Lucifer & Contrast- 27th November 1994

THE soul is most private, and when it comes to certain confrontations it may well accord to flee from the demands of another's consciousness and its intent. 

The very speak about dreams, in company, invokes both recent and deep impressions which imbue the material of the man, whether realized or not. In order that the waking consciousness, the self-consciousness, negotiates these impressions, the man himself must be well ready to do so. The fact that these impressions have belonged to the dream condition in the first place, already tells us to caution a forced attempt. So it is that there may be an uncomfortable reality present, or further to this an even greater disturbance, particularly in the case when there is a being involved whose sole communication is via his dream connection, and he is threatened by the eye of self-consciousness turning towards him.

It is not unusual for us to converse with many creatures and beings as well as fellow men and angels during our nightly peregrinations. However, there are too those beings who attach themselves quite fondly to a particular soul and frequently associate (yes, literally associate) themselves with that man; and all the while do not wish to be seen.

Men have the advantage over such beings, in that they are always the 'loudest' to be heard. The beings to whom we refer are subtle nonetheless, and with this intimate endorsement, they truly do believe themselves to be part of the man to whom they have gravitated to, and for that time in a way most peculiar to him, and are indeed identifiably so. However, the man is free should he wish to be and obviously independent of any being (save himself), and when given the choice knowledgeably, he may sever such connections; or in the case of mutual love he may further the sympathies and meet-equal the attachment.

By this one can see also that there are undeniably good reasons for our survey of the dream conditions we inhabit and partake in. Also, that it is cautionary in regards to other folk who may be immeasurably upset by the very concept and articulation of their soul's endeavors. For herein is a delicate transition: that of meeting what was formerly unrecognizable by the daily consciousness; and the bridge in needs be woven two-ply, slow and strong. 

Men are protected from their greater realizations. The fantastic revelations which occur during the day and during their night also, are enriching to the soul itself and saved by it. The soul is the overseer of the individual, which will forever remember the memorable - the grand and the good, the beauteous, the impassioned, the pious, the grave sympathies, the congenial rests, the glories, the gratitude and awe and essence when met with a greater being and furthermore to be acknowledged by that higher being, the love from a like soul now incorporated, and the love which did come back from the very birth of soul out from Father God. These are the soul's memorabilia which are kept safe for all time. 

Amongst such there are those revelatory experiences, to wit those received by the soul, not yet entering into the self-consciousness most fully (if at all), whereby the man himself is deranged in said aspect, largely because he is not equipped or prepared to come to the happiness which would follow. Eventually, as the man becomes aligned with the activities and desires coherent with the soul-qualities, he shall find that there will be a cortex of experience reflective of that fantastique revelation. 

Returning to the subject of beings to whom one might take counsel from: All advice must bear scrutiny, for it is obliged to do so in the offering, and it is furthermore a kindness to all concerned if one questions all such ideas put forward from the invisible realms and holds them to stern review.

There are gradients of beings everywhere. There are those who are marvelous, and marvelously mistaken. If you come to think of the men you have known who could really 'tell a good story', then there is but a fragment of what there may come from the beings who would bend an ear, would that there was someone to listen. The fascination with invisibleness is therefore grandly misleading - that in itself is no qualification for the truth of a worthy insight. Amongst this, we are intuitive also - once again, this operation advances us into our activities far more than is realized - and that intuition, that immediate 'knowing' is direct discernment from our souls, who hold the upper and overall view. 

And not only are we accompanied perhaps by beings who are frivolous or misleading, but also if worthy, we are befriended by genuine confidantes, who are more interested in us for our sake rather than hungering for our vitalities to be expended. The benevolent beings are enabled to usher wisdom to us in many different ways, and usually the gifts brought to us come briefly, but are empowered with an accompanying joy - once again, alike to a fleeting fragrance, the signature of their presence: never overwhelming, never overstated, touching the consciousness but lightly.

When it comes to lengthier encounters, those which are necessarily consuming to some degree or another, it is imperative that the individual searches the words through to the thoughts, to the source, and decides for himself. . . and decides well. There will always be a need for such discernment to be exercised. 

As the student progressively encounters all manner of interesting and inviting influences throughout his expanding cosmogenic arena, he shall be required to come to judgments continually. A man could possibly also, sit amongst the mud-worms and prove the case for indiscrimination, however to this we should add that the mud-worms have not the choice the man has; and would that they did, they would not choose to be mud-worms, but to be rather a man! And so to try to prove equality, cosmically, is not ideologically loving (knowing), but ideologically untrue.

Judgments within relative composure are necessary, that we may distinguish all things as they are and as they are relative to us, so that by this we may rejoice in their being, ultimately. Further to this it would appear that everything has its 'downside'. In other words, there is a fault and flaw so to speak, in the makeover of every individual being, whether divine or semi-divine. Whatever the inadequacy may be, whatever the mark of the make, there is that to which the being themselves would and should improve upon by personal choice. For this we can hope and pray for all universal beings, and eventually as we become capable of crediting them we shall actually know some of the characteristics which are unfavorable as well as wonderful. In this we may go on to appreciate their position and not to necessarily emulate the whole of them, but to know what is good from what is even so undesirable.

We have been asked why it is that there is little mention of Lucifer, that we have not called upon such other names also and brought the wisdoms directly from them or about them which are attributable. Similarly, when we do call upon the notorieties, their very properties are most powerfully represented, in both glamor and distraction, with fault and flaw quite concealed amongst the more dazzling investitures. 

Lucifer is extraordinarily suave. One may enjoy his artistry, but take care to invite him in person! (In your person.) He is also 'full of himself'. And there was his greatest flaw: self-rapture- taking all that he could of God into himself and believing it to be he and not Thee.

Now there is a second world, an entirely separate world, attributable to this grand being Lucifer. It is the other world, the false-Venus, as they say, to where the men may go and meditate and lose themselves in him.

And what was good? That he became as the first demigod, that he stepped out from the Divine inclinations and instituted the provision for his artistry, his creativity, which hitherto was queer and beyond imagination.

Our Creator was and is the creator before all else. The 'all else' were empowered by Him. The 'all else' were Him. He then gave a certain few the ability to create anew also. Not just to propagate the same, but to bring forth such variety within the life which turned the old laws (even if they were only one breath old) and make Change. (big C.)

Christ could not go against the Father. Change may be a corruption and therefore an outrageous rebuke to God to tangle with any law so placed. This would go against the heart of any being and no less our Christ also. Father God blessed Christ to go and split egos, to differentiate and then to create in the fashion according to His Will; and Lucifer having identified himself with Christ (some time further on after the divisioning of Men) took on qualities which he too desired to create and maintain. However he had not the power to endow a being with ego, he had no knowledge of ego himself and subsequently his influence and his world holds a counter-effect on men wherein they amass their consciousness to him as a whole and would willing trade their ego at the door for his paradise: his manufactured world.

Conversely, it was by Lucifer's lack of ego approach that the many properties of beauty were expounded in full. However in Christ we are given the opportunity to subdue ourselves but temporarily, that we may come to step outside from our own sense of compact self and become that which our consciousness chooses to adhere to. And also, by Christ we are given our separateness too, that we may not be lost to the mud-worms or their habitat of consciousness, should we choose to visit them, and that we may be fully 'recoverable' from wherever we may venture into.

Lucifer maintains (and it is all that he knows) that no being should suffer pain. This is interesting, because how often all men have wished this for the world, and we can see that it is indeed a compassionate plea, and also a great sympathy that there should be no sufferance to endure for anyone.

And so he would take what souls he may, and give to them eternal rest with eternal dreams of eternal pleasures in an eternal semi-consciousness - much like an anaesthetic for all time. A land of tranquil repose, where the delights are just dainty, never strenuous; for Lucifer would not have one try for anything. The pleasure may not be too great and the passion too strong nor the beauty too terrible. In fact, in his world it all becomes commonplace.

In Christ we have contrast.
By Christ we may know contrast.
We thank Christ for this contrast,
Because without which,
We have sameness.
Sameness is not to be confused with oneness.
We already have oneness.
We do not, in reality, have sameness.

Dear and beloved Christ -
When the differences become too painful
And we are too awkward in this our tenure -
Shall you come?
And by Your Presence,
May all differences be brought to harmony,
Yet still kept rightfully separate?

How brave we should like to be!
You have given us the means to discriminate,
To now awake ever moreso to life.
And to combine in such a way,
That a man is both chaste and in union
At the same time.

Such divine contradiction as this may be,
Is the very contrast which brings clarity.
And for this we thank thee,
Dear Christ,
AMEN