Jupiter & Saturn- 11th June 2001

AMONGST the beasts, the elemental elementals, the organic hosts and the angelic devas, there exists a fundamental curiosity about themselves, about life, which is full of happy and playful expectation.

This disposition coexists with all of the survival tasks and cooperative efforts from which modern science builds much of its current profiles and observations. However, within the natural world in the very least, there is very little which is documented or made note of to suggest that wildlife is anything but purpose-built … that it does indeed have an extraordinary capacity for fun!

Yet even with the littlest of life forms we can see quite plainly that they will go out of their way to explore or experience something, that creatures are inquisitive, and in their own way, within their varying capacities, they are at times intriguingly impractical.

The impulse we have which leads us to expectations of mundane practicality often brings us to conclusions of others which are unreasonable or unfair. Apart from the many disappointments we may experience when they do not fulfill our ideas of predictability, we are unable to appreciate this freedom for randomness, experience and further joy as being part and parcel of life as it really is.

Our first question here can be - from where does this expectation of mundane practicality come from. It can be noted also, that likewise it is a deficit perhaps when individuals approach their beloved Gospel in the same fashion. So this question of itself, goes beyond simple human relationships or our interpretations of the other beings within the world, to also our cosmetic approach to history, the arts and the holy script within both.

Unless one is unbearably sad, aggrieved or physically depressed, the condition of joviality, remarkably, would be the baseline norm. There are so many happy moments on offer, so many excite-worthy happenings to be had; simple pleasures also, which Heaven itself has afforded us - and yet sadly the adult-child is disciplined away from his fundamental instincts for joy and joviality.

Of course one must approach this topic carefully (for it also is becoming a depressive collective of put-downs!) and revive ourselves with the understanding coinciding to all of this, that secretly, determinedly, we are all very happy beings, deep down.

Our very souls which have occasioned our spirit's walk with the Father are light-filled and perpetually shining back His Reflection. Our soulic condition brings us a far higher pleasure than the earthly astrality would ever realize. We have cosmic nerve-endings which dip into seas of paradisiacal imaginings; we have senses upon senses, and beauty upon beauty - primarily we are well fed and much content amongst not only the spiritual glamors, but also the true riches we may harvest. And so, know this plainly, as sad or worn as the truss may be, all human beings are wonderfully gifted and gloriously happy every living moment of creation.

Oft times, our experiences within the worldly life pervert the more simple knowings with confused identities of half-sisters or half-brothers, or occasionally even some wayward and futile impostor. Such a misrepresentative is Frivolity - that unfunny joviality - which demeans or sours a situation, rather than rejoices the life within it.

By Jove!
Here it is again!
That leaden comment!
That Saturnine heaviness!

Inwardly we can scrutinize the influences which come before us. Through a person, through an event, or welling within our own nature, we can take the time to consciously divine the source of an influence as to whether it is light-hearted or heavy-hearted, life bringing or burdensome - of Jupiter or of Saturn.

"My past weighs heavy" is a statement one could well make about our dear old Saturn. Before, in our experience of the condition which was the first Saturn, we did not convey to life and to others this 'heaviness' we occasionally express today.

Within the local astrality there are aggregates of mournful wraiths, impenetrable, inconsolable, irreconcilable recollections of upset. During the entire period of this planet's incarnation we have accumulated a vast population of these specters - ourselves (all of us) having at one time or many, manufactured and laid out such a memory impression of some terrible horror too difficult to assimilate … or of a sin (generally of pride) which has converted into a perpetual complaint (in denial of truth) that now, even in this century, persists with the problems stated a million, million times over by these remaining ghost-forms.

This element as a collective 'dogs' humanity with a pitiful whining which is not of true pathos (for it is without soul) but distinctly of depression (for its action has no spiritual core of goodness within itself and simply promotes more of its same).

However, the Saturnian heaviness that is discussed today, is not of the above, but of a preceding nature and time, of a yet still older element - a veritable dragon rather than a dog if you will – a dragon of paradox, cold yet breathing a fire … a fire which is not of the Holy Spirit as we know it working through Christ - rather, a cold flame breathing through Ahriman.

To the concept that it was from Saturn that measurement, weight and numbering was born we can comment thusly: Although numbers can be divine emissary representatives of something faithful, holy and true (mathematically, precisely and demonstrably and further more predictably) they are secondary to their dynamic and quite abstract in terms of consciousness and self-determination.

At best they are angelically cooperative. However, we can also be reminded that they cannot of themselves define a sum total of any life form, but only measure a part description therein. Life is not born or to be found in numbers, nor are numbers life itself - in reality.

The cabalists and the magician would disagree with this. The same, by the way, could be said for the written word in alphabet - which is a different subject with differing considerations. The cuneiform equation intimates within it the mysteries of cosmic beginnings, but it does not think them or know them - and it stands as but an empty doorway to the realities we perceive behind such configurations.

Whilst every law is precise, and every conjuncture of activity is equatable, it is driven by purpose not by repetition. This is a whole philosophy in itself, of attitude we can decide to accept or refute. Nonetheless, it is our conviction, that we are capable of deciding so.

For example: were that the heavens are number driven rather than more highly motivated and contrived, then it could be argued that 'one' would suffice. Newness could not exist. Interestingly, and this is the point … neither could impracticality! It is verily the nature of impracticality and the unpredictable being evident with both human nature and Mother Nature which tangibly proves that the greater cosmos lives within a greater complexity than by uniform systems detailing its parameters of being!

Although the number crunching magician can create by his invocative equations, he is remarkably, only manifesting impermanent illusions - broadcasts - which again are of themselves without a core substance. Life, we reiterate, is born of purpose not of abstract manufacture. If the purpose is from love it will find means everywhere to bring itself into being … and later become quite equatable in the finding.

Subliminally Yours…18th May 2001

Across the seas,
I am the sea.
To flats and rise of solid form,
From foam to form,
I am the form.
To breast and bone,
In heart and lung,
From phallus to womb,
Secured and cured,
Made holy, the infilled cavity …
Across the seas,
I am the sea.
In temperate,
In climate,
That angelic velocity …
King of Linguists,
Chief of all specie's converse;
This is my Society.
Divinity speaks,
The mundane shrinks;
The moments pause,
Leaving way for a yet greater meaning.
The pages bow,
And all Truth listens;
The speaker, silent now,
For the King is to begin His singing,
Forthwith, fore spoke,
With melodical implication;
One bar, one note,
One meaningful deliberate infraction,
Without jargon's tarnish of soulless abstraction.
Becoming and being,
With knowing and seeing,
With sensing, and loving,
Complicit to our Father.
Across the seas,

I am the seas,
To ocean's floor,
In harbor's bowl,
I am the seas,
With depths untold,
I am the seas …I AM!
Imbedded within each pore and grain of Life,
He Lives.
Beloved Christ, you are of our Father, and by this through Him we know you, just as through you we may come to know Him.

There is a mystery to our deepest connection which conveys in a spiritual pulse our Life present - that of ourselves so bonded with our Father God, that although unseen He is present, and He is palpable in our sternest of knowings. And as difficult as it is, in times which were almost as yesterday to us, our subliminal knowings of His Presence were much, much stronger … when compared to our distractedness now, and our fleeting, almost feeble awarenesses as is.

Modern life contrasts the inner worlds competitively. The consciousness bravely ventures out from its familiar happiness of faith, and tests itself within an adolescent rambunctious confidence.

Our relationship with Father God never falters though, but remains the only constant, ever. Behind all activity, in spaces between, in times of rest, sleep and death (particularly), we are referring to our Father God for the highest life-giving staple there is possible. 

Etherically we may be renewed along the way, egoicly we can be enhanced. There are so many vitalities and qualities which are gratefully received along this peregrination of gathering a strong spiritual development. However, and something which was always and must continue for our being's very survival, is that relationship we carry and He carries, with us. This life-giving is something which even goes before the drive and vitality of the Holy Spirit as His action and Will made manifest.

In explanation to this we can view our relationship to our Father in the most primary context of our beginnings, of our origins in Him, before activity began to fashion the spaces for us to venture further out into.

Spirits can live as inert germs, seeds not blind to sunlight or impervious to warmth, yet awaiting their stimulation to encourage further life out from them. For us, as seedling beings, the fiery vitality of the Holy Spirit Incarnatus, has drawn us forth into the imaginative realms and form, form that comes directly from Christ. The creations, the forms themselves, were not living within us (although the capacity to comprehend them was and is), but rather it was Christ Himself, and later the lesser architects besides, which have offered the realms and laws of being in which we now negotiate all experience.

Known as "the Great Waltz", in this trinine action of the "One, Two, Three" into manifestation, of the repose in Father God, the movement of the Holy Spirit and the conveyance and creation of Christ, we can discover (almost to disillusionment) that the still much greater waltz has not yet even begun to work upon us, to be a living reality in Man. Let us explain:

At present Christ dwells within the Father God consciousness of Man. He is known by and considerate to this primary and essential thread of life which is our direct passage and communicant with our Heavenly Father. In this aspect our knowing of Him is not therefore, as yet, experiential.

The Incarnation and ReIncarnation of Christ has occurred within this World - most definitely - it is simply that Men have not the faculties, the perception and the comprehension to give witness to Him necessarily at this time. Nature spirits can see Him - distinctly with an appearing personality that they can relate well to. Angelic workers recognize Him. Babies see him. The animal world knows him. Christ is not intangible, He is actual. And, He can and does present in a multitude of forms (animated, enspirited and self-conscious) all at the one time. 

However as much He is part of this World, is this World, and paradoxically recreates this World, our first means of knowing Him comes not of this World but of our highermost spiritual perception which goes back to the preconscious origins of spirit.

Firstly it should be said that the term 'preconscious' does seem to imply a lacking of consciousness, and yet this primary condition of spirit could also be termed as super-consciousness as well. This pre-consciousness we hold, has not yet been translated and condensed into the material driveways of knowledge … it simply is not conceivable in day-to-day thought-forms, elementals or words which are on offer today. So this primordial spirit-consciousness has not the vessel or the venue to be understood intact - there are not the means for a full comprehension within our waking life given to us, to explore the reality of Christ in this way. He is, therefore, presenting subliminally to us.

Having said this, we do not believe that this condition will remain or should remain within the soul's cognitive formulations. Interestingly this is not a matter of egoic development either. A man can develop on into infinity following a thread of reason, with a tricycle of selfhood, but it will not of itself, bring him closer to our Christ necessarily!

Firstly we can begin to understand by this, how and why the Gnostics have pleaded with their audience to reiterate the solemn and holy relationship we hold with Father God firstly - even to the point of denying or excluding Christ (self-consciously) as a necessity in doing this. There is a matter of politics, a concern for a certain truth, whilst also a perspective which refutes change and is most stubborn to it. There are bodies of men who represent perfectly certain stages of Man … this 'gnosis' is one of the Father God consciousness solely, without further development regarded.

The changing over from the Father God consciousness of Christ, into that of a Christ consciousness of wakefully perceiving Him in the world will be, paradoxically, effected through our self-conscious relationship with Father God - through active love. Interestingly, it cannot come by mere reason, and unlike the Gnostic principle suggests, shall become automatic in Man due to his self-conscious and active principles of love complicit to the Divine Will.

Such a 'Christ-consciousness' does not mean to say that folk are immediately christianized in a sense of being 'overtaken' by the being of Christ. What it denotes will be two things:

1. That there becomes an amalgamation of soul-knowledge operating within the man with that of his day-waking consciousness;
2. That symptomatic to this will be the immediate perception of Christ as He appears in the World today.
   

Returning to a former point for reflection, pre-Christ's Incarnation men had, ironically, a soulic consciousness which was more clairvoyant and more sensitive to the living presence of Father God within them and about them. They would have (because of this) been ideally placed to perceive Christ as He walks the world at present. Then with the physical embodiment of Christ and the changes which took place egoicly in Man because of this, this natural soul-perception dissolved in place of a new sense of being, albeit immature and untried. So the properties (some of the properties) which Christ Himself brought forth within the post-Christ Man and activated, disabled the men to directly perceive as they might have done most naturally.

However, and yet this another point to note, Christ Himself was available to Man to be known by him, prior to the Incarnation anyway- His Being has been known to us since our own beginnings in the soul-consciousness and spirit-consciousness of pre-earth. There was not the self-conscious means in place, had it remained the same - to know what we knew. Christ was to Man (in the world) as taken for granted as the Sun and the stars are today. Whilst the greater consciousness celebrates its benefactor and Creator, the worldly counterpart is exceptionally complacent to great truth, by and large.

Oddly though, it can also be appreciated that our very lack of marveling actually puts a stop on the great truths dissolving us by their fantastic nature. Revelations, great comprehensions, can not only disarm a man, but also dissolve him, were there not the perimeters of consciousness now defined by Christ Himself. The expression 'being lost in the imagination' could be such a reality forever more, if there were not boundaries of glibness to cordon us off from the supersensible wonders that abound!

There are certainly some thoughts which are so wonderful that we should never return from the experience of them were we to know them in their greatest of glory. And so to experience these truths via the protection of Christ provides an individual with the freedoms and the safety to explore where once he could not have gone. 

Our knowledge which comes to us from a summation of prior learnings is also, quite often, taken for granted - not entirely appreciated for what it is or has been in the gleaning of it. In point of fact, it is not possible to weigh every word with the implications that are begged for; and nor is it possible to self-consciously determine more than a fraction of that which concerns us, for in this the will would be disabled by the quarrelling needs compelling our attention with continuous repetition, and all with poignant argument for care, individually.

So to ask "why do we not see Christ?" initiates the question as to how we can come to such comprehension, further to our subliminal relationship we have today with Him in the World. How does one change modes of consciousness in order to embrace His Reality currently hidden from view?

Firstly, it can be said, that through the active expression of love in the world and with devotion to Father God, the earnest spiritual man or woman will eventually develop their Christ-consciousness most naturally. Whether it is afforded to them this life or the next, after death, during the review of that which has passed between ourselves and all other beings, we can see Christ as He appears to us, and can knowingly recognize His part in those moments of our life just passed.

Secondly, we can refer to the Eucharist in terms of this soulic and egoic amalgamation … in that the water which is combined is in fact (as well as principle) the Divine Ego and representative of an angelic soulic embodiment compliant with the Divine Will. This water is invited to become Christ's Blood, to enter His Will with that of our Father's (and work in us accordingly). Sin, suffering and illness is abated by the amalgamation of the two perfect wills occurring in Man - that the Heavens are compliant with the Earth and vice-versa. Parallel to this becomes the Holy Spirit (as emissary of the Divine Will of Father God - Chief revivifier and vitalizer for all Life) and the will of Man (as emissary for Christ and further Creation).

When taking part in the receiving of the Holy Communion the man seeks to combine his soulic nature with that of his most current knowing and experience, and exercises his own will in this process. His deep-most consciousness is called upon, and Christ is invited to enter now into it (into the water- a baptism of consciousness), the water is then fed to the bread (imbuing soul into the world) and the primeval consciousness gives way to the new. 

Love sanctifies, consecrates and absolves sin. For the Will of God and the Will of Christ to be realized in a man, the theme of love comes before any ritual, procedure, obligation, duty and fear of karmic consequence. If we go to the altar to receive such communion out of anything but freedom, the divine comedy does not and cannot bring gifts to that individual of spiritual benefit.

As honorable as we may be, there is still a requirement for genuine love to support our wellbeing and that of others in order to come to the two perfect wills. That we go to the spiritual meal on behalf of a humanity whose pain of separation is well felt, with a love and compassion for every lost soul, every anguished being, for the innocents and the associate beings, and for our dear Christ who is there for us amongst the strife. Also the profoundest of joys, initiates the reality of His being into our lives - of recognizing need and tending to it, of cherishing Creation and consciously rejoicing in it, of knowing our true mind and be thus determined; whilst on the path of the heart returning to that which is everlastingly eternal.

Hopes for Broader Change- Easter 13th April 2001

THERE are no answers or reasons for some things; although all beings and life itself must be born out from a reasonable origin - one which is traceable, sequenced and underpinned on yet but a firmer truth again. It still may be said, that when peering into a dark pit, it can be impossible to discern what is there, or what has been there.

Similarly and with difficulty, does the curiosity draw us to that greatest dark pit of them all, where the borderlands of an innocent and young humanity are shadowed by an evil which peers back at them with malicious intent.

This element, the element of Anti-Man, is in itself as sinister as it seems. Bereft of any goodness, there is little else to offer. Its representatives are cunning (and not naïve), with an intentional bad-will feeding upon hatreds - part of a very real and major Cosmic war which is ongoing.

Politically it can be said that the development of Man does not rest solely on Man, and nor is its outcome specifically for Man only.

Sometimes it is assumed that we work according to the brief of the Christian or the pledge of the Mystic, or the rapture of the Scholar, and through a process of free-will deciding, find near-perfection and then that is the end.

Perhaps largely, one begins for themselves and then comes to embrace the greater and lesser loves, and then goes on to becoming equipped, enshrouding an impermeable strength, and resolves all outstanding difficulties. However, politically it can also be noted, that within the kernel of such striving awaiting our dear humanity lies also many hopes for those men to make yet broader change, not only within them, but about them. That in Man becomes the chemistry for the defeat of those demeaning of demons, who contrast the lesser gods with their calamities.

So to a much yet greater purpose, can men now feel the eyes of Heaven upon them! And with that, greater of gravities also, does the amalgam of Christ and Crucifixion bear down upon us on this day.

Be not afraid, for I am with you always.
From the beginnings of your soul's stirrings
To the edges of mine own Time,
We shall endure all together,
And through love,
Incorporate the souls of the World.

World, be mine own lantern to light the darkened Cosmos!
The new Sun, this will one day be.
And to the dark which crowds around us,
Blaze virtue's perspiring lumin-gnosity.

A Sophisticated Sadness- 8th February 2001

THE characters of any good window into Faerie portray creatures and beings that are innocent as the childlike that might see them. In raw splendor, in primary substance, there exists a joyful candor and a jovial sense of their world - whether intense or plain curious, lighthearted and easily drawn from one delight unto another, whimsical or even perhaps quite frightful.

The nature-spirits have such a love and experience of place, that they seek their own natures outside of themselves and are ever fascinated by what they find!

There is a phenomenon present and paramount within the thinking of the modern soul today, which has not hitherto been before; not in any of the past cycles that we can recollect, not in ages or periods which even inspired great debate or design; nor after wars, nor after wealth or loss of wealth. There is a mood which some entitle 'realism' and others 'cynicism', a depression of the very spirit within, which in aspect afflicts all men currently - loathe-fully - acknowledged and incorporated defeatism.

This is not to criticize modern thinking, but to rather begin with an insight into change, and also to a sadness which moves like a heavied slug around the collective consciousness of the 'refined' and sophisticated intellect. Those who knew the world only half a century ago will readily remember the innocence in public life, in perspective, in expression … an innocence by which there was a freshness, a simplicity and a clear joviality underscoring even the harshest of circumstance. Men and women were not indifferent or removed (although some may well have lacked conscience). They were not resigned to sadness; they were as the fay, quite innocent to this contamination.

Of course the moors and hollows of the etheric realm do know lamentation and deep sorrow. Further still in living mythologies we come to tragedies that are suitably played out as a memorial to courageous events and noble acts - an elaborate journal to the world in sensitive retrial. Spiritual beings often celebrate or (perhaps better said, commemorate) occasions and individuals who have been valiant, forthright and true; yet their stories treasured would not be sealed with unhappy endings. Though loss, grief and struggle is known to even the most joyous of the Golden Kingdom, there are not presentations of utter defeat or determined disaster as part of the telling. The horrors of such fears are not perpetuated or even comprehended. For the Sovereign Host is never so doubted, and death is a mystery and to some another gate to find, and the beauty which thrives in true merit is ever obvious and supremely comforting at all times.

The Elements are not agents of terror either. They are missionary spirits from a higher angelic realm, who through the dramatic climatic expression of season, manifest with voracious glamor the great wisdoms of the air, fire and waters divine.

When electrical activity increases or when the Moon's song permeates the outer sphere, tugging on the sensibilities, contesting the new with the old … when armies of thought-forms assemble and take war upon each other (as does daily happen); when the Earth readjusts herself, reorganizes herself, for every ounce newly carried; when the agents of evility scurry ever away from the light into the few dark places which remain (and their hurried anxious patter can be heard as far away as Mars); when lovers quest for the same providence they have once known (yet only by love again will they find it), and as in a musical interlude all souls wander seeking their true partner in lonely compromise; when perpetuity falters; when madmen hear the conversations of the gods ever more loudly than thoughts of their own; when qualification no longer implies a value but rather an established entitlement; when a superstition appeals to the pool of paradigm infecting its waters with jumbled innuendo deemed as realism; when a deep magic enfolds the little magic but a deeper one yet presides - CHRIST IS PRESENT.

Even the simpleton nowadays presumes over himself a veil of sophistication in respect to worldly knowledge and point of view. Rarely does an individual carry his words with the humility of his true position. How infrequently do we convey between us, and particularly in decided moments, simple and frank dialogue which is untainted by an assumed credibility that is false and irrelevant to the experience at hand.

It is difficult to unlearn these behaviors, but quite necessary when we come to the threshold of spiritual endeavor. In all respects the greatest tonic for the dear folk who suffer these modern consternations (i.e. all of us) can be of that entering into a realm where we can temporarily relax out from self, and the tensions so caused in the ordinary life. This relaxing cannot be artificially contrived. In other words a narcotic or some other magic will actually stimulate and sophisticate the sclerotic mind (and personality) all the more. Whereas, true mutuality, creativity, prayerfulness, and respect for our Father, return us to ourselves.

Just as the nature-spirits seek out their identity amongst their paradise around them, we may find our Christ-identity in the spirit of thankfulness, genuine and fulfilled. Some of our occupation needs be not duty-bound or with the resignation of the saddened 'realist', but that which takes us into fields of happiness, conspiring with our spiritual self enlivening joy and subsequent gratitude.

The spiritual path has recently been regarded (or accepted) as arduous and fretful, disciplined to the point of discomfort (rather than pertaining to healing); denying and difficult. There is a certain pride in some that this is so. Yet many higher beings do not even comprehend human suffering. It is our conviction that Christ does not determine suffering to be prerequisite to His Love or to finding our Father and His Home.

Lucifer would not ask us to suffer either … although the entrance into his sphere takes from us the many joys we might have known, had we retained our pain as well and gone to Christ to relieve its tension within us.

The difficulty is that if you do not find a measure of great excitement, desire, passion fulfilled, happy expectation, mystery, wonderment, enjoyment and an involvement with life, then your circumstances (spiritually or otherwise) are dangerously wanting. Sadly, defeatism has veiled the thinking with its damning perspective stripping the possibility of a joyous spiritually imbued life from credence, and therefore actuality.

There is no need to 'grit your teeth and go on' in such attitude for all of the hours of the day. The ego will not permit a development that is reluctant, and the soul's perspective shall not be forthcoming without a pertinent love.

It is our prayer than men find ways to regain their greatest of joys and their highest of passions, relearn the pathways to inspiration and come to true sophistry through a love of subject which is eager, well-humored and most certain of great goodness.

Amen

Human Sexuality & Zarathustra, part 2

Follows from part one.

You see, when the animals, plants, elementals combine - as former man combined - they do it by merging into the one Life, dipping into the one stream (of Life, of consciousness) and into further cooperation and conciliation with the planet as a whole. Largely though, this is and has been an unconscious task, whereupon the combining does not individually enlighten the participants as to a greater appreciation of 'otherness'.

Now what is meant here is to say that during propagation there is an experience and knowledge of Life and of self in Life, in this manner. The partner as such is somewhat 'faceless', characterless - and many adult men and women still actually abide with that basic concept of propagation today. They can be stimulated into activity with a certain soulic or egoic partner particular to them. This behavior may or may not be 'innocent' in its conduct (which is another matter) but is indicative of the time before Christ's incarnation.

Then came the possibility of the principle of duality realizing actuality in both the consciousness and the expression of human love. Here through Christ we were given not only the power of the Ego within our own deciding, but also the gift of appreciating the characteristics and beauty of others.

Through the Love of Father God we can and do come to a fundamental Love of our brothers and sisters - a love which can also be manifest in charity, in compassion, in family, in community, and so forth. This love, through Him, is only requiring a referral to Him for us to find it. Both simple and immediate, it is as apparent as our very arterial being in living reality.

Secondly there is yet a detailed appreciation that can become incorporated and developed within the individual whereby he hearkens and hears the spirit within, the heart's beat, the silent language. He becomes adroit in new matters and in a profound kind of love; and this too can be shared now with all kinds of folk along the way. 

This Loving from Christ leads us to be strong enough within our own sense of selfhood to be enabled to inquire of the mysteries of others and meet them halfway. This is not a condition of overtaking or consuming - this is not even as personal perhaps as it may sound - but it is to define a love for individuals which is specific to them and that which is loveable within them.

It is not manufactured by us, embellished by us, nor the generic kind of love which may be called for. If we love through the power of Father God it is generally an unconscious form of love, not distinct to any one personage, as they themselves earn or require that we might know it. Certainly He does know of all specificity, but in this we shall not. However, through Christ's gift of duality we do.

Before Christ's Incarnation men could only ever see and experience through their eyes and through Heaven's. The angels could speak to them (more so than now in point of fact), yet they had not the wherewithal as was just described above, to be able to literally see beyond themselves. All accounts of life were heraldic or familiar. They were 'familiar' as in family. For once again to see and be out from the one identity of family, of race, of faith etc. was cooperatively single-minded, even though collective on the face of it. The consciousness did not and could not distinguish individualities (even themselves) in contrast, in definition.

Added to this the egoic control over the imaginative facilities did not exist. The 'I am' of the individual was not sufficiently developed for them to govern the imaginative cognitive powers that they would then be furthered in understanding conditions beyond themselves and own experience. They could cooperate with the angelic domains to generically receive impressions, but could not dictate where their imaginings might take them, or contribute once there.

Spirit coagulated with new consciousness. Consciousness had hitherto coagulated with Cosmos, but now, in the stead of the mind being as spread evenly and justly within the one system so combined, consciousness moved as a free agent, now empowered by spirit to go where it willed. And it drew its newly formed substance, and thus substantiality, from Christ.

The coagulated effort of fertilization and then all processes which encompass the ongoing germination, are processes that require more than the holy life and drive of the Holy Spirit to be lively inspired; they require this cooperative combining that transpires spirit into matter.

One can imagine the emanatory forces which expire out from any article of life could just popple and fizz their way out of existence were there not a cohesive element which is semi-contrary to the incoming and outpouring vitalities as they are. But even more than this, and even more than that (i.e. Tat) is CONVERSE.

Two fat gentlemen met in the lane
Bowed most politely,
Bowed once again,
How do you do? How do you do?
And how do you do, again?

In this simple children's rhyme we have the manner of approach, of correctness and of cordial attitude implied quite well. We can review this verse internally and find that it works tremendously when applied to our approach to others, to considerations and to even the most obscure of situations.

From the first line there is an implication of sameness, and yet the two do set about to find out about each other. There is a darling respect and cooperation between both, there is firstly an honoring of custom - the gesture of bowing is in itself non-invasive, but rather a formal manner of explaining that you approach in considered humility. First bow was perhaps of custom, of habit, of beginnings - but they did not rest on just one, they did bow once again. "How do you do?" they ask each other - this is not just repartee or banter, it is a direct question of the other. This verse is exactly what Christ gives us - the humble approach, and the converse between two.

This converse is remarkable! "Converse" has not just the meaning indicating worded conversation or "conversant", which is to be familiar or with fellowship; it also has in the past been a word for sexual intercourse: to keep company with. You can see the aptness of this word. For a little fun we can also examine one more meaning it may hold - and that is of contrariness, of something, which is opposite, and clearly not of fellowship … this word can fall out from itself!

The riddle of this is that within the holy realm of sexual converse it also did exactly that. What was to have been (and still is in terms of propagating infants) a further coagulation of spirit within both the man and the woman, an event which draws both consciousnesses to each other, in such a way that teaches the male of the female, the female of the male, and the ego to the ego … there was something that went horribly wrong. Emptiness is often the experience described after the sexual converse - not in just the expired vitalities, but even of soul - described in many languages and silently recognized as an experience of a 'little death' or death to the self. It is not the value-added experience one might assume in the best of spiritual contexts! 

This emptiness is neither tiredness nor relief - it is that which is afeared by the chaste, the impotent and the celibate - it is giving self without the recollection, retaining person (and now forever) without the knowing: the true knowing. The sun goes dark, and what was an experience of soulic commune with all, and then to become a 'knowing' of the other with great exhilarated combining, does in truth drive the self to the opposed and converse end of their own measure, touching, yet not touching the truth of the other. It is not the desire, the act or the reality that is most shunned, but this emptiness, this little death, this unknowing that follows.

If propagation is what is sought for, then the reward of this will bring evidence of itself of course. Spirit will coagulate and a third consciousness will enter in. Yet this does not solve the problem so described above, it just redeems it.

If the act is banal, and the man or woman is insensitive to differentiation, then this feeling of little death is usually lost amongst an alcoholic wash, or further negation of self. But most men and women suffer from depressions and residual disturbance after their locking together.

Let us explain: 

Men and women are not indefinitely characterized by their sex. During many lifetimes there are experiences of being one and then the other. They are simply not men or women by true distinction; they have been both. It is not uncommon either that we acknowledge masculine or feminine attributes in individuals which may be separate to their physical gender. We also recognize the spiritual context of the two in their place and principal functioning throughout nature. 

We have established that during sexual converse life can enter in. The obvious life of the newborn-to-be, the cosmic life and vitality of the mutual love, a pure life or dreadfully an obscene life-form can enter in to what the two conspire to. But equally there was a time when there were gateways adjacent, whereupon folk could excarnate temporarily leaving their physical body in an ecstasy resulting from the peak. Even today something of this excarnating occurs as a result of copulation, but the experience is not retained within the memory and is too brief to miss a heartbeat. However, it is disturbing, for we have not returned to our Father in this little death which has occurred, but rather followed the trail into the center of the earth. We have gone in.

We do this in order to trace origins, to find our way back into a former life; but more importantly still we travel the walk that Christ Himself took when He left His Consciousness for a while also. When the Sun's face had darkened beyond recall, when the ghosts of humanity and still others were to be known by Him; in the halls of the countless Doubles; in the eons now ruined and derelict; through the realms of golden times and golden ages rendered extinct; with a catalogue and gallery of rag-and-bone souls confined beneath the weight of the materializing world; deeper still and into the mysteries of humanhood before the Fall, before old-age, through to middle age and finally to youth …

Food, Thought, and Being

From a perspective of timing and of action of consequence, there are things in the world which tire, which are perishable, which cannot long sustain the life within them, which begin to die of themselves ere we touch their living light.

The shade of death passes through our thinking for example, that by the time it has been received into the consciousness it has already partially expired. It is almost as though the thought itself must be sacrificed that we may initially contain it, and later transform it. Into that body of the sea of conceptualization it goes! And go it does.

The nourishment that we take to ourselves from what was once living - that food - also has died, in part, in whole, and its vitality spills out from invisible gaping pores; its initial bonding link with the world long severed; its form now given over to corruption. We consume that which is of death. 

Of the spheres which will meet us as we journey inward, inside our very Globe, there shall be death there for the finding - and a deathly world, a counter world, a domain for the food, a domain for the thought-world. Quite naturally the realm belonging to the life of the food is the etheric world and the life of the thought-world is that of the heavenly astral. However, as we explore the nether regions of the literal past these counter realms of fragmented life offer layers of an exiled etheric existence and a contaminated astrality.

When Christ passed through death, and journeyed through to these converse layers He came to the third antechamber of the Earth - the one that gave over to BEING. This is the internal Sun.

Do you remember the story of The Tinderbox? 

Here is the part we should like to talk about:

"Do you see yonder large tree?" said the witch, pointing to a tree that stood close by the wayside. "It is quite hollow. Climb up to the top, and you will find a hole large enough for you to creep through, and thus you will get down into the tree. I will tie a rope round your waist, so that I can pull you up again when you call me."

"But what am I to do down in the tree?" asked the soldier.

"What are you to do?" repeated the witch; "why, fetch money, to be sure! As soon as you get to the bottom, you will find yourself in a wide passage; it is quite light, more than a hundred lamps are burning there. Then you will see three doors; you can open them, the keys are in the locks. On opening the first door you will enter a room. In the middle of it, on the floor, lies a large chest. A dog is seated on it, his eyes are as large as tea-cups; but never you mind, don't trouble yourself about him! I will lend you my blue apron; you must spread it out on the floor, then go briskly up to the dog, seize him, and set him down on it. When that is done, you can open the chest, and take as much money out of it as you please. That chest contains none but copper coins. If you like silver better, you have only to go into the next room; there you will find a dog with eyes as large as mill-wheels. Don't be afraid of him; you have only to set him down on my apron, and then rifle the chest at your leisure. But if you would rather have gold than either silver or copper, that is to be had too, and as much of it as you can carry, if you pass on into the third chamber. The dog that sits on this third money chest has eyes as large as the Round Tower. But don't be alarmed; if you set him down on my apron, he will do you no harm, and you can take as much golden treasure from the chest as you like.

"Not a bad plan that, upon my word!" said the soldier. "But how much of the money am I to give you, old woman?"

"Not a penny will I have," returned the witch. "The only thing I want you to bring me is an old tinder-box which my grandmother left there by mistake last time she was down in the tree."

"Well, then, give me the rope and I'll be gone," said the soldier.

"Here it is," said the witch, "and here is my blue apron."

So the soldier climbed the tree, let himself down through the hole in the trunk, and suddenly found himself in the wide passage, lighted up by many hundred lamps, as the witch had described.

And so, in the hollow of a deceased tree the soldier ventures down - down into a realm which is lit by many hundreds of lamps. Do you recall in previous lessons how it has been discussed that this journey inward may often be confused with a journey outward into the Cosmos at large?

The word 'lamps' is actually far more accurate than to say 'stars', because even though one might very much confuse the lamps for stars in a starry space, they are not. This is what one is first met with however, venturing into the realms within. They signify also the starry points of conjuncture within one's own astral body that are 'alight' with activity.

The witch in this story personifies the corrupted condition which is taking the soldier into these depths he is about to encounter. He is secured to the upper world by a "rope tied to the waist"” - his astral chord intact - and he ventures into the realm of death.

The first dog is sitting, guarding the chest of copper pieces. What may appear contrary to some, is that there is a correspondence between Venus and the etheric world. The goodness in the etheric world is supremely affectionate - the principles of propagation and of life, are verily of Love actively manifesting continually, and the forces which have imbibed it in the past are of this domain.

The second dog is sitting guarding the chest which holds the pieces of silver. This connects us with the Moon and the realm of the astrality - the second sphere encountered on our journey in.

The third dog is sitting guarding the chest with the disks of gold … the metal of the Sun - this denotes the final treasure to be uncovered - hoarded and stored by the dog.

The dog is obedient to the protection of all three realms. He has no will in this matter, and when later placed upon the blue apron of the witch's own egoic willing, he does not resist, but dutifully sits where put, without cunning or reaction or offering a threat to the soldier.

He is a soldier of Christ that can move about these three chambers without interference or fear. Interestingly the witch herself could not go to these places as she might instruct another.

Of the first realm come to we find a dog whose eyes are smaller than the other two. His appearance by contrast would be gentle. This Venus condition here pertains to the singularity we first spoke of in the soulic consciousness as experienced in the world before the egoic condition predominated.

There is a divine cooperation here, and yet it is also quite an automatic cooperative … and when Paradise overwhelms men to become witless and will-less, it then becomes the realm of Lucifer. You can often find it difficult to find the differences between descriptions of the true paradisiacal state and Lucifer's paradise ad perpetua. However we can remember here that these inner realms now spoken of are the contrary adjuncts to the conditions which preceded them, that live on today in the current etheric and pure astral as it still is. Also, that the ancient Sun still imbibes the old etheric world, as it does the New.

Armies of dark spirits have long campaigned the lower realms of the Earth. Hell was ever depicted traditionally as 'below' the earth and not as part of the Heavens above. 

The second sphere come to, that of the ancient Moon, is of the time in which the senses were awakened and the stars began to resonate in Man. Forces outside of himself entered in, compelling and sometimes dividing forces, sparring tensions, which now may be known as desires, and later to thoughts. The ancient Moon did not reflect back the Sun when it was not-so-old as to be living. For it was, in part, just as our Earth is now - the Sun itself, in the making.

This ancient Sun, the kernel to the Globe, is of the first ego but not of the ego today. It was the feminine ego, a womb of knowing; not adventurous, but receptive - a very different type of "I". Even today the form of the ego is as a containing womb and its action is retentive rather than advancing.

The genitals of both male and female were primarily to be organs of the egoic expression originally. Coupling the female aspects of the Divine Father God with the distinctive creative masculine aspects of Christ, there could have been an expression of the ego which was represented differently to each gender. One would have been consistent with the experience formerly developed, whilst the other was to be newly worked upon.

Of course none of this translates today in ways that make much 'sense' at all. One cannot imagine 'willing' in the penis, thinking in the scrotum, nor loving in the womb (rather than the heart); but the forces which drew together these empathetic organs were the oldest known to Man. The wand, the staff, the magic stick … these became exterialized in function, in but a very minor way compared with the cognitive transactions which could have been developed within this member. There is nothing else like it within the anatomy!

As an organ of the ego it works with the kidneys in the assessing of the fluids expelled, and so is the open doorway to evacuate that which is unwanted, whilst also deliverer of further life as well. Perfect to design and consistent with the ego at large, the male member swells becoming engorged with the blood of the will (albeit without the active consciousness now) - but there it was in the engineering, ready to express and determine physical/astral/etheric life. It operated on active physical percussion. Once again however, this was not just a rhythm of the stars, set as the organs dance and cooperate together, this had an action offered which could be driven differently and discerned by the individual to purpose.

There used to be a saying not so long ago: "Make Love not War". The dual-fold egoic expression, had it occurred through the genitals, would have necessitated differing, yet complying mutual exchanges. As it is, the one-sided wombless lung-charged expression today, has ego replacing family, race and tradition with just self. This attitude of 'self' which runs against all else, is fundamentally aggressive by nature. We can also witness this in male-orientated countries where the authoritative power is assumed by men single-mindedly. 

So now it will take ever longer to shift the whole propagative operation up to the larynx, using the lungs, the tongue and the throat to create from. You see, men fashion the bodies that they utilize - not the clothes maketh the man!

So what happened? Why did a cherished plan turn back upon itself and disable the physicality so? What was it that changed so severely, which chastised the womb from its loving, and castrated the testes from their thinking. How is it that what was to be the most conscious center within the physical frame became so disempowered, even to the point where their expression and function brings the consciousness to the black-hole of a little-death experience?

Back, back, through the contra worlds of the former etheric, back, back, through the halls of moonlit shades; back, back we make our way to the former Sun and feel its benevolence soak right through us.

Firstly, the organs themselves were too pure to take on the irregularities of a developing ego. They refused to make connection. As cooperative as could be, it was a physical/etheric impossibility. Only the adept could operate his consciousness, will and intelligence through these centers.

Secondly this was all-in-all indicative of the overwhelming predicament that the soul in its struggles to incarnate was finding all over the body. Often Christ refers to the 'lambs' and the 'sheep' as needing looking after, and this is indicative of the innocent purity of the physical world, which really did beg for some conciliatory approach from the natures of the men within.

During the repetition of the Old Moon, there was a shedding of the animal kingdom and the great divorce out from many properties which hitherto had hindered us. However, this separation affected also our very own physicality - our relationship also, with the body as it remained. For although it works in more closely than any other creature could possibly accommodate, it could not negotiate the incarnation of man to that degree. In a very true sense we are all impotent at this point of time.

Lastly, and yet more importantly, when our dear Christ leaned one way the entire Earth went on tilt. He was incarnate in a male body. This body was perfect to the possibility that could have been realized. There was no womb and woman to match Him.

This was the reason why there were two 'Jesus' children. The Zarathustrian was meant to have been born female - yet was not. The Christ was to imbue the female egoic force and make it then incarnate in working expression. The Zarathustrian child was hermaphrodite, having both a phallus and womb, yet not properly compatible with the body as was to be hoped for.

He, dear soul, was to have been a 'she' perfectly placed with the egoic consciousness in the receiving womb. Just as Zarathustra received Christ - Mind to mind, being to being and drew Him out from the Sun 'I to I' - he, then she, was to provide the first living example of this dual-two-part egohood manifest within the physical. Unfortunately it wasn't to happen.

The 'small death' we experience, as discussed before, is the sadness of Zarathustra, dying and dying again, but never to fulfill that physical connection that was envisioned.

Zarathustra became lost in the Underworld; distraught and confused he fled back into the sphere of the Old Moon, and of the Old Sun, looking for Christ. He sorrowed there for three years without Him.

When Christ did, at the end, venture into death, it was following after his beloved Zarathustra's trail. Amongst these ruined epochs, with forgeries and recollections of a once life, He had come to that substance, in those places, which were the antithesis of His Being. 

Prior to the Crucifixion He could not, even in 'sleep', enter in. He did have to cross the threshold of death from the disassociated physical body to secure the safety of both this world and the other, reconciling His Presence within the interior. Leaving His physical body prematurely to go into those spheres would have meant death to the already sorely strained constitution.

Once again had Zarathustra inspired our Lord and awakened His Compassion: His now complete and sympathetic comprehension of those conditions devastating and threatening to the human experience. This time, from yet an even more perilous outlook, somewhere in between the old light of the ego and the new, He went to him - He found him and brought him out from the abysmal loneliness that was, into a fine and celebrated companionship today. 

Addendum:

Quote from Robert Powell's article SUB-NATURE AND THE SECOND COMING:
Concerning the lost Kingdom of the Mother, it is interesting to consider Rudolph Steiner's words to Countess Johanna von Keyserlingk at the end of the Agricultural Course (Whitsun 1924) at which he laid the foundations for a new and conscious relationship to Demeter through a spiritually-based agriculture (biodynamic farming):

Rudolph Steiner was good enough to come up to my room, where he spoke with me about the Kingdom in the interior of the Earth. We know that at the moment Christ's blood flowed onto the Earth a new Sun-globe was born in the Earth's interior. My search had always been to penetrate the depths of the Earth, for I had seen raying up from there an Earth-core of gold, which Ptolemy designated as the "Archetypal Sun". I could not do otherwise, again and again, than to bring this golden ground into connection with the land of Shamballa, of which Rudolph Steiner had spoken. He had recounted how this land had disappeared from the sight of human beings and that Christ would open the door to those human beings seeking it, to lead them to the "sunken, fairy-tale land of Shamballa" of which the Hindus dream . . . I asked Rudolph Steiner, "Is the interior of the Earth of gold, originating from the empty space within the Sun, actually belonging back there again?" He replied, "Yes, the interior of the Earth is of gold." For the sake of certainty, I asked him further, "Herr doctor, If I stand here upon the ground, then beneath me, deep in the interior of the Earth, is the golden land. If I were to attain to freedom from sin and were to remain standing in the depths, the demons would not be able to harm me and I would be able to pass through them to the golden land. Is this so?" He replied, "If one passes through them together with Christ, then the demons are unable to harm one, but otherwise they would be able to destroy one!" He added the significant words, "However, they are able to become our helpers. Yes, this is so. The path is right, but it is very difficult".

 

Human Sexuality & Zarathustra, part 1- 26th January 2001

WHEN animals copulate and the plant fellows propagate, there becomes an active manifestation of the very highest of principles … and amongst the holiness and deep spirituality of these endeavors, there becomes yet another principle made known by such combining as well.

The cooperation of the task involves separate members who by their combining awake a further spiritual activity into their physical being. It is never a matter of simple physicality, sensation and generation. There is involved within the copulative processes many frames of being, many expressions fulfilled and a spirituality which is not merely subsequent, but paramount to the act.

Moralists are deterred from voicing the virtues of copulation because of the insane perversions for which human sexuality has been given to. However, much goodness is blighted by the stabs of criticism - this is not uncommon - and understandably criticisms are given to the shadowlands which fringe our paradise and stalk our goodness.

Before we go on we shall define perversion in context here, as being: an untoward, corrupt, harmful practice which defies good purpose or creative and joyous soulic expression.

The propriety of human sexuality is not guaranteed by marriage (in point of fact it can be the opposite wherewith the will can be strangled and the submission becomes intolerable) and certainly is not exclusive to heterosexuality itself, simply because of the physical members.

Conversely, homosexuality does not guarantee a joyous and proper combining either. It is such an important subject for particularly today - blanket statements cannot suffice a true comprehension, for these issues run into the deepest part of the river of our spirituality and are barely present in the physical - as difficult to imagine that may seem.

The Bacchanalian nature-spirits were depicted in orgy, aside and conjunct to drunken merriment, however the nature-spirits themselves are often given to imitating men in their behaviors … proximity affects and afflicts them, as does the adulation they feel for the humans around them. 

It is not so much as to say that elemental beings can be or are promiscuous, for they are not, but some have been known to have been influenced by the men and the women in the surrounding towns and times. Yet notwithstanding, sexuality is not unfamiliar to their races and their own natures either. Outside of their own experience exists a fascination for human reproduction - admiring our offspring, enchanted by babies, mystified by the processes. Many developed nature-spirits are generously encouraging to life and furtive fertilities. They are naturally inclined to rejoice at any sequence of events, which magically conspire towards new life and greater gaiety!

We are not unlike these beings in our natural revelry and enthusiasm. For the modern man though, there have been and still are so many considerations which nag upon his happinesses. Soul-combining is not as it once was - communication with others has become unbearably difficult. Individuals have separated off from one another in ways which will not combine. At present, our condition of fledgling egohood has smudged the definitive instincts, and confused experience itself with a multitude of pertinent considerations. Individuals are experiencing loneliness, rather than coupling - even with their coupling, they are usually self-interred and ever more the lonely. 

So given that amongst the sanctity and spirituality of sexuality there are problems which lie outside of the act itself, we are drawn to address these questions about the entire individual, rather than the processes given to either a profitable orgasm or a black-magician's ejaculation, and debate the subject in isolation.

This is important to identify because one of the difficulties individuals face today is that their thinking is rather fragmented and therefore promotes more of this isolation even within the one being experiencing the thinking. It is symptomatic of the problem to view this subject in the context of female and male forces or physiology only, as distinct from the true nature of the dear folk who are in the midst of the experience themselves. 

The story of Golgotha could be worked over, retold and witnessed countless times and each with a relevancy to mankind and womankind with implication and deep significance. One such story pertains to Christ's humanity turning upon itself in offering Him up to death, as did happen.

Although our beloved Christ overcame the act of the murder, He could not spare all suffering which was to come from the betrayal. You see, if we even as children could turn against our own Creator and dishonor Him and estrange ourselves from our Father in the abhorrent act, we turn upon our uppermost selves also.

Christ is there before us all the time. He is there in the silence, in the quiet, in the unknown spaces, in the unseen light, in the certainties of love, in the amazement of Creation. Every man and woman on this Globe has the opportunity to know Him. They may not name him but they certainly can know Him. They can go on to decide if they will receive Him or rebuke Him. We know Him by what He is before us and in us, not by legend or by the missionaries' cajoling.

Our commitment to Him and to all that He is and represents even a'further, is apparent within the ways we live our lives. This is to answer all of those who ask "well what of the folk who are still untouched by the scripture, etc." to which we say: Christ lives and moves within us, within the world this very day. He is with every man and woman and child and is faithful to them. Each have the opportunity to dismiss His presence or to welcome it, and this is very much of their deciding.

Now two very special occurrences took place consequent to Christ's Incarnation and Crucifixion in relation to human sexuality and the community of souls. Firstly, when we recollect the times former to His coming we find that the men and women were very much uninhibited with their physicality - it did not require an intellectualism or review, but was more in keeping with the nature-spirits' order of view.

Many of life's experiences were experiences and not questioned or turned inside out subjectively. If one desired and was satisfied - with food, with warmth, with company, with propagating - it was what it was, just as the machinations of a cyclical nature was to be expected also and everything was perceived to be primarily a spiritual experience.

In one aspect the need for differentiation was not evident, as the family relationship and racial community was ever present in the psyche of each and every member. Group egoic collectives dominated the behaviors largely, alongside the needs-driven passions, with little time for self-reflection or self-identification. 

There is a paradox here, that when Christ entered into the marriage of a man and a woman, and into the spiritual marriage - our heavenly relationship we hold with divinity - there became a possibility for this dual nature to cohabit within an individual cohesively. This dual nature afforded an individual the ability to break from the bulk of their group consciousness and think differently, uniquely for themselves upon their own experience but also at the same time be more fruitful, more empathetic, as part of this inner quality of imaginative reflecting. So, there was a great divorce out from the past and its ways that we were so used to, and a new marriage of possibilities working within the unions which were to follow.

However, at the point of the Crucifixion another darkness covered the face of the Sun and it was that the very gift Humankind had been given was disassembled, fragmented and become sclerotic. 
 

Part 2 follows