Animalchanneling- 4th June 1995

  "Christian Waller with Baldur, Undine and Siren at Fairy Hills" 1932 by husband Napier Waller

oil and tempera

THERE are multitudes of beings for which we are the core residence and congregate. Within the score, there are gradients of the lowly and also those who are consciously far higher and above the radius of a man. There are those who hover, those that cling in kinship, and many which are indifferent to their host; all will share an affinity of sorts. Yet primarily, with active knowing, it is but a smaller class though of no less variety, which serve a man with conscious love and obedience, adhering to his conditions and will firstly.

Of the beast kingdom we have such an episode, albeit manifestive. So what may have been occurrent of the invisible party, has become spawn outwardly and is so apparent. Likewise there are some who move about their business with indifference to Man, or even (excuse this) animosity (a good derivative); whilst there are plainly those who may work in with his natural ways to be incorporated in a shared plan of evolutionary experience.

The keeping of pets domestically may be viewed with warranted distaste for their uncomely ways - i.e. the brutish aspect is what it is - or favored with charity in consideration for a distinct species and foreign being. If the animal is willingly submissive there becomes a clue as to the qualification of the owner - not saying that the pet leopard be released from his bondage, for this is not a worthwhile exercise. However, in moral terms we may look to this as a possible guide, that the beast (or bird) is content with the residence and prefers to remain, rather than flee at first opportunity.

This is of course, a general comparison. Does the bird desire its cage? We may answer this without example. In reference to a roaming dog, the relationship between most dogs/cats and masters, is one of mutual happiness, therefore the wanderings are not to be taken as a flight out from the prison. There is a qualifying difference. On the other hand there may well be fretting on behalf of owner or animal - there may be ill-intent also (from either); in which case it is right to question the suitability or compatibility as is.

Accompanying each creature, each creature which is manifest, are once again, a further score of participating invisibles. Remembering too, that no matter how developed any being is, it shares an immediate relationship with those who are much higher and of splendid domains - and so it goes, that the implications of each are notwithstanding. Once again we may find that there are accompanying beings who are consciously attached to the beast, who are benevolent and caring for the duration of their incarnation.

However the question so asked is best answered by an addition to this: remarking firstly about the eyes of the beast concerned. They are without ego, they are vacant to speculation, they are 'open' in being; and occasionally what is established is that the openness brings passage for either man or lesser angel to communicate.

Creatures are dependent upon Man, there is no equal status upon the Globe or in the hereafter. They are utterly predisposed to his evolutionary guidances and to that which pours from his being into theirs.

The physical beast-body of Man is the most perfect, and resigned to this occupation; whilst the remaining menagerie are as aspects to degree. Impartial but not detached, they are in one sense, 'keepers' of Man also - that they keep portions of him and his being.

All that Man could achieve is in the beast. It is not preferable to return to such, but one may acknowledge the display. So thus characterized, the creatures dwell upon the Earth in muted harmony, fumbling into an existence marked by darkness and light.

Those who prefer the night share an astrality from an older age - also the dark-dwellers beneath the ground, in cave or deep in oceans - all of these, as combined with those who are nightly active, are sensed in reverse as it were; unchaste to the supreme and goodly forces, they have not given to attune to. This can be for differing concerns, yet the commonality they share gives them over to the moon influences, which they formerly recall and hearken for. Accordingly, they emanate those transeerial moon-milks out from their beings as well. The emanations are at their strongest also at night, and so unless one was actually participating with activity in the night, there is little crossover, yet some conversion by association.

For example, cats and clairvoyance have been long attributed assets because of this moonly influence so imparted. When a cat subscribes to brush past a man and bristles his fur upwardly, he is discharging his influence directly into the fluidic system of that man. The fluidic system referred to is unseen, it is the system rather than the expulsion of physical fluids. The magnetisms convort in many fluids, of many gradients. The physical fluids are but one range within that system which holds 'plasmas' of differing orientations.

There are creatures that shun the light and those which cannot perceive the sunlight - all of which are of undesirable qualities to Man, for they are incorporated with an existence which has become excluded to the penetrations of Christ in this way. Their consciousness is unawares and does sleep through the life-giving endowment daily. They are retarded and forlorn. Therefore do not eat them, associate or even keep pictures of them - to avoid conjuring their disparities also.

Specifically the question asked was whether or not a dog (or any other animal) could individually reincarnate returning to its former owner. The answer is no.
There are two parts to further this:

1. What of the animal after death?
2. What is really the relationship we know?
   

Firstly, life is life and immeasurably precious. The cessation of life, any life, is pain. There becomes a very real pain with every departure, be it the expiration of a heaven-bound cell, to the dissipation of an organized organism - where there is death there is pain.

The movement from this realm, this beloved World, is a surrendering which is incomplete. The transition is not smooth. The relays are, as yet, imperfectly maneuvered. If we are to accept that this World is foremostly our home to which we belong and identify, then we may realize also that departure out, during death, is both sad and painful. But it is not an unbearable pain or soul-destroying sadness. To the contrary, it is explicit of the love we have for the whole big conglomerate and all of the fellows within. It is a sweet-sadness with an awakening pain, which becomes as the reminder of those hungers and discomforts of hungers, which will encourage us always to return, to answer the need so known.

So having qualified Life somewhat, we may contest that when an animal does perish it also knows the sadness of its leaving. The beast who has incarnated has done so with tremendous purpose known and fulfilled, for incarnation is no slight happening, it is the significance won by exceptional grace, fortitude and delivery.

The dog who may be in our care is indeed an aspect of a soul which is not completely present or typified within its physical being. When the animal moves about the world it does so as an attribute of an individuality - meaning that it too may be individual, but in part only. After death the dog does return to its greater self, however at all times there must be a dog somewhere in the world which also belongs to the greater self, that incarnating be perpetual. The being does not ever withdraw on the whole (in the whole), unless it is taking part with the entire withdrawal of the Globe in quiescent slumber periodically. 

When there becomes the instance of the link being severed and there are no representatives manifesting, then there shall be the opportunity for that governing being to alter somewhat the propensities thus developed. Extinction leads to necessary renewal in a differing form or property. The beast continues as best he can, to keep a constant chain of incarnating members representing the 'group-soul' who is as removed, until such a time that this is no longer possible or desired.

The animals are earthbound and therefore do not require great lengths of duration between incarnation. They do not withdraw into higher spheres for communion or dream or experience, namely because there is that portion of them that is constantly there, whilst coherent here as well. 

Any suffering to which an animal has been subjected to during its life is translated into the astral impressionings, carried by its being and returned to the man or creature responsible when met with in the realms both after death and in sleep. Part of the incarnating commitment is the subjugation of extraordinary physical pain. It is deemed as extraordinary, because this is so in relation to the soul and its understandings. That which provokes physical pain does not need have bearing upon the soul in any respect, excepting that it has perniciously caused affliction to the fabric of the being. 

We are responsible for our own suffering in this way too. The pain that our physical body endures, which is brought about in consequence to our own ego's directives, is that which we are accountable for. In other words, if we cause pain to our own physical selves then we shall know more of the same after death, just as we should do were we to cause it to another creature. The condition of Kamaloka - of the purgatorial respite in which we sort out the wheat from the chaff - is responsive to our self's afflictions upon our very selves. This principle does account for denigrations which work upon the mind and psyche also. We must learn kindnesses to our selves or else God will defend us; even if it must be in contest with that part of self which calumniates our very godliness.

Returning to the relationships between man and dog specifically, there becomes on occasion certain intimacies whereupon the affections that are established are believably uncanny to the man and beast's concordances. The rapport is far reaching, and the man who is so given to the company of the beast comes to find certain understandings which communicate that speak to the heart, although not to the commonsense within the situation. In these instances we can refer to the opening commentary to find the explanation for such inferences, which pass between the pet and the owner. The pet who is subject to the will of the man and in obedience to that man, gives itself without ego involvement, into fields of involvement. Just as we may frequent a place, an egoless creature may frequent other personages, and experience the scenery and so forth.

Added to this is the capacity for the nuance of a nurturing love. The beast understands implicitly, that kind of love which nurtures it from the soul, from its own beginnings and through to its own; furthermore from those kindly humans from which it may be cared for. It too, may return much of this nurturing love because it is so imbued with it.

Attracted to this are goodly beings who are angelic or enspirited elementals (devas), or possibly deceased loved ones; for the mute animal becomes their eyes and being for a time, by which they may translate some of their love and attention through to the man who is caring for them. The animal gives itself over to the entities of the spiritual worlds increasingly, as it acquaints and associates with its master. So that for all of the involvements conspiring around that man, the animal may carry through some of those communications and empathies which are connected to one or more friends who have not the physical advance.

There are circumstances too, whereupon the relationship favors one particular spirit-soul and is somewhat characterized by their frequent presence. This is the experience which C. [questioner] acknowledges - which can carry from one beast to another in her care (providing the conditions for compliance are there, and that animal is conceivably vacant) - so that by appearances of attribute one may well believe that it is the same individuality finding expression within a different body now returning, when it is rather that there is a spiritual being who is finding expression through the house of the dog (its body) and communicating with C., thereby on an ongoing basis.

Beings have been known to bring animals to people for these purposes, that they may further the communication. Quite so, may we mention also the famous dolphin recoveries. Although given to be generous saviors in such times of near-tragedy, the instigation came from beings to whom the dolphins were compliant to. In other words, there was no direct empathy or conscious manipulation. It required some other prompting to which the dolphins graciously were in service to. Yet having said that, one may also witness just how marvelously they do lend themselves into love for men and for the world and for the beings who would 'speak' through them. 

There are all manner of spiritual beings who favor certain associations with differing species, but perhaps from this one may gain a little insight as to the depths of such experience which is often given to man and animal encounters. With the attractions and associations to mammals, there are the amenable conditions for such correspondence and activity. It is the nature of the animal which shall determine its receptiveness to such benevolent influences as are wanting to be brought over and communicated.

The dedications of animals to the altar and the sacrificial killings which have long been offered, have been in former times, utilizing the animal as an intermediary once again. Entrail readings are a demonic practice requiring that the point of death become the unction for the message to be conveyed from entity to person; working in a way not dissimilar to the above inasmuch as the creature involved is impressionable to the wilfulness thus conveyed in its physical being. But the forces released, into and out of the blood, into and out of the astrality of the creature, into and out of the demon and man also - these forces set in play, are without those influences of nurturing love as mentioned earlier - running opposite and contrary to any such regard - and therefore are most dangerous to the man who may be involved. 

Temple sacrifices were usually maintained in ways which strictly controlled the hour and operandum of the slaying. It was believed (with reason, for it was perceived also), that man could communicate with the lesser gods with such dedications of death, transporting a wish or a pledge through to the spiritual worlds. It did in fact, create a definable statement, which once imparted hung with a stern reality of permanence until addressed. 

If a man knew this craft, which was at one time an accepted form of powerful prayer, he could witness manifestations coming out from the expiring ethers surrounding the carcass, with visions unfurling of futuristic events as supplied to him from the attending beings whose presence he had called for. However the actions of clairvoyance have since changed, and although by our standards today we may find procedures such as this, most deplorable and corruptive, we may give respect to the issues of the past when it was moreover an acceptable endeavour to manage thus. 

Human sacrifice never effectively called into presence the higher beings, but only incited the lustful demons who called to defile the physical man, causing the executioner to forego his own many lifetimes hence. Demons are not selective in their aggravation, nor honor-bound. The 'priests' who caused harm to other men are themselves devastated for centuries after. As said before, angels have very long memories, and must withstand corruption lest they too become as treacherous as a man, who offers not of himself, but only others.

However, the domesticated pet who is happy in its residence and not given to unwanted pain or hunger or maltreatment, may become as an echo of its keeper, and a corresponding echo of its spiritual retainee also. All the while the creature is gaining an experience of egohood, even though there is not the immediate development incorporated within its own being. And the 'friend' that is met with, in times of companionship and solace, may well carry the qualities prescribed by yet another dear companion, who is unseen but whose presence is realized, beyond the animal existence. 

Do not be unnerved by the way the creatures convey themselves and others to you hereafter, for it is by impressions of affection, and not of intellectual reasoning that they communicate. It is not possible to converse in great length in ways more meaningful than what is already read and interpreted by spiritual attendees, and for their part, they are obliged to silence, that they remain in their respective districts, without undue or uncalled for interference. 

We may offer prayers of gratitude for all of our unseen supporters, who have favored us especially with their loving and wholesome support and found charity with us.
God bless them all.

Elementals - the Heavyweights- 21st May 1995

FOR Man to be afforded sin but be without sin (to remain distinct from his own products) he was to be attached to the beings of his making (though not design), yet free in spirit that he may return to the Father at any time. Christ challenged the demons when they grew to be all too powerful. They are of varying commons, although all are lethal if permitted into the extreme of their perversions. 

We are reminded of our ennoblement - most of which is serviced by the sorrow and bleakness of sin itself - that the ladder is indeed of many, and we are as men, somewhat in debt to our enemies for the contest. Our payment, one day in glory, shall be their fulfillment and redemption, for they too may be purified by our example; and the fashion as set by our Lord, who has taken concern upon all - all Men and their associated family.

We have begun to discuss the difficulties borne with the attachments of such beings known as thought-elementals. It has been established that these entities, though not with soul in the context of a man, do cling to and cherish men and seek their expenditure, this being most natural to them. They are constantly defiled by the heinous and unworthy desires of men, although there are most definitely advanced thought-beings who do come into effect similarly, but by virtue rather than lower means. We may look to the biblical text of Jude to find a perspective on the action and description of such beings. He writes that we may come to salvation, and speaks of the "angels who had not kept their own original state, but had abandoned their own dwelling" Jude 1:6 (Darby) - such angels who are still plastic to the ways of men, albeit ungodly. He brings to us the historical picture of that which evokes the eternal fires, concluding "Likewise also these filthy dreamers defile the flesh, despise dominion, and speak evil of dignities" Jude 1:8 (KJV). 

He continues, "Now when Michael, one of the chief angels, was fighting against the Evil One for the body of Moses, fearing to make use of violent words against him, he only said, May the Lord be your judge." Jude 1:9 (Basic English Bible).

Historically the sin of Man has been proven, and not so remarkable are the following observations thereafter; however the choice passage to be noted is thus:
"These are spots in your love-feasts, feasting together with you without fear, pasturing themselves; clouds without water, carried along by the winds; autumnal trees, without fruit, twice dead, rooted up" Jude 1:12 (Darby).

"Clouds without water" - this is a twofold description of the thought-elemental in nature and in manifestation. For these angels which have left their own habitation are so chained to the lower worlds, devoid of their qualities of heavenly ego. In Michael's realm the angels are indeed with the waters transparent to heaven. These waters translate into all worlds and are flowing spirit, but cannot accumulate in mist around the body of that which is defiled.

The thought-beings are true to man, and in this are still most characteristically angelic. They are in service to man, and although they are dependent upon him for life in an erroneous way, they are nonetheless true to his impressionings, now placing him as a demi-god in standing. Therefore we may understand that although these demonic creatures (at their lowest) are vile and loathsome, they are indeed clouds without water and appear as such accumulating around the man, conspiring in such formations - that being the second interpretation of the picture given.

Furthermore, we are in agreement with Jude, as he explains that there is no good fruit to come of this 'twice dead' procedure. For all that we give over in vitality to the lower and debased elementals is most certainly unproductive; it goes backward and forth, as with a man speaking only to himself, bringing death to the soul in the process. 

When it is said that there are men who "walk after their own ungodly lusts" (Jude 1:18) we are given the concept whereby the man becomes enslaved in his directing will to that which is going ahead of him and provoking him. Yet our message is one of distinctness - that the man is separate to the sin (conveyed by these elemental beings) and so with hope we may then proceed: 

"But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost.
Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life.
And of some have compassion, making a difference:
And others save with fear, pulling them out of the fire; hating even the garment spotted by the flesh."
-Jude 1:20-23 KJV

The advice for remedy is good and plain, namely to build ourselves out of the formations of higher beings, with our most holy faith, praying for the expediency of the Holy Ghost to quicken these very motivations. To then keep ourselves in the loving protection of God, for by Him it is acknowledged of our intrinsic goodness. The mercy of Christ was displayed in this facility, i.e. that we are separate to our sin and may be then recovered from it.

To some of these beings may we be compassionate and thereby to ourselves and our brothers also, who are primarily responsible for their proliferation. To others we may find contempt in the 'garment', that we also may refuse to wear our own contamination; for this too, is to be acknowledged.

In John's recount (chapter 17) we find the words of Christ giving us a beautiful prayer:

"I do not demand that thou shouldest take them out of the world, but that thou shouldest keep them out of evil. They are not of the world, as I am not of the world. Sanctify them by the truth: thy word is truth. As thou hast sent me into the world, I also have sent them into the world; and I sanctify myself for them, that they also may be sanctified by truth.
And I do not demand for these only, but also for those who believe on me through their word; that they may be all one, as thou, Father, art in me, and I in thee, that they also may be one in us, that the world may believe that thou hast sent me.
And the glory which thou hast given me I have given them, that they may be one, as we are one; I in them and thou in me, that they may be perfected into one and that the world may know that thou hast sent me, and that thou hast loved them as thou hast loved me. Father, as to those whom thou hast given me, I desire that where I am they also may be with me, that they may behold my glory which thou hast given me, for thou lovedst me before the foundation of the world.
Righteous Father, and the world has not known thee, but I have known thee, and these have known that thou hast sent me. And I have made known to them thy name, and will make it known; that the love with which thou hast loved me may be in them and I in them."
Verses 15-26, Darby

In this the World is still given preference for Men, even though Christ nor his beloved are of the World itself. Instead there is the differentiation placed, that we should be kept from evil, rather than from the World. The World, therefore, is given to be important to Christ. 

And if you have not already guessed, how then is it especially decided - why not simply surrender all to Heaven in the immediate? Why persist at all with the perilous plains? This is no simple question and not to be regarded as such. What we may draw from this is that the World is to be cherished and reformed as a whole. Secondly, it is to Father God which we rely upon for such effective Love for reformation.

In the Gospel of Matthew, Christ confronts the entire body of elemental desire in meeting with Satan. Remembering that it is the nature of the elemental being to prompt a man into more of the same, he is typified in chapter four as bringing every realm before Christ which is offered to Man by experience. The kingdoms that are associated are vast, for this is commensurate with life and all of its investments; and here for Christ to purvey, he is offered the table of Satan.

The stipulation of worship is an interesting one. Of course, this is and isn't a correct account of what actually transpired. The fancies of men are overridden by the true moments of intense rapture and glory, whilst all experience, earthly experience, arrays the soul after having been borne by the ego. 

We come to life in all of its contrasts and Christ has permitted all beings hence, and held realization for each and every one. The conglomerate being of elemental desire came before Man as he did perform before Christ. He asks of Man to worship him as the Master, which of course, was mere illusion of conceit and in ignorance of God. But Man himself will not settle for second best, and so the holies are pledged - which Christ did remonstrate by his rebuke.

In Chapter 18: 8-9 Christ says:

"So if your hand or your foot causes you to sin, cut it off and throw it away. It is better for you to enter life injured or crippled than to have two hands or two feet and be thrown into eternal fire. And if your eye causes you to sin, tear it out and throw it away. It is better for you to enter life with one eye than to have two eyes and be thrown into hell fire." ISV

Here once again is the distinction between ourselves and our sin; that we in spirit, are not what places us in the world, connects us to the world or brings our perception right there. We are separate and may discard the elemental beings associated, rather than suffer their sorrows in the purifying fires of Hell after death.

However, and also in Luke 11:34-36 we find:

"The light of the body is the eye: therefore when thine eye is single, thy whole body also is full of light; but when thine eye is evil, thy body also is full of darkness.
Take heed therefore that the light which is in thee be not darkness.
If thy whole body therefore be full of light, having no part dark, the whole shall be full of light, as when the bright shining of a candle doth give thee light."

So we take into our being much and do color it so with our thoughts and our intentions respectively. A man is still squarely responsible for the poisons manufactured or the joys he upholds. We are asked to be aware and mindful of our place as co-creators in this world, and the corresponding thought-world as mirrored in our beings also.

Paul reminds us soothingly in Corinthians 2 (13:5-14) that we shall know that we are not reprobates, and that we shall do that which is honest, though we be as reprobates. His comforting thought is namely:
"For we can do nothing against the truth, but for the truth."
That Man is singular to the truth, and that his appearance as a 'reprobate' is deceptive to that truth.
"Be perfect" he cheerfully concludes! -

"Be perfect, be of good comfort, be of one mind, live in peace; and the God of love and peace shall be with you. Greet one another with an holy kiss. All the saints salute you.
The Grace of the Lord Jesus Christ, and the love of God, and communion of the Holy Ghost be with you all. Amen."

Paul was in no way defeated by the 'damned and lost' elemental, when he defied them with his courage, hope and cheer. He has invoked gladness by such discrimination and has called upon a stronghold for Man to be found in comfort (for dis-ease harbors terrible elementals and runs contrary to the meditative allowances). He reiterates the wish for oneness, that we may be so conjoined as Men, and live in peace rather than incite the scurrilous activity of thoughts at war, which pitch men against each other whilst the devils feed on the remains of their humanity. His answer was in his cheerfulness and also, in the discrimination between what truly becomes a man in becoming a man.

Man is empowered to free himself and others from the overbearing natures of vampiristic elementals. It is his right to disable their harm and not answer or play to his own, nor those of others. Whilst they have cunning, Man has forthrightness and he shall win out over these sorry repositories which are verily his own personal shadows.

Our quest towards divinity is not marred by the complicated natures of these attending beings. It is rather that because of their existence being distinct from us, that we may be separate to the sin which we are answerable for. 

They suffer as we should not, but they are greedy for existence and seek perpetuation through our constant desires and fulfillment. If therefore our days are filled with joyous and uplifting aspirations it shall be that this is what they shall become, as we also will be returned with more invocations for the same.

This is why it is essential for men to come to know certain happiness, that the light of Heaven may stream throughout their souls and fill their beings completely. The thought-beings of sorrow and of hardship are hindrances to the developing man, of themselves. One must pass through these conditions and onto joy. That Christ has imbued His Creation with Beauty and with elation and mostly, moreover Love, is the greatest indication we may follow with likewise, as to how we are to become and be, best of all.

Criticism, Elemental Beings, Meals & Meetings- 23rd April 1995

CRITICISM within one's own awareness and sub-awareness, draws the offendant closer to he who he criticizes, that he may be embraced and possibly unburdened somewhat. This is why criticism is an irritant to he who openly criticizes, for there is that part of the higher consciousness which seeks to allay all misfortune as perceived in another; whilst the mundane consciousness in a man makes struggle with any such involvement.

Abhorrence to particular conditions comes naturally; whilst accompanying judgments about the men we find disagreeable or whom we find uncomfortable, may be untoward in cruelty if not answered also with a degree of compassion. In simple terms, he who we are not moved to feel sorry for when a criticism emerges from within our own being, is one who shall share their experience with us in some period hence, that we may come to sympathy in full awareness. 

When a man overcomes an illness or unsanctity, he is triumphant for all. He has accomplished a recovery which will affect many in this lifetime and the following. Conversely, during times of struggle - be it any form of struggle - he may also make share of his pains and his involvements, so that the influence of such travels over into becoming planted within the psyche of other men, then brought forth within their circumstance; and so it goes. 

On the surface this does appear (and with warrant) to be a dangerous outcome, sadly. Of course we have also discussed previously, how the very company of men who are of untoward natures shall affect even pure individuals in a derogatory way, were that they continually abided them. Influence does indeed work its way through regardless. 

However, in respect to our true natures which yearn to incorporate all understandings of humanhood, the shared experience may be of merit, particularly in relation to karma and the relative unattachments there. All consequences are karmicly in tow, however when one man 'shares' experience with another directly, it can be through the activity of an extended ego who:

1. Wishes to make supplement - make right the perceived wrong (in the circumstance of criticism) - and seeks to alleviate the karmic burden of that soul.
2. Has conflict arising from this confrontation of attachment – the lower self seeks to flee from the experience and may become antagonistic to he who he criticizes because of fear of involvement.
3. Is subsequent to the very velocity of such antagonism - i.e. the further one is repelled the closer one is drawn - the individual shall experience that which he has rebuked.
   

If on the other hand he has already such experience within his soul-consciousness or waking consciousness, to recognize that which he finds offensive, and further to this he has pity for that circumstance, then accordingly the supplication has been offered by the Higher Self in the form of pity or compassion so given immediately, and the involvement goes no further.

None of this relates to false criticism, whereupon the claimant has misjudged another by mistake. The reasons for such depend largely upon whether or not there is upset or rage which accompanies the complaint. There are many casual criticisms which come and go, flitting throughout a man's mind during the day, which barely impact his consciousness, but act as little aggravations to his overall concentration. These mites of dissension are of an elemental nature which primarily feed from the vitality expired, given out in cursory bursts. Their own nature is built of uneven-temper, bad-temper; and they continue to inspire it where they can, feeding from the man's expirations as he is goaded into replay.


These elementals are essentially colored by the man himself, who is responsible. They are encouraged and fed by him, and when viewed only abstractly in relation to one's thinking, one may still acknowledge their presence and their effect, particularly when they have become immeasurably interrupting and disagreeable to self.

The expiration of thoughts which we harbor, compound and hold consequence. A 'simple' expression of anger, let's say for example, may be nil-directed and of itself ineffectual (impotent enough to cause any great or lasting harm) but it will assuredly go directly into an awaiting elemental being who will thereby return to the initiator for more of the same. This elemental being will go back, with the same substance as was given out by that individual - the very same - to then inspire more. 

Now this may or may not be entirely effectual. Should it be that the elemental is weak, having only just been 'born' to this, then he may dissipate his substance and the man may indeed walk away without furtherance; or if the individual responds twice over he shall give issue to his friend who then doubles his strength with the outpouring.

The elemental being may then return to the man with an increased ploy, sufficed by he himself. There is then the relationship of this external fellow of Anger living independently as it were, but returning to be reinstalled by the man who is loved and acknowledged as creator. Every time the man hastens to expound this emotion and his astrality ignites with passion, it is then fed to the awaiting being who, for the main part, has been the very cause of the inspired 'feeling'. 

The man himself may believe that he has reasons, either well-placed or otherwise, but he has moreover a habit which has been experienced and practiced over many episodes which all have differing reasons in the past, therefore he is prompted to anger by the anger he has - whether it is useful or destructive, it is self bound and self orientated.

One of the saddest sights seen, is of the circumstance where an elemental being of this desire variety has taken a man into death - their relationship has gone thus so. In the case of Anger, as we have talked of, one can see many a man being led over the threshold holding this being's hand for the last time, only to enter the astral domain quite weakened from all the vitality so expended.

The individual after death is habit orientated, and relies upon the behavior moreover, than wording or even thinking. He is what he has exuded - he is substance for substance. If there have been negative parallel relationships such as described, it will take much effort for the soul to detach from the relationship in order that he remove himself and carry onwards into higher realms. For in the case of longstanding relationships between our personal demons and ourselves, there is that self-identifying dependence and a reluctance to give up and sever ourselves from that which we have poured much of ourselves into. Pity that it is not with an angelic being, rather than demon! 

However, in all of these sojourns there becomes a lasting and good effect. For then a man becomes entitled further to Grace, because of his efforts in Hell. He may not move into Heaven with unnaturalized fiends; he must forcibly and consciously see them as they are, and himself into the bargain, and then in answer to need, he is awash with the anointing love that comes to his sorriness. Elemental beings, during one's lifetime, will desist if they are not encouraged or fed. They do expire after time, and are not therefore empowered to promote more of the same, if more of the same is refused. 

For the purpose of today's subject we relate only to those undesirable elementals. There is of course the same principle given and worked to positive effect. They are a part of nature, of human nature as a matter of fact, and simply colored by Man, depending upon his desires, his inclinations and his determinations. They may serve Man usefully, or if so allowed, be a deterrent to his brighter consciousness. They are intrinsic to the thought-world, but have origins which go before thoughts, and are so played out in this way also. So one may look more closely to the aspects of criticism in ways related to self, to try to discover the internal promptings to such. 

Discernment is distinct from criticism and necessary to the developing ego. Discernment is well-founded and must be accurate by its nature, that by experience and with clarity we can assess a predicament well. But this is rarely accompanied by negativity, and if it is, the negativity is a detraction from the man and is unrelated to the judgment; for complete discernment brings the true peace of knowing. When any situation is properly reviewed and understood, then there is always a peacefulness which abides. 

In the most horrible of human circumstances, where grief and cruelty is prevalent, one may be moved to focus only on the pitiable causes and then wish to defy them. However, concentration upon the upset is not concentration upon the men concerned; it is further from them than to them in an overall reality. When the soul is seen there is hope and hope then given them. When the knowing comes that no earthly circumstance will shatter a man, then a peacefulness may not only answer one's own upset for him, but tend also to that which we find discrepancy with. We begin to administer supplication ourselves, providing we are enabled to do this with a peaceful attitude above all else. 

In our daily applications of this it is possible to divorce ourselves from our corresponding elemental devils (for which most have differing natures and intensities) for a time, and by such practice, their effectiveness lessens with every such separation. There are places made externally (such as a chapel) and ways to be internally (during prayer and certain meditations), where they cannot interrupt the feeling-consciousness and draw the man yet away from his spiritual intention. When we pray we purify, this is true. 

There are many activities which could ordinarily be of a crude or base nature, given that is all that they were. For example: when we go to eat, we may eat with many elementals at our table. Let us work through this simple examination, remembering that elementals do not belong primarily to reasons or to reasoning. They are born of desire, be it of a higher nature working in Man, or a cruder lower nature. They are what they are, and they only inspire what we have made of them.

When a man comes before that which he is about to partake in, he adopts a preparatory attitude. This attitude will assist him into the activity, and is comprised of one or many 'summonings'. When the man is preparing for a meal, and the food is there to be had, there also are the elementals of communion (for which there are a great many involved), and we shall come to them further on, subsequent to this. 

Before the meal a man may involve an accompanying elemental of:

• INDIGNATION - The experience of indignation at having to eat. It may presuppose that the meal will not be enjoyable, even if it is what is desired. This is a complicated, but an often seen elemental inclination. Our relationship to the food we take to ourselves is delicately balanced every time. Our desire to eat may have little or no relativity to the perceived substance before us. Our perception of the nature of the food may not correlate to its true substance and action upon us. We may have had some difficult experience with food (as all have) whereupon we bring a suspicion to the table, inspired from that first experience. The suspicion would be a secondary elemental to the indignation. We may be indignant at our own desire and need. This may have formed when we were refused a food or refused a second helping, and became abashed at the circumstance thereby. The meal may become rancid with the indignation. It will taste differently. Dietary obsessions - even to the extreme (anorexia, bulimia, over-indulgence in substance) come from this elemental. Food is no longer associated with wholesomeness or given the respect it's due. It is viewed negatively and unreasonably.

• GREED - This elemental may work with indignation or be quite separate as entity. Greed is an overactive preliminary for survival. It is also quite unreasonable and unfounded, except to say that it is stimulated excessively in its very nature and a most responsive demon because of that. If we are to over-eat past our required fill we are being greedy. If we are prepared to eat whilst others go without, we experience greed. The elemental can present even if there is no one else in the room besides, it can be inspired and inspiring because as modern man we know that food may well be someone else's would that circumstances were different. When food is wasted, there was greed involved in the misjudgment. For greed is hapless and has no regard for wastage. Greed cares not for the nutrition within the food, nor the heavenly grace; it is an attitude of sense-fulfilling, inciting the lower astrality to excite at the anticipation and over-indulgence of sensory pleasure, before physical or spiritual fulfillment. Greed plays for excessiveness, insatiable excessiveness. Frugality may be inspired by greed when it comes of a man who is 'greedy' to be frugal. In this sense, one may be excessive or over pronounced with good intentions - i.e. to over fill the dinner table, or to underestimate the appetites of others. It can be that poor judgment is more apparent than mere greed, however it is greed we can watch out for.

• ANGER - This elemental has been given some consideration here already, but now for a specific context in relation to attitude and eating. The combustive nature of assimilation works similarly to the fiery relationship of sexually combining individuals in regards to the lower aspects and passions inspired - the individuals are inflamed in centres of activity all at the one time. There are very definite times when a man is 'combustive', and also when he is meeting within proximities, needing toleration or love with intimate involvement. The process of assimilation requires that we may firstly withstand that food, for without the adequate toleration it would become by its action upon us as a poison. Whether or not it would kill us entirely, it does certainly aggravate the system in part, and does kill us partially within the moment, within a certain centre. Quite often one may see a man getting angry during the course of his meal. As he ingests any food with contemptuous mood, he certainly does poison himself (and perhaps others who are present in his company); however, the point here is that the anger is usually inspired because of an inadequacy within, in meeting with the natures of the food which he is to combine with. If we cannot combine with love we find that the combustive forces actually turn corrosive against us, and become inflaming to our unhappier passions. If, on the other hand we have combined with love, then the opposite is true and we are inspired to happier experience. This then promotes also the need for one to choose that food which is most conducive to the system, and also highlights the merits of one's table grace, that we may call upon the higher order to help us in the very assimilation of that which would be otherwise intolerable.

• STUPIDITY - This elemental accompanies many a meal, particularly in the instance of men who seek to become the substance they consume. For the weaker ego there is the desire to lose the consciousness in the lower activities, and further on into the very natures of the foods so provided. As an essential experience it is fine to come to any particular and know it well, however the elemental of stupidity takes a man into the desire for unconscious participation, thereby negating the experience entirely. It seeks stupidity for stupidity's sake. This of course is most ... (if you get the picture).

Perhaps if we move on to the more positive aspects that may be brought to a meal, for this may help to encourage the student to realize that just as our elementals of the lower desires presuppose their worthiness upon us, there are more useful acquaintances which we may harbor lifelong.

• JOVIALITY - We rejoice in life itself when we begin to combine with others and with external substance. Here we come to know ourselves. We have tasted something different to ourselves and it does please us, therefore there is harmony known and experienced firsthand. This elemental may be encouraged and responded to in such ways that it does promote further harmony in situations where there is none. The stomach will be relaxed and the fiery digestion will transmute the forces into higher activity, rather than in a congested mass which circulates and concentrates solely around the lower regions - the man shall have his own higher activity stimulated thereby. Joviality may go where anger cannot and it will transform the working substances with joy and with love, that a combining shall be successful and of merit.

• REVERENCE - is an attitudinal elemental to accompany our meal. This elemental corresponds to life and is angelic in aspect, presupposing us to the higher realities of what is taking place. Every bite and every sip involves the mystery of being. The actuality of consuming a meal, although commonplace in occurrence, is one of the greatest happenings experienced and known to Man. We do not approach our food on a level for level basis. The elementals who do feed from our expirations and intentions, do so to satisfy a preliminary and base survival. The animals are drawn to etheric vitalities or astral attributes, but do not combine in the way of the ego in relationship to that which they may consume. In Man the substance is actually uplifted and given greater substance. Through Man, in the overall sense, that which does adjoin his evolutionary pathway is thus brought higher by such involvement, and in the day to day sense with these relationships, that substance coming from whatever living entity (plant, animal, angel, elemental), is directly involving the living evolution of that entity, and raising them higher.

• HUMILITY - We are humbled before need, we are humbled by mortality. There is that part of all men that knows of its dependence upon the food and upon the provider of that food. This elemental shall grace us with their presence when we are meditative upon thanksgiving. So here is another working example of table-grace; be it simply uttered, nonetheless, it does provide for a different space for a more beneficial elemental to enter in. Humility assists us in being able to give consideration to that which is outside of our immediate ego-experience. In this way our egos are developed when we return to them with greater experience thereby. In the context of meal-eating we are necessarily caused to become attentive to that which we do take into ourselves. We may develop from this the necessary discrimination also, so that we are cautious about substance, whilst trying to develop our awakening consciousness in this regard.

The meal is not merely a sense pleasure, nor is it an experience in which we may lose our ego involvement. It is a sacred act which we may pray for, remembering that what we may do in all ways encourages activities of elementals which will directly affect us now and in the future. And particularly when there is fiery activity stimulated, there shall be activity on the whole. 

The purification of prayer should not be underestimated. The very attitude of prayer inspires within a man the form of elemental which immediately drives out all lesser and aggravating fellows. Father God provided Man with a respite wherein he could go at anytime to Him unhindered. During the time of prayer we are exactly that: unhindered. So in not only the circumstance of table-grace where we seek to have a proper attitude and call upon the heavenly and higher forces to attribute our substance and combining, we may also use this gift of purification in preparation for other such combining, such as collective study. 

Once again, although briefly explained, we may cite a few elementals which may well determine the passions either way: Indignation, Anger and Greed - answered by: Joviality, Reverence and Humility.

Firstly it may be said, that the more one is practised the stronger there becomes the elemental being thereby. Therefore, it cannot be reasonably anticipated that any meeting group shall instantaneously upon will or want, establish separate or joint elemental beings of stamina. This is only won from recurrent effort. And the principle holds for good as for bad. 

Initially those prayers said at the beginning of such an effort will provide a clearing from the room of personal demons, at the time of the issue. However they are not far away and often called back in, for remember also, that they are habits moreover that we do live with, and the sanctity provided by prayer shall only hold good in a sealed and protected space (one which is not usually entertained by negative or frivolous moods for example). 

We may liken the attitude desired to those last and first moments adjoining sleep. Sometimes spiritual work and prayer takes men into sleep because they are separated from their demons. Also a man may be so used to being 'fired up' by his elemental host, that without them and their interplay he is open to the heavenly forces, but tired by them as well. However the reduction of activity is desirous when we come to serious study. 

Once again we may briefly examine our common or garden variety of elemental:

• INDIGNATION - We often resist truth, yet it is because of this elemental so inspiring the attitude, rather than by reasoning or intimation from the spirit. Once again it has all come from some defensive moment long past and we may realize that in the first instance. The ego is given a peculiar status - in children who are unawares and unattached to their active egohood, we find the greatest surety and knowing. In adulthood there is a conflict of knowing within the one man, and largely it becomes unresolvable, as the individual is ongoing throughout the entire life thereafter. Changes have to manifest within the consul, and he is ill-equipped to sustain soul experience with egoic explanation. At best there shall be an easing of tensions, but tensions shall predominate ever after, and perhaps primarily all indignation does come from this within. Indignation may be a tool of discrimination when we refuse an untruth. The elemental itself cares not for right and proper use, only for the exercise of vitality out from a man, and so when we bring such a being into our consciousness when considering another's point of view, we may answer it with a humility which will give over to a more charitable aspect of consideration. Indignation says: "Who are you to say that?" Humility says: "Who am I to say that?"

• GREED believes that we are individually entitled to a spiritual progression before all others. It will coerce the student into many excesses. Whether well meant or not they are a hindrance to proper study. We may feel greedy for upliftment and although it is not as a sensory indulgence, it may actually become as parallel to such if we are overeager for the repeated experience of upliftment without the true revelation to accompany it. The attitude here is a difficult one. Who does willingly abandon their ecstasy of finding? However there is quite a difference between this and the other. The greedy initiate has little time to give for those things which do not bring him pleasure. His excessiveness will show when he is unable to let the pure joys come to him, rather than he stimulate elated joys in fantastic imagination. By all means the higher involvements will come and be revealed; be it because of the effluence of others or by personal attainment, yet only because of the love of that which you work with, and not for the experience moreover. Reverence shall answer this, for intemperance may come out from simple mistakenness or from greed. However with reverence we may learn to honor the spiritual life and seek to give it value, rather than use it solely for self-improvement. This is another reason why meetings of men are significant, for they can be for one another and thereby surpass the sole effort integrally. Greed says: "I must take to myself all that I can that I may become more. "Reverence says: "I honor all Life and shall become only by its becoming."
  

• ANGER or its corresponding elementals of dissension often frequent meetings of men, for firstly as was discussed, there are combustive forces at play - just in the dynamics of great and wonderful thought communicated between minds, and then onto the higher ego involvements also.

Elementals are not prompted by actuality so much as perceived and recalled actuality. When a man sits with other men he is often as not recalling similar circumstances and bringing to mind this and that story. This can be untoward if in fact it calls upon negative associations - for them or for others - and so we find that the elementals which are not conducive to enriched and cooperative study are induced by those things outside of the issues (rather than within).

Joviality is an aspect which need not be excessively remonstrated to be effectual and as remedy to dissension of any regard. The nature of joviality is uplifting - it is what it is - and though harsh judgments despise it (that being the nature of a harsh judgment, if you get the thinking), it is as unhindered, untouched by upset when pure and free from criticisms or insinuations. For there are times when the elementals of dissension need be cleared away and Joviality can do this. 

Anger says: "I cannot tolerate you, you cause me to pain myself".
Joviality says: "Arise out from that pain and expel yourself."

We should not be dissuaded from trying our best, for it is the very trying and rehearsing which will establish our strengths and our patterns as empowered into the elementals of our choosing. Much can be managed, and there is plenty yet to be learned - with no recriminations from self, as this only brings on elementary indignation at self etc.

We may close with a prayer:

To the Angels of Man -
May we not offend with violent overload,
In stresses of magnetisms ungoverned by joy or of love.

As powerful as demi-gods, we've shaped as shapes did form,
And now for all the whole of Man those hideous makings perform.

Dear Angels, do protect us now from shades which hunt our souls-
Our starlife-lights they shall expire, our joys exhaust,
Our truths withhold.

With wings God-strong raise us above,
That we shall not feed dragons with tears or this our bleeding blood;
And rest safely on your pinions.

Shall we then move to transform them?
With that sanctity of a greater fire?
For here I be, enshrouded in Thee,
By Christ, make pure my Desire.

Amen

At Eastertide- 14th April 1995

THERE are those times, seemingly vacant, preceding the events designated to become. They are not empty as such, bereft of design and configuration; they are as an expectant pause amassed with possibility yet given to the directives and impulses that are to be, are to be manifest.

Every 'space' that awaits to be filled, every passage into place and time awaiting projection, is in actuality, living hope. These 'vacancies' are not indifferent; just as that and those which comprise the spiritual worlds are not indifferent. They are enlivened and stimulated into further life by the very substances of Hope and Joy. This is important to comprehend and re-instil back into the consciousness, that all space, be it filled or empty, is imbued with a joyful, hopeful permeation - it is Christ filled.

The bleak aspect of Golgotha is a most terrifying representation to the spirit. When taken into account, Christ's Sacrifice does make all opponents to Him tremble within, and thereby at least by that measure alone they shall know obedience to Him. His immediate protesters are creatures of sin who live in wickedness as pronounced and vitalized in Man. They are all pretenders to the throne:

• Malice, defying His Love;

• Ridicule and Criticism bearing Doubt and Doubt's diseases;

• Covetousness and Jealousy- the jailers of the spirit;

• Hatred and its conspicuous enclave Vanity, which chooses self-righteousness over humility and perpetual betterment;

• Lovelessness desires self-empowerment firstly before all else,

• Ugliness (in the spiritual reality) assuming beauty and contesting true purity.

Yes Christ has opponents who actively contrive against His ways, who are not as yet so dispositioned to accept His reality in aspect that is needed.

The greater Universe is graceful and with all things contained harmoniously. With the contrast of sin and all of its contradictions we have the paradox of living Man, for in this Christ has made allowances and provisions for His very foes - they are subject to Him for existence also, so great and powerful is His Love and toleration that they be.

Sin may continue to live in Man and not harm him so long as there is Christ there also. It is not so much the sin that shall devour his soul, but that the man would weaken and disseminate without his Christ's infilling. It is not enough to be sinless were that one was Christless as well.

Karma, for the main part takes care of the sin - particularly the congested or overly pronounced disvirtues. Accordingly the holiest of men carries sin within, as part of his uncompromising makeover. It shall travel with him and manifest in lesser and differing ways, but shall nonetheless be that part of his humanhood to remain.

Before the crucifixion of our Beloved, the inner sun within Men was eclipsed by the falsehoods so compelling to the soul that Man was in danger of losing his very pulse linking him with Christ. Incarnation would have ceased, Love would not be known. Even today men are so disheartened as to the wondrous realities of life.

The perilous death in Christlessness presents itself every year at Eastertide. Once more we are tenuously offered a free decision - just as, after completing an episode of a lifetime we are so given the choice as well - and deep within our spirit's nuances we may embrace Christ or turn from Him. We may withstand the overwhelming Love or suffer the pains of our own lovelessness.

We have been forgiven of our wretchedness, even though there is that within our brother and ourselves besides, that would otherwise become intolerable; it is suffered within Christ and made good. We are loved completely in this issue, in this moment; in all that we are and are to become, we are loved.

In all pressures in twain, in bud and shoot, in mind and dialogue, with here and now, in virtue and its pretenders, there are stresses of nuclear proportion, all brought to peace by the presence of Christ. We may slip in and out of time during prayer; we may cherish our meditations and give thanks for all of the knowing.

The more like Him that I become,
The more He shall reveal to me,
That I should know my Christ, my Sun,
And live His Love's intensity.


I call, oh Lord, for you this day,
Be known, that never shall I leave Your Grace,
In Presence here, my Christ, my Sun,
By mercy sweet, my sins atone.


And now forthwith, with copious Love
Your contestants lose virility,
Yet men who seek their Christ, their Sun,
Increase their strength commendably.