Sweets inspire the imaginative forces in Man. They help to release certain thought, and to relieve an individual of his sense of self and the very boundaries of self. Although, too much sweet eating will bring the possibilities of one being either a happy fat clairvoyant, or conversely, just overly crazily quite flippant!
However, that having been said, the imaginative forces are not as strong or as active in many respects as they have been in the past, and yet what is becoming matured now through the ego of individuals is stronger and more capable all up. We actually require more imaginative powers of comprehension for example, to negotiate ourselves within a firmly material world. If our perceptions bring us easily into the adjoining spheres we do not need to work the imaginative powers in ways that we do when we utilize them to bring us into those realms intuitively.
By ‘imagination’ we do not mean to speak of nonsense, or to convey the perceiving of that which is not there. It is not something of illusion, even though such imaginations can invoke a previously unforseen creativity – no, the imaginations are the very arrowic forces within the mind that can project further than the reasoning itself can permit.
In this way the imaginative forces can be either unproductive or very useful; depending upon the reasoning itself for which they are governed by and directed from. All men and women depend upon a measure of intuitive reckoning - or pneu-instinct - of unspoken communications amongst each other; of the very imagining of themselves to be more than they are in order for them to become that person that they would work for.
Noise-making is audibly and etherically arrowic. When I blow a whistle, ring a bell, sing through a flute, I am projecting forth, out from myself, an audible arrow that I can comprehend.
Music (muse-ic) is as a grace, relative to the planes for which it co-operates upon concurrently. For it was out from intelligent sound that creation became itself by – sound being the prime vehicular containment to the passions and imaginations of the gods themselves.
Sounds also give our words their passage – even the remembered sounds as spoken in our mind’s own language, even these do remonstrate upon the ethers. And, with either melody or slur, the notes of both song and of vernacular create spiritual life – as we spoke before of the ‘fruits’ as borne out in the thoughts of men, their aspirations and their works of imagination. For you see it is the sound which fundamentally gives flesh to the frame of inspiration.
That which we see, both here and in the spiritual vistas that unfold before us, settles before our perception in a tangle of community. Our visual nature is advanced to us via the interpretive introductions of other beings. There are, in many respects, intermediaries which assist in the communication between the sighted and the seen – intermediaries without whom which we could not manage any connection at all.
Although we share a certain commonality amongst the beings of our associate kingdoms – in nature, and in supernature – we do not have the keys of such similar likeness as to even be able to come to perception, were it not for the intermediaries taking part in this transaction.
Even ‘sight’ can be invasive, if not carefully prepared for, if not prudently ventured into – and it requires a permission of sorts to be granted from each individual entity before they may be consulted in the visual context. Every tree and every cloud is examinable by us only in part, and only in agreement with that being’s presentation of itself; and when a clairvoyant perceives visually more than what is usually required, he does this chiefly because of his intercessors and their negotiations on behalf of him.
However, sound is the universal language – the “HTML” if you like, of the Kosmic and bio-cosmic spheres. It is neither negotiated or conformed, but rather is what it is, both plain and mysterious, actual and impliant, coaxial and immediate in both the giving and the perceiving.
When we consciously expel a resonant note from a bell or a whistle or an instrument, we can become more aware of the nature of sound itself as it works amongst all of the life which does live by it.
The sounds we emit out from our own being are not distinguishable by ourselves in the way that the use of a separate instrument can be discriminated. It is as though we truly never can hear ourselves, and when on that small occasion we might briefly catch some audible passage we will fail to take in the impressions as they were in actuality.
For sound is not egoic by nature, but rather most angelic in its faithfulness to reproduction, exactness and purity as a vessel to creativity’s directing. It is not capable of knowing itself, and that part of us which becomes in sound is not capable of perceiving itself separate to us, either. Radiation dismembers and fragments sound within the organic host. Yet even among a cacophony then caused, the sound cannot recognise itself.
Aromatherapies can bring to us the soul of a garden which has long departed this world. The etheric vapours as expired and captured into the fluids bring with them not only the sun and the wind and the fragrances of the petalled face and the bulbous head. They bring not only the parent plant which has dwelt in the greenhouse of paradise since World’s beginning. They sing not only of the deva and his ancient summer’s daydreams. They whisper not only of the gentle rains and the rich mother soil, of a world briefly known in experience bright and bold. They tell to us, by way of their scent, whether pungent or sweet, sharp or naïve – they tell us of gods.
And, of when the gods smile upon our humanity, for paradise is their tribute to Christ …and the fruits and the flowers are their gift to His Life, as is here.
And, it is because they are of these old gods, it is this portion of paradise which has been unaffected, unafflicted by ‘the Fall’. The flowers are preserved in a timeless grace; partitioned on both sides in lovely expression.
The beauty and the mystery which is the rose is that one god has entered into the plant, despite another: a malevolent force being countered by Christ Himself who has now made this flower His own - and, springing out from the thorns, redeeming its evility, it buds into an opening glory. Herein is the mystery of that plant – the struggle in the one body, when He ‘a-rose’ above that horny demon who entered the garden like a sullen and objectionable weed and whose body was to be later crowned King of the Garden.
Instead of the thorn shall come up the fir tree, and instead of the briar shall come up the myrtle tree: and it shall be to the LORD for a name, for an everlasting sign that shall not be cut off.- Isaiah 55:13
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