Jupiter & Saturn- 11th June 2001

AMONGST the beasts, the elemental elementals, the organic hosts and the angelic devas, there exists a fundamental curiosity about themselves, about life, which is full of happy and playful expectation.

This disposition coexists with all of the survival tasks and cooperative efforts from which modern science builds much of its current profiles and observations. However, within the natural world in the very least, there is very little which is documented or made note of to suggest that wildlife is anything but purpose-built … that it does indeed have an extraordinary capacity for fun!

Yet even with the littlest of life forms we can see quite plainly that they will go out of their way to explore or experience something, that creatures are inquisitive, and in their own way, within their varying capacities, they are at times intriguingly impractical.

The impulse we have which leads us to expectations of mundane practicality often brings us to conclusions of others which are unreasonable or unfair. Apart from the many disappointments we may experience when they do not fulfill our ideas of predictability, we are unable to appreciate this freedom for randomness, experience and further joy as being part and parcel of life as it really is.

Our first question here can be - from where does this expectation of mundane practicality come from. It can be noted also, that likewise it is a deficit perhaps when individuals approach their beloved Gospel in the same fashion. So this question of itself, goes beyond simple human relationships or our interpretations of the other beings within the world, to also our cosmetic approach to history, the arts and the holy script within both.

Unless one is unbearably sad, aggrieved or physically depressed, the condition of joviality, remarkably, would be the baseline norm. There are so many happy moments on offer, so many excite-worthy happenings to be had; simple pleasures also, which Heaven itself has afforded us - and yet sadly the adult-child is disciplined away from his fundamental instincts for joy and joviality.

Of course one must approach this topic carefully (for it also is becoming a depressive collective of put-downs!) and revive ourselves with the understanding coinciding to all of this, that secretly, determinedly, we are all very happy beings, deep down.

Our very souls which have occasioned our spirit's walk with the Father are light-filled and perpetually shining back His Reflection. Our soulic condition brings us a far higher pleasure than the earthly astrality would ever realize. We have cosmic nerve-endings which dip into seas of paradisiacal imaginings; we have senses upon senses, and beauty upon beauty - primarily we are well fed and much content amongst not only the spiritual glamors, but also the true riches we may harvest. And so, know this plainly, as sad or worn as the truss may be, all human beings are wonderfully gifted and gloriously happy every living moment of creation.

Oft times, our experiences within the worldly life pervert the more simple knowings with confused identities of half-sisters or half-brothers, or occasionally even some wayward and futile impostor. Such a misrepresentative is Frivolity - that unfunny joviality - which demeans or sours a situation, rather than rejoices the life within it.

By Jove!
Here it is again!
That leaden comment!
That Saturnine heaviness!

Inwardly we can scrutinize the influences which come before us. Through a person, through an event, or welling within our own nature, we can take the time to consciously divine the source of an influence as to whether it is light-hearted or heavy-hearted, life bringing or burdensome - of Jupiter or of Saturn.

"My past weighs heavy" is a statement one could well make about our dear old Saturn. Before, in our experience of the condition which was the first Saturn, we did not convey to life and to others this 'heaviness' we occasionally express today.

Within the local astrality there are aggregates of mournful wraiths, impenetrable, inconsolable, irreconcilable recollections of upset. During the entire period of this planet's incarnation we have accumulated a vast population of these specters - ourselves (all of us) having at one time or many, manufactured and laid out such a memory impression of some terrible horror too difficult to assimilate … or of a sin (generally of pride) which has converted into a perpetual complaint (in denial of truth) that now, even in this century, persists with the problems stated a million, million times over by these remaining ghost-forms.

This element as a collective 'dogs' humanity with a pitiful whining which is not of true pathos (for it is without soul) but distinctly of depression (for its action has no spiritual core of goodness within itself and simply promotes more of its same).

However, the Saturnian heaviness that is discussed today, is not of the above, but of a preceding nature and time, of a yet still older element - a veritable dragon rather than a dog if you will – a dragon of paradox, cold yet breathing a fire … a fire which is not of the Holy Spirit as we know it working through Christ - rather, a cold flame breathing through Ahriman.

To the concept that it was from Saturn that measurement, weight and numbering was born we can comment thusly: Although numbers can be divine emissary representatives of something faithful, holy and true (mathematically, precisely and demonstrably and further more predictably) they are secondary to their dynamic and quite abstract in terms of consciousness and self-determination.

At best they are angelically cooperative. However, we can also be reminded that they cannot of themselves define a sum total of any life form, but only measure a part description therein. Life is not born or to be found in numbers, nor are numbers life itself - in reality.

The cabalists and the magician would disagree with this. The same, by the way, could be said for the written word in alphabet - which is a different subject with differing considerations. The cuneiform equation intimates within it the mysteries of cosmic beginnings, but it does not think them or know them - and it stands as but an empty doorway to the realities we perceive behind such configurations.

Whilst every law is precise, and every conjuncture of activity is equatable, it is driven by purpose not by repetition. This is a whole philosophy in itself, of attitude we can decide to accept or refute. Nonetheless, it is our conviction, that we are capable of deciding so.

For example: were that the heavens are number driven rather than more highly motivated and contrived, then it could be argued that 'one' would suffice. Newness could not exist. Interestingly, and this is the point … neither could impracticality! It is verily the nature of impracticality and the unpredictable being evident with both human nature and Mother Nature which tangibly proves that the greater cosmos lives within a greater complexity than by uniform systems detailing its parameters of being!

Although the number crunching magician can create by his invocative equations, he is remarkably, only manifesting impermanent illusions - broadcasts - which again are of themselves without a core substance. Life, we reiterate, is born of purpose not of abstract manufacture. If the purpose is from love it will find means everywhere to bring itself into being … and later become quite equatable in the finding.

Subliminally Yours…18th May 2001

Across the seas,
I am the sea.
To flats and rise of solid form,
From foam to form,
I am the form.
To breast and bone,
In heart and lung,
From phallus to womb,
Secured and cured,
Made holy, the infilled cavity …
Across the seas,
I am the sea.
In temperate,
In climate,
That angelic velocity …
King of Linguists,
Chief of all specie's converse;
This is my Society.
Divinity speaks,
The mundane shrinks;
The moments pause,
Leaving way for a yet greater meaning.
The pages bow,
And all Truth listens;
The speaker, silent now,
For the King is to begin His singing,
Forthwith, fore spoke,
With melodical implication;
One bar, one note,
One meaningful deliberate infraction,
Without jargon's tarnish of soulless abstraction.
Becoming and being,
With knowing and seeing,
With sensing, and loving,
Complicit to our Father.
Across the seas,

I am the seas,
To ocean's floor,
In harbor's bowl,
I am the seas,
With depths untold,
I am the seas …I AM!
Imbedded within each pore and grain of Life,
He Lives.
Beloved Christ, you are of our Father, and by this through Him we know you, just as through you we may come to know Him.

There is a mystery to our deepest connection which conveys in a spiritual pulse our Life present - that of ourselves so bonded with our Father God, that although unseen He is present, and He is palpable in our sternest of knowings. And as difficult as it is, in times which were almost as yesterday to us, our subliminal knowings of His Presence were much, much stronger … when compared to our distractedness now, and our fleeting, almost feeble awarenesses as is.

Modern life contrasts the inner worlds competitively. The consciousness bravely ventures out from its familiar happiness of faith, and tests itself within an adolescent rambunctious confidence.

Our relationship with Father God never falters though, but remains the only constant, ever. Behind all activity, in spaces between, in times of rest, sleep and death (particularly), we are referring to our Father God for the highest life-giving staple there is possible. 

Etherically we may be renewed along the way, egoicly we can be enhanced. There are so many vitalities and qualities which are gratefully received along this peregrination of gathering a strong spiritual development. However, and something which was always and must continue for our being's very survival, is that relationship we carry and He carries, with us. This life-giving is something which even goes before the drive and vitality of the Holy Spirit as His action and Will made manifest.

In explanation to this we can view our relationship to our Father in the most primary context of our beginnings, of our origins in Him, before activity began to fashion the spaces for us to venture further out into.

Spirits can live as inert germs, seeds not blind to sunlight or impervious to warmth, yet awaiting their stimulation to encourage further life out from them. For us, as seedling beings, the fiery vitality of the Holy Spirit Incarnatus, has drawn us forth into the imaginative realms and form, form that comes directly from Christ. The creations, the forms themselves, were not living within us (although the capacity to comprehend them was and is), but rather it was Christ Himself, and later the lesser architects besides, which have offered the realms and laws of being in which we now negotiate all experience.

Known as "the Great Waltz", in this trinine action of the "One, Two, Three" into manifestation, of the repose in Father God, the movement of the Holy Spirit and the conveyance and creation of Christ, we can discover (almost to disillusionment) that the still much greater waltz has not yet even begun to work upon us, to be a living reality in Man. Let us explain:

At present Christ dwells within the Father God consciousness of Man. He is known by and considerate to this primary and essential thread of life which is our direct passage and communicant with our Heavenly Father. In this aspect our knowing of Him is not therefore, as yet, experiential.

The Incarnation and ReIncarnation of Christ has occurred within this World - most definitely - it is simply that Men have not the faculties, the perception and the comprehension to give witness to Him necessarily at this time. Nature spirits can see Him - distinctly with an appearing personality that they can relate well to. Angelic workers recognize Him. Babies see him. The animal world knows him. Christ is not intangible, He is actual. And, He can and does present in a multitude of forms (animated, enspirited and self-conscious) all at the one time. 

However as much He is part of this World, is this World, and paradoxically recreates this World, our first means of knowing Him comes not of this World but of our highermost spiritual perception which goes back to the preconscious origins of spirit.

Firstly it should be said that the term 'preconscious' does seem to imply a lacking of consciousness, and yet this primary condition of spirit could also be termed as super-consciousness as well. This pre-consciousness we hold, has not yet been translated and condensed into the material driveways of knowledge … it simply is not conceivable in day-to-day thought-forms, elementals or words which are on offer today. So this primordial spirit-consciousness has not the vessel or the venue to be understood intact - there are not the means for a full comprehension within our waking life given to us, to explore the reality of Christ in this way. He is, therefore, presenting subliminally to us.

Having said this, we do not believe that this condition will remain or should remain within the soul's cognitive formulations. Interestingly this is not a matter of egoic development either. A man can develop on into infinity following a thread of reason, with a tricycle of selfhood, but it will not of itself, bring him closer to our Christ necessarily!

Firstly we can begin to understand by this, how and why the Gnostics have pleaded with their audience to reiterate the solemn and holy relationship we hold with Father God firstly - even to the point of denying or excluding Christ (self-consciously) as a necessity in doing this. There is a matter of politics, a concern for a certain truth, whilst also a perspective which refutes change and is most stubborn to it. There are bodies of men who represent perfectly certain stages of Man … this 'gnosis' is one of the Father God consciousness solely, without further development regarded.

The changing over from the Father God consciousness of Christ, into that of a Christ consciousness of wakefully perceiving Him in the world will be, paradoxically, effected through our self-conscious relationship with Father God - through active love. Interestingly, it cannot come by mere reason, and unlike the Gnostic principle suggests, shall become automatic in Man due to his self-conscious and active principles of love complicit to the Divine Will.

Such a 'Christ-consciousness' does not mean to say that folk are immediately christianized in a sense of being 'overtaken' by the being of Christ. What it denotes will be two things:

1. That there becomes an amalgamation of soul-knowledge operating within the man with that of his day-waking consciousness;
2. That symptomatic to this will be the immediate perception of Christ as He appears in the World today.
   

Returning to a former point for reflection, pre-Christ's Incarnation men had, ironically, a soulic consciousness which was more clairvoyant and more sensitive to the living presence of Father God within them and about them. They would have (because of this) been ideally placed to perceive Christ as He walks the world at present. Then with the physical embodiment of Christ and the changes which took place egoicly in Man because of this, this natural soul-perception dissolved in place of a new sense of being, albeit immature and untried. So the properties (some of the properties) which Christ Himself brought forth within the post-Christ Man and activated, disabled the men to directly perceive as they might have done most naturally.

However, and yet this another point to note, Christ Himself was available to Man to be known by him, prior to the Incarnation anyway- His Being has been known to us since our own beginnings in the soul-consciousness and spirit-consciousness of pre-earth. There was not the self-conscious means in place, had it remained the same - to know what we knew. Christ was to Man (in the world) as taken for granted as the Sun and the stars are today. Whilst the greater consciousness celebrates its benefactor and Creator, the worldly counterpart is exceptionally complacent to great truth, by and large.

Oddly though, it can also be appreciated that our very lack of marveling actually puts a stop on the great truths dissolving us by their fantastic nature. Revelations, great comprehensions, can not only disarm a man, but also dissolve him, were there not the perimeters of consciousness now defined by Christ Himself. The expression 'being lost in the imagination' could be such a reality forever more, if there were not boundaries of glibness to cordon us off from the supersensible wonders that abound!

There are certainly some thoughts which are so wonderful that we should never return from the experience of them were we to know them in their greatest of glory. And so to experience these truths via the protection of Christ provides an individual with the freedoms and the safety to explore where once he could not have gone. 

Our knowledge which comes to us from a summation of prior learnings is also, quite often, taken for granted - not entirely appreciated for what it is or has been in the gleaning of it. In point of fact, it is not possible to weigh every word with the implications that are begged for; and nor is it possible to self-consciously determine more than a fraction of that which concerns us, for in this the will would be disabled by the quarrelling needs compelling our attention with continuous repetition, and all with poignant argument for care, individually.

So to ask "why do we not see Christ?" initiates the question as to how we can come to such comprehension, further to our subliminal relationship we have today with Him in the World. How does one change modes of consciousness in order to embrace His Reality currently hidden from view?

Firstly, it can be said, that through the active expression of love in the world and with devotion to Father God, the earnest spiritual man or woman will eventually develop their Christ-consciousness most naturally. Whether it is afforded to them this life or the next, after death, during the review of that which has passed between ourselves and all other beings, we can see Christ as He appears to us, and can knowingly recognize His part in those moments of our life just passed.

Secondly, we can refer to the Eucharist in terms of this soulic and egoic amalgamation … in that the water which is combined is in fact (as well as principle) the Divine Ego and representative of an angelic soulic embodiment compliant with the Divine Will. This water is invited to become Christ's Blood, to enter His Will with that of our Father's (and work in us accordingly). Sin, suffering and illness is abated by the amalgamation of the two perfect wills occurring in Man - that the Heavens are compliant with the Earth and vice-versa. Parallel to this becomes the Holy Spirit (as emissary of the Divine Will of Father God - Chief revivifier and vitalizer for all Life) and the will of Man (as emissary for Christ and further Creation).

When taking part in the receiving of the Holy Communion the man seeks to combine his soulic nature with that of his most current knowing and experience, and exercises his own will in this process. His deep-most consciousness is called upon, and Christ is invited to enter now into it (into the water- a baptism of consciousness), the water is then fed to the bread (imbuing soul into the world) and the primeval consciousness gives way to the new. 

Love sanctifies, consecrates and absolves sin. For the Will of God and the Will of Christ to be realized in a man, the theme of love comes before any ritual, procedure, obligation, duty and fear of karmic consequence. If we go to the altar to receive such communion out of anything but freedom, the divine comedy does not and cannot bring gifts to that individual of spiritual benefit.

As honorable as we may be, there is still a requirement for genuine love to support our wellbeing and that of others in order to come to the two perfect wills. That we go to the spiritual meal on behalf of a humanity whose pain of separation is well felt, with a love and compassion for every lost soul, every anguished being, for the innocents and the associate beings, and for our dear Christ who is there for us amongst the strife. Also the profoundest of joys, initiates the reality of His being into our lives - of recognizing need and tending to it, of cherishing Creation and consciously rejoicing in it, of knowing our true mind and be thus determined; whilst on the path of the heart returning to that which is everlastingly eternal.

Hopes for Broader Change- Easter 13th April 2001

THERE are no answers or reasons for some things; although all beings and life itself must be born out from a reasonable origin - one which is traceable, sequenced and underpinned on yet but a firmer truth again. It still may be said, that when peering into a dark pit, it can be impossible to discern what is there, or what has been there.

Similarly and with difficulty, does the curiosity draw us to that greatest dark pit of them all, where the borderlands of an innocent and young humanity are shadowed by an evil which peers back at them with malicious intent.

This element, the element of Anti-Man, is in itself as sinister as it seems. Bereft of any goodness, there is little else to offer. Its representatives are cunning (and not naïve), with an intentional bad-will feeding upon hatreds - part of a very real and major Cosmic war which is ongoing.

Politically it can be said that the development of Man does not rest solely on Man, and nor is its outcome specifically for Man only.

Sometimes it is assumed that we work according to the brief of the Christian or the pledge of the Mystic, or the rapture of the Scholar, and through a process of free-will deciding, find near-perfection and then that is the end.

Perhaps largely, one begins for themselves and then comes to embrace the greater and lesser loves, and then goes on to becoming equipped, enshrouding an impermeable strength, and resolves all outstanding difficulties. However, politically it can also be noted, that within the kernel of such striving awaiting our dear humanity lies also many hopes for those men to make yet broader change, not only within them, but about them. That in Man becomes the chemistry for the defeat of those demeaning of demons, who contrast the lesser gods with their calamities.

So to a much yet greater purpose, can men now feel the eyes of Heaven upon them! And with that, greater of gravities also, does the amalgam of Christ and Crucifixion bear down upon us on this day.

Be not afraid, for I am with you always.
From the beginnings of your soul's stirrings
To the edges of mine own Time,
We shall endure all together,
And through love,
Incorporate the souls of the World.

World, be mine own lantern to light the darkened Cosmos!
The new Sun, this will one day be.
And to the dark which crowds around us,
Blaze virtue's perspiring lumin-gnosity.

A Sophisticated Sadness- 8th February 2001

THE characters of any good window into Faerie portray creatures and beings that are innocent as the childlike that might see them. In raw splendor, in primary substance, there exists a joyful candor and a jovial sense of their world - whether intense or plain curious, lighthearted and easily drawn from one delight unto another, whimsical or even perhaps quite frightful.

The nature-spirits have such a love and experience of place, that they seek their own natures outside of themselves and are ever fascinated by what they find!

There is a phenomenon present and paramount within the thinking of the modern soul today, which has not hitherto been before; not in any of the past cycles that we can recollect, not in ages or periods which even inspired great debate or design; nor after wars, nor after wealth or loss of wealth. There is a mood which some entitle 'realism' and others 'cynicism', a depression of the very spirit within, which in aspect afflicts all men currently - loathe-fully - acknowledged and incorporated defeatism.

This is not to criticize modern thinking, but to rather begin with an insight into change, and also to a sadness which moves like a heavied slug around the collective consciousness of the 'refined' and sophisticated intellect. Those who knew the world only half a century ago will readily remember the innocence in public life, in perspective, in expression … an innocence by which there was a freshness, a simplicity and a clear joviality underscoring even the harshest of circumstance. Men and women were not indifferent or removed (although some may well have lacked conscience). They were not resigned to sadness; they were as the fay, quite innocent to this contamination.

Of course the moors and hollows of the etheric realm do know lamentation and deep sorrow. Further still in living mythologies we come to tragedies that are suitably played out as a memorial to courageous events and noble acts - an elaborate journal to the world in sensitive retrial. Spiritual beings often celebrate or (perhaps better said, commemorate) occasions and individuals who have been valiant, forthright and true; yet their stories treasured would not be sealed with unhappy endings. Though loss, grief and struggle is known to even the most joyous of the Golden Kingdom, there are not presentations of utter defeat or determined disaster as part of the telling. The horrors of such fears are not perpetuated or even comprehended. For the Sovereign Host is never so doubted, and death is a mystery and to some another gate to find, and the beauty which thrives in true merit is ever obvious and supremely comforting at all times.

The Elements are not agents of terror either. They are missionary spirits from a higher angelic realm, who through the dramatic climatic expression of season, manifest with voracious glamor the great wisdoms of the air, fire and waters divine.

When electrical activity increases or when the Moon's song permeates the outer sphere, tugging on the sensibilities, contesting the new with the old … when armies of thought-forms assemble and take war upon each other (as does daily happen); when the Earth readjusts herself, reorganizes herself, for every ounce newly carried; when the agents of evility scurry ever away from the light into the few dark places which remain (and their hurried anxious patter can be heard as far away as Mars); when lovers quest for the same providence they have once known (yet only by love again will they find it), and as in a musical interlude all souls wander seeking their true partner in lonely compromise; when perpetuity falters; when madmen hear the conversations of the gods ever more loudly than thoughts of their own; when qualification no longer implies a value but rather an established entitlement; when a superstition appeals to the pool of paradigm infecting its waters with jumbled innuendo deemed as realism; when a deep magic enfolds the little magic but a deeper one yet presides - CHRIST IS PRESENT.

Even the simpleton nowadays presumes over himself a veil of sophistication in respect to worldly knowledge and point of view. Rarely does an individual carry his words with the humility of his true position. How infrequently do we convey between us, and particularly in decided moments, simple and frank dialogue which is untainted by an assumed credibility that is false and irrelevant to the experience at hand.

It is difficult to unlearn these behaviors, but quite necessary when we come to the threshold of spiritual endeavor. In all respects the greatest tonic for the dear folk who suffer these modern consternations (i.e. all of us) can be of that entering into a realm where we can temporarily relax out from self, and the tensions so caused in the ordinary life. This relaxing cannot be artificially contrived. In other words a narcotic or some other magic will actually stimulate and sophisticate the sclerotic mind (and personality) all the more. Whereas, true mutuality, creativity, prayerfulness, and respect for our Father, return us to ourselves.

Just as the nature-spirits seek out their identity amongst their paradise around them, we may find our Christ-identity in the spirit of thankfulness, genuine and fulfilled. Some of our occupation needs be not duty-bound or with the resignation of the saddened 'realist', but that which takes us into fields of happiness, conspiring with our spiritual self enlivening joy and subsequent gratitude.

The spiritual path has recently been regarded (or accepted) as arduous and fretful, disciplined to the point of discomfort (rather than pertaining to healing); denying and difficult. There is a certain pride in some that this is so. Yet many higher beings do not even comprehend human suffering. It is our conviction that Christ does not determine suffering to be prerequisite to His Love or to finding our Father and His Home.

Lucifer would not ask us to suffer either … although the entrance into his sphere takes from us the many joys we might have known, had we retained our pain as well and gone to Christ to relieve its tension within us.

The difficulty is that if you do not find a measure of great excitement, desire, passion fulfilled, happy expectation, mystery, wonderment, enjoyment and an involvement with life, then your circumstances (spiritually or otherwise) are dangerously wanting. Sadly, defeatism has veiled the thinking with its damning perspective stripping the possibility of a joyous spiritually imbued life from credence, and therefore actuality.

There is no need to 'grit your teeth and go on' in such attitude for all of the hours of the day. The ego will not permit a development that is reluctant, and the soul's perspective shall not be forthcoming without a pertinent love.

It is our prayer than men find ways to regain their greatest of joys and their highest of passions, relearn the pathways to inspiration and come to true sophistry through a love of subject which is eager, well-humored and most certain of great goodness.

Amen