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Wednesday, May 19, 2010

Sacrament of the Eucharist- 30th November 1993

Question: Would it be possible to give us an outline of the practice of Communion for our gatherings? - C.

Communion - The Practice of, in Gatherings -

To: Celebrate the Spirit in Matter
To: Stimulate the Holy Velocity
To: Promulgate the Perpetual Divinity
To: Resurrect Our Christ Within.

THERE are as many varied formulas for a prescribed Communion Mass as there are ways of prayer, and in the 'how to' department it may be preferable to review what has been done, or with equal determination cast an entirely new set of ceremonious ordinances. Either way, the deliberate choice of partaking in spiritual revivification, incorporates those individuals by experience of such unity.
When Man seeks to provoke the insensual spirituality, he does so in contradiction to his outreaching consciousness; which by the bye, expands outwardly with 'inner visions' as well. As confusing as this has begun, we may proceed with the thought that Man truly relates to all actions within and around himself in the physical realm, and the very way that it has been brought about and is substantiated because of him - his being, that he is. Furthermore, the process of this dependence is as the rays ray outwardly. Even though there are set parameters of given strengths, the action and the impulse is not inverted, but rather accentuated.

The plinth is Man, on which the Natural World rests. And Men, as scattered splinters of Christ, thus determine the habitat in which they dwell.

Manifestation is activity, an ever-renewing activity which ceaselessly spirals in and about itself, relentless and impartial to that core spirit-space which of itself, is but a doorway; or even more accurately, that recess between that which is (the Man) and that which was (the Divinity which streams back to its source of being, and has been afore Man was, and before all else included).

We have discussed the repercussions of successive and repeated movement: that one may incur memory by said actions calling forth the spiritual realities of the past in the performance of a physical repetition. In the act of Communion there becomes an invocation of the deepest, most sacred memory that the men and women have turned back within themselves to find.

The physical substance translates into the incorporated body and is by no means of symbolic value only, for as consumed with open intention it makes cause for the vestibule of spirit-space to be corresponded with in life. The Greater Christ Who is all extensive, has imparted His Goodness in latent capacities. There are various ways a man may animate his goodness within, and the action of Communion does indeed stimulate him so.

There are of course unsafe practices for inner awakenings. However many are characterized by the nature of the substance - the herb or the metal or the magician and so forth - so that revelatory incurrences are tainted as it were, with the colors of association. In other words, if I am to employ some means to illumination, that very assistance will necessarily afflict what it is that I see. If I ingest an illuminatory herb or plant, the plant itself shall conjure its dreams, its visions, its ways of viewing the world and me. Therefore it is no accurate communion with the self-soul or into the vacant spirit-space either. This is because the herb/plant has only a limited access to comprehension and is not permitted into the holy interiors of Man. Equally if one were to employ a metal in ritualistic conjuring, then the perception would fain to its (the metal's) approval.

If I am reliant upon another individual to stimulate me artificially into such awakening then I do so via his perception, his experience, also, and by this there can be no 'self' discovery, but moreover a binding with the other fellow, along with explicit misconceptions of one's own interior. Therefore having discussed the more hazardous practices and ignoring those others (which we shall not enter into today), we approach the sacrament of our inner Communion in a personal expression of being colored and guided by Christ, that we may do so in His Name that He has provided us with a safe passage, privately within.

  • The Wafers:
Dried, completely dried. Portions of paper have been known to be digested - rice paper with inscriptions upon, incised with innocuous vegetable inks, whole pages with verse or decree, broken, then apportioned and shared, just as the bread (dry flat-bread). For it is without the water, as the body, the physical body, is when separated from its divine aspect.

  • The Water:
Pure and clear (although known to have had a colorant dropped in mid-ceremony for effect - this is not suggested unless two pitchers are used concurrently) for it was the transformation into wine which occurs inwardly as the action of the holy water mingles with the fiery soul-forces. There is an inclination to attribute also to the higher flames of spirit-being with the greater Divine Ego, as one is to the other.

It is the nature of the water to contain that which we imbue in it - when words/thoughts become uttered within a vicinity the water is impregnated thus.

There used to be tales of those certain ponds and fonts in which the future might become pictorially revealed, that the water contained the pictorial visions is indeed a quality which may in part be explained. The pictures were brought before those privy to view, put there by beings (angelic or faerie) by way of communicating with the child or the man. So too shall it oblige with the impressions we may imbue, having called upon the assistance also of those beings, invisible but present, who share our fellowship and celebration in Grace.

The water as such, shall become of great potency, beneficial and enlivened - remembering too, that should it be contaminated with flavoring it has already given itself to the nature of that which it has mingled with and is impotent in action. Distilled water (by humidification) is preferable.

The body of the water is to be disturbed as little as possible, neither to be poured out singularly or taken too much time in delivering - simply because the material of individual cups will disturb the water by it having to meet with the substance after the invocation. Therefore one vessel is recommended; this being preferably gold (or gold-lined) or wood. The cup/vessel is not to be covered during the invocation, but of necessity is covered preceding - again a gold-lined lid will suffice.

  • Time of day:
Early morning or early evening.

  • Positioning of participants & dispensatory officer:
  1. It is recommended that the gathering be as comfortably placed as possible. In ritual there becomes an internal emphasis depending upon the placement of our limbs in relation to the ground beneath them. For example: to kneel upon the ground, denying the flat of the foot contact, is a heavenly disposition because the related consciousness in the feet is for that time inactive. The placing of feet upon the ground (standing or sitting) binds our attention to the world through an exchange of forces which flow up, down and out via the soles of the feet- truly magnetized and polarized, if it could be put that way. However, one does not have to kneel, for although not the same but similar, one may sit with feet raised from the floor on a chair, footstool or cross-legged and deny the currents accordingly. When a man lies upon his back and is therefore staring skyward he does literally 'turn his back' upon the world and its calls to self-consciousness. Deepened meditation and of course sleep, are conducive to this position, but it must be remembered that we work with a collective intent and a measure of self-consciousness in order that we achieve the vital action of the remedial Communion. Therefore the position of lying flat is not recommended.
  2. The dispensatory officer (forgive the wording) does not require a worldly credential nor officiation from some designated source. The power as such, as transmitted within the ceremony is as a blessing and a contribution and does not come from the man or woman conducting this Sacrament. All that is required of them is that they hold a complete goodwill towards all who are gathered, that with an open and honest heart they must unreservedly declare this to themselves and before God; only because without such stern respect, that which they do shall be ineffective or poisonous. So if they may be humbled as to look upon the faces of those that they share company with and only envision the living goodness in them, then they are amply qualified.
As for costume, it has been pointed out previously that a garment or fabric which is exclusive to a purpose shall be better for same purpose. Therefore one may choose some over-robe or shawl, or equally, if there is not one suitable there is no great care to go without.

The washing of hands is desirous; so too, if possible and practicable, the bathing of feet. The latter portends, once again, to the extinguishing of earthliness to the degree that one is freed-up from the restraints of a compelling concentration in that area, in relation to the world; for our prayers seek to go inward, albeit consciously also.

  • Inside or outside?:
If fresh sunlight in a vibrant garden is available, and without distraction the gathering may be comfortably situated, then let it be so.

Candlelight is preferable to electric light, if one must remain indoors. However, for the time of Communion it is suggested that windows be open and a bell rung in each one (and doorways) at the beginning of the Mass. There is a significance wherever there is an opening to a building - the bell shall temporarily seal the room as well as herald the beginning of the session.

  • Incense?:
You may take it or leave it - but you can never have too many candles! All candle flames can be seen and appreciated with an iridescent incandescent beauty, by those beings and men who attend invisibly. The candle is welcoming to our extended fellowship, which gain much and contribute much to the performance of Communion.

  • Fasting periods?:
Preferably at least two hours, whereupon no food or drink is taken prior. [Toothpaste included.]

  • Special days? :
All days are wonderfully useful and not to be discounted. Collectively, some days are of themselves more potent in the overall operation than others; for a variety of reasons: cosmic aspects, local factors, combined Masses - whereupon the Sabbath, having many combined Masses, concurrently contributes largely to each other at a distance.

  • Ornamental Colors?:
Anything but black! [Could be joke]

  • Pictures of Christ?:
The adoration via representation is not unknown as an assistance to maintaining a particular focus, however, we welcome the Living Christ as He presents, and certain pictures may become more of a distraction than aid.

Music, on the other hand, is elevating and encouraging. If the words may be sung, all the better; if not, some music played quietly behind the words. Once again there can be superb variations, where the words (unhurried and enunciated thoroughly) are issued in silent submission.

The Relevance of the insignia of the Cross -
  1. The Ethereal Cross.
  2. The Symbol Structure.

  1. Making a cross in the air: There could be an entire book given on the ramifications of this subject, verily it is a study of life impacting life. However what may be reiterated here firstly, is that the ethereal cross shall remain once formed, and the gesture of making it intentionally invites the past (all of those who have done exactly so before) and the gesturing invokes the powers which came too. The simple formula speaks etherically - it says "Man!" Mankind is especial to Christ and the Hierarchies - though not deservedly revered, he is nonetheless held to be quite beautiful and powerful, though not yet fully realized. Manifestation is the '+', it is the impacting of one upon another and the relationship therein, and we celebrate that we are because of our meetings, because we realize ourselves only by the provisions of others.
  2. It is not ill-humored to display the cross - it may be simply written upon paper. The more elaborate crosses hold variations upon the meaning.

Beloved Christ,
We call to Thee -
Thy Presence, Thy Strength,
Thy Multitudinous Configurations,
Thy Compassion, Thy Fixation,
Thine Intent,
Thy Vast and Wholesome Stations,
Thine Exact and Perfect Vision,
Thine Eye, Thine Ear, Thy Divine Mind,
Thine Attention we crave,
Today: this day.

Beloved Christ,
Be here with us,
We who wait accordingly,
May we know of Your Perfection,
Live with Your Determination,
And be Your Privilege
In this and everything we do.
We call to Thee to be revealed,
And known by us,
Thy Works, Thy Holy Mystery,
And all accounts in lesser and greater marvels.

Beloved Christ,
We remember Thee
And all that Thou hast done
Within this, our World.
We call Thee forth,
Out from the tombs of humanity's ignorance,
And bid Thee find harbour
In each and every heart,
And the cavities of Spirit
Now illumined by Your Passion.

Beloved Christ,
We have before us the Blessed Water,
This same water which has
Dwelt within this world ere it began -
And we call for it to be
Charged with Your Vitality,
And by You, made Holy,
That it will quicken Your Grace within us.

Beloved Christ,
We have before us the Blessed Water,
This same water which has,
Dwelt amongst the skies,
And we call for Your tears of compunction,
That it now may be as a tonic
To our wanting soul,
Remedial to our wretchedness,
Encouraging our humble greatness.

Beloved Christ,
We hold before us this Blessed Water,
Upon which You have entrusted Your Life,
For this same water which is
To become in us,
Is verily, Your Blood, dear Christ,
The Signature which encompasses all -
And this, Your Will, The Greater Will, Overrides all conflict.
May we take it to ourselves
And thus dissolve all sourness,
And bitterness and poisonous resolve.

Beloved Christ,
We have before us the physical world,
In whole, in piece,
[The Wafer]
Redeemed and made holy in sustenance,
Only by this, Your Being.
And we take this, Your Body,
And seek to combine this substance,
Now life-filled,
Though dry and without,
May it mix with Your Blood
And become -
One of High Heaven,
[Raise hand & lower,
to form vertical of Ethereal Cross.]
One of the Earth.
[Motion horizontal crosswise.]

Heavenly Father,
We thank Thee for This, Our Christ -
And as we knowingly consume
His Grace and His Charity,
We pray that we be worthy
Of such Mighty Love
As would surrender Itself for us,
Sustaining our spirits
In joyous commune.

And we partake in this,
Not only for our own soul's sake,
But on behalf of all of those
Beloved to Christ.

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