Ability to Tolerate Substance- August 29th 1998

[Reply to question on the above]

YES, this is so - one dark consequence of drawing in vapor which the ego (when so open) finds difficulty tolerating, will be a further and heightened intolerance thereafter - the legacy being known as an allergy.

Not all individuals respond similarly: it is an interesting point that what may have been even a harmless nutritive to one, can transform overnight into something taken for a poison subsequently. This proves somewhat the importance of our relationship to all else, requiring a certain stronghold and endurance from our own incorporations firstly; something which over time is gathered and guaranteed, not by using purely physical means, but rather by the employment of virtues.

If a man or a demon is opportunistic enough to work with the intention of approaching another in such periods which he is weakened, opened and susceptible to overwhelming influences, then it happens that in the short term the man concerned may be afflicted with their presence and overcome by their will to the degree of losing their own mind's deciding.

A man does not have to incorporate intentional breathing exercises that he relaxes the elasticity responsively in lung cavity or in that of his auric shell; or inflates his astral sensitivities or lends his conceptualization to the outer imaginings; or gives over his arterial holdings; or pick-axes his own border-walls of resistance; or prematurely exposes his ego - no, there are many ways of having this effected, and many more in which another human being or demon being may take advantage. However, just as with the physical proximity's reaction, we shall also in time find that by Grace a man will become 'allergic' as well to the very demon or predator who has tried to take advantage of him thus.

The demon who has insisted that a man take up a weapon and murder, for example, will be loathsome and haunting upon his return, ever frightening to the same man, who has now petitioned his senses to lock down against it. He will tremble all life thereafter, as it presents itself to him. The same demon shall be mistaken by him for the Angel of Conscience - so wretchedly confused is the man who flies from that which, by original weakness, he first did invite to him.

The process of the physical response may begin with the ego being susceptible to the signatory substance or its characteristics whilst being overtly 'open'. However and having said that, long after the ego's fissures have tightened there will be a response of alarm in the corresponding astral nerves, distinguishing it even through times of relative inexposure.

Of course, initially the substance of itself need not be even physically offensive, but moreover it is its associative qualities (planetary, spiritual origin etc.), which at certain times gather certain strengths, and we may react against for many reasons accordingly. The result is that of a poison being regarded by the individual for whom either a tolerance must be acquired, or an ensuing corruption will take place in the condition of alarm, astrally, etherically and physically. The vitalities leak and the mainframe loses its overall magnetism, the cohesive properties of form are given to alter and the cellular structures erode; the etheric life is no longer drawn in and bonded with sufficiently, and the physical body shrinks, weeps, cracks and groans under the assault of the said and recognized 'poisons'.

In homeopathic reform, it is not only that the reintroduction to certain substance (or moreover, their etheric properties in pure goodness) is given, but also that the assimilation of that substance is given into water, that issues the medicinal difference. Water is the Heavenly Ego manifest, and it is the Heavenly Ego that negotiates and contains all other egos within, that we can come together and mix and mingle as we do in a landscape of differing yet corresponding being. It is because of our combining affiliate with our all-encompassing Heavenly Ego that we do not simply repel each other out into the reaches of an infinite distance; and because of this egoic binding, influences may harmonize, some amongst may gratify, and the lives of all do obey the greater laws.

Sadly though, our physical properties are as yet not so refined as to be able to immediately give over to the greater realities from which they were born of; and so it is that poisons do corrupt quite generally whether slow in action or apparent. Both willful people and invasive substance can wear at the physicality of one to whom these poisons terrorize.

It can be said here also that such weakness or susceptibility is not shameful in regards to one's own position in development. Overall the only answer for humankind in strengthening their bodies throughout, as well as their egoic flexes within is, as maintained before, won only by the path of virtue. This needs be achieved collectively else innocent souls will continue to be born into bodies and conditions which are remiss.

Quite often it is today, that there are no defined qualifications given to individuals at the outset; and saintly souls who are even yet more sensitive to the collective sadness and weaknesses of the whole, are the first to be given the outcomes of sickly complaints.

So it is that we cannot look to this one and that and consider ourselves capably diagnostic enough to fully comprehend the true causes of each physical complaint as it presents in the obvious. For every apparent manifestation of something, the exact opposite may be its cause also. This is a both a useful tool as well as exercise to remember when we are assuming or assessing the outer characteristics of another.

Intuitively it may well be possible though, to divine some of our own causes (and there we are permitted lawfully to examine upon our own consent!) and then with an optimism for cure, set about to:

1. Effect a healing within ourselves which will hold good for the whole else of our brothers as well.
2. Love more, laugh more, and above all do not intend again to afflict our own natures, if they be as poison, where they are not wanted or called for.
3. Strengthen selfhood - with arterial responsibility, with a self-consciousness that wakefully defines what it is that is desirable, workable and wanted, and refuse outright that which the Arterial Self cannot tolerate.
   

Prayer of Table Grace:

That which we take unto ourselves,
For ourselves,
That which does sustain us,
May it be filled with the Fire of the Twelve,
And so divinely imbued,
That we may tolerate Life,

And Life may tolerate us.

Amen

Note: Regards breathing exercises for asthmartyrs -

If the lessening of breathing is self-employed as a corrective to the condition of over-breathing, then it also follows in relation to the ego activity of that organ that the individual thereby will be practicing self-consciously an affirmation of self-containment. By exercising one's self-containment you may strengthen your overall resistance and ability to discriminate; and the attitude described in the physical practices will carry on through to attitudinal habits then conducted in the psyche also.

However, all good practices can exceed the point of their usefulness and this too is to be reckoned with. A man can breathe too little and be weakened by an inactivity. A medicine may become a poison if taken when no longer required and therefore is refused by the organism (and later to become an allergen if the man persists with it).

Like so, if a man who does not over-breathe is taught a technique of intentionally lessening his uptake to suit other purposes indicated but not defined by the condition, then we advise that this point of the exercise may prove counter-productive and confusing to the issue of causality and management.

Rather than by measuring the volume or omissions of the man to gauge the condition of over-breathing, we suggest that he be asked to know this for himself, that he may also then go on to discriminate other times too when the discipline should be effected as well.

 

Divisioning of the Sexes & the Serpent's Way- 27th August 1998

And the Lord God formed man of the dust of the ground and breathed into his nostrils the breath of life; and man became a living soul.

- Genesis 2:7

HERE we are told that this was the first point that Man began to know as a living soul, our own being and our Creator. Our very first breath in through our nostrils and into our lungs was that of the very breath of Father God, and life came to us because of it. So upon our first breath into our lungs, our organs of discernment, there came knowledge of Him and of subsequent life. This concept is worth repeating because it gives us the picture of a man who has the knowledge of God instilled within him.

In the perigee of Genesis we are given the distinct phases of our earthly garb described, beginning with the externalization of Man. Common to all cosmic activity there are episodes in time when things empty out of themselves and spill their many characteristics all about, often creating further exterialized worlds which later in time will go on to unfold a'further.

There is no end to the magnitude or its assembled parts! Life can be fractioned and yet determined to such cohesiveness that it simply reforms more wondrously ever into yet more detailed life in constant multiplication. Love is boundless, Eternity ceaseless, and so fundamentally, there are enough materials imaginable for any number of worlds to be in flux and flow.

Now Man in his spiritual being contained (and still contains) it all - everything - the keys to the kingdoms, in substance, in kind, in Godliness, in sublimnity. Accrued along the way he has also preferred to exaggerate certain characteristic developments, which at the sojourn of the previous semester he was encouraged to slough off.

In a manner similar to emptying one's pockets in order to view the contents you've been cherishing, Man was organized into naming the living creatures which were to populate the world. Alike to the grit worn off the edge of a great sea shell, the lesser kingdoms came into being out from Man himself; for Man and by Father God, our inner inhabitants were given form, and we in part were released of them.

The angels however, were not clothed as individual spirits (for this is not in their nature - angels 'bond' whereas creative spirits 'split'). This is because they, or the angels, do not share in the ego of Man but rather are given to the presence as inspired to them secondhand, so to speak. The varying elements were to serve us and their respective environments - without physical substance either.

Adam 'named' the world - out from his own lungs expelled the breath to form the name of each and every inhabitant of field and air; said sacred name, that perfect utterance - the expression of being known - all the natures of beast (then gentle) being from the one nature, one God, one Man.

Then and there life could have meant a self-fulfillment in its loneliest aspect, for the world, as manifold as it was, was self-contained, coordinated and perfectly sterile. The natures did not harmonize (this is why they could be fractioned off in the first place) and had no means to communicate amongst themselves. It was a knowledge plain and apparent that could sequent the World - but not love.

Now not only do the masculine and feminine principles preside throughout very nearly all cosmic activity (in one form or another), but also do the active principles of duality and combining perpetuate life in the highest of spiritual spheres. In plain speak, in their own way the gods 'make love' - not by orgy, but with dual combining. When they do our seas swell, rains fall, the ethers are replete once more, the coals that fire the Sun are stoked, and Cupid smiles at the explosion of yet another Big Bang theory.

Yes it is that the higher gods themselves combine most naturally and thus it was that Man too was then given the means to truly come to another in ways that involved love both into himself, his partner and into the world at large. This love differed from that which is generated through compassionate empathy or later, sympathy, for it encompassed the same benevolence one knows from the nurturing nature of our Creator - alongside the creativity given of to two equals in spirit, engendering the activities of same higher conducive forces.

The 'act' created a spiritual dynamic whereupon Heaven and Earth could be truly married. The loving coupling of two people does in turn have its effect giving back to the higher gods who first inspired it: they know of its human occurrence and return their affections spiritually upon this world. They have no part in the provocation of human interaction; just simply respond in the purity of the expression.

So the paradox was that the oneness of flesh created by two, synergized the highest of influences which not only brought men life into the immediate but also the gifts of renewal and further propagation to the planet as a whole. And this was unashamedly splendid.

When we are loved we are ennobled. As a child with the love and adoration of the parent we grow to be ennobled in our being throughout, impressioned by that deep caring so known. When an animal cares for its young there is such an ennoblement within the species, within the unit and the pack; although instinctive. Such instinctive love is also known to Man, where in most instances there becomes an unconditional sacrifice of self for the child, and in both instances there is such a warmth and divine purpose amongst the incorporated family which could not have been comprehended or experienced within the 'self-contained' and sexless world.

We can add to this in examination of the developing ego. Yet again, same paradox, different name, that alongside the growing being who is aspiring towards a greater selfhood as he acquires that sense of ego and of who he is, there is also the greater capacity to love and to choose this love (not by impulse or instinct alone); and to give of himself decidedly and fruitfully.

Now in the instance of both varieties of loving we have mentioned, there is an expression, a working, a giving, a caring-for - intentions to provide for another before one's own needs or wants. This is not implied that the entire day and night be filled so consumedly, but that within the sphere of activity between any two given souls there is a love known for the other that exceeds the love of their self. Not only is Christ apparent at such a conjoining, but also His Love for both as is then known.

It is by Christ we have been afforded our egos such as they are, it is by Christ's merit indeed that we have come to distinguish ourselves and grow to love more perfectly. All of this is good. Neither is it to the discredit of the parental love offered and shared, for when we depart of this love to embrace another who is not of our family but rather of our own choosing, beyond the obligation and instinct, this at the ego's best is unashamedly most splendid.

There are two minor gods, Lucifer and Satan often spoken of, quizzically, characteristically ... and the one thing which these two fellows share commonly is that their love is only of an ambitious variety - it is a hungry love, which is both consuming and lonely. For neither have the impulse to coupling, and neither understand the wherewithal to love greatly enough despite of themselves.

They are as collectors who choose to make great private acquisitions. They are both proud in these adorations, narcissistic and aggressive, they display no capacity to step outside of their own known realm and learn of another, let alone sacrifice for one either.

The reason why both Satan and Lucifer may work their way into a man - within his soul-life, affecting his astrality and his composure - is that there are ancient times within our beings which correspond to these gods of isolation. Before we demonstrated our divisionings we too were aloof from the spiritual splendor of a single other. We could always comprehend the greater Powers, we knew of the radiant, vibrant path to Father God from almost any station within our starry trek, yet we did not have company cared-for to detail, we did not 'chum up' or relate one to another importantly. And this is not to maintain universality versus some kind of sentimentality, but rather here to explain that in all things we are as 'inside out' and that the path to the macrocosm of greater thought and virtue is gated right there at the heart of our fellow brothers and sisters. From knowing one man well we may come to learn also of our selves, moreso than any mirror or self-judgment could ever arrive at for us.

The Serpent is the collective host, coming from that former era within humanity when that reptilian coldness prevailed. As said before, all creatures assuredly came out from both God and Man, and this specter of the past came from a time which simply did not understand the warmth of selfless love. This is indeed the great parable of virtue. If one gives virtue they become as powerful with it, yet if they take it to keep and use it not, then it is as death to the soul.

Satan and Lucifer both urge Man to take the fruits and become as gods, knowing both good and evil in this way; and with an independent enterprise, entered into the bodily transactions, now exploited by the hungering gods. Flesh and function were given instantly to corruption. What could have been an immortal coil, became instead a collection of compliant components each with their 'air' of isolation also. Christ adheres them together, this is also true, however, since the Fall of Mankind we have suffered a derision of virtues working within.

The Serpent came to man through woman because it is from the woman that the old forces flow. The futures stream in through men forging the world's imaginings and makings; whilst the women make this possible in that they hold the powers from the past in containment. Man himself cannot let loose of that cord which connects him to his origins, and so he secures himself within the woman that he might still hold to Father God, yet advance forward also.

*****

From the Gospel of Philip:

"Whereas in this world the union is one of husband with wife... in the aeon the form of the union is different. [This is possible because] Christos came to repair the separation which was from the beginning, and unite again the two, and give life to those who died as a result of the separation. "

Breathing Exercises & Odor Exposure- 27th August 1998

.... in relation to the ego and its tolerance

IF one is to practice breathing exercises for spiritual purposes we offer here the thought that the quality of the experience very much can depend upon what exactly it is that your cavities are ushering in at the time of the exercise. Is the air before you permeate or saturate with fragrance or pollutant?

Every man is an incorporated being who exacts himself constantly in aspect, within the relays of a mutual concurrence; he finds out who he is in relation to all else about him. The properties known to him in breathing are not just simple chemistry combining and reacting. This processing of time via the organ of our own egos no less, is moreover an ability to sense and know the humidities and extrapolate with them.

As it is we come to experience much of the physical world in direct clarity, whilst in the same moment we are also met with the subtle influences whose interpretations can best be known to us by the lung. As the soul-forces (which are contained and carried in the fluids) expire into a scent, we may signify much of the being and properties through smelling them, rather than by any other means available to us.

Think therefore just how paramount it becomes to invite the desirable properties to us of that or whom we should really wish to mix and mingle with. The enhancement of a spiritual breathing program or the dereliction thereof, can be consequent to our beings consumption of the immediate ethers. Incense burners know of this - providing the quality of the material burned was pure and resinous (oily rather than dried).

If monks were to breathe, chant and pray in each other's company they would bathe first so as not to be disturbed by the odors given. Expelling intestinal gas is completely discouraged for more than the obvious reasons!

Best ever is the fresh flower which speaks to us truly of fields and light, warm earth and etheric bliss; of dewy-drenched mornings and shivery breezes; of the community of nature and the gods whose signature live amongst them - and finally of much also - the etheric vitality which enters and animates with wonderful vibrancy, both plant and man. What a mystery it is indeed that some flowers can make us awash with great favor just in the smelling; that their properties are delivered in pleasing and happy tones of fragrance. This method of concentrated breathing can be a working teacher! The virtues of the plant may be incorporated and the being then motivated so.

At the time of concerted exercise, driving our wills to direct the rhythm of our breathing -

• beware the artificial fragrance;
• beware the scent of animals and unscrupulous men, and fetid breath;
• old clothes which are impregnated;
• musty rooms;
• menstruating females;
• cooking smells (particularly where meats have been burned);
• avoid pungent or foul smelling plants, whilst all other smells which are repulsive to you.

After any given exercise do not go and immediately extinguish the candle flames for the vapors quite often will poison your past effort.

It is good to bear in mind that intentional breathing acts upon us in such a way that not only are we allowing ourselves to be susceptible to extraordinary influences about us by such practices, but also are we more exposed to whatever they may be at the same time. Given this, one can begin to realize the relationship between the 'fossicking' asthma sufferer (whose ego is already given to expensive inquiries) and subsequent difficulties within regulated breathing.

On the one hand, less volume decreases the personal subtle exchange. On the other, an intentional working of the lung whereby the consciousness drives its 'opening' forces into the makeover, means 'less' really can become more and the experience could wind up intolerable.

It is best however, to caution those that practice, as to the surrounding influences, and recommend that they find an oil (for example) that they can carry upon them; one that they are immediately happy with - (preferably a sage to a sweet for these determined purposes - however, if it is a sweet oil that calms the restlessness then in moderate dilution use gladly) and remind them also to be aware of other influencing odors that are around them.

When an infant slips and slides its way into life it is touched, then it breathes the world into it. Then it sucks its mother's loving presence and slowly comes to focus eyes which dance the shadow and the light, chasing the undeciphered forms and colors and sounds that then all follow. We greet much of the world and the adjoining worlds, by meeting in such close proximities that afford an intimate analysis - our relationship to our foods, our own properties of person (known likewise therefore in others about us also) our constant intermingling with the light and the dark, and our exchanges with the higher beings that enable us to come to experience and that Father God is before us. In all of our transactions we begin to exact the true self that we may be.

We come to this world:

• analytically - via the lungs

• creatively - via the reproductive organs

• passively - via the eyes and ears

• imaginatively - via the brain and pineal gland

• empathically & spiritually - via the heart

• actively & combustively - via the stomach

• decisively - via the muscle coordinates

• willingly - via the blood

• tolerably - via the bowel

• memorably - via the bone

• soulfully - via the bodily fluids

• virtuously - via the kidneys

• emmanatorily - via the fingertips

"Spiritual beings express their nature in colors, sounds, aromas and everything that the senses perceive, and they flow into us when we connect ourselves with sensations. The first Logos streams on as a directly perceptible aroma. A being of a higher or lower nature lives in every odor. Very high, god beings live in incense; they draw us up directly to God. The lowest kind of beings are incarnated in musk scent. People who know about such things use musk for sensual attraction."

-Rudolf Steiner 

The Twelve Amulets of Christian Rosencreutz- 1st July 1998

FOR a man to be a man he is to know what it is to feel like a man - and therefore live in a constant praise also for the fiber and fabric of all fellow men.

Were a man to be of the dispassionate bent - sublime or retarded, too mean, or too spent; if a man were to cooperate with such singular forces to surpass all of the others; if he were to concentrate himself on a beingness which is not that of his brothers; if he lived, yet excluded Christ, from heart that is, or later mind; were he to discount himself for but a sham play, a pretence expected and willed outside of himself; should he despise his own longings and therefore urge upon others the closure of theirs too; if he took on the form of a beast through ritual enslavement, occultist shape-changing, or be simply given to excessive and corrosive vice ... if a man departs his Manhood he begins to make loose his entirety, risking yet a further separation within his frame and makeover whereupon (in the extreme) he dissipates piecemeal and does not recover himself cohesively.

We have often discussed what it means when a man loses his very desire to return to life in this world that he knows. How very dangerous it is that he should invest nothing of himself, in love and forehope, in planning and co-evolution. Yet not only is this lifeless complacency quite possible, for some it can further destruct the fabric, the constitution, of this entity's comprise. 

Losing one's soul, through sin - meant simply as is implied - means that we may become so completely devalued that indeed our own soul can no longer adhere to the conflicting influences - particularly if we have taken our life's substance from the soulic imbibings, and then feed them into the snatches of a demonic consumption. For this is the effort of the larger corrupting antagonists to Man - the little foes labor in their way towards this end also, so that the feeding frenzy occurs, scavenging upon the subtle components and vitalities now dispersed in the breaking of a man.

When a violent death occurs and the individual has severed himself away from what was his own astrality, he is unable to extract much of his life's accruing there in the centers placed about his bodies. The former impressions are so contaminated within the last moments (and the ill surrounding them) that the ego cannot enter into the astral organs and distil from them what it would. Certain attributes which were acquired are lost in this, however the ability the ego has formerly exercised is still transferable and remains.

Now upon transit from the remains, there happens upon those astral vitalities and portions of the man now quick departing, the same demons who conspired to the original violence that caused the hapless death; and it is that they ravage the offal. For what exactly has been accumulated within the astral essences here are as a 'cosmic tonic' of sorts - virtues in essence so perfectly worked over and received within their corresponding centers, now given to a wraith who has no immediate means of conjuring his own, who labors in thieving the same way so many men likewise would steal into Heaven themselves, before being truly worthy for admission.

However poorly this is, the individual who suffers the hasty departure, although not unaffected, is without the experiences and horror of what occurs amongst the detached remains. Also (and we do not prescribe this) some folk are liberated in such a way from their astral work-over, that there becomes a purer passing of a kind. This is not to discount the usefulness of our taking up that which has been accumulated and imbued within our subtle counterparts to the physical properties, but in comment that whole peoples of the past have caused warring and skipped the process, thereby returning to the same tribal community with an effortless fealty, content amongst their own, yet also with something of an innocent naivety having overlooked their astral overload (yet leaving its ghosts still anguishing upon the land).

If for example, a boy has grown up amongst an atmosphere which has imbued his own astrality, that caused terrible sufferings to his own soul and ego, he has to address these imprints also after death. That same boy during his life may grow to go on and further develop the same astral tendencies as were first put upon him, coloring and suggesting currencies and properties contrary to what might have ever been were he not first exposed to the hatreds and lasciviousness he now knows. Then, let's say, the same boy meets with death in a brutal car accident, or by a shooting or in some such violence which causes a distinct and permanent separation out from his physical and corresponding astral form - the results to be considered are as follows:

When men detach themselves from their physical bodies they usually do so by a process of desisting. The soul is aware of the gateway's approach and makes cause for withdrawal in a loosening from the form.

The impulse into this world has to be strong to keep us here. Fixing us into each and every conjuncture, we reaffirm our driving down into life and into this world with every pulse, every blink, every morning when we return. Desisting from this most powerful exchange we know within our own beloved bodies, and with the life of this world, is something which is only achieved cohesively with the benevolent assistance of higher beings.

For some the preparation for entry back into the higher worlds can occur smoothly, so smoothly in fact that expiration comes swiftly and without warning. In the instance of 'sudden' death whereby the body has remained whole, and without outer interference causing the death itself, there is a grace about this leaving because our individual is exacting himself, without any hesitation whatsoever, into Heaven. He does not falter and is quite ready to go on. For one who could have viewed him from the perspective of the spiritual worlds months earlier, they would have found his readiness in place there also.

Yet with an individual who borders death because of a partial failing, where death is imminent but slow, we find that the man is so undispersed with life that he will not commit to desistance or willingly give over to the angelic beings which would help loosen him from his impulses into the world. So the grace of this situation, is that the time he may need is the time it does take. Also that he does love this world, and shall profit by a happy return because he has died reluctantly. He shall delight in being born once more to these trees and terrain, to the sky and its endless puffs.

So as we have the man who by natural means goes very quickly into the higher worlds with no hesitation, we find that he is breathing the atmosphere of the Heavens even before he gets there; whilst the man who falters at the pass does most lovingly regard his time known in the world. Now in the instance of sudden death which has been imposed upon the individual, there has been no time permitted for withdrawal, preparation or soulic consent. 

The karmic laws of Christ do not permit death in any equation. Death as retribution is irreconcilable to Christ. One may assist or provide for another's life, but nowhere does karma in its correct and uppermost aspect, call for death, any death, to befall. This is important to know, because the principles of karma extend out and beyond the reaches of this world, and as greater principles to higher orders, are exemplary to spiritual importance rather than just to physical law.

So our boy has not by his own choice or arrangement desisted from his body or the existence that went with it; and the commensurate shock which accompanies such severance is present, yet thankfully to be almost immediately supplicated by the same attending angels who then skillfully ease him out from the mess now left behind.

Unfortunately it happens that when one man's influence directly imposes itself, in signature, into the physical perimeters of a given organ, then the astrality of that organ is imbibed with that signature until dissolution. Most of our organs are not accessible for such contact to be made directly by another individual, however there are instances where this does occur as indicated, and the astral counterparts to these organs are indelibly incised and connected thereafter. The properties differ according to each, and exact information is not encouraged for public examination here - but suffice to say that all of the bodily temple is holy and to be regarded as that.

Parts of our physical body relate specifically to cosmic habitat, form and force. A kiss on the lips from one may take the other into that spiritual region from which lips come from! That the consciousness may actually experience these higher regions comes because it belongs also to one who has lips as well, which are connected to that region.

Now as a matter of point, this could be taken as a very plain or humorous example, however in the specific of lips we find the very gateway opening to:

• Breath

• The Word

• The forming of words

• The receiving of sustenance

• Smiling, as the immediate expression of happiness and delight

• Pouting, being closed to thoughtfulness

A kiss given on the cheek or the hand is an expression of high respect and regard, because it is a greeting upon another without an overt expression of selfhood by the nature of the lips themselves.

When we touch something or someone with our finger tips we are exacting our own emissions of influence out from our hands, and the streams of influence so given can become quite a forceful expression in character of ourselves.

A kiss is inquisitive of the other being, it respectfully asks of their person, rather than explaining in expression of their own. Christ healed with a simple kiss, greeting each as they were, with love.

The hand delivers both the heart and the will of an individual, and can impart currents of signatory influence particularly into the organs by touch (affecting therefore their astral counterpart). For the organs which are accessible to touch (without causing injury or bleeding) (this can include the lower intestines also - though we do not suggest this practice of handling) there is a significant surface tension which may differentiate incoming forces. The outer skin is conversant with exchange. It is not so sensitive to another's influence psychically that it cannot refute or repel.

Our egoic stronghold always moves outmost to the periphery. The soulic forces interestingly enough, live in the interior, but can escape further (through fluidic secretions) the boundaries of containment.

So our egoic activity presses outwardly sensing the nerve endings and sensory organs, which are on the outer of our physical bodies foremostly. For amongst our physical collective the ego has ordained that it desires to perceive the world outside of itself (in preference to having the sensory organs within the organism, and nerve endings known to the consciousness with the intensity of heart beatings and compacture).

That surface of organ which is exposed ordinarily, holds within it an elastic egoic quality that meets, greets, experiences or repels the world. However for those organs whose life and being do not outwardly participate in the world, whose action is of the fiery ethers, compelling the starry virtues and assimilating the passions (both higher and lower) of their man - those organs are receptive and impressionable to the physical contact of another individual.

The connecting touch interferes with the way in which the organ is sustained and known a'further. The importance of this given in a black mass ritual where there is murder, is that the magician contaminates the organ he has touched, to the point where it cannot be exhumed by its owner.

As we have explained earlier, each man distils properties from his physical/astral organs and they go on to translate into accrued characteristics he may take with him within his higher ego. Long after he leaves the membrane of this sphere he holds those essential qualities he did acquire during his life and stored in their respective repositories. So therefore the magician seeks out something their essences, as also would the native warrior who scores the heart or brain of his opponent. It is a deliberate interception of what would have been a gleaning from a life's work.

On many levels we are to say that the coveted acquisition is a cordial, and whilst sublimely beneficent to its maker is only partially enduring to the thief ... for the relevance of the making has eluded them and the true virtue has withdrawn back to its place of beginning. All that remains is an incandescent vapor which in its vitality exudes a stale perfume that quickly fouls.

If in surgery a man's organs are exposed to the hands of another, then there is also the interference of the signature of that man indwelling within the operations of that particular organ thereafter.

In 'psychic surgery' where the intent of the operator is to artificially (and by his signature and will) motivate a given organ, we find the interference to continue in such a way that the 'physician' can affect that man thereby during the remainder of his life. This is no small matter. For in the instance of contamination occurring after death, the individual passes out from the influence of the afflicting party, whereas in the circumstance where a man has had his heart manipulated, the hold on his heart can remain entangled with the will of this 'physician' whilst he lives.

For the recipient of such psychic surgery there shall be a sensation of presence known to him, whereby the person of the physician will be felt and acknowledged very clearly as if from within. (J. - The 'seal' practice was precisely the same endeavor - although it wasn't explained in terms of the organs that were to be targeted.*)

Many of us have experienced this sense of another one's presence with those in whom we have shared some great affection. However, in this instance that we speak of, there are subliminal suggestions proffered to the recipient in ways which are both perilous and demeaning. The question here therefore is: if we have fallen into the hands of another inwardly, and reek of their influence, how are we to summon ourselves against their further advances.

Firstly, a healer might suggest to you that there becomes such a dependence that you dare not break a link with him, for this is the very cord of your survival. This alone is a most dangerous fear to have build within a man, because his healer now presents as his god - albeit is not God, but stands in His Light and thus wears His Halo.

Know this and be sure: not one man upon this Globe may lawfully issue you your true life's-force and your true life's-spirit or take it from you. If there is true love between the healer and recipient there is God. If there is true love present, then in the spirit of that love the healer will desist willingly for any given time - without objection or offense, but with impartiality and respect. They will detach themselves in proof of their overall concern for that which their patients will and desire.

If you have any questions ever about the integrity of a man to whom you have entrusted yourself in healing, (or equally, who have pledged to help heal) then it is of necessity that you move to such a distance, that you may then go onto careful consideration about the condition which you are presently in. This is good and should be welcomed by any real healer, for we need know for ourselves, as best we can, the higher instincts for proper care and cure.


There needs to be that time afforded where we go solely to Father God for His Counsel and Concessions. It may be that when we return we find that the presence of our healer is most welcome, however, if indeed there has been an interference of a psychic impropriety then the heat of the hand must be removed ... along with the fiery action which is broadcast upon us.

In the treatment of a psychic affliction where someone is taking an undue advantage, we should remember that we are calling for that which is our most natural right. Cleansing oneself out from the effects of another comes of disassociation (in will) and defection (in property). Our ego, our agent of the will, travels outwardly to the extremities, yet can also be directed specifically to any area of our being which is invaded unlawfully and make its intent then known. The word 'No' is as powerful as we can make it.

'NO - you are not welcome in my company, in my person, or in my affairs – NO, you hold no charge over me, then, now or ever. If your presence appears to me, and asks of my alliance, I answer: NO!

KNOW my permission is not given for you to instigate any effect upon me whatsoever.

KNOW, that as it is my divine right, by the Protection of Christ and in the Care of our Father God, I command thee to get from me this instant! KNOW that I am free of your contagions and wanting, and commit you to your respectful place, far from me.'

We began today's discussion in speak of what it is to have a man as a man, or then as naught more than a disseminate. Sadly in the case of a man who has forfeited his soulic connections entertaining death forces to the point of extinguishing his own selfhood completely - when no appeal to Father God through Christ has been petitioned - it can be that the portions which comprise his many bodies are scattered and left in disarray. The wanting spirit finds its way back to Father God. The soul itself shrinks away and finds solace in some natural habitat; whilst the ego is fractured, splintering the consciousness which falls into every piece and part therefrom of that dismantled being. In this final unmaking the individual does know the terror and pain of an abandoned being. The lost soul in a perpetual wasteland, comprehends now the prospects gone. This deplorable anguish is so unpleasant, that even the sin that brought the soul there, even in all of its dark emotions, cannot withstand the comfortless moans.

When men are fettered by ambitions too greedy, when their prides exceed their mean reality, when their natures despise, scorn, hate and show envy; when they forget how to give, as their Father gives to them; when they invite death and relinquish their brothers, they sin against themselves and conspire to extinguish their own souls. Sin, dear ones, is very, very real.

Let us rejoice in our one great Benefactor, that His Strength and Intention will see us become complete. Pray that all will find His Love amongst them, and cherish each other well. For then and then only shall we be saved. 

Amen

*From the Grim Troubadour:
We cannot speak of seals in great detail. To do so would become a prescription for such - and that is not desirous. However, what may be said is that this attachment within a man does not dissolve and does not become incorporated within his being after death. One does not bear artificial appendages that are 'withdrawable' - transferable, yes, withdrawable in and out of incarnation, no.

The 'Keeper of the Seals' was the term given to the chief Hierophant, who during spells of initiatory ingestions required that the subservient pupil would allow such seals afforded to them, as a mark of their lodge, of their school, of their faction; and such were imposed, given and known only to the Hierophant whose jurisdiction prevailed.

In times of initiations into spheres, venturing into planes, such relationships were as linkages, from pupil to master - like a lifeline from one to the other, and thus they stayed. Such seals did however have definite form given to them, and had power to override the will of the pupil in those times, as necessary - depending upon who was the keeper. Much the same as the 'learn to drive car' which has two steering wheels, two brake pedals. As one can well imagine much trust was mandatory on behalf of the pupil as to whom he may trust.