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Sunday, August 1, 2010

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.

1 comment:

  1. Entrail reading in Ancient times:
    In the religion of Ancient Rome, a haruspex (plural haruspices) was a person trained to practice a form of divination called haruspicy (haruspicina) the inspection of the entrails (exta), hence also extispicy (extispicium) of sacrificed animals, especially the livers of sacrificed sheep and poultry. The reading of omens specifically from the liver is also known by the Greek term hepatoscopy (also hepatomancy).

    The Roman concept is directly derived from Etruscan religion, as one of the three branches of the disciplina Etrusca. Haruspicy as practiced by the Romans and Etruscans has direct precedents in the religions of the Ancient Near East since at least the Middle Bronze Age (c. 2000 BC) and apparently reached Italy via Anatolian (Hittite, Luwian) transmission.

    The Latin terms haruspex, haruspicina are from an archaic word haru "entrails, intestines" (cognate with hernia "protruding viscera", and hira "empty gut"; PIE *ǵʰer-) and from the root spec- "to watch, observe". The Greek ἡπατοσκοπία hēpatoskōpia is from hēpar "liver" and skop- "to examine".

    The Babylonians were famous for hepatoscopy. This practice is mentioned in the Book of Ezekiel 21:21:

    "For the king of Babylon stands at the parting of the way, at the head of the two ways, to use divination; he shakes the arrows, he consults the household idols, he looks at the liver."


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