Health & its Resolution- 8th May 1996

Question:

Dear Teachers,
I have read a little of a book, and heard many comments in the past concerning the specific illnesses and physical frailties whereupon psychological problems are attributed to be the cause. I have wanted to ask you about this and also about the general karma surrounding illness; whether or not there is a view not so readily understood.
To most of us certain deterioration would be imminent - unavoidable ... I wonder therefore, how far we may lay cause and remedy the same in one lifetime?
Also, why does Man appear to lack a compassion for his own body insofar as a consideration in treatment and respect for its service? Too many are inclined to 'work the beast' beyond its comfortable limitations, why is this prevalent?

TO begin with the last question first: that men deny their physical qualification is because they have not yet fully come to incarnate within their physical frame, that they are not saturate with life! Let us presume that there was a man who knew every nerve and connecting sinew within his strength, that he was aware of his system in its total operation within, that all of the obliging organs who set the course for bodily currents were made known to him. Then also we may look to his very thinking, and above all of this vast consideration to attend to, he becomes aware of his own rejuvenation that is ongoing, so that there is not only a manner of complex workings within the whole but that the whole is continually, moment to moment, living and dying and beginning anew.

Then by further awareness and in full consideration of the true place and function of his body, he is also given the conscious knowledge of its relationship to the world around it. Not so much the man's own soul relationship, but we are speaking of the actual physical body's perception and reception to the physical world and responses, and its ongoing converse relaying backward and forwards on its own level.

Now before going on we may explain that this is so, obscure as you may protest that it sounds; and yes, it is often overlooked by our consciousness that there may be a degree of self-consciousness experienced by our bodies as there independently is. All manifestation experiences consciousness relevant to its expression and station; however slight by comparison, a consciousness it is, and by such there can also be capacity for interaction with similar and same so known by it.

Our physical bodies are not of our own making insofar as we cannot solely attribute our spiritual skills or egohood to the point where independently we have the knowledge to do this. It does not occur here or in Heaven that a man builds anything so involved as his own body, even though he may contribute to its formation and its existence. Men give the physical bodies their causal beginnings, yet they are in fact the work of angel and god (angel working in the service of a god) from the time just before conception through to the passage of birth. Men provoke the physical life, but they do not of themselves build it up piece by piece, force upon force, diadem facto.

So our man that we began with has now the awareness of the ways in which his own body is quite separate to that of his being, and does surrender itself to his will and infilling, permeating it through with essential qualities developed and called into, made active by the consciousness of that man. We have little to do with the actual creation, and little to do with the ongoing maintenance and experience involved. 

We are aware of both poles and we 'join forces' at the exterial boundaries, but for the main part we are unawares of the internal movements of each organ and course between; whilst also unaware of the life properties given to the physical structure which desist and renew accordingly. Then also, we are unaware of the physical experience and conversation within the world that it does incorporate on its own level of being, and that it is not solely of our own creation but rather was 'made' independently.

When a man is infused with his body, the body itself takes on a remarkable difference to what it would be without the connection of ego and soul to it. We can see the contrast within the animal kingdom firstly, as in the animal there are examples of life without individual ego whereupon the creature is inflexible in its nature and the characteristics are limited; but not so in a man.

The aura surrounding the body of a man is opalescent and vibrant with opportunity. A man has enhanced the physical substance itself with his correlation to it, and there becomes a divinity present (that of his higher man - his Christ-self) which has incorporated itself with the body, being something that cannot be found around the animal that has not the ego.

The astrality of an animal is plain and dull and fixed by comparison. The higher astral body of a man, that of his starry body, holds passions which are quite separate to the lower astral involvements, and yet at the same time may work their way through to the lower's expression and imbue them anew. The driving in of cosmic influence, of spiritual substance, is what Man does best, and exactly how the principle of incarnation fulfills itself. The animal kingdom could not incarnate without Man. Of course its origins lay with him and would not be without him; but this is to add further that although Man alone has not the empowerment to create and build physical form, he does indeed hold the key to the ability to call into the lower worlds the higher impulses.

This on the face of it is something we presume that all beings can do, primarily because they take part in the recessive and expressive phases of Cosmic activity, which life may unfold and then return up through its own, back into the stillness of 'before life'. We then go on to presume that the ability to draw the higher into the lower planes is something that all creatures automatically take part in, however the descent with man is transformative. He does not only affect and take that which he needs, but also he does affect associate kingdoms and live in proprietary, taking charge of their needs also.

Man has given much to Creation. His furtherance has affected many kingdoms surrounding his own, and shall go on to do the most powerful work in future occasion, because he has the relationship with Father God that may realize this. When a man calls to Father God there is a connection that is always there. The animal cannot do this, he cannot readily go to Father God, he cannot call to himself the forces from above; the kingdom depends on us to do this for them.

We may call upon the assistance of angels, we may ask for what we please, but this is not something afforded to angels either, for themselves. They live through us, but have not the inclination for their own wants and drives, for this would run contrary with their beings.

The angel's self-consciousness is mingled with Father God's; if you take for example that our own bodies are incorporated with the willing and service to our souls, then also, it is in truth that the angels remonstrate the will and bidding of God directly. This is something that we as men do not do, for we have forfeited that in being our natural and first inclination. However, with the ability to call God into any region, no matter how unlit and lowly, and have the higher impulses characterize what was once untouched by their loveliness; then we are blessed with a gift that affects much also.

Man is like the miner who goes into the dark spaces with an endurance and a faith; pressing forward and illuminating his own passage he does retrieve from the depths the prizes there which await his redemption. Man puts to use things which would otherwise simply lie lost to those dark depths. And it is by his might, faith and torch-bearing that he can do this.


We have described a little of the relationship man has to his body for the purpose of the question as to why men are so inclined to disregard their body's needs and health. As it can be now understood it is common for a man to be unawares of his body to much degree; and also, that there is a 'separateness' experienced is natural to the truth and therefore not in contradiction to his being.

When an individual harms his own physical body (and there are many ways of doing just that) there is a mistrust then known within, when the love between the two has been compromised. Ordinarily a man rejoices to have the connection with his body. In healthy children it can be seen how comfortable they are with physical form. They look to the world and see their physical bodies in reflection. They look for faces and digits, every object mirrors back both personality and physical form which relates to their own and they are happy in this.

As the child becomes older and the body itself has taken on a differing astrality - one which accommodates the maturation of adult development - then the augmentation rapidly changes between 'fit' and comfortability. The forces and impulses drive down faster than the body knows to assimilate, and there is a tension which was not hitherto experienced. The man is at odds with the capabilities defined, and for the first time we experience our limitations with all of the implications to be had.

Similarly in our dream-life there are freedoms which our selves come to contest upon return into the body, and this also supplies a tension between the two in the contrast. In illness, when experienced by the young, this is introduced as well. Once again, the overall augmentation shall not be recovered once the physical tension has been experienced through a challenge which caused argument between the ego of the man and the body involved. Now of course the body would blame the ego-being of man for his deficit, whilst the ego contests the inadequacies of the physical constitution. All the while a man breathes, within there is this argument, but also overriding, there is the domination of the man who is characterizing and putting his signature to every part of his accompanying physical system.

When there has been a separation through death, in those instances of life regained (when someone has died and then been brought back again) there is an opportunity for the cessation of argument, and what one can then find is that the constitution and ego of the man actually are returned to the balance and agreement that they had afore as a child. There can be many new beginnings for an individual who has undergone this mighty experience, and sometimes death is the only way out of the argument in order to begin anew. Eventually, at this point of our evolution, death does come to resolve all of the arguments as the soul withdraws and the body then dissipates.

When a man experiences happiness his body experiences happiness. The body does not delight in the fulfillment of the senses as one does suppose it does. It delights in the happiness self-consciously regarded by the ego and soul.

It is a common enough teaching to say that the body wishes for gratification, that it does hunger and thirst and thrill to sensory experience, whether it be as the eye meets the color and the light, or the flesh is stimulated to pleasure with warmth or rhythm or combustive activities, or that the urgency of need is answered and so the body presses forth its needs ... However, it may do all of this and yet not experience what it is that the man does experience as it happens; for it is the man who has, by his will and device, answered the needs of the body and it is he who derives the pleasure thereby.

The body itself is more conscious of how the man feels than it feels. That is to say that a hungry man may still be content within himself and the body will not suffer the hunger in trepidation either. But a man may seek the pleasure of fulfillment of the food above and beyond the needs of the body and therefore be ill-content, and this the body shall know also. The body takes guidance from the ego. More importantly it relishes those times when the man is best connected with the World in such a happy condition that he showers his physical substance with all of the cosmic impulses which are drawn in by such sweet accord.

Whatever affects the disposition of a man has an immediate effect upon his physical body. In this way the body not only assimilates that which is administered to it through stomach, vein or passage, but also in completeness shall it respond to the attitude and aspect of the ego's outlook, character and happiness.

Do you remember the story of the shoemaker and the elves? How it came to be that master shoemaker had so much work to do that the little people would come to his aid, and as night fell the pieces would be cut and stitched and there were perfect shoes as ordered? Quite so it happens that before we are born we have much assistance in the cutting and the piecing and the stitching of our many substances which will then unfurl; and for the main part it then becomes out of the angel's domain once the 'shoes' have been sent out into the care of the governing soul. There were a very special pair ordered for a princess as one story goes, that they were to be just so. As remarked, the evolution of the body is not something that we have had a full hand in, but that rather, over many periods of change, we have gathered and equipped to ourselves the means to have the angels build with properties which are still to be refined and adapted and made perfect.

We may then know also that the question of disease and of weakness can be addressed in this way; that is to understand that our bodies as we have them today in the common world are belonging very much to a corporate whole, one which manifests illness from that whole, rather than in the particular. 

The question as to whether or not we may relate specific physical problems to psychological and spiritual origin is perhaps best answered thus: of the many spokes there are to this wheel, one can choose any to begin from and attribute cause to such. If man is held to be the central being (with Father God being most central and whole to him also) and out from man we draw spokes which imply all that he has to his makeover, we can place them in part and in any order and turn the wheel, viewing the relationship one has upon another. It can be proven because of the fundamental principle of origin itself. That which is, is because is was, and that which was, is no more. 

What that means is that all things necessarily pass on to further stages. Ill health is another stage from the original; and the actual origin, though traceable perhaps, is out of existence. So although it may be because it was, the 'was' (unless it is the big Was - Father God) has long gone. And so we live and meet with what remains.

Here also we address the notion of healing coming to Man in the present without a consideration of the past which led to the disorder. Whilst it is important to note simple cause and effect, we must remember that the folks who attribute higher causes than merely physical causes, have already entered into the realm of spiritual consideration. Therefore it is not so difficult to then relinquish all of that spiritual trouble and the rest, to prayer and to supplication, which is addressed on that higher level irrespective of the causal factor, for the spiritual worlds do not work in the same way the physical worlds do in relation to time and its implications.

In the physical world there are laws and limitations which have definite consequence. If I ingest a poisonous substance in a measured dose sufficient to cause an illness, then within a defined margin I can presuppose that it shall have a similar effect upon other bodies who share the physical key with me. That problem can be addressed and attended to with a physical antidote. It may be answered with prayer's supplication also, however we do not look for a spiritual cause with importance when a physical antidote is pertinent to a physical cause.

All things have spiritual origin and causation, but what we can differentiate is that the poison also had a physical bearing on the constitution as well. To argue that the person came to the poison for this and that reason does not in itself answer the problem of the poison. It would be better to identify the physical substance and acknowledge it as such, rather than the multitude of aggravants which began the unfortunate turn of events.

In the spiritual worlds a deficit of character may turn a weed into a bloom. All things have purpose and time itself has no hold upon a man. It is a contrariwise and unpredictable atmosphere - if divinity catches a man in his spirit, there is no telling just how high or how glorious he can be. 

We cannot measure physical health in relation to the spirit in terms of what we are used to. In our physical systems we are determined by many physical factors which do necessitate time if they are not artificially quickened by extraneous spiritual effects. Spiritual healings do work in the short-term, however they do not tell us of the reality which is underpinning the condition of the man.

For example, from the spirit's point of view all conditions are good. Goodness contains us at all times; even though we may suffer in many different ways, there is a good result even from such suffering. This may not have been the case. We presume good outcome to be a given from God (as it is); but quite possibly if a demon were to be a God then this would not be so. Benevolence does determine us, but there is nothing to say that it should, anymore than chaos.

However, in point of fact all things come to a good and perfect resolution; something which takes the pain out from the spirit which has overseen this time and time again and experienced that suffering is transitory and is always with purpose, a purpose which shall bring us to a greater position, fulfilled, enstrengthened and qualified.

Also the complexities and failings of the flesh are fixed to laws which are as yet incomplete and imperfect. The soul responds far differently than does the body. The body does not relate to the soul as a perfect mirror to it, for it cannot understand it. The soul passes through it and touches it like a fair breeze or fragrance, but no closer can it become because the two are not one and the same and both have differing experience.

The heart in a man is the highest and most developed organ. Some may argue that it is the brain or the eyes or the blood itself which is a carrier of our liquid man who wills his world, however it is the heart that is the closest respondent to man and his natural soul condition. When it is commented upon that a man has this or that occurring in his heart, then it is proper to look for correspondence between the physical and the spiritual, for this is the gateway into both, and there is a synchronicity between the two. It is for this reason that man should pay attention to his involvements and become aware of his heart-activity (or lack thereof). The remedy overall is Christ, is Love. Our greatest connection to any part of this great incarnation is by that which we love; and it cannot be otherwise. The question is always "Am I for life or against it?"

The man who suffers his own anger and complaint will determine his own illness, this is true. But moreover he shall affect that choice yet one more time, and this is the greater of the issues at hand, he shall choose death and cessation by denying the course of life and love of such.

When men feel good or feel healthy they do at times wonder at this being correct. When they are life-filled they are often quick to expend it, and rather than thanking God and relishing His favor. They are dubious as to its convenience and preempting its loss with doubt. But in the spiritual advance we must foresee the happy, healthy days ahead, knowing that Father God would have us so and that He delights when we delight, that He knows of happiness through us also.

So if we may incur and provoke a happiness in another, then it is a happiness to Father God that He may know as well. If we are considerate of their wellbeing, compassionate to their needs, we begin to heal them on His behalf. In this way we are the most important of healers, day to day, when that choice confronts us to choose life before death, to choose kindness before conceit, to be sympathetic and mindful of another's weakness and compensate for them and for the situation, to be caring at all times, without the fear of knowing their pain.

Euthanasia is the most terrible of insults, although it appears as a compassionate remedy to the arguments we have spoken of. Although also we know that the spirit will endure and continue, there could be nothing said in strong enough words to convey the terrible nature which is euthanasia. Suicide defies life, not only mortal life, but in principle the relinquishing in that one choice, defies all life. That men would consider it as a blessing to have, means to say that their fears have outweighed their very love for existence.

In times past there were many heroic deaths whereupon men would suicide into war, into sacrifice, on behalf of a purpose, on behalf of life itself. However in the case of euthanasia we find that this is no noble offering but a desistance whereupon the individual believes that their lot is too terrible to accept any longer and that they shall find 'peace' in hurrying their passing over. When a man injures another or himself (and the karma is so similar it is almost the same), the echoes of this pain of betrayal go out into the spiritual reaches and upset not only our lower astral membranes but affect the incarnating souls to come.

If you can picture that there are individuals who are present before their birth-time, awaiting their entrance, on the other side of death, and these souls are sensitive to the ones who have ceased their life and come over ... those who have died to suicide (and euthanasia - for suicide it is) cause deformities, as a spiritual disease, in those who are about to become. The impulses which have exuded from the recently deceased are imparted as an impression to those who are descending down into their lives to be. What has happened in many regions which have suffered terrible wars and the like, is that there are then generations of individuals who have psychological weaknesses en masse, inherited dispositions which will culminate in ulceric or septic (?) weakness - prone to infection and early deterioration. In the case of the suicide it may lead to dementia, born or developed.

Our incoming community is so affected by the impressions gathered at the outset of their journey. One may well imagine how it is that the souls who are leaving, just as passing immigrants at the city's gate, either inspire the ones to enter or pass blight, as each hesitation loosens their connection and the forces so woven by the angels before time.

There is much a mother can do to reassure her child, in passing on the many happy and wondrous impressions before the birth, contemplating life and rejoicing in it, so that the incarnating soul may be nurtured thereby.

Spiritual health is a long-term concern. It shall be a concern long after many hundreds of incarnations and beyond. In Christ we have been given the remedy to heal our souls where our souls are wanting. Our privilege is also that we may affect and heal others, be them brothers or associate beings, in a way that is working with Christ on behalf of our Father.

If our concern could but shift away from our own self’s inadequacy, but feature more upon the Life of God and bless all others accordingly, then it would naturally follow that the etheric life which feeds our physical constitution would enstrengthen, taking well care of our bodies and all that they need. This in time will happen; as men come to cherish life more, more life shall they be given. So be it.

Faerie, the Home of Imagination- 5th May 1996

THERE are preserves set aside from Man for Man, in which things are kept and held perfect; places and conditions in which time does not spoil or tire, stature does not wilt, spirit is manifest and glorious, sanctity is eminent, and Paradise withstands.

Each man has his own such secure; as he also has those keys which bring him directly home back to his Father wherein all pure beginnings have remained with hope intact. Though projections long have passed before, out and into the future's entirety, we may be summoned, we may advance, but we are always in part, completely with our Father.

Amongst our many stations of preserve there is the island of Faerie. Its timelessness befuddles many, as the quizzical observer may expect a sequence and consequence to which this realm adheres not. For some things may it only imitate at best, whilst in other conditions it would appear as if this World, our physical world, did but ennoble itself upon Faerie's Grace and had not the same reaches into Heaven or wherewithal to know of the spiritual essences apparent and alive.

For every condition there is of Man there is a place. There are planetary homes which encompass the virtues which live out through Man's community amongst his own; tangible realms that men do go to when they are fully awake unto their properties. Spheres and planes do not adequately describe - that they are more natures and nobles, populated by men who developed and worked their condition during the course of their life. There are realms of charity, community, sociality, architecture, congeniality, creation, application; there are continents of music and planetary deposits of war. For all of the attributes and conditions of soul made manifest there are spiritual homes also.

One such ark is often confused with the astral adherent to our world, but is indeed quite innocent and untouched by its mythos. The astral regions are 'magical' in that they lay also outside of our time and there are transformations taking place continually. Forms are unreliable and contrasting, they are threatening to the wellbeing of Man as a concentrate of passions in collective. Here is not a realm of safekeeping as is found in the Etheric World, but moreso of dispatch - the astral mirror-world is residual to Man's effluence, and the lower reaches are grim depositories with phantom life.

However Faerie was born before Men had an astrality, before a physicality, before desire became mingled with selfishness. When a man desired something of beauty in ages past it was not that he should keep it for himself or make use of it, it was rather that the attraction was as natural as we still today may find in communion with a sunrise. In all things this was usual, and delight abounded on behalf of all - the ego was one and cared accordingly without distinction.

The corruption as known to the physical and astral worlds does come about because of involvements which dissuade the natural order with an unequal force; that man or beast exerts their own wants within the world, and does this with an unstable projection because it is unequal to that which it would take for itself. 

In the truth of Spirit when we are moved by the beauteous and the good and knowingly proceed closer to that which will infill us and fulfill us, there becomes an inner response to want, to want not only for that experience of the beauteous and good, but also to want to give something to it. This is natural to our innermost drives. That men would enhance or beautify is an example of the inner goings on herein described. Although it is the simplest of primeval reactions it is most noteworthy, because from this we may acknowledge our future redemption and distinguish our natural involvements, crediting them as due.

Here we may come to the subject of Art, for there is a very special place which brings into being the ego of a man alongside his compulsion for a spiritual beauty. The composer (whether he be composing with a medium of palette, word or refrain) has all the pre-ego adoration for the spirit of that which he now mingles amongst. To create in Art is not to attempt to promote oneself in the effort, but to put effort from oneself into that which is creative for the promotion of its being separate to that of our own. 

Therefore the artist is noble in his unselfish love and by his effort, he touches his work only briefly before giving it out into the world, being the vessel for heavenly transmutations effected by his very love.

Once again the message here is no new teaching. But the subtleties often escape the men who claim 'practicality' to be the principle to usefulness. God's palette was not merely practical, but it is measured in its usefulness by the extraordinary manner of its very being. We qualify ourselves, and that is our position and our place - but not to qualify others in their usefulness to God, for He has taken care of that already; and this of course shall be beyond our discernment where compared with His.

There are scores of beings who are all credited with manifestation and character and spirit and Godliness. Although the families are extended they do remain, and not one being is without the pity and the grace that Heaven will afford. Not one stands apart from our Father God.

It is true to say that as men we are privileged and burdened in ways which distinguish us from the hosts that support and guide us. For Man is central to them, being not yet fixed or bound in capability. 

The incarnating of those properties which are spiritual into the fleshy world is a process of art and creation in the highest sense. The transformative powers involved work their way into ramifications throughout all of the realms, for in this there becomes a space made, as it were, which was not formerly so.

Where spirit meets in flesh and works its way through the currents and moves with the fluidic wash, expiring the system, there is a presence which was hitherto locked out of, abandoned and unknown. For by contrast the spiritual realms may know themselves as they have never before, through this very process of incarnation. By the recognition of the ego of Man and with his love, they may fully become and be recognizable.

As odd as this may sound, and it is not to contradict the very tangibility that presides in higher realms, it is true to suggest that the physical world can hold imprints; that rather than those vaguely dismissed in snow for example, we have now seen those impressions cast most visibly in the clay. Though no one can grasp and keep indefinitely the higher principles and determine them to a lower definition (God forbid), they can give them a body of form, that they find new expression in physical life.

Further to this there is then an inverse magic so known, in that lemniscate law of promotion and return, that the further away from something we skate to the very limits of, the closer to return we become.

When Heaven sacrifices itself into the physical it is given more closely its relationship with God. This is why also that Man is envied, for he is no 'in between'. He has both the depths and his principal nature. He has the desire inhabiting of the demon and desire cohabitating of our Father; and within his own composite shall he bear down upon the former with such spirit as is the Father, that he shall invoke the greatest of magics: redemption. All beings and creatures of the night are redeemed by the true and selfless love of a humanly compassion. Driving down into our humanity comes the procession of beings who gather for Man's blessing, that they shall thereby come closer to our Father, that through Man they shall know of His Love.

We affect so very much within our realm and this extends out into all of those important places that live in spiritual testimony elsewhere. That which passes between men in a love that redeems all else as well, becomes the very love of Christ working between them, for in this they are borne higher than before and so are blessed thereby.

The habitat of Faerie is a kingdom that knows men and loves them well, for they are the 'little Angels', the spirits of our Nature, who have continued to tend to a paradise which coheres with our natural world, in not only plant but in the hearts of men as well. It is the home of imagination, which projects through to the essence of a spirituality untouched by any wizard's demands, for selfishness is exposed there for what it is, and no poisonous plants may take root for they are from the astral domain.

But it cannot advance from the dream that it is until men find the same beauty within their natural world; and that is their peril. For the connections which bring Man into his life strongly, are threatened by astral and sub-astral forces. The astral passions bring Man below his earthly reality when he is intoxicated or given to subject himself to loveless pursuits which excite the forces without equal purchase. The death-forces then corrupt the being, and the physical body is divorced from his etheric vitality and he begins to lose his connection with this incarnation and all of the joys therein to be known by his spirit and his soul directly.

The sub-astral influences have electromagnetic forces which now come to Man through the many illusory, false-natures which draw the ego away from his natural distinctions. Any interaction which is artificial in this way invokes a sub-awareness that does not connect with the vitality linking itself to an etheric life, but rather to the vehicle of 'electric' life as does facilitate the medium in which the ego is lent.

The plant kingdom offers Man his life connection into this incarnating process whereby the soul and spirit are honored well. If we are ignorant of the many virtuous forces as offered directly, then we become unresponsive to their gifts in being. The danger here is that Man collectively will isolate the plant kingdom in a way similar to the disassociation from Faerie that has now happened. If this were to occur and he should give himself over into the astral persuasions or sub-astral conditions, then he should also lose his ego forces, then becoming as the 'undead' we shudder from.

However, he shall strengthen his life's vitality and ego-forces in a love for the natural world, and with an unselfish employment. In turn the lower astral influences will become permeated with yet a higher power defined, and in time our planet's condition shall be worked over that it too shall be more conducive to life and to incarnating the heavenly powers. Then the "little Angels" whose evolution is quite parallel to that of our own, shall be rewarded for their having safe-kept so many essences precious to Man and profound.

Love, Light & Live-16th March 1996

THE sounding of the rain outside our windows as it falls into the night, as it presses in upon the pane and pools without, the choirlortuous din of varied note, the bass thrumming, the arpeggio within a singular splash, with a mixed and varied rhythm.... Listening to the waters come, whether heralded with tumultuous groan or in the gentle simplicity of a summer's fall, we may sense an exact process being mirrored to that which occurs within our being, that very processing of such experience, from the 'inside out'.

As described, there are some which this pleasurable life denies a reliable pane to view the outside. The 'rains' press inwards upon their constitution, all weathers be them savage or obtuse, can dampen and damage those resides which are porous with spaces unfilled, unsealed to the tempest's designs. For those individuals who are not strong within this world, it is no wonder that their reasoning, along with all other faculties in this regard, should be pitched and turned against the discomfort which they endure.

There are men, (a few) who are placed well within each body which houses their manifestive beings, and here we might add that a man is twofold in this respect, just as the mystery of the planetary conditions was brought to bear.

Man too has his organs of being which are active and connective, whilst also he brings those hidden 'sentient' organs of fathoming the spirit-soul activities, which are not in any way represented or manifested in the world or objects; or for that matter, fully developed in Man. Thus we do make a distinction between a man's manifestive powers and properties, and those which are sense impressionable to God.

So in returning, there are men who are snuggy-comfortable within their exterial devices that they inhabit and maintain, whilst there are those who are not. 

Christ's healing appealed to the many planes of Man, not the least which pertained to these connecting 'organic' forces in the first and essential instance. The healings as described within the Gospels are, on the face of it, precipitating the spiritual healing to follow. Yet in the reality of all such about-turns as they occur within the obvious example, there has to be change within the spiritual world effected that the physical world may then follow. We can remember however that the Gospels do not maintain to examine the workings of the spiritual world primarily, but do cordially account for this World in truth, as was best recorded. For the purpose of this was plain and faithful and connected to the original power of its happening, for by entertaining a spiritual conjecture alone, one would have kept it upon that plane of understanding, out of reach from the world they sought to bring the connection to.

The 'living word' in this example, is one which the presence itself as witnessed, has testimony and shall of itself bring about the spiritual awareness as it becomes known - but known it needs be first. The Bible is of incarnating; that is its function: to incarnate spiritual events by the record of their happening within the world. It is quite unashamedly exoteric in this regard, as it is necessarily so.

Worlds converge in physical expression, particularly in the turnaround of an immediate and obvious healing, and yet we may understand from this plainly, that the events which led up to the very happenings and intercourse had to be forsworn and foretold within the spiritual mappings. Physical life is anything but random.

Ongoing malady needs an interruption which usurps its authority and overrides its current reality. Only within the spiritual domain may this occur. Apart from which, in the case of the healing, it is the spiritual world reclaiming its reality by setting in order that which has the right to remain.

There is a natural preference for harmonious health. There is a better expression to return to, in likeness to God, rather than in unlikeness to God (i.e. anything but - distortions of the fact, underdeveloped and incomplete).

The Incarnation was for all incarnation, the transference of the heavenly worlds into a world to be made perfect in relation to the harmonious order to be. Although we are saturated with heavenly substances, although Man is heavenly, once cast into the physical world he becomes detached, semidetached from his divine properties and incoherent to their worth. When a man is overwhelmed and awash with love that flows to and from another he is immediately converted to Christ. All is proven and all goes well. Heaven rejoices and the world itself swells because of it. However, men do not come to love easily. The experience can be inhibited by many causes which will not be entered into today, but instead we shall address that concern whereupon the constitution itself is disrupted and unfavorable.

The Moon is the cold womb of the world from an ancient mother. Her time, though passed, still expels the very forces which once gave creativity into the new being; whilst now she calls by memory alone, entering into the cycles made manifest which pertain to the fertility of all womanhood as well as the planet. When the waters are driven by her magnetic wanderings, when the children of the harvests are plump with the world's waters, when the children to be are washed out from the womb, her matriarchal governance still maintains our physical periphery.

This is why we brought certain allusion to the analogy of the rains outside the window, for verily this is what occurs within the woman as she is overcome with those moon-forces which she cannot withstand or be impervious to. Furthermore, the problem is so common it is not to be thought remarkable or even outstanding, for it is to many a question of degree rather than title of a particular or given illness. There are moonly occupations and persuasions that incline an individual to become even more susceptible to moon-madness and the disincarnating process to follow. Interestingly enough, the nocturnal lifestyle which has been cited to correlate with those folk who are so inclined, is the first issue, symptom and aggravant of their condition.

The first and immediate relief can be effected when the consciousness is brought into line with sun time; and yet it can also be said that the sleeplessness of the 'misfit' concerned usually occurs because of the impeding moon influences beating in upon them in a way which they are acutely perceptive of. It becomes as a nightly lamp made visible (with or without the eyes shut). There is no reprieve. They are therefore more stimulated according to the density of the Orb above, and then encharged throughout the remainder of the day with moonly effluence as well.

In the healthy perceptive constitution wherefore the individual is cordoned well from the explicit gravitations of the moon influence, we find that the 'new man' of the future has emerged with the vitality which defies the deathly corrupting vapors which have overstayed from the remaining lady.

The Moon is in the process of decease, although in technical terms it did die long, long ago. Associated with the Moon, alongside those attributes which we must give due gratitude for (maintaining our entrance into this world, it does come through the portals of the past in ancient rhythms) there are also many undeveloped beings which have yet to know the light of Christ, for they are eyeless creatures of no warmth, clamoring about the lower recesses of humanity. The base demonic clan which is attached to the Moon's influences have yet still quite a way afore reformation. Their populace is made of the stuff of nightmares (literally) and their devious blood and bile is generally anti-Man - one could not describe them as pretty beings at all. That is not to say that they shall not find their time and place alongside Man in future ages to come. However in the present time we can add most blunt and plain, that their aspect is promoted in moon, but denied in Christ. Here we have the picture in miniature of good versus evil, made candid and bold.

Narcotics lend a man into moon-influences as they overshadow that glorious light which otherwise illumines his godly reasoning, his imaginings (in pertinent and wondrous projections), his foreseeing, his comprehension, and his light into perception into this World. Enter in the forces of the night when we take the draught of death, the smoke of ambiguity, or the drug of the ego's slashing - every time we forsake our selves, we do weaken our self's resistance furthermore. Enter into the heart the corruptions of a corrosive sin, corrosive because it does wear away at the man in those hatreds and malice and resentments harbored and accounted for. These sins darken the disposition just alike to the clouds which censor the Sun; and the warmth of the man leaves him with but a cold and uneasy passion in the world. Therefore if lusts are sought in this condition of malady, they are entered into in an attempt to bring warmth and vitality back, but the pleasures weaken the failing constitution further because there is a lack of connection to the true life as manifested through the heart.

Life which comes outside of the heart will consume a man in whole, in part. Life without love becomes a death. Too much life, too quickly in proportion to what a man may withstand and take to himself and give back into the world through those Christly faculties which are loving firstly, will become as death for the reason that he has not the wherewithal to suffer them.

Therefore the pleasures as experienced in part by the individual who partakes in false loves (e.g. drugs), are only vaguely promoted experiences of love and goodwill because of the drug and not because of the ego so knowing it; i.e. narcosis is a false loving because one does not experience the love outside of the ego, it is rather experienced all within the being - it gives nothing and receives nothing.

There can be a false love with fornication whereupon the couple cannot complete the rapture and make manage the fiery essences that are invoked if they do not hold a true love, respect and knowing within the ego also. It then in consequence becomes as powerfully detrimental, as it can be archetypically divine.

There can be a false love when truth is departed from and the passion of a 'good story' is preferred to the reality as perceived, for then it does happen that the individual prefers their own being's interpretation before the love of the truth. This false love so named is then dangerous as regards to further chances at true perception to follow.

The meditation of Christ being the Light and the Way is the most wholesome benediction and remedy a misfit may have. If they may hold this before them - perhaps it may be suggested that it is inscribed in words that they may carry if it is not possible to commit it to conscious remembering, then as short answer in recommendation we do suggest this.

"I am the Light and the Way" is remedial, powerfully remedial in that it strengthens a man, calling for the light of love and knowledge to be inspired within as a cohesive harmony, being the most powerful truth for Mankind for now unto eternity, that we may view the world not by moonlight but by sunlight evermore.
 

Our Repetitive Easter Story-17th April 1996

Unsheathed, this sword is brought forth in peace;
His Light rays out from behind the shield,
And our warrior Lord, naked save for his armor of Light,
Stands upright deflecting the bows of iniquity.

Of whose might and of whose splendor shall we attest?
Wherewith the frame, yet subtlety?
Love, most pliable, endures beyond all else,
And it shall not be vanquished, defeated or decried.
Christ, You are the Heavens, Holy Waters and the space between,
You shoulder men and carry them,
Knowing both of their fathers and their children to follow.
You know of their histories, the public and private,
Of the eons upon eons which brought them to this moment
And you know of their destined ways,
Designed with Grace, made strong in You -
You know.

Common to all and yet a specific,
Mighty above all, and yet the provider.
Where shall we find thee?
Once again the angels cry.
Once more comes Eastertide, and He has gone.
And then returns.

OVER and over His story repeats in Man. Inwardly working, the powers involved turn over in Man with dramatic repercussion. This He owns, as too the world He dwells in, a copyright to Christ's own story, as the self of man does struggle too for recognition.


The higher man, the Christos-self, holds presence within the corporative body, soul and ego of Man. Our own personal divinity urges to incarnate and become recognized. It brings into the consciousness the full weight and meaning of all things important. It is cohesive to being and to knowing other beings, bringing healing and new order. This gracious and most noble self of selfs, overlights our contrasting consciousnesses and inspires us to an illuminatory advance beyond our simple and meager selves.

The story as recounted strikes deep and true within each man as he finds that the insult to Christ Jesus is but a daily occurrence within himself each time he denies his heart, conscience or higher determining. We negotiate daily and sell ourselves short; we deny ever having known our higher being when we subscribe to the folly and imbrevity of the common rabble. With mock revelry and choice-picked slang, a man may pride himself with a deceit and a treachery if by his associations he is trying to hide in amongst them saying "I do not know my higher being, my innermost drives, my Christ-self from which this world gathers mass, as the grit of the pearl".


Christ surely grieves when we disown Him like so. Furthermore, as the story goes, we too know well of the crucifying. Bind our hands and bind our feet and bring a death to all that is pure and fresh within, each man. Each and every man bears these demons which commission the insult; for harm is harm, whether grand or slight, it offends and contests the higher powers, and until our words, our deeds and even our refuse is pure, we shall continue to bring suffering to our greater Christ, our lesser Christ and our self's Christhood in being.


Figuratively speaking we are perfection realized already, but that is simplistic in terms of the truth. For truth has many parts to it and a beginning an end. Truth requires context and application and only then may it find its place amongst its own. Essentially we may be perfect, however and accordingly we know that in worldly life our struggles are born of inadequacies. Whether by physical limitation or in spiritual definition, we have yet to make immortal this world.


Would that men did honor their Christ within, the matter of this World would be transformed and made impervious to decay and to ruin. The spiritualizing of matter as echoed in the rising of the dead is a condition of the etheric regions predominating our physicality to the point of exchange. What is meant by our taking His Body into ours is this: the original condition of our Globe in immaturity was etheric before the physical world could gravitate organically and then take to itself those mineral properties which were later to follow. This etheric globe was (and is) the inner sun within, being core unto the rest, being also the gateway to the very soul of the planet and its being.


Without the inner sun the planet would decease and be unable to respond to the many inflowing forces which are attracted and permeate through the many substances incorporated presently. However, the etheric shell which layers the planet, haloes the band of world - the plane of world that we know it to be. That etheric shell provides the bed of life in which the physical sits and pertains to it, according to its needs.

Man alone and without Christ dwelt upon a planet that was decaying prematurely. The soul and the body of this planet needed Him also, for it is as the heart is to the spirit. Alone, the inner heart-sun could not sustain and support the whole; the mass could not find the connections into life and then further on, and so Christ lent part of His own Body into what is now our Etheric region, changing its makeover into that which as we may understand it, was somehow meant to be. One could see this in the light of it being the spiritualization of the planetary being within, that this enspirited planet has received Christ in that way that we also in turn shall take example of and be renewed thereby.

The only afterthought here is to add that remarkably it has been Man himself which has detracted in the first place from the high station of spirituality of our beloved planet. That is to say that by our corruption along the way we have corrupted the bodies of the incarnating globe who has suffered and surrendered to sustain our manifestation.

Once again we find The Story told. Once again it strikes as a truth within our darkened stage, with curtains drawn we witness its play, again and again - the sacrifice, the suffering and the overcoming, the resurrection.


The event of Resurrection is as a birth played backwards in respect to the Fall happening. Most usually, as is known in time these days, we have all things born being subject to certain death - beginning with those perfect qualities and properties and virtues which are both sublime and pertinent to incarnation, to then be followed by eventual death, with some measure of forfeit and suffering in the process. The story of Man is of inevitable death, were it not for Christ. So we now find that it has been turned in reverse. On behalf of the higher suffering which has instigated this change (as only it could) the powers which make cause for desisting and resisting life are now subject to an etheric enhancement which transposes the law with a divine contradiction. Namely, that we may embrace a death firstly that we may go on into eternal life, suffer first but not last in the sequence of renewal.


We can call out to the Christ in our brother that he may show himself, but be prepared also that by contrast the higher man may be unrecognizable to us, unless we truly know him well. 

When it is said that the Christ event is played out in Man again and again and that he is moved to recognize the story from the inside out, it is intended to convey to you that this is so in a soul-reality - most real and visible to one who can perceive what goes on inside an individual. It is so tangible it may be witnessed, even though the man himself may not realize the many impressions that live and work within him.


Such stories live, truly live and breathe with varying spreads of intensity and power. When we turn inwardly and are drawn to concentrate on associations that invoke a stronger relationship with this particular story, then it happens that our 'firsthand' experience can bring significance and understanding, whilst also our interpretations shift and illumine special moments, roles and powers. When we are presented with choices we then go internally and seek our roles in this matter, in this story, and then out again into the demands of present time.

But all the while the higher self of man which is indeed his most valued and credible part, is abandoned to idleness and unemployment. The gifts, talents and attributes afforded to this higher man are not called upon because the consciousness dies - lives and dies - many times a minute. The thoughts which have entered into the consciousness have difficulty finding a sustained and nourishing concentration, that and in turn they must discharge quite quickly and often without embellishment.


In time, as man does strengthen (as this is achieved with practice and repetition) he may manage the concertive powers in a way which brings life and not death, to that which he harbors. One way we may do this is in sacrificing self to higher thought. In greediness our whole being seeks to saturate itself and bloat with whatever influence it seeks. In being immature to such procedures we take ravenously, when our attitude is greedy - greedy in the sense of self being first and more important than that before us.

When one is rapturous, for example, in a condition which has led one out from self but into a knowing of something other than self, then the attitude of ego has altered the process of receiving and giving. Greed by nature expends life (in both parties) whereas love restores life to each. If I am greedy for food and take it to myself to solely appease an appetite then I shall have sacrificed the material of the substance and have it die. Whilst also, the very same shall take place in a part of the physical constitution correspondingly. It too shall die a little. In this way feeding oneself may be starving oneself into the bargain. In due reverence for Life we may love that which we take to ourselves. Our greed (our sole preoccupation with self and all else in relation to self) may be exchanged for a greater interest in that which presents and may come to us. It is an attitude of being, it is an openness to other beings and it is conducive to Life itself.


In point of fact when we eat for life, rather than to appease an appetite, we are seeking nourishment for the host of beings which incorporate our many bodies and their manifestation. We may also begin to discern that which is right and proper to take into ourselves, and further to that we may responsibly apportion with gratitude those attributes and seek to give back to them (as is law anyhow) as they do give to us.


Our lives may reverse the death process essentially and completely by our selflessness, and conversely our egos shall enstrengthen thereby as well. The ego of Man may only incorporate into itself that which it loves and knows well and holds deep affinity with. In order for this to occur it must know how to lend itself in selflessness, which does not require giving but rather a lending, that we may go on to incorporate self as well without the loss of self in this happening.


Were Christ to lose His sense of Self we would all be lost and His gift would come to naught, for one must not entrust those of lesser ability to be solely responsible for that which is beyond their comprehension to care for. However, it is that He does lend Himself, in body and in hope, in sufferance and by endurance, in absolute faith and love, projecting now and for the future.


All things must live according to the Law. We are comfortable within the Law. But we must now work to transcend the common law with that which Christ has brought to challenge, reversing death and all of death's suffering. The key to this comes of a considered thoughtfulness, one of respect for His Creation firstly and one's own self then secondly.

Every millisecond as cells renew the flesh, as the air revives the breath, as the hope restores the outlook, as the shoot and spring defy the gravity, when the burgeoning blooms inhabit the once vacant space and the mists skip the grass reborn in the morning's dew, with the osmosis of soul-life in all its beading, seeping, saturations and humidities, as reasoning is crafted and the sensibilities are sharpened - each time with a life longer living and involved ... there He is.


Happy Easter! 

Abhorrence is to be Abhorred, Part 2- 28th February 1996

CHRIST will not be franchised. The spiritual realities will not be denied of their existence. Materialism is never useful.

It is materialistic to believe that spiritual powers and properties of sanctity may be invested artificially where they are not actively due. It is materialistic to maintain that Christ prefers a given when all is given by Him.

If men are to deny the esoteric teachings partially (i.e. they are not completely ignoble to higher thought, but are rather more dubious about the exotic and the fantastic) it is usually because they lack the imaginative powers to carry them forth into a sense for the extraordinary.

The word "imagination" is not used to imply an unreal fantasy or delusion, for it is the imaginative forces which penetrate through into those realms the senses cannot correspond with. It is the imagination which works our sympathetic and empathetic processes whereby we may travel through to another's soul and give blessing, recognition, communion, healing and love. And if not from our recollections of direct and immediate experience, it is our imagination which may instruct us so as to 'know' something of the instinctual, intuitional art-pneu-veau. 

The Petrine way was to restrain the creativities, even though in Christ-quality man has been given to life-as-art, life-as-soul, life as life. 'Freedom' horrified Peter, and in this he continues to deny Christ today, in that aspect so continued of the Church. In measure of safety, the confessors are withheld from greater realizations of the Christ as He lives and moves around the present-day world. The mediocrity insists that it has the whole value tied up, prior to the heavenly attainment to follow; and the established hierarchical systems feed themselves before all else - for this is the way of the papacy and the like, when the order so ordered, is said to be decreed by divinity. The concession that "God has no favorites" did not extend to the unnaturally elevated status awarded their own.

Understandably there shall be men whose place it becomes as a spiritual leader, who may guide men prudently and share their well-earned wisdoms. As Paul made a list of, there are officers and stations befitting many separate talents. But the Church itself is no more in complete dedication to our Christ, being rather in dedication unto itself - Oh! The perpetuality of a rotten corpse!

We do not discount that which the Church in intention has and does, and will come to stand for, but there are empty hearts and wondering men, who are of an age that presses for knowledge of our Christ in His action, as He moves here amongst us and calls to us to know Him better.

Abhorrence is to be Abhorred, Part 1- 28th February 1996

Question:
Dear Teachers,
I have a pressing question: The Black and White Christians (God Bless them) react with abhorrence to the threat of 'occult' powers - for example, Red Indian Devas (but also etc. etc. etc.)
This contrasts with our approach of sympathetic firmness.
What are the actual negative effects with respect to:

1. The Christ Impulse
2. The Devas
3. The adherent
4. The communicator - be him Red Indian or no
5. Others?

We have answers with our teachings, but I was thinking that perhaps a warning against abhorrence would complement our package on this subject?
-J.W.

ABHORRENCE loathes, it is repulsed and repulsing; born of a hatred within he who recoils and abhors. It is more than just a simple and innocent reaction within the man or woman, it is active and disabling, destructive and demeaning, it is insultuous and unvirtuous, even though it becomes habitual to some who thereby go on to profess their own worth thereby.

Contempt dwells within us when we are caused to will an immediate disassociation of ego. The abruptness which accompanies our displeasure helps our beings to summon all forces inwardly and draw back, the man then becoming contracted and most shrunken, withdrawn in the literal sense of the word.

There are men who by habit of such are most shrunken etherically. Were one to perceive their emanatory bodies, they would find that what should have been a light-filled man has been hardened into but a shadowy darkness, largely contained in a bubble of thought which persists with a repetition, dirge-like and monotonous.

The monotony of this constant but lifeless thinking strengthens the man's ego in one respect, whilst in another he has lost his elasticity as it were. He has forgone in time, the capability of excelling any further than he has already gone. So he may well have become an icon of frozen thinking perhaps sublime, perhaps just fixed. However paradoxically, unless a man is open to fresh and new thought and 'lives' his thinking, then he loses the ability to live out and experience the sources of thought he holds important. It is not enough to become a mausoleum to ideas and ideals, for the thoughts shall expire if not given renewal by release, to decease and then return, reborn.

Furthermore, a man clearly cannot embrace any thought with life if not with love also. So there are decrees by the thousands one may discount on that criterion alone.

Here we are brought to abhorrence, an issue from Man which goes further than contempt, as it is indeed a stronger poison, assuming it knows when clearly it does not, for it has not the light of love to illumine the wisdom. It is then a falsehood, and being such yet experienced and entertained by the man, requires self-justification to offset the uncertainty then produced in the disdain.

If I have a sewing box and am asked for a certain hue of thread to match a cloth, but have not that color and know this to be so, and my spindles are few to begin with, I am likely to look nonetheless and compare, busying myself with an impossibility. More often or not it is human nature to actually go ahead and pluck one of their spools of color and offer it up, with a half-hopeful-helpfulness which says "Perhaps this is more or less right?"

Well, it is less and could never be more now can it? "Perhaps the cloth is wrong" or "the color is to be complementary?" they suggest - and so it goes. If the ideas and concepts of a faith do not match with their own shades and color, then there develops an antipathy for anything varied or different as a result of entertaining an impossible match.

It would be unreasonable to expect a man to accept something of which he has absolutely no experience. Our first question to attend to here is to ask how it is that certain men may embrace the esoteric concepts, whilst others have not the experience to make their way into such recognition. One must wonder why, particularly when the esoteric thinker maintains that even the materialistic man has a soul and qualities which are undiscovered by him.

The steps up into higher development are achieved when an individual has himself made the transcension from suffering and sorrow through to striving, enduring, and then culminating in further won ability. If difficulty has been met with and then embraced, a man may choose denial, bitterness, anger or resolve. He may go on in further years when coming up against the very hint of the same difficulty to respond with either abhorrence or with peace; and the way of his nature so responding shall make way for his future development also.

It is understandable that most men should not react with joy to that which has been known to them to be most painful. Physically a man may partially excarnate into shock when he has not the capacity to meet with the conditions he is placed in. Sudden death because of great bodily injury is shock of a kind also, and in this instance the consciousness of the man as removed cannot make the connection back to the body he so loved. The condition of all shock is the extreme of an unnegiotiated circumstance, and this may take place also in our thinking or our experiencing the ride of manifold emotions and responses in the world. But shock breaks coherency. Once it has been arrived at - the 'safety-gate' you may call it - then there is no returning in consciousness to that upset, it shall have to wait until the review after death, when it may be dispatched then with a measure of separation.

So in the first instance we have covered what is to many the only 'reliable' reaction to that which they do not like. It may describe the action of an insolentry whereupon the man does not want to know and verily cannot know, for the threat and the grief and the pain and the pressure has caused his escape so sealing the ego even from the memory until a future lifetime, when he will assuredly be placed with exactly the same set of conditions, given all the pains and the difficulties, in the hope that he may be capable of absorbing the experience in a further try.

If we ever tell ourselves "I do not want to know" and it is something that we already do know, then we are asking for shock to overcome us and lift us up and out of that which is making us uncomfortable in that knowledge. Yet this is a miniature suicide every time, for we forfeit a little of ourselves when we forego a knowledge that is part of ourselves. When we bury our understandings, no matter how painful they may be to us, we bury ourselves into the bargain.

The second response to pain, as discussed, is abhorrence. If we are stirred to reminisce some sense of former suffering, or forewarned perhaps of some impending condition, it may be that our primary reaction is one of abhorrence.

In the beginning of this talk we suggested quite gravely that abhorrence is both insultuous and aggravating in its nature and manifestation through Man. If men were to realize the demons that they do conjure continually they would certainly think twice before unleashing them into the world. The prettiest dinner parties are often full of them. It is surmised that the indignant and the angry are entitled to their upset when it is born of social interest, affliction or simply on behalf of the rest, as a corporate anger as it were. However anger itself, when expressed from any individual (developed or undeveloped, civilized or uncivilized) is an act of hostility and of violence.

Any individual who has been overswept with their own personal sense of self enough to be enraged, uses their own etheric vitality in the process, and quite often is found to become very sleepy after the dramatics for this reason. Anger cannot be sustained indefinitely, it demands much more from a man than it often affords (except in instances of defense when a man may be endangered).

The will of a man sometimes outgrows his character. In other words, he may be very good at exerting his will, particularly over other men; but he may not be very good at applying himself in ways of restraint and self-discipline. Character building requires both. We must know when to be willful and when to relax our egos and concentrate our efforts into spiritualizing an otherwise taxing event.

When a man has altered his conscious response from such anger or abhorrence into a paradoxical peace, then he has defied the demon of the difficulty and transformed it into a little angel - redeemed the demon of sad circumstance with a pity and a mercy and a supplication asked and received from God. This in turn brings the man his spirituality consciously won. From this he shall receive a clarity and attention which increases his perception of the heavenly worlds and their aspect; he has befriended Christ in league for a love higher than anger or residual bitterness.

The awareness of the higher worlds from this vantage does come from the inner senses derived from metamorphosed sadness and suffering. One might explain the martyrs’ trials in the light of this edict. Certainly one can say that there became a sweet compensation; and yet remembering also that each one forgoed his 'escape-gate' of shock too, that they entered into their persecutions past the limit of any ordinary endurance encountered, and sought willingly to retain their consciousness and remain for as long as was possible, connected within their circumstance, within their afflicted bodies, all the while denying any 'well-earned' anger, giving it all up to God.

Conversely there are many aggravants which overstimulate men - situations need not be found so obviously difficult as to cause upset. The more a man is inclined to anger, the easier it shall be for like demons to grip at his heart for little for no impending reason. The reasons themselves can become manufactured, and all the while the surge of vitality enjoyed by the angry man turns to become a pleasure whereupon he feels more alive than ever, even though his 'aliveness' is causing certain aggravation within his world. His temporary surge of etheric charge encourages his activity and fires his liveliness, whilst yet of course he shall bear the karma of this aggravation and also come to expire himself far earlier, losing mind, body, or both to deterioration. Negativity looks after its own, as they say, in the way it knows best! 

The many devas associated with this world are, for the main population, alike to children. They are beloved to us, and are as innocent to the eruptions of Man. Being made of goodness their consciousness lives in the light and the water, and the tree, and the sounds which come from the water's falling and the tree's rustling; and the shades of light often bring about their mind's intensity also - that they are so responsive to nature that they are that nature! They are as the trees or the ethers or the waters or the fires personified. Some are so imperceptibly close to their kin that one might well fancy them to be that which they inhabit. 

Equally also, there are lowly beings whose spinderly frames live in darkened places with odorous deposit; and these creatures are once again remonstrative of that part of nature that they live and know and dwell in upon. By and large they are creatures of association and wherever there is earthly life there shall be devas to accompany it within its etheric counterpart.

Equally so, there are those who are responsive to man and to angel and to alien. Some would be worthy counselors and good friends to have, whilst others are wicked, attached to evil thought. The highest in their development are independent of man and plant, and although have not the keys into death and rebirth in this world, they are as dear to Man as Time's memory is itself. For these beings have watched many men come and go and then return again. Dispassionate as they may be for the incumbent worries of Man, they are ever curious as to the sublime and divine workings within all systems which cradle him.

Men have 'crossed worlds' and met with all forms of these beings. With direct vision (moreso in former times), in the imaginative powers they have been called also to sense behind sense. The first-born Christians acknowledged the unseen realms and associated powers, teaching a man to differentiate the true natures, within himself, the unseen worlds and the present work-a-day world.

On the subject of spiritual gifts let us read:

"There are varieties of talents, but the same Spirit; varieties of service, but the same Lord; varieties of effects, but the same God who effects everything in everyone.
Each receives his manifestation of the Spirit for the common good. One man is granted words of wisdom by the Spirit, another words of knowledge by the same Spirit; one man in the same Spirit has the gift of faith, another in the one Spirit has gifts of healing; one has miraculous powers, another prophesy; another the gift of distinguishing spirits, another the gift of 'tongues' in their variety, another the gift of interpreting 'tongues'. But all these effects are produced by one and the same Spirit, apportioning them severally to each individual as he pleases.
As the human body is one and has many members, all the members of the body forming one body for all their number, so it is with Christ. For by one Spirit we have all been baptized into one Body, Jews or Greeks, slaves or freemen; we have all been imbued with one Spirit. Why, even the body consists not of one member, but of many.
If the foot were to say, "Because I am not the hand I do not belong to the body", that does not make it no part of the body.
If the ear were to say, "Because I am not the eye, I do not belong to the body", that does not make it no part of the body.
If the body were all eye, where would hearing be?
If the body were all ear, where would smell be?
As it is, God has set the members in the body, each as it pleased Him. If they all made up one member, what would become of the body?
As it is, there are many members and one body. The eye cannot say to the hand, "I have no need of you", nor again the head to the feet, "I have no need of you". Quite the contrary.
We cannot do without those very members of the body which are considered rather delicate, just as the parts we consider rather dishonorable are the very parts we invest with special honor; our indecorous parts get a special care and attention which does not need to be paid to our more decorous parts. Yes, God has tempered our body together with a special dignity for the inferior parts, so that there may be no disunion in the body, but that the various members should have a common concern for one another.
Thus if one member suffers, all the members share its suffering.
If one member is honored, all the members share its honor.
Now you are Christ's Body, and severally members of it.
That is, God has set people within the church to be first of all apostles, secondly prophets, thirdly teachers, then workers of miracles, then healers, helpers, administrators, and speakers in 'tongues' of various kinds. Are all apostles? Are all prophets? Are all teachers? Are all workers of miracles? Are all endowed with the gifts of healing? Are all able to speak in 'tongues'? Are all able to interpret?
Set your heart on the higher talents. And yet I will go on to show you a still higher path.

"Thus I may speak with the tongues of men and of angels but if I have no love, I am a noisy gong or a clanging cymbal; I may prophesy, fathom all mysteries and secret lore, I may have such absolute faith that I can move hills from their place, but if I have no love, I count for nothing; I may distribute all I possess in charity, I may give up my body to be burnt, but if I have no love, I make nothing of it.
Love is very patient, very kind. Love knows no jealousy; love makes no parade, gives itself no airs, is never rude, never selfish, never irritated, never resentful; love is never glad when others go wrong, love is gladdened by goodness, always slow to expose, always eager to believe the best, always hopeful, always patient. Love never disappears. As for prophesying, it will be superseded; as for 'tongues' they will cease; as for knowledge, it will be superseded.
For we only know bit by bit, and we only prophesy bit by bit; but when the perfect comes, the imperfect will be superseded.
When I was a child, I talked like a child, I thought like a child, I argued like a child; now that I am a man, I am done with childish ways.
At present we only see the baffling reflections in a mirror, but then it will be face to face; at present I am learning bit by bit, but then I shall understand, as all along I have myself been understood.
And now abideth faith, hope, love, these three; but the greatest of these is love."
- Corinthians 12:4 – 13:13

Thus "faith and hope and love last on, these three", but the greatest of all is love. Make love your aim, and then set your heart on spiritual gifts.