we must foresee the happy, healthy days ahead, knowing that Father God would have us so and that He delights when we delight, that He knows of happiness through us also.

So if we may incur and provoke a happiness in another, then it is a happiness to Father God that He may know as well. If we are considerate of their wellbeing, compassionate to their needs, we begin to heal them on His behalf. In this way we are the most important of healers, day to day, when that choice confronts us to choose life before death, to choose kindness before conceit, to be sympathetic and mindful of another's weakness and compensate for them and for the situation, to be caring at all times, without the fear of knowing their pain.

Euthanasia is the most terrible of insults, although it appears as a compassionate remedy to the arguments we have spoken of. Although also we know that the spirit will endure and continue, there could be nothing said in strong enough words to convey the terrible nature which is euthanasia. Suicide defies life, not only mortal life, but in principle the relinquishing in that one choice, defies all life. That men would consider it as a blessing to have, means to say that their fears have outweighed their very love for existence.

In times past there were many heroic deaths whereupon men would suicide into war, into sacrifice, on behalf of a purpose, on behalf of life itself. However in the case of euthanasia we find that this is no noble offering but a desistance whereupon the individual believes that their lot is too terrible to accept any longer and that they shall find 'peace' in hurrying their passing over. When a man injures another or himself (and the karma is so similar it is almost the same), the echoes of this pain of betrayal go out into the spiritual reaches and upset not only our lower astral membranes but affect the incarnating souls to come.

If you can picture that there are individuals who are present before their birth-time, awaiting their entrance, on the other side of death, and these souls are sensitive to the ones who have ceased their life and come over ... those who have died to suicide (and euthanasia - for suicide it is) cause deformities, as a spiritual disease, in those who are about to become. The impulses which have exuded from the recently deceased are imparted as an impression to those who are descending down into their lives to be. What has happened in many regions which have suffered terrible wars and the like, is that there are then generations of individuals who have psychological weaknesses en masse, inherited dispositions which will culminate in ulceric or septic (?) weakness - prone to infection and early deterioration. In the case of the suicide it may lead to dementia, born or developed.

Our incoming community is so affected by the impressions gathered at the outset of their journey. One may well imagine how it is that the souls who are leaving, just as passing immigrants at the city's gate, either inspire the ones to enter or pass blight, as each hesitation loosens their connection and the forces so woven by the angels before time.

There is much a mother can do to reassure her child, in passing on the many happy and wondrous impressions before the birth, contemplating life and rejoicing in it, so that the incarnating soul may be nurtured thereby.

Spiritual health is a long-term concern. It shall be a concern long after many hundreds of incarnations and beyond. In Christ we have been given the remedy to heal our souls where our souls are wanting. Our privilege is also that we may affect and heal others, be them brothers or associate beings, in a way that is working with Christ on behalf of our Father.

If our concern could but shift away from our own self’s inadequacy, but feature more upon the Life of God and bless all others accordingly, then it would naturally follow that the etheric life which feeds our physical constitution would enstrengthen, taking well care of our bodies and all that they need. This in time will happen; as men come to cherish life more, more life shall they be given. So be it.

Faerie, the Home of Imagination- 5th May 1996

THERE are preserves set aside from Man for Man, in which things are kept and held perfect; places and conditions in which time does not spoil or tire, stature does not wilt, spirit is manifest and glorious, sanctity is eminent, and Paradise withstands.

Each man has his own such secure; as he also has those keys which bring him directly home back to his Father wherein all pure beginnings have remained with hope intact. Though projections long have passed before, out and into the future's entirety, we may be summoned, we may advance, but we are always in part, completely with our Father.

Amongst our many stations of preserve there is the island of Faerie. Its timelessness befuddles many, as the quizzical observer may expect a sequence and consequence to which this realm adheres not. For some things may it only imitate at best, whilst in other conditions it would appear as if this World, our physical world, did but ennoble itself upon Faerie's Grace and had not the same reaches into Heaven or wherewithal to know of the spiritual essences apparent and alive.

For every condition there is of Man there is a place. There are planetary homes which encompass the virtues which live out through Man's community amongst his own; tangible realms that men do go to when they are fully awake unto their properties. Spheres and planes do not adequately describe - that they are more natures and nobles, populated by men who developed and worked their condition during the course of their life. There are realms of charity, community, sociality, architecture, congeniality, creation, application; there are continents of music and planetary deposits of war. For all of the attributes and conditions of soul made manifest there are spiritual homes also.

One such ark is often confused with the astral adherent to our world, but is indeed quite innocent and untouched by its mythos. The astral regions are 'magical' in that they lay also outside of our time and there are transformations taking place continually. Forms are unreliable and contrasting, they are threatening to the wellbeing of Man as a concentrate of passions in collective. Here is not a realm of safekeeping as is found in the Etheric World, but moreso of dispatch - the astral mirror-world is residual to Man's effluence, and the lower reaches are grim depositories with phantom life.

However Faerie was born before Men had an astrality, before a physicality, before desire became mingled with selfishness. When a man desired something of beauty in ages past it was not that he should keep it for himself or make use of it, it was rather that the attraction was as natural as we still today may find in communion with a sunrise. In all things this was usual, and delight abounded on behalf of all - the ego was one and cared accordingly without distinction.

The corruption as known to the physical and astral worlds does come about because of involvements which dissuade the natural order with an unequal force; that man or beast exerts their own wants within the world, and does this with an unstable projection because it is unequal to that which it would take for itself. 

In the truth of Spirit when we are moved by the beauteous and the good and knowingly proceed closer to that which will infill us and fulfill us, there becomes an inner response to want, to want not only for that experience of the beauteous and good, but also to want to give something to it. This is natural to our innermost drives. That men would enhance or beautify is an example of the inner goings on herein described. Although it is the simplest of primeval reactions it is most noteworthy, because from this we may acknowledge our future redemption and distinguish our natural involvements, crediting them as due.

Here we may come to the subject of Art, for there is a very special place which brings into being the ego of a man alongside his compulsion for a spiritual beauty. The composer (whether he be composing with a medium of palette, word or refrain) has all the pre-ego adoration for the spirit of that which he now mingles amongst. To create in Art is not to attempt to promote oneself in the effort, but to put effort from oneself into that which is creative for the promotion of its being separate to that of our own. 

Therefore the artist is noble in his unselfish love and by his effort, he touches his work only briefly before giving it out into the world, being the vessel for heavenly transmutations effected by his very love.

Once again the message here is no new teaching. But the subtleties often escape the men who claim 'practicality' to be the principle to usefulness. God's palette was not merely practical, but it is measured in its usefulness by the extraordinary manner of its very being. We qualify ourselves, and that is our position and our place - but not to qualify others in their usefulness to God, for He has taken care of that already; and this of course shall be beyond our discernment where compared with His.

There are scores of beings who are all credited with manifestation and character and spirit and Godliness. Although the families are extended they do remain, and not one being is without the pity and the grace that Heaven will afford. Not one stands apart from our Father God.

It is true to say that as men we are privileged and burdened in ways which distinguish us from the hosts that support and guide us. For Man is central to them, being not yet fixed or bound in capability. 

The incarnating of those properties which are spiritual into the fleshy world is a process of art and creation in the highest sense. The transformative powers involved work their way into ramifications throughout all of the realms, for in this there becomes a space made, as it were, which was not formerly so.

Where spirit meets in flesh and works its way through the currents and moves with the fluidic wash, expiring the system, there is a presence which was hitherto locked out of, abandoned and unknown. For by contrast the spiritual realms may know themselves as they have never before, through this very process of incarnation. By the recognition of the ego of Man and with his love, they may fully become and be recognizable.

As odd as this may sound, and it is not to contradict the very tangibility that presides in higher realms, it is true to suggest that the physical world can hold imprints; that rather than those vaguely dismissed in snow for example, we have now seen those impressions cast most visibly in the clay. Though no one can grasp and keep indefinitely the higher principles and determine them to a lower definition (God forbid), they can give them a body of form, that they find new expression in physical life.

Further to this there is then an inverse magic so known, in that lemniscate law of promotion and return, that the further away from something we skate to the very limits of, the closer to return we become.

When Heaven sacrifices itself into the physical it is given more closely its relationship with God. This is why also that Man is envied, for he is no 'in between'. He has both the depths and his principal nature. He has the desire inhabiting of the demon and desire cohabitating of our Father; and within his own composite shall he bear down upon the former with such spirit as is the Father, that he shall invoke the greatest of magics: redemption. All beings and creatures of the night are redeemed by the true and selfless love of a humanly compassion. Driving down into our humanity comes the procession of beings who gather for Man's blessing, that they shall thereby come closer to our Father, that through Man they shall know of His Love.

We affect so very much within our realm and this extends out into all of those important places that live in spiritual testimony elsewhere. That which passes between men in a love that redeems all else as well, becomes the very love of Christ working between them, for in this they are borne higher than before and so are blessed thereby.

The habitat of Faerie is a kingdom that knows men and loves them well, for they are the 'little Angels', the spirits of our Nature, who have continued to tend to a paradise which coheres with our natural world, in not only plant but in the hearts of men as well. It is the home of imagination, which projects through to the essence of a spirituality untouched by any wizard's demands, for selfishness is exposed there for what it is, and no poisonous plants may take root for they are from the astral domain.

But it cannot advance from the dream that it is until men find the same beauty within their natural world; and that is their peril. For the connections which bring Man into his life strongly, are threatened by astral and sub-astral forces. The astral passions bring Man below his earthly reality when he is intoxicated or given to subject himself to loveless pursuits which excite the forces without equal purchase. The death-forces then corrupt the being, and the physical body is divorced from his etheric vitality and he begins to lose his connection with this incarnation and all of the joys therein to be known by his spirit and his soul directly.

The sub-astral influences have electromagnetic forces which now come to Man through the many illusory, false-natures which draw the ego away from his natural distinctions. Any interaction which is artificial in this way invokes a sub-awareness that does not connect with the vitality linking itself to an etheric life, but rather to the vehicle of 'electric' life as does facilitate the medium in which the ego is lent.

The plant kingdom offers Man his life connection into this incarnating process whereby the soul and spirit are honored well. If we are ignorant of the many virtuous forces as offered directly, then we become unresponsive to their gifts in being. The danger here is that Man collectively will isolate the plant kingdom in a way similar to the disassociation from Faerie that has now happened. If this were to occur and he should give himself over into the astral persuasions or sub-astral conditions, then he should also lose his ego forces, then becoming as the 'undead' we shudder from.

However, he shall strengthen his life's vitality and ego-forces in a love for the natural world, and with an unselfish employment. In turn the lower astral influences will become permeated with yet a higher power defined, and in time our planet's condition shall be worked over that it too shall be more conducive to life and to incarnating the heavenly powers. Then the "little Angels" whose evolution is quite parallel to that of our own, shall be rewarded for their having safe-kept so many essences precious to Man and profound.