Breathing Exercises & Odor Exposure- 27th August 1998

.... in relation to the ego and its tolerance-

IF one is to practice breathing exercises for spiritual purposes we offer here the thought that the quality of the experience very much can depend upon what exactly it is that your cavities are ushering in at the time of the exercise. Is the air before you permeate or saturate with fragrance or pollutant?

Every man is an incorporated being who exacts himself constantly in aspect, within the relays of a mutual concurrence; he finds out who he is in relation to all else about him. The properties known to him in breathing are not just simple chemistry combining and reacting. This processing of time via the organ of our own egos no less, is moreover an ability to sense and know the humidities and extrapolate with them.

As it is we come to experience much of the physical world in direct clarity, whilst in the same moment we are also met with the subtle influences whose interpretations can best be known to us by the lung. As the soul-forces (which are contained and carried in the fluids) expire into a scent, we may signify much of the being and properties through smelling them, rather than by any other means available to us.

Think therefore just how paramount it becomes to invite the desirable properties to us of that or whom we should really wish to mix and mingle with. The enhancement of a spiritual breathing program or the dereliction thereof, can be consequent to our beings consumption of the immediate ethers. Incense burners know of this - providing the quality of the material burned was pure and resinous (oily rather than dried).

If monks were to breathe, chant and pray in each other's company they would bathe first so as not to be disturbed by the odors given. Expelling intestinal gas is completely discouraged for more than the obvious reasons!

Best ever is the fresh flower which speaks to us truly of fields and light, warm earth and etheric bliss; of dewy-drenched mornings and shivery breezes; of the community of nature and the gods whose signature live amongst them - and finally of much also - the etheric vitality which enters and animates with wonderful vibrancy, both plant and man. What a mystery it is indeed that some flowers can make us awash with great favor just in the smelling; that their properties are delivered in pleasing and happy tones of fragrance. This method of concentrated breathing can be a working teacher! The virtues of the plant may be incorporated and the being then motivated so.

At the time of concerted exercise, driving our wills to direct the rhythm of our breathing -

• beware the artificial fragrance;
• beware the scent of animals and unscrupulous men, and fetid breath;
• old clothes which are impregnated;
• musty rooms;
• menstruating females;
• cooking smells (particularly where meats have been burned);
• avoid pungent or foul smelling plants, whilst all other smells which are repulsive to you.

After any given exercise do not go and immediately extinguish the candle flames for the vapors quite often will poison your past effort.

It is good to bear in mind that intentional breathing acts upon us in such a way that not only are we allowing ourselves to be susceptible to extraordinary influences about us by such practices, but also are we more exposed to whatever they may be at the same time. Given this, one can begin to realize the relationship between the 'fossicking' asthma sufferer (whose ego is already given to expensive inquiries) and subsequent difficulties within regulated breathing.

On the one hand, less volume decreases the personal subtle exchange. On the other, an intentional working of the lung whereby the consciousness drives its 'opening' forces into the makeover, means 'less' really can become more and the experience could wind up intolerable.

It is best however, to caution those that practice, as to the surrounding influences, and recommend that they find an oil (for example) that they can carry upon them; one that they are immediately happy with - (preferably a sage to a sweet for these determined purposes - however, if it is a sweet oil that calms the restlessness then in moderate dilution use gladly) and remind them also to be aware of other influencing odors that are around them.

When an infant slips and slides its way into life it is touched, then it breathes the world into it. Then it sucks its mother's loving presence and slowly comes to focus eyes which dance the shadow and the light, chasing the undeciphered forms and colors and sounds that then all follow. We greet much of the world and the adjoining worlds, by meeting in such close proximities that afford an intimate analysis - our relationship to our foods, our own properties of person (known likewise therefore in others about us also) our constant intermingling with the light and the dark, and our exchanges with the higher beings that enable us to come to experience and that Father God is before us. In all of our transactions we begin to exact the true self that we may be.

We come to this world:

• analytically - via the lungs

• creatively - via the reproductive organs

• passively - via the eyes and ears

• imaginatively - via the brain and pineal gland

• empathically & spiritually - via the heart

• actively & combustively - via the stomach

• decisively - via the muscle coordinates

• willingly - via the blood

• tolerably - via the bowel

• memorably - via the bone

• soulfully - via the bodily fluids

• virtuously - via the kidneys

• emmanatorily - via the fingertips

****

"Spiritual beings express their nature in colors, sounds, aromas and everything that the senses perceive, and they flow into us when we connect ourselves with sensations. The first Logos streams on as a directly perceptible aroma. A being of a higher or lower nature lives in every odor. Very high, god beings live in incense; they draw us up directly to God. The lowest kind of beings are incarnated in musk scent. People who know about such things use musk for sensual attraction."

-Rudolf Steiner

The Twelve Amulets of Christian Rosencreutz- 1st July 1998

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Now as a matter of point, this could be taken as a very plain or humorous example, however in the specific of lips we find the very gateway opening to:

• Breath

• The Word

• The forming of words

• The receiving of sustenance

• Smiling, as the immediate expression of happiness and delight

• Pouting, being closed to thoughtfulness

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


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

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

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

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

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

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

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

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

Amen

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

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

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

Salve for the Soul- June 1998

IT is within our deepmost and holiest of instincts for our spirits to seek out and offer a comfort.

• Separation from God is painful.

• Extreme beauty can be painful.

• Truly seeing ourselves, in relation to the largeness around us, can be painful.

• Slipping into the causeway of Eternity can be painful.

• Cessation in all of its forms, is painful.

• Feeling our perimeters of existence is painful - where one life meets another, the surfactant can be painful.

• Empathy can be painful.

• Sensing the condition within the evolving collective is painful.

• Rebuking the woes (in combat to: defeat, fear, doubt, criticism's surmise, depression, blasphemy, dread; and all other such opponents to the glory of Man) is painful.

• The Calvary within us is painful.

• The impartial timing of heartbeats - out of step from one another - is wearing and painful to the individual heart that wants for synchronized resonation.

• The collaboration of evil is painful.

• The diffusement of reason - both plain and divine - is painful.

• Intolerable threats to our existence (water too deep, substance contains poison, mountain too high, edge too sharp), all things even in silent standing around us that could injure our physical being, are painful.

• Intolerable threats to our spiritual existence as labored with on behalf of us by Christ and Christ-Michael, when experienced, are painful.

• Misinformation, to the sensitive, is painful.

• Stupidity, to the developing ego, is painful.

• Bitter or scornful tongues, and the hurt caused by the beings surrounding that soul, with foul issue - these bring injure which is painful.

• Language, with its current inaccuracies, is painful.

• Selfishness is painful.

• Dedication, by its very obligatory persuasions, is painful.

Orphans without Play- 10th April 1998

DEEP in the crevice of death, sunk through the filter of a deep and porous sadness, sat an almighty being, undefeated, yet depressed with the weight of an agued humanity. All Heaven could feel the woes of this World; same World which had swallowed their Creator God whole. 

In the vacuuminous darkness, bestole wretchedness and wickedness – the same way that the opportunistic germs will gather to a goodness exposed - and as with an artificial pride of possibility, the evil collected upon itself and presented itself foolishly to Christ. Evil danced its mocking, its sneering and its seducing. Let loose now in our Lord's absence, the sprites of Satan infiltrated above, emptying out from the seething containments below.

Angels do cover your ears!

For the cursing without is infective with sin!

Women, stay close to your cots,

And pray over them;

And men, tie roofs to your houses,

Lest you lose all within!


See where there is bickering?

This is where the sin enters in.

See where there is harrowing?

This is where the sin begins.

See where there is much cursing?

Devil’s work begins to win!


Cover yourselves from tempestuous behavior;

Shelter beneath love dear ones,

And Father God will keep you well!

But on the day of the Crucifixion the eggs turned black, though yet still soft and warm from burgeoned fowl. Calves were stillborn and other mammals deformed. Crops cut down, with blight at the kernel, hard and dry and shriveled within; trees, cheerless and lank, splintered into premature kindling. Wells discharged septic, whilst even too the holy fonts then stank. Wherever there was new life to be had, in replacement there laughed Death. Death, the very antithesis of Christ, was to be known by Him.

So scorned are our goodly characters! So injured the Graces which uphold us! How must our Christ fathom this: the disease of His Life and promise of ruin? How does He turn back upon Himself and leave us so? Return dear Lord! Return you must! For we are now orphaned in this World, without You!

In the olden days - those days before the new Life of Christ - there were sagely men and sporting men, debating men, beguiling men; there were children intent upon given tasks, and children who applied and contested their talents; but there was nothing beyond the practicalities ... there was not the capacity for playfulness and its pure humor. This World did not play, it did not comprehend a joke. And why there be cheer, in this dark orb then Christless and misgiven?

Affixed to stars, hope strands in gossamer growth. Ribbons woven, banded the Globe in banners preempting the return of our Lord. For one startled episode, our angelic cooperatives hesitated and had withdrew. How forlorn it was, as they amassed at the perimeters of the orb, holding back from their beloved like so, undirected and confused in such deep and darkened sorrow.

Then they heard His voice, as familiar as ever before! Instructing them well to go gather the hope and discharge it then into the World. They saw Him not, yet knew His Presence felt; there but not there, He was a 'ghost ' amongst His own.

Even to this day men are as ghostly to their spiritual friends. For still there is much hidden about a man, least obvious to himself, in seed bespeckling the aura.
Colors pass over a man, just as the sunrise infiltrates the morning sky. A man's true aura (which is composite of many stars) has the subtle beauty that the lower astral cannot represent. The larger body in which we are contained, is of wholeness, and we may travel to parts of it, yet snug fit in this womb of auric light. And all of this is held within the ego - inverse we are - Cosmos inversed. And this is your Easter egg - verily, the Easter ego of Man! In egg-like form the ego contains the concentrate of the greater albuminic aura, in which our consciousness is couched. Protected yet nourished from within, the inverse universe cradling the child-spirit-consciousness of God.

Because all things are so contained in the one [egg] we have in life therefore the presence to invoke duplication. Auras coexist in the same space and encompass the same length and breadth as do all others. All men share this, held within the greater auric egg of Christ. Captured within this same field of auric vitality are also the associated kingdoms in and around Man; therefore the substance and keys to all manifested forms, whilst also the interior knowledge of their nature, instinct and pneu is also there. Infinity, as distinct from time, exists in the reaches. And Man in both essence and possibility, safekept, is also there. This is your Easter egg - your Easter ego.

Of Springs to come,
And the new life's push;
Of generations born,
To the generation's rush;
Of material interludes,
With cosmic ports beyond;
Of beings most animate,
Giving love amongst their own;
Of fur and feathers,
And insects too,
Of fish and frond
And spore and dew -
Each life indwelling,
Now bearing more of the same,
In love, re-telling
This, the Eternal Name.

The fecundant urge to replenish and renew, this our fertility, was furbished with Christ's return. What did betake Him when He let death pass Him out from the gates of the physical body? And what of the body itself, so ennobled for awhile, yet infused with a passion too great to withstand in boneless sinew - and what of the heart also? What of the Resurrection?

The passage of Death for Christ was unlike our experience when we move between worlds. When we step out from this place and time we are subdued by the angels of dissolution and given the freedoms to separate from our distinct and physical frame. The otherwise pain would be most shocking to our spiritual natures, for we are so bonded in all ways to the world and its substances while we live amongst it.

So as Death is often portrayed with his face hid within a cloaked hood, his face is kept from us when we pass, and we truly do not comprehend any process of cessation as it really is. Upon our personages and about us there is death occurring continuously, but alike to our young prince who was kept innocent of the worldly ills which lay in decay around his fortress, we too are veiled from its reality as it moves amongst our existence.

Christ however, went with Death (Death unmasked) throughout all of his processes, following him into each and every vestibule of final infection, into all such transactions there are in material life where he becomes present; there and almost to the threshold of new life as well.

Death hitherto was present at the threshold of new life, insofar and particularly as new life would often double as his valet. For example: when some life plagiarizes life before it, when other, in vampiristic form (as in yeast growth or fungi or cancer) overrides the life it seizes upon, and is the very cause of its cessation, its properties are then of death so governing.

Death is the being of Mankind's collective sin. Demons are predictable and because of this we may come to expect bad behavior from them and not be so disappointed (at least until such a time when they are converted). However, the sins of men that cause death are more powerful in their furthering death, because Man is a representative of Christ, and all that he does bears the power of the same. What we do as men we do with the greater Cosmos, witnessing both Father God and Christ's presence and power in certain measure.

From this you can see that we have collectively inspired and perpetuated many destructive impulses that unravel the world in all of its processes. When men project ill will, when they savor their own bad behavior, they assault not only in the immediate, they also contaminate their futures Christ-given.

It was this being, summoned and fed by men, which Christ confronted; this being, which indirectly has come of Him and wears his same power. This being which threatened the souls He defends, in same likeness to Father God.

The resurrected body is one without evil. The etheric is so pure that the form is held together as with honey! If a man emits a malice, it does age him, age him with the extraordinary death to heart and soul that his spirit does know. Hatred deflates a man. By Christ we can now come to forgiveness, to expression, and to such happy playfulness which is of Life and not in contest with it.

His heart was preserved and still beats to this day. The form, though transformed, has dissipated and is scattered as seeds into the World. Can you guess where and what the heart is? It is but the Sun!

A merry laugh, uncontaminated by sneer or pain, brings with it a burst of new life into the world. You can feel it when it comes. Such joy in laughter and mirth defies the deathly sadness at times, and is Christ inspired, quite of this New Age. When we laugh our egos expand and contract, and during the expansion the etheric vitality swells in. You see all merit comes from a greater merit - a cosmological example - and our merriment itself is a profound quality whereupon we most keenly sense the activity of Life.

Had our dear Christ been so overcome by the sorrowful aspects of Death when He was given to investigate, answer and heal, He would have been so waylaid by the grief ne'er to have risen above it.

'Upon a laugh I shall arise' and so He did - when He saw the distorted image before Him of what went wrong, he found a whimsical, affectionate, 'things are now perfectly clear to me' almighty laugh. A laughter that blew demons away, flipping thousands over mountains and back again up to the Moon. A laughter that cloaked Death once more and tore the flesh from his bones now naked beneath. It was a laugh that spun the Karmic wheel around, and around and around, until it slowed down! It was His laugh that taught the babes to chuckle so, and the faeries they see to dance for them gaily. And His laugh that affords the good natured soul, who despite of himself or all that goes wrong, regardless of age or of tired, pained limb, despite a poverty having not much without with a hunger within, that in fear, or by trial or even with death seizing in, we can step back from the pain, for a holy moment and recover a joy by such laughter that knows of His Love.

Never concede Christ to doubt or to upset or to death. Though He suffered and still does, in the wrestle on all our behalves, we must also know confidently that all answers are there in He; and He loves with such a wholeliness that not one soul will be left out. His tenderness and affection, His love for us in clear intention, is fearless ... remember this: Death trembles in the Presence of our dear Christ now, not our Lord with that old bony! (You'll get the hang of it.)

Smile broadly this Easter...
For He Hath Risen!