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Tuesday, October 19, 2010

Narcotics- Corrupting the Astral- 26th January 1998

TODAY we are to make a study on the discharges born from a corrupting astral body. It has been observed that in our present time there are individuals inflicted with a devilish conduct which appears to have resulted from certain narcotic catalysts. Invariably it is with young people who were not hitherto known for such overbearing malice or madness, and who have seemingly swapped character and personality with an extraordinary rapidity.

Should these individuals be viewed astrally it would become apparent that there are fissures all over their starry frame that bleed vital etheric fluids in their physical connection, and are alike to dark pits and pockets, 'holes', whereupon the usual vitalities may have crossed. They now pool and become redirected.

It is true to say that our astrality has a plasticity which is responsive to desire (the lower qualities being so known as a Desire Body), however in one higher context we can also see the starry impulse of greater virtues which are implicated and manifested through a man's desire world.

Firstly we may then ask of desire and our comprehension thereof. The Buddhists would translate the meaning of desire into that of 'discomfort'. We can observe all primal motivations in this light, i.e. it is from the promptings of a discomfort that we are caused to awaken and to move, and to seek an answer to that very prompting. We are appeased (and quite happily) when a desire becomes fulfilled. Therefore discomfort brings pleasure if met with its need's answer. 

Consciousness itself is a sequence of such discomfort and disclosure.

Self-consciousness is provoked into being and sense of being, by its stirring to have certain needs met, needs which can only be answered outside of oneself and not answered within.

There is also a popular thought which rests on a man being able to 'find all within' or to encompass all higher thought in that of his Higher Self etc., which suggests that we can and are quite independent creatures. With such self-contained wisdoms we may become self-reliant and need not the outer influences. Whilst a man has the abilities in abundance to recognize the higher truths, and keys also into the empathetic sense of practically all other kingdoms besides, he has not in reality a vacuuminous nuclei of the complete box and di - otherwise by that very incorporation he would be outside of himself with no fixed point of consciousness within. For in the context of a compressed completeness contained and distinct, there requires no one specific foci point (i.e. no consciousness of a particular placing), but rather an overall tension of that which inhabits that all.

We are enabled to be specific and narrow down our conscious efforts because there are 'spaces' within our varying bodies. These spaces may act as portals which communicate between spheres of related activity and existence, relaxing a tension and also insinuating an incompleteness just by their action and presence.
That space which coincides with the heart for example, is consistent with our entire being, flowing up through the various bodies in dialogue with the soul/spirit, according with the divinity within. However, this is not so with other such gateway portals in use within the various bodies: those which are responsible to the physical organs entitle activities which do not correspond with the ego or soul of the man, but do hold discourses with planetary beings and influences belonging to the greater astral body without.

So from this one can picture that within our own physical and astral makeover we have doorways in which our beings may pass through, obtaining much; one of those being that of our own heart, by which we may confide with both Father God in relation to our inner reckonings and know our own distinctions; whilst the other openings to that which lies beyond ourselves will bring us to aspects which are not directly of ourselves, but of other natures and of other beings.

You see, manifestation is a cooperation of beings. It is always a collective effort, and no less when it comes to the incarnating man. We require supportive forces and influences from materials and entities which dwell within their own respective spheres. We are enabled to pass through to them and extract that which we may require for our own depth of existence through such linking gateways as we do have. It is only commonsense to realize that not all is manufactured in sole production within one man. Much of what we are is being imported moment by moment, and from which we may also too desist, were it to be chosen thus.

This has much to do with the freedoms of Man also. When we regard that we may be endowed with the properties of many lesser gods but not be so bound or obliged as to actually become them, then we are truly privileged in this eclectic experience of holy beingness. And holy it is, for the marvelous virtues known in part in Man preexist the evil which was to follow, and radiantly continue their emanatory influence inspiring the Cosmos at large. Every good inspiring quality we have enjoyed, either in ideal in another, in literature or in hope, comes from a source which is unspeakably quite profoundly beautiful.

The Arthurian Knights saw these beauteous virtues and by their love for them gave service to them, dedicating their lives and defending their honor, with an upright joy and long-lasting infatuation of a true romance to be had. For there are many presences which represent these cosmic-born virtues; and to each one also a great and grand being who is principally the benefactor of. 

Aside from the aspirant's influences, which wend their way from the starry sources of charity, we have smaller portals also which are connected to sources that would teach us of physic and coordination. We require the ability to draw from the ethers without, much of the blueprint articles that inspire our subtle bodies to correspond with the working designs as known to existence. It is important for a man to be able to interpret the designs so to speak, and also to be able to 'converse' with other beings in a way which is compatible to both. These two features are something which, once again, require a relay - it is not something that one can independently come to without taking counsel outside of oneself. One can picture these perhaps, as the little offices of the secretaries and engineers, which we may consult for needs of correspondence and further works of being.

Now having mentioned these gateway portals and established that a man requires a fluidity of movement between, we can go on to examine what it is that happens when the traffic is interrupted and why.

Whilst one interpretation of the word 'desire' may be discomfort, there is another which is preferred by Christians which is: dulcified: of God (oh sweet desire!). That desire itself be holy, is given to the first example whereupon our Father so desired us. This was verily the precedent for being enabled to remove oneself from oneself and travel out ... not with an inverted love, but a controvertible love which gives being also to that which answers the original need now met.

Suffering is viewed similarly, for surely suffering is only second to love when for love. We are taught that all deficits bring us redeemable joys. All cries for pity from Heaven are answered in Calvary. Where there is a space in us created, there can be the place for divinity to enter in. Desire of itself is not despised by the Christian - no! it is welcomed as a precursor to further being.

Now we come to the action of the narcotic when it is absorbed into the consciousness, the physical body, and the astral body of a man. What occurs? Firstly, our Desire Body (that aspect of the astral body which responds accordingly) is to be alikened collectively to one great empathetic nerve. Our condition of being in preparedness, or in response, is active and taut; it is sensitive to life itself and familiar with, resonating up and down that nerve to all that awakens its liveliness. For this part of the astral body - as opposed to the uppermost astrality which empathically resonates with the starry body of Christ as mirrored in the Zodiac - this part of the astral body knows and measures life by such responsive due; for this is what it does and is.

A flaccid astral sheath would mean a decaying or deadly etheric and physical body also. (Although it is possible for an over-active astral body also to dominate the physical body and animate it for its own purposes.) However, in the context of health - both spiritual and physical - we are suggesting that an astral responsiveness is necessary to further living (this does not imply specific over-indulgence of any given enlivening of course. We seek here to examine due use and not over-use) and that were one to disassociate from desire effectively then they also disassociate from life accordingly.

Narcosis corrupts the Desire Body in a man firstly. This can be witnessed in a variety of ways, all which imply a chaotic behavior in the individual which is inconsistent with his former self. In earlier times men who were given to narcotic stupor would disincarnate, they would be given to either death or to fit, for there was an immediate severance there between the astral ambiguity and its anomalies, and the incarnating strength of men at that time. However, as the ego has progressed it has negotiated its own terms with such a stronghold into life and into consciousness, that no longer does it so easily slip out from any given circumstance, anomaly or no. This is important in one respect because men crave certain experience, and whilst the continuation of life and of consciousness does ensure a greater experience, it is to good purpose that a man sees consequence from some vantage in that which he does. Yet we are not so sophisticated as to do more than continue on with the life-ties themselves. We cannot maintain a Desire Body for example, when we have just coerced it from another existence ... and herein lies the trouble.

It is perfectly natural for a man to crave goodness and virtue. It is necessary to his wellbeing and to the life which seeks to manifest itself through him. The exercise of the virtues is a delicate and well formed development. Ordinarily a man who gives out into the world with good conduct is replenished with more of the same of that wonderful vitality for which he has become vessel for. It is the promise of Heaven that all of the virtues and their corresponding gifts are unlimited in resource. 

The youth (or older sage too) who seeks out the narcotic experience, has come to find that the gateways to certain virtue are relaxed within him and receptive when he has contaminated his bodies thus. The experience is pleasurable and the visions are most beautiful - as we have discussed. All in all, one might remark, quite spiritual. The outfall to this is though, that there has been no one thing given to the world by the narcotic user, and this is then far from reward. He has gone to the font to drink for himself, but shared nothing, and no Grace will have this, for it is not in the nature of any Grace that it be not forwarded on and delivered through.

Sadly, we cannot sneak such treasures and thereby become a better person. Were better folk so manufactured, then we would surely be as angels are! And one can well understand the temptations which bring men on to seek the higher bound desires, and promise to deliver them to a greater sense of being. But no, as they say, it does not work that way.

The astral world has long been termed the mirror-world; partly, a nerve's responsiveness is in the equal and opposite reaction it acknowledges with. In the astral substance there is the mirroring aspect which answers the impressions of that to which it sublimates. In a man who contrives a virtue by his own goodness there will be a desire for that goodness preceding the opening of the gateway to that given impulse. In a man who experiences a virtue by way of a narcotic there is no desire as would naturally pre-empt and inspire the good virtue; there is a selfish desire, whose action is in the reverse to the corresponding intent.

The narcotic takes the man inside himself and to the doors he does seek to experience from. There may be a great need in the soul for the supplication of such, and the greater the need as he goes on, the more driven to that door he will be. But he goes with the persuasion of the false ticket, so to speak. He goes with no qualification of good intent; but rather as cheat of himself and of the virtue, he goes to profit alongside the demon which accompanies him (from the narcotic). When this occurs the astral impressions are given firstly to the man, and not moreover, the higher distinctions as would have been in ordinary circumstances. An astral counter-opposite to a virtue becomes a demonic deviant which is then experienced throughout his whole nervous system, and at times even breaking into the consciousness where it may become apparent.

Further to this the actual gateway portals that have been artificially relaxed can remain afterwards quite unresponsive and part-paralyzed in relation to the rest of the body that they belong to. Vitality begins to seep its way to those gateways, running currents of interest. But in making no real connection with the spiritual source beyond, there becomes a deficit of etheric force bleeding out from the individual concerned. This can explain why there can be a propensity amongst narcotic users for unstable behavior, poor health and lack of desire; whilst also, with some, a most frightening recess of accompanying evil as well.

Nature does not reward selfishness. When we meet the needs and desires of others we do this with the supplication of love. When we seek to answer our own needs and desires we must find a way to this which comes of love, i.e. a connecting force which has a lively participation.

Food which has no life force within it will not sustain us. Food which has still its etheric vitality has also the being connected to its source, with which we participate in the combining. Love in this instance lies in the predisposition the two have for each other, followed through in the combining.

Now why can this not also happen as well with the narcotic? The answer here is, whenever a man makes a decision to deride his own consciousness he insults God. When he dims the flame, when he disassociates from himself, when he closes his heart, when he consciously begins to kill all that is lively about him in a trade-off with a drug, then he insults the Life within those centers that strive always for refinement rather than death. He insults himself.

The issue of narcosis is not one of cause and effect firstly, but largely of the disposition of any individual who would surrender themselves thusly. That is the greater of the problems, and such attitude is given over in men in a variety of ways - a carelessness for self, which later translates into a carelessness for others as well.

What would prompt a man to deny all that is good about himself? Wherein is the motivation to open oneself to such an extent that the astral nerve cannot any longer withstand the common world, but is jarred and pained with joy and with life - at the mention of Christ the emaciated wince and strain and crawl within. However, can then the happiness become so very painful?

There can be 'mechanical' disruptions in one's empathetic reasonings. What is meant to say here is, that for some, the responsiveness of their 'nerve', as the astral body in empathy and likeness, is so damaged that there is little or no capability there, no capacity to try or to adapt, or to experience. Ordinarily this ability is something refined over lifetimes, whereupon some individuals have remarkable affinities and sensitivities of responsiveness, that their egos coinciding with their astral counterpart can differentiate others and yet respond to them with feeling and warmth as well.

Narcotics actually freeze this ability within a man. The world is viewed through the inbound experience, and whilst the individual believes he has a heightened empathy for the greater world, he is mirroring self to the greatest, most tension filled degree. And quite often then, the world becomes hateful and dark ... there is much which he finds of himself so projected in his consciousness, as belonging now without. It is small wonder that panic usually accompanies this experience.

The question then becomes one of whether or not there is a way for returning to health that which has been so disrupted? And on what level should we address this question importantly?

The first consideration here is as to what we are to hope for in another, and in that given Man's freedom in all things, what are our own jurisdictions in this matter? We may know of certain maladies and their causes, we may begin to perceive the dark spaces in another; we may trust that Christ Himself may fill those very spaces were He just asked. But what are we to lawfully do or say in relation to another's situation given this predicament?

One concern here is that it is simply not possible to forcibly bring another to morality. The word morality is not used in the social context or even in the common, but in the principle of inert value that a man may discern through the heart for himself. A true morality is empathic and giving by nature, open, demonstrative and perhaps even exaggerated in joy. (The true meaning of morale - to keep them high.) Not morality in the depleted sense of restrictive license; rather an internal discernment which corresponds with God.

This form of discernment is acquired by the cooperation of both the ego and soul of the individual (through the means of the Arterial Self) and simply cannot be imposed. This would contradict its capability and eventually lead to exactly the same problems as manifest with the artificially open fissures so described. Yet it is with this sense of correctness within, shall the individual come to know whether or not he or she should reclaim their existence and thus begin to heal.

As harsh as it might sound, the drugs themselves do not precipitate the problems (even though they are a catalyst to further complications). The spiritual issues need be addressed, and many are accelerating fast into the future with such tests to their beings as have never consciously been tried before. Men need to know what it is that they can and cannot do; particularly those who are undeveloped in their empathic learnings, who cannot read from the collective or the specific enough to interpret much of the world that way. Of course the problem then being that the avenues so trod here disarms the empathies much further, and so the learning alone continues on - and will so for perhaps lifetimes to come.

In a former teaching we suggested that water (drinking and bathing) brought remedial supplication to those who were mentally fretful or misplaced. The natural world has its loving arms around us everywhere: the comforts in the sunlight and in the rain, in the salt the sweet, and also in the very depth of sky - not just as inspiration, but as true comforters with medicinal promise. There are physical gifts around us imbued with healing.

We can remind such folk that they may pray and address our Christ who does override the powers of any other god or demon in our life. We can pray for them that their experience bought is not too costly; and that also we may make for better examples that others may be encouraged also.

Lastly, we are to say that we have always, the rights as men to reject the evil that another man may bring to us. No one must suffer it from another; and as a parting comment, which must be said for the sake of those whose kindnesses would forfeit themselves, if you find the love to offer, then by grace it is theirs. If you do tire and have no love there, then by obligation it is not for you to go looking for. Each soul must stand with Christ and make do for himself.

Often the demons surrounding the more vampiristic of individuals, terrorize the good-natured with their consuming needs that bleed their 'loved-ones'. Even Father God does not give His Love on demand, nor His Pity because it is willed by another. No one man owes another so much of his own life that he gives it away to them upon such request - Christ demands nothing from us does He? Nor should they. Be strong in who you are, and cherish yourself before others' demands and considerations, and then be courageous in your love in the World - and unfaltering! To love well is to love freely.

Where does the mandrel of the heart,
Keep its cogs and spores?
If sold out to a loveless flout,
In only expressionless chore?

Creep, creep the doubts,
Tear, rip the hate.
Our falter makes for devil's plunder,
But 'tis no joy or gravitate,
Or wealth of life asunder.

Sloth be gone to mine active heart!
By Christ I'll love complete!
In measures full and full again,
No more to doubt entreat.

And with the vigor of the gods,
No light askew,
But shone on Master's face,
That one edict we've all been shown,
Was simply asked -
Love well, love well!
For mine own soul,
He said "Love whole",
For this, my brother,
He asked: "Love all",
For He, my God,
He cried: "Love so",
"Love well, love well, love well!"


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