Service of Mystical Communion with Christ
Part II: Background Information, Service Instructions and Explanations
(Originally written by Olga Park in several stagesup to 1968 and with updating adjustments by Brian and Theresa Longhurst, as inspired from within by conscious communion with Olga.)
Jesus tells us that the Kingdom of Heaven is like hidden treasure – a seed buried in fructifying soil – and this applies to the awareness and understanding of spiritual reality in these times. The practice of the hearing of the Voice of Jesus is the seed we sow with the intent that it may germinate and grow into the Tree of Life of the Kingdom Age, now in the early decades of its unfolding and manifesting in time and place. The Jesus of history is not dead but very much alive, and he speaks to those who hear his Voice, and visits with those who open the door to him. Unto all who seek this experience are these Devotions and Meditations on the Words of Jesus offered.
Home Sanctuaries for Prayer and Communion
In the ordinary household, the Sanctuary of Prayer and Communion should be as inconspicuous as possible; indeed, it can even be invisible except when in use. It may be in a clothes closet or in a cupboard standing against or in a wall. It may be a small bracket, with doors, in the corner of a room, or it may be a sacred picture with folding sides. Whatever its structure or wherever placed, it should, when in use, be in such situation as to permit the breathing of fresh, pure air.
Every Learner needs to provide himself or herself with such a Sanctuary in order to co-operate to the fullest extent with those Servers of Christ in the heavenly realms by whom we are helped, guided, inspired and instructed. Such a Sanctuary will attract and hold vibrations of healing and inspiration; for desire-thought has substance and power, invisible at the physical level, but nevertheless potently influential in Earth affairs.
The observance of devotional exercises at regular times and in places set apart results in spiritual (i.e., Life-force) idea-structures that remain there for long periods and bless all who are in tune with them. It is advantageous to pray/attune/commune in one particular room or part of a room for the reason that, in prayer, spiritual energies of a high rate of vibration are generated and released. A corner is best, in the average household, in a room that is somewhat private and personal; for if the person engaged in deep prayer be unexpectedly interrupted, he or she will suffer some degree of psychic shock. In such a corner of such a room the spiritual substance of the prayer radiations will gravitate inwards to the corner and will remain undisturbed by the goings and comings of people; there, it remains and accrues, and can be drawn upon beneficially on subsequent occasions – including in times of need and distress.
In an ordinary room the etheric, or spirit substance is continually changing in colour and quality and the influence of good and spiritual thoughts is not permanent because the energy, or vibration, of them is constantly being broken up and scattered. The process is similar to that of sound-recording – when a new impression is made, the old is automatically erased. By this understanding we can appreciate the value of a sacred symbol, whether in a chapel or a room of a home.
The type of symbol used should be such as is acceptable to the Learner, and have spiritually helpful significance. A cross is suitable because it is a symbol of Life, but a crucifix should not be used. It is the most stark form of idol of any because it focuses on destruction, the triumph of guilt over innocence, death over Life. The cross potent, or equilateral cross in a circle, is most suitable. Representations of Jesus are not wholly desirable unless part of an action-scene, as for example ...
Ř Blessing the children
Ř Feeding the multitudes
Ř Healing the sick
Ř On the Mount of Transfiguration
Ř At the Last Supper
Ř In the midst of the 7-branch candelabra. (See Revelation 1:12)
The Purpose of these Communion Devotions
Our purpose in observing the Christian ritual of Holy Communion in privacy and solitude is to visit with Jesus Our Lord, and to have mystical, spiritual awareness of this. Mystical awareness of him is neither perfect nor constant in a group meeting, for it requires some degree of withdrawal from outer consciousness. We have to follow the instruction of Our Lord in respect to prayer:
“Enter into thy closet, and when thou hast shut the door, pray to the Father in secret…” (Matt. 6:6)
Clearly, if it is necessary for effective prayer that one should be alone and apart, then it is just as necessary in partaking of the bread and wine of Holy Communion. Awareness of his living presence is a mystical experience and is, of necessity, personal and private.
Not by kneeling at the communion rail of a church, or by partaking of bread and wine according to a traditional religious formula does one commune with Jesus, but by opening oneself psychically to him. The word ‘psyche’ means soul. The heart is the seat of the soul (at least during our embodied appearance), so it can be helpful to think of this as opening our heart-mind to him. The contemplations and meditations of these devotions provide conditions, outer and inner, that are favourable to this at-One-ment, and to the awareness of his living presence and of his communing with us according to his assurance …
“If any man hear my voice and open the door I will come in to him and will sup with him and he with me.” (Revelation 3:20)
The soul (or heart-mind) opens of itself, as a door, when one is in sympathy with a person or an idea. The literal meaning of sympathy is feeling together. This is at-One-ment. In seeking such at-One-ment with Jesus, it is most helpful to think upon his words as they are recorded in the Four Gospels of the New Testament. And now, of course, on his teaching in A Course in Miracles. He himself, speaking to his disciples at the Last Supper, stressed the importance of this ... “If a man love me he will keep my words and I will come unto him ...” (John 14:23)
He said also, “When the Spirit of Truth is come he shall bring to your remembrance whatsoever I have said unto you.” (John 14:26)
On another occasion he said, “The words that I speak to you – they are spirit and they are life.” (John 6:63)
Why such emphasis on words? The reason is that words are the form-expression of ideas. They have to be animated by spirit in order to have enLivening meaning and power. It is by thought-desire that we attune. We have to have in our hearts the desire for that which the words express. This is not an act of egoic self-will. Either we have the desire or we do not. God knows.
The words of Jesus are important because they connect us with him – especially when that is our heart’s desire. They are an idea-structure of the unified-Mind-and-Spirit of Christ, through the living Jesus. They express cosmic, eternal reality. They come from his fully-enLightened Mind, and when we contemplate his words his enLightened Mind illuminates our minds, and we receive from him inspiration and understanding of spiritual, eternal Truth.
The 3-branch candelabra of our altar is the symbol of this process – the process by which our soul, or spirit, becomes fused, unified, with our God-seeking mind, and joins, connects with the Christ Mind and Spirit within us, and we begin to think and function in a spiritually-focused, single-minded way, and not distracted by mundane thoughts and activities.
If we know the Master’s words and ‘keep’ them, which means to hold onto as to something cherished, then we are on the same wavelength of thought-desire as he is, and we shall not only remember his words but we shall hear him speaking in the words; for in the eternal consciousness there is no time lapse. This is the meaning of his saying ...
“My words shall not pass away.” (Matt. 24:35)
The Helpfulness of Music and Ritual
The prayers, hymns and songs in this devotional Service are so rich in meaning that new realisations come from them continually. The full significance cannot be absorbed in one meditation.
Music is helpful to the development of the Inner Hearing just as the lights of the altar are helpful to the development of the Inner Seeing, and any music of sacred and meditative character may be used as prelude and/or postlude to the rite; but the Songs and Hymns given by the Inner Sanctuary Servers have associations with specific airs and harmonies that attune us with the particular band of Christ Servers on the Inner Plane (or, Realms of Light) who work with us and through us, and it is to the advantage of each Learner to become familiar with them and their use in the Communion ritual. There is no compulsion on any learner to use these tunes, but there is spiritual and practical benefit.
The Words of Jesus
Many and varied interpretations have been applied to the words of Jesus as we have them in the New Testament, and there are those of the opinion that some words have been added that he did not say – or things he did say that have been deleted from the record. Happily, he corrects much of this in A Course in Miracles. In the Gospels and in the Course there is one thought that dominates his teaching: the Kingdom of Heaven upon Earth, or real world, and this is the central purpose of these devotions. This is his desire-thought, and to be in at-One-ment with him as he was, and is, with the Father in Heaven requires something more than personal gratitude for his saving help. It calls for the consuming desire to be his disciple: to learn of him. In fact, it requires that one be dedicated to his mission for mankind, and we have to know what that mission is and how he proposes to accomplish it. So, as he taught his disciples we pray …
“Our Father, who art in Heaven, hallowed be Thy Name. Thy Kingdom come. Thy Will be done on Earth as it is in Heaven ...”
The Communion Service
The Holy Christ Purpose
This rite of Holy Communion is particularly devised for Christ Servers, whether on Earth or in the etheric realms beyond the ‘physical’. It is for Christ learners – disciples – and every disciple of Jesus is a Server of his Christ-Purpose to some degree.
The name Christ is a title denoting an anointed agent of a God-purpose. The God-purpose for which Jesus was anointed was to Awaken in us and restore to our remembrance the Will of God in the Earth, so that the hearts and minds of all would be unified in accordance with the perfect, benign, Loving Will of God. The Holy Christ-Purpose is to raise the level of consciousness of all mankind to the degree that life on Earth will be as one-pointed, unified and harmonious as life in Heaven. This is why we pray, “Thy will be done on Earth as it is in Heaven.”
All followers of Jesus, even though they may be following afar off, do desire the coming of the Kingdom of Heaven upon Earth; but the disciple desires this ‘earnestly’ and is called to be an agent of it in the Earth – not by preaching, nor proselytising, nor by display of sanctimonious attitudes, but by demonstrating the power of Christ Jesus to bring individual circumstances into harmony with God’s Will, and the potential of the individual to fulfilment.
It is important to recognise, and keep in the forefront of our awareness, that, even if we are performing these devotions with no others present in bodily form, assuredly, Jesus will always be with us, rejoicing in, inspiring and Loving us throughout, and there will also be a number of others, in spirit, who join with us in this joyous celebration, sharing in and contributing powerfully to our Love for him and his mission. Therefore, acknowledging this as we proceed, even if we have no conscious awareness of their presence, contributes mystically to the at-One-ment endeavour of the Service.
As a prelude to the Service, we begin by kneeling at the altar and making our personal dedication ...
By the Light of God’s Truth,
By the Power of Christ’s ever-Living Word,
And by the fellowship of Heaven,
And then, standing, facing away from the altar, affirming the spiritual Lordship of Jesus with the words:
The revelation of Jesus, the Christ, concerning his eternalness
And his great God Mission for all mankind:
I am Alpha and Omega,
the First and the Last,
the beginning and the ending,
the Lord which is, and which was,
and which is Now come.
(From Revelation ch.1)
Then is sung Hymn no.1, ‘God is a Spirit’:
God is a Spirit, God is a Spirit,
And they who worship Him
Must worship Him, must worship Him
In Spirit and in Truth
(From John 4:24)
It is noteworthy here that the term worship can helpfully be discerned as meaning the same as commune with.
We then commence the Service procedure by the heart-mind-centred broadcasting of an invitation to all who desire the Kingdom of Heaven on Earth – whether incarnate (they need not be bodily present; remember, this is a Mystical procedure) or in spirit – to enter into unity with us as we commune with Christ Jesus, our Lord ...
The Holy Invitation
“Ye that do truly seek after God,
and earnestly desire the coming
of the Kingdom of Heaven upon Earth.
Draw near! And let us commune together
upon the Bread and Wine of Eternal Life and Truth
revealed in Jesus, our Lord.”
The Holy Hill
ascend unto the Hill of the Lord,
and let us rise up unto His Holy Place
Whose Truth is from everlasting
and His Grace manifest
unto every generation.”
It is essential for communion with the Christ Mind that we raise our thoughts and receptivity above the horizontal axis of Earth-level activities and relationships. This is what is meant by the words in our Devotions, “Let us ascend unto the Hill of the Lord”, and it is by this ascending in consciousness that we shut our door against horizontal distraction.
Each individual sanctuary of prayer and meditation is a symbol of spiritual focus and consciousness. This spiritual consciousness is the ‘Hill of the Lord’. Whenever those of a more advanced understanding and maturity seek to communicate with those at an earlier stage of development, they do so by means of symbols. In all spiritual teaching and learning, both on Earth and in the etheric realms beyond the Earth ‘physical’, the use of symbols pertains. This is exemplified by Jesus, who taught in symbols that we call parables. The cross, for example (not crucifix), was a sacred symbol in ancient Sumeria, signifying then, as now, living spirit within man – eternal Life.
One of the earliest testimonies of man to his sense of the holiness of God (any god) is the placing of the ‘house of God’ on a hill or ‘high place’. Then in later, and more urban civilizations, an artificial hill was made on which a temple was built. The great Temple of Judaism was so placed.
The site itself, Mount Moriah, was a natural hill and this site came to be decided upon for the building of Solomon’s Temple because of an angel-manifestation at that particular place. In the building of the temple an artificial hill was made between the Outer Court of the Gentiles and the Inner Court Sanctuary of Israel; so from the Court of the Gentiles to the Court of Israel was an ascent. That this ascent had a spiritual meaning is shown in Psalm 24, written by King David, which says:
“Who shall ascend unto the Hill of the Lord?
and who shall rise up into His Holy Place?
He that hath clean hands and a pure heart,
who hath not lifted up his soul unto vanity.”
This clearly indicates a spiritual conception quite beyond that of mere ceremonial cleansing and conformity. Not only in respect to the Temple at Jerusalem was this so, but in all religions and from very earliest times; but the Jerusalem Temple is our special concern; partly because it is out of the Judaic tradition that our own concepts of God and worshipof, or at-One-ment with, Him have emerged, and partly because that Temple holds in its structure and symbols the message of God to all mankind of the spiritual evolution, or Awakening, of man. The whole structure was designed to form an image of man – total as well as individual humanity – progressing toward spiritual Awakening. This process is frequently referred to in various scriptures as a ‘perfecting’.
For the furtherance of this Holy Purpose Jesus incarnated and demonstrated the God-consciousness in man which will bring remembrance to all that the Kingdom of Heaven is within us.
This is the great, divine plan of spiritual enlightenment, or Awakening, that man should first become aware of God – as it were afar off – and should worship Him in ‘temples made with hands’ and with offerings (‘as though He needed such’) and should come at length to understand that he is being instructed and prepared in his Earth-life experience to bring him to the place where he can become host to God (John 14:23) – the Temple of God’s Spirit. Just like our exemplar, Jesus.
God is, and always has been, just as close to man as man’s state of spiritual evolution/Awakening permits. He has always revealed to man– to the fullest degree each of us is ready to receive, accept, understand and exemplify in our life – His Eternal Truth, and has responded to man’s cries for help. This is the meaning of the word ‘grace’ which occurs so frequently in the inspired writings of Paul. It signifies the help of God.
With these mystical realities in mind we make our ascent unto the Hill of the Lord and prepare to enter the courts of His Sanctuary, singing the hymn ...
“Unto You, O God,
We will offer the sacrifice of thanksgiving
In the courts of Your House,
In the midst of the City of Your Peace.”
(From Psalm 116)
Of course, in reality God asks no sacrifice of us, and in the same way Jesus’ crucifixion was never intended as a sacrifice but rather as a gift to show us that – in unison with the resurrection – we, like him, are not a mortal body but eternal,perfect, unassailable spirit. And so, in this paraphrasing of King David’s Psalm, the word ‘sacrifice’ is intended to be interpreted in like manner. We are offering to God our gift of thanksgiving.
The Holy Temple
Eternal, Heavenly Father, Creator Spirit,
You do not dwell in temples made with hands,
Neither are You worshipped by men’s hands,
As though You need anything, seeing that You give to all
Life and Love, Light and Truth – everything.
We seek to return Home to You,
Rejoicing that You are not far from us,
For in You we
live and have our being:
For we are Your offspring – Your children.
This extract from St. Paul’s discourse to the Athenians has been edited because he started by saying that God made the world. Jesus has corrected this comprehensively in A Course in Miracles, including with this quote from the Course:
C-4.1:1-2. The world you see is an illusion of a world. God did not create it, for what He creates must be eternal as Himself.
This demonstrates that our Awakening to eternal, unchanging, unchangeable Truth is an unfolding, step-by-step process.
The God-Filled Temple
The words of the Prophet Habakkuk concerning the dwelling-place of God...
“God is in His Holy Temple:
Let all the Earth keep silence before Him.”
(From Habakkuk 2:20)
and of Paul the Apostle...
“The Temple of God is Holy,
Which temple ye are.”
(I Cor. 3:17)
and we sing our Hymn of the Entering In:
“God is in His Holy Temple;
Earthly thoughts be silent now,
As with reverent hearts and simple
In His Inner Courts we bow.”
To demonstrate that at-One-ment with God is possible in the Earth-life of man, Jesus incarnated. He was (and forever remains) a temple, or dwelling place, of God. All teachings and events of his time on Earth were under control of his God-consciousness. His outwardly-focused awareness – enabling his intercourse with those he had come to teach, heal and bless – was silent before God; and that is the objective for all who truly desire communion with Jesus during this devotional Service of Mystical Communion with Christ.
Jesus was in continuous, uninterrupted at-One-ment with God, but the disciple is only at the stage of temporary and occasional at-One-ment. Prayer is ‘a little at-One-ment’, by the frequent and regular exercise of which the God-ward desire of the soul is stabilised and strengthened.
The Prayer, now universally known and used, which Our Lord taught His disciples, stands at the entrance to the Sanctuary of Christ-consciousness within each would-be communicant, as the Ark of Testimony with its overshadowing wings of the Cherubim stood at the entrance into the Holy of Holies of the Temple of Israel; for it is here that we attune with the Desire-Thought of Jesus…
“Our Father Who art in Heaven,
Hallowed be Thy Name,
Thy Kingdom come, Thy will be done
On Earth as it is in Heaven.
Give us this day our daily bread
and forgive us our debts
as we forgive our debtors;
and leave us not in temptation
but deliver us from evil.” Amen
The realisation that God is beyond and above the human limitations of consciousness, and that His Name is holy, is the first step toward at-One-ment with Him. Communicants in the etheric realms – even those of the highest spheres of consciousness, or Realms of Light – also pray, “Our Father Who art in Heaven”, for the fullness of God-consciousness in all. They pray also, “Hallowed be thy Name” ... for they, even more than we, realise that it is the essential nature of God to be eternally expressing, sharing, extending, His eternal Being.
The communicants from the Realms of Light who join with us also pray with us, “Thy Kingdom come, Thy Will be done in Earth as it is in Heaven”, for the Kingdom of Heaven on Earth is part of the process of the Awakening to God of the separated-consciousness of man.
Meanwhile, we who appear in bodily form on Earth must learn to attune/commune in the same way as do the dwellers in Heaven. The Christ Servers of the Inner Sanctuary have enlightened our understanding in this respect...
Christ communicant on Earth, for the most part, seeks to draw around himself and
around those whom he loves, the blessing of God and the protection of Heaven;
but the communicant in the realms beyond the embodied life on Earth uses communion to raise his awareness to planes of consciousness beyond those
in which he habitually dwells. His soul
sight and hearing are sensitised at a higher level, and he is able briefly to
delight in the glories of those spheres where dwell his Teachers and Inspirers.
He experiences, therefore, in communion, a greatly enlarged comprehension of the
Fatherhood of God and of his own part in the fulfilling of God’s Purpose.
“Thus we set before you a tiny glimpse of the use of the Lord’s Prayer as a door to the presence of God. We would that all who use this prayer might, by contemplation of the Fatherhood of God, ascend in consciousness to the point of contact with the heavenly. This use of the Lord’s Prayer should be a daily exercise with all who desire to be disciples of Jesus. The recitation of it in a public ritual would then be a culmination of mind/soul awareness and union instead of an empty cacophony of words.”
The Lord’s Prayer is basically a teaching. In it is contained the comprehension of God which Jesus had and which his purpose is to impart to all who would follow him as he leads us back to the Father.
God is in life drawing all things into harmony, or Oneness, with Himself – not for immolation but for fulfilment of the words from 1 John 3:2,3: “Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is.”
Becoming like Jesus – perfectly unified of Mind and Spirit in God – means the rejoining, or perfecting, of the separated, conflicted Sonship of God as One, with Jesus, in God. “… when he shall appear” means appear to our conscious awareness of his presence with us as our desire, devotion and commitment to that conscious awareness grows and bears fruit.
In respect to the phrase traditionally stated as, “lead us not into temptation”, there is justification for the doubt of some as to whether God does lead men into temptation. The Apostle James says ... “Let no man say when he is tempted, that he is tempted by God, for God tempteth no man.” James explains further that temptation is the effect of man’s turning away from God’s desire, or Will, toward his own, ungodly desires or will.
What then was the temptation of Jesus? Here, in his own words in January 2008, is his explanation and clarification:
Overcoming appears to be hard, and most in the dream world perceive it as impossible for them; that it is possible only for ‘exalted,’ ‘special,’ ‘highly favoured’ beings, without wondering how such perceived beings attained to this ‘status’. This is, of course, not so, for if one can overcome, all can overcome, since we who appear in the dream as many are, as you well now Know, in Truth, One.
All appearances to the contrary are misperception, which I am empowered to correct for all my beloveds, so that we may be restored to Oneness in Papa, as each becomes ready and willing to freely receive the At-One-ment.
This empowerment is available to all because it is the birthright of all, as the Sons of God that all, equally, are. And all who are willing to receive it shall receive it, even though they may have mistakenly believed they disinherited themselves. It takes commitment: one-pointed commitment to the Truth about themselves, to the exclusion of the lies of guilt and sin and fear. Such commitment comes from perceiving at first what may be but a tiny fragment of Truth, and holding fast to it with the certainty that comes only from one’s own within …
All are free to choose such one-pointed commitment to getting Home with minimal delay, though only few will so choose immediately. It matters not; for all are well within my care. All will come to this according to the hour appointed aforetime for them, just as it came to me. Then comes the moment of Self-assessment (for Papa tests no man) for the chosen task ahead, each according to the path thus far travelled. As with all, my path was of my own choosing, for in Heaven there is no compulsion. [This clearly tells us that he was not sent by God to be His once-and-for-all blood sacrifice for the ‘sins of the world’.]
I so longed to save my beloved brethren that I had to come and experience their condition and overcome it from the desire of my own within. This is why I went alone into the wilderness, for my final confrontation with the ‘enemy’ – ego – that I might be sure of my readiness to choose the Way of Eternity and not the path of expediency. Ego knew very well how great was my desire for the Kingdom to be restored to the awareness of the little ones of Earth-mind misperception.
I was faced with the choice of establishing an earthly kingdom of peace and righteousness there and then (so great was my desire to hasten the Kingdom for my beloveds, for so great was their distress). But I had seen, and knew, that this could not last, from the example of my brothers, David and Solomon, because it was not free choice for all, so had to run its course and come to the end of its time and place cycle, ending in further separation. The same would have inevitably happened again, regardless of the mechanisms that could have been set in place in attempting to counter such backsliding. I Knew then, as you Know now, that the Kingdom of Heaven is within, and that is the only place from which it can truly, lastingly, eternally come to the awareness of all; until we are all, once more, One.
Whilst from within the illusion of time and place it was the greatest Self-assessment available to me (because of my earnest desire for my brethren), but because I had remembered my Identity as One in Papa, it was, in reality, no test at all; yet I had to be certain with all the certainty of experiencing the opportunity to transform adversity into fulfilment, because I had come to overcome, so that I could be the Way-shower for all in overcoming.
Love is the only way there is; total, unconditional Love, and Knowledge of its certainty, regardless of any temporal appearances to the contrary. So, my beloved, take heart; take strength from the certainty that all is well, all fulfilment is assured. As I have overcome, all shall overcome because all Truth and righteousness is already accomplished.
The affirmation – “Thine is the Kingdom, the Power and the Glory” – although it is thought to have been a later addition to the prayer taught by Jesus, is good, in that it brings us back to contemplation of the purpose of God in Christ Jesus: Thy Kingdom Come.
For the would-be communicant with Our Lord, this prayer must be as the opening of the door of his soul – a letting-go of persona self and of the interests and desires of the Earth-mind – an at-One-ment with the desire-thought of Jesus: the Kingdom of Heaven on Earth.
Song of the Holy Gates
At the recitation of the Lord’s Prayer, the communicant should spontaneously withdraw from their Earth-looking windows (the horizontal axis, or intellect) and look inwards and upwards (the vertical axis, or heart-mind) to the heavenly realities within. Only as this expansion – this change of focus from the horizontal to the vertical axis – is experienced can one be truly said to pray; but following this expansion the communicant is ready for contact, or communion, with those great spiritual victors (or ‘overcomers’) who have become ‘Gates’ whereby men can pass through the walls of the Holy City.
These ‘walls great and high’ are actually conditions, or states, of consciousness. In this understanding we comprehend and interpret the Invocation,
Lift up your heads, O ye Gates,
And be lifted up, ye Everlasting Doors,
And the King of Glory shall come in.
Who is the King of Glory?
The Lord of Hosts,
even the hosts of the Heavenly,
He is the King of Glory.
(From Psalm 24)
Let us commune with Christ;
For it is our joyand delight
To enter into that blessed and holy communion.
“In speaking to you of the heavenly realities”, so says a communicator for the Christ Servers of the Inner Sanctuary, [i.e., the Realms of Light] “we are, of necessity dependent upon symbols and parables; for it is not possible to convey to you the realities of the heavenly in terms of literal fact. Christ enters into the Gates and we enter into the Gates, which are living beings. By ‘Christ’ we do not mean an abstract theological concept of one phase of God-manifest, but the ascended ‘Son of Man’, as perfectly exemplified in Jesus, who has attained to the pre-eminence of Masterhood of the heavenly as also of the earthly – the Anointed One, or Christ, of God.
“The name Jesus (or Joshua, or Joseph, or Yeshua) was not an uncommon name among the Jews, and had a special meaning, as did all names, whether of places or people. It signified a Saviour or Deliverer; and as such the Babe of Bethlehem was named by his parents in accordance with angelic instructions: and truly, Jesus, the Christ of God, is the Saviour of men. For by His power and Heavenly dominion, in Loving wisdom He saves men from their self-destructive ways. His life in Galilee and Judea was but a fragment of His saving-mission. He is the ‘King of Glory,’ for by glory we mean the radiant Light of the heavenly; and those who let their Light shine by reaching out in Love to all attain to this effulgent state. Assuredly, Jesus is pre-eminent in this. According to the extent and power of the Love-emanations is the brilliance and influence of the person; and when we speak of the power and glory of Christ, we are not speaking of theological ideologies but of visible, tangible conditions of the heavenly.”
The Holy Adoration
Wherefore, with Cherubim and Seraphim
and all the angels and citizens of Heaven,
we acknowledge Thee, O God,
our Heavenly Father,
ever exalting Thee and saying,
Holy, Holy, Holy!
“Words have meaning according to the usages of men. We cannot define them in the same terms for all men in all circumstances. We cannot define the word ‘holy’ for all men, but in general speaking it signifies an object, a place, a circumstance, or a person emanating a vibration of the heavenly: not that men recognize such conditions as being of the Heaven-world, but as having an auric vibration too high for their comfort and well-being. For this reason men have always ‘feared’ the gods, or other-world beings, not having [yet] learned that they can attune themselves with the higher as well as with the lower.
“It is for purposes of attunement [or at-One-ment] that rituals were devised, as well as for instruction. So, in our use of the word ‘holy’ we signify that which is beyond our present level of comprehension and experience, beyond that of our teachers and inspirers in the etheric realms, and beyond that of those angelic beings in whom is embodied the law of the several realms of God-manifest – the Cherubim and Seraphim, who shield from man the ‘face’ of God, yet cover their own faces in His presence.
“By the three-fold ‘holy’ we signify the three-fold God-activity in spiritual, physical [while we appear bodily in time and place], and mind realms.
“It is most difficult to define in terms of general [or Earth-mind-limited, unenlightened] understanding what we mean by mind-realms; but this is that which the scriptures call ‘Truth’ or the ‘Word’. It involves the creative power of God at every level. It may be, and indeed it always has been, discerned by men, women, and children having spiritual insight.
“This we would inculcate in all men – the attitude of seeing God everywhere and in all things, of apprehending the holy in the commonplace. So shall men become aware of God’s purpose in creation by which he can learn the first principles of the ‘Law of the Lord’, and in his generations progress toward the accomplishment of the exaltation of God in time and place. Then shall Heaven and Earth be two aspects of one reality – The Kingdom of Heaven on Earth.
“With this two-fold aspect in mind, we honour both the Cherubim and Seraphim. The Cherubim are those mighty beings in whom is embodied the laws of form and substance and the animation of the same, and the cycles of their outgoing and in-drawing manifested to Ezekiel in his Vision of the Wheels [See Ezekiel, chapters 1 and 10].
“In the Tabernacle of Israel to the Prophet Ezekiel, and to the Seer of Patmos [see Revelation, chapter 4], the Cherubim were represented by the symbolic figures of the Ox [or Bull, as depicted by the Taurean epoch, within the context of the precession of the equinoxes], the Lion, the Eagle and the Man. Thus the stages in the evolution of God-communicating man were depicted. Such a man – God-communicating – was Moses, whose name signified ‘Child drawn-out-of-the-water’ [water symbolises the life force when not in alignment with – or functioning under control of – the Fire Realms, which is to say Spiritual, eternal reality, or the good and perfect-Love Will of the Creator Spirit], and whose mission on Earth was to establish the Religion of the Ram [the Arian Age, from the time of Abraham to the time of Jesus’ incarnation], out of which should come the God-filled man, Jesus. In the outworking of this God-purpose the Cherubim laboured, and still labour; therefore we honour them, and with them the Seraphim – [See Isaiah, chapter 6. And for further insights and explanations, see: https://www.youtube.com/watch?v=xWvGVCPldkI] – those exalted beings of the heavenly realms whose nature and power is spiritual, in whom is centred the spiritual manifestations of God. We revere them as those in whom the glory and power of the spiritual is centred. Their appearance is as living flames. They do not exist in isolation or exclusive splendour, but are the complement of the Cherubim and their labours. So is God manifested in and served by both Cherubim and Seraphim. Both the Cherubim and Seraphim were imaged to the seers of Israel as having six wings. Isaiah wrote of the Seraphim:
Each one had six wings: with twain he covered his face, and with twain he covered his feet, and with twain he did fly. (Isaiah 6:2)
“It is needful to remember that to the perception of those on an inferior plane the realities of a superior plane appear in symbolic form. You may ask, ‘Do these beings have wings like birds?’ And to those who question it we explain that wings are emanations of power. These beings have control of the degrees or planes of manifestation and the higher is hid from the lower, but they themselves are subject to no such limitations. They ‘fly’ by the God-power vested in them and in their flight they cross and re-cross the boundaries of all planes.
“This is true of the Cherubim also. Hence, they too are seen as having six wings, though their realm of activity and of authority is not as that of the Seraphim.
“With these exalted beings and with all messengers of God’s Truth, Wisdom and Love – with all Christ-Servers in Heaven and on Earth – we enter into the fellowship of communion and prayer for the fulfilling of God’s purpose in man: for mankind needs our special prayers to this end, being invested with free will to choose the evil or the good, to serve the lower or the higher, the purpose of God or the egocentric appetites.”
So we offer our ‘adoration’ saying:
Holy art Thou, O God,
Holy in Heaven above,
Holy in Earth beneath,
Holy in all Thy works.
And we make our prayer:
art exalted in Heaven,
Even the Heaven of Heavens,
Be Thou exalted in Earth also,
And Thy purposes fulfilled
In the children of Earth. Amen!
The Holy Invitation
The Spirit and the Bride say, “Come!”
And let him that heareth say, “Come!”
And let him that is athirst come:
And whosoever will, let him take
of the Waters of Life, freely.
It is the Lord who has called us and not we who have chosen to follow Him. The word of Jesus is, “You have not chosen me, but I have chosen you.” (John 15:16). No one can be a disciple of the Lord Jesus except God draws him. God’s Spirit draws each one in God’s own time, which is when each one is ready.
Jesus, God’s Christ (Anointed Messenger), calls each of us. To what are we called? To the Marriage Banquet of Christ Jesus. Who is the Bride? The whole company of Christ Servers in Heaven. They are the ‘Holy City’, established by Jesus in the Heaven-world since his ascension. [Ultimately, the ‘Bride’ is the whole of humanity - embodied and/or disembodied, it makes no difference – which Jesus describes in A Course in Miracles as ‘the Sonship of God’.]
It is noteworthy that the Church of the Piscean era, a schismatic religion on Earth, is not, as many have assumed, the Holy City, the Bride of Christ. Rather, the Bride of Christ (Rev. ch. 21) is a vast multitude of souls who have, over the last twenty centuries, espoused their lives to Jesus and his great desire for the Kingdom of Heaven on Earth. By acting in unison of purpose with him they are similarly empowered with all power in Heaven and Earth, as vested in Jesus. A portion of these souls is in the etheric envelope of Earth, specifically, the Realms of Light, and a portion is incarnate – or is in the process of incarnating – in these early decades of the 3rd millennium, or Kingdom Age, and as the ascendancy of the third measure of meal progresses. They are a mighty spiritual powerhouse for Truth, with all the resources of Eternity – Heaven – at their disposal. This is an infallible, unstoppable, tireless, totally-committed-by-the-power-of-unconditional-Love force for the fulfilment of Jesus’ plan for bringing the Kingdom of Heaven on Earth, otherwise known as his Great Rescue Programme. This plan is fully and comprehensively understood by the bride of Christ in the Realms of Light, but is not fully consciously understood by most of those souls in the Earth life who Love the Lord Jesus, because they have been misled by a smokescreen of false dogmas and doctrines about sacrifice being the path to salvation. The Holy City/the Bride of Christ are those who are in at-One-ment with – have espoused themselves to – Jesus and his great mission for the spiritual Awakening of mankind. As we read in Revelation, Chapter 21, ‘The Holy City [comes] down out of Heaven as a bride prepared for her husband.’ These are they who help us and instruct us and serve with us in the Name and by the Power of Christ Jesus, until we rise in our spiritual Awakening – by our choice for at-One-ment with Jesus and all Christ-servers – to Oneness in Christ.
The Spirit and the Bride say, “Come!”
The call is to whoever hears it; and who is likely to hear it except those who have cultivated the faculty of inner hearing? The call is to them that thirst; that is, them that cry out to Jesus from the spiritual deserts of Earth in response to His offer,
If any man thirst let him come to me and drink.
The call is to ‘whosoever will’:
And whosoever will, let him take of the waters of Life freely.
But each one who would enter the banquet hall must be made ready. In the Near East in the days of Jesus, and today also, it was and is the custom of men of wealth and social eminence to issue, on festival occasions, a general invitation to ‘whosoever will’– to strangers, travellers, and even beggars – but provision is made, for all guests, of bathing facilities and of clean and appropriate attire. This explains why in the parable of the Marriage Supper the man without a wedding garment (Matt. 22:11,12) was turned outside. The wedding garment had been offered him and he had refused it.
In relation to those invited to participate in the celebrations of the spiritual union of Heaven and Earth, this wedding garment is the Christ-consciousness of the heart-mind. Whosoever will is called, but only he or she who ‘wears the desire-thought of Jesus’ canenter in and be his guest at the celebrations for the marriage union of Heaven with Earth.
The Holy Shepherd’s Call
Come unto me, all that labour
And are heavy laden,
And I will refresh you.
Here Jesus speaks in deeply occult metaphors. His call is to all mankind. In his own times and in times long previous there were those who taught aspirants after knowledge and understanding of spiritual mysteries that life on Earth was a sort of school of hard labour which man’s consciousness entered upon again and again until he had learned all the lessons that were to be learned in that school. In the Mystery Schools these were called ‘labours’. The ox was the symbol of that level of humanity that laboured without enlightenment. The symbols of man at higher levels were the Lion, the Eagle, and the Man. Jesus did not contradict or despise these teachings, and indeed, they were accepted by many leaders and teachers in Judaism, but he corrected the lack in them of the personal Compassion of God.
In all his teachings Jesus’ compassion is for the ox-type man – the man without understanding of eternal, spiritual reality. We read of him that ‘seeing the multitude he had compassion on them for they were as sheep without a shepherd’. (Matt. 9:36). He paints a picture in words of the ox carrying a heavy burden, or drawing a heavy load under a yoke that, instead of making the task easier, makes it harder because it does not fit properly. Since Jesus worked as a carpenter, he would have had much experience in making yokes that were helpful and comfortable; and his offer to “all that labour” is just such a yoke – “My yoke is easy and my burden is light.” (Matt. 11:30).
The translation of the words of Jesus given in the Church of England Prayer Book, “I will refresh you”, give a truer picture of the simile. Jesus used the word ‘rest’; for by the changing of the yoke the work or ‘labour’ becomes easier and the load lighter so that the soul-forces are able to replenish and uplift the inner awareness, just as a drink of water revives aweary body.
Many are the yokes under which men labour – greed for money and property, for power and authority of all sorts: political, religious, social – and all these, sooner or later, turn out to be yokes that gall. To all who struggle along under such, Jesus calls:
Come unto me, and I will refresh you.
The Holy Consecration
Be present at our table, Lord;
Be here and everywhere adored:
Let manna to our souls be given,
The Bread of Life sent down from Heaven.
This beautiful prayer [or in this instance, set as a hymn] for the blessing of food about to be eaten was written, it is thought, by one of the Wesleys (founders of the Christian Methodist Church in the 18th century). It is taken from a very old edition of the Wesleyan Sunday School Hymn Book which does not give the name of the author. It is most appropriate for use in the blessing of the bread and wine used for Holy Communion in that it speaks of the Bread of Life sent down from Heaven. This, as we shall realise more clearly when we come to study the words of Jesus which accompany our act of partaking, is the spiritual and invisible, Living Word of Truth of which the bread we eat is the token.
There is a correspondence between the idea of the food that we eat to nourish the body and the idea of food that we receive for nourishment of the inner Being, and this is made plain in the explanation Jesus gave to His disciples in which he is quoted as saying that they must ‘eat’ his ‘flesh’ and ‘drink’ his ‘blood’. Since the word blood is Greek for life, we can see how the translation of the original texts of the conversation at the Last Supper (and elsewhere) centuries ago could have been “Drink ye all of this; this is my life (Greek: blood) of the new testament which is shed (given, shared) for many (all who will) for the remission of (upliftment to a new life beyond) sins.” (Matt. 26:28). Also, food eaten with a high spiritual thought in mind nourishes both the heart-mind and the body toward the fulfilment of that spiritual idea.
It is well to note that the table referred to as ‘our table’ – that is, the table of physical substance upon which are set forth the bread and wine of Communion partaking – is OUR table. There is another table present – symbolised by the physical table – of which we shall make mention in prayers that come later: ‘THY table’. Also, the bread that we eat is ‘our’ bread, but this is merely the outer symbol, representing bread present that is not ours but the Lord’s – ‘The Bread of Life sent down from Heaven’.
The Consecration Prayer
O God, whom Jesus taught us to call Father,
In his name we are met at this table,
and as symbols of Eternal Life
and Truth revealed in him,
we consecrate this bread...
and this wine...
rejoicing now and always
to walk the Way of Life
in fellowship with him. Amen!
Our prayer of consecration is made in the Power of God, and in the Name of Jesus. This ‘power’ is as much a reality as electricity. It flows from the hands of the one who consecrates the bread and the wine, and when used properly, with reverence, it blesses and heals. Just as with electricity, when the ‘power’ is used inappropriately– i.e., without reverence and directed faith, purpose and intent – it is destructive. It is with the understanding of the potential of the God-power within us that Jesus exhorts us to Bless, and Paul counsels the Romans: “Bless, and curse not.” (Rom. 12:14)
You will notice the words, ‘We are met at this table’. This is not a contradiction of the ‘physical’ solitariness of our Communion practice, for the solitary communicant is ‘met at this table’ by all his or her loved ones who are in the Heaven world of Christ Love; and of this you will, with practice, become aware. Every communicant instructed in this devotional practice and sincerely, faithfully continuing in the same will most certainly become aware of this fellowship in due course.
This act of consecration is a personal dedication also, as you will notice by the words with which it concludes:
Rejoicing now and always
To walk the way of life
In fellowship with him.
The Holy Cloud – Our Prayer Of Humility
We do not presume, O Heavenly Lord,
to come to this, thy table,
trusting in our own fitness and power,
but in thy great Love,
and the overshadowing of thy Spirit,
whereby we are, here especially,
enveloped and surrounded as by a cloud of light:
to the end that
our souls may be cleansed,
our minds instructed
and our health renewed:
that we may ever abide in thee and thou in us.
The heart-mind, being the seat of our mystical and spiritual awareness and attunement, is sullied by the impressions of unspiritual and anti-spiritual mind with which it has come in contact in time and place, and must be washed free – cleansed – of all such impressions in order that it may be a channel of instruction to our minds and health to our bodies during the devotional hour of Holy Communion. This cleansing of the heart is the equivalent of the washing of the disciples’ feet by Jesus. You will remember that he said, “You are clean through the word that I have spoken unto you.” (John 15:3).
We have a perfect simile of this operation of the washing, or cleansing, of the heart-mind in the modern sound-recording mechanism in which the latest impression eliminates all previous impressions. Only as our hearts are so washed by our receiving of Jesus’ Living Word can we be in him and he in us; even as he said to Peter,
If I do not wash you, you have no part in me.
Commentary on the Need for Symbols
The furnishings and vessels of the Communion Sanctuary are representations in form and substance of spiritual realities. They are symbols – a silent and universal language. Their meaning has to be learned in the same way that a child learns the A-B-C’s of language. A young child is given blocks with markings on them that mean nothing at first. The sounds they represent have to be learned, and also their use as the basis of communication. Unless the child studies the symbols – their form and sound and application – he cannot have mental apprehension of things, but only feeling.
Feeling is of the psychic, or soul, realm. Impressions of the spiritual realm are felt in the psyche, or soul, and so also are impressions of the physical realm. Until the child learns the basics of language – letters and words – he apprehends physical reality at the psychic, or soul, level only; but every adult apprehends physical reality at the psycho-mental level. When it comes to spiritual realities, however, the average person is content to apprehend them at the subconscious, or psychic level only, thereby denying themselves of understanding, and thereby also, the ability to engage their mind in the understanding of those realities.
The whole Devotions Procedure hastherefore been devised to help those who desire to achieve psycho-mental awareness, comprehension and experience of spiritual realities.
The Holy Symbols
The Revelation of Jesus Christ concerning the Incense of the Sanctuary:
And the smoke of the incense
with the prayers of the saints
ascended up before God
out of the hand of the angel.
By the revelation of the ascended Jesus to John (via the angel), the Seer of Patmos (Revelation 8:4), we have the understanding that our desire-thoughts ascend to God even as smoke ascends in the air from that which is burned. The essence of these desire-thoughts is to engage in mind-to-Mind communion with the living Jesus.
The incense is not an offering to God but a reminder that, just as pure and wholesome fragrances cleanse the atmosphere, our selected desire-thoughts cleanse the unrefined psychic conditions of Earth-mindedness and enable us to contemplate more effectively upon the Truth of God set forth in the symbols of the Communion Sanctuary.
This cleansing, refining operation is facilitated by the power and skill of the Angel of the Sanctuary. At this point in our Devotions we sing together:
Now as the perfume of sweet flowers
And the odour of fragrant woods,
Our most worthy desires
And noblest thoughts
Ascend to the Father in Heaven,
In the presence of the angels
And of the spirits of the blessed.
Concerning the Lights of the Altar:
I am the
Light of the World:
He that followeth me shall not walk in darkness,
but shall have the Light of Life.
Ř The altar represents Man, the Temple of God.*
Ř The three-branch candelabra represents human consciousness, normally operating at three separate levels: physical (during our embodied experience), psychic/soul, and mental, unified by the Christ Spirit, as manifested in Jesus.
Ř The single, tall candle represents the Inner Plane Server who adjusts the manifestations of the Christ Source to the receptivity of the communicant. The Inner Plane Server may or may not be known to us, but this does not matter because he (or she) will be Christ-authorised and empowered for this purpose.
Ř The votive candle represents the communicant.
*[I attest to the veracity of this being so because during the Service I have seen Jesus literally in the midst of, as one with/in, being the Livingness of, the altar. BL.]
The words, hymns and gestures of this Service procedure are not revelatory in themselves, but are symbols, mechanisms, through which mystical understanding of the spiritual realities they represent takes place. This is so also for the furnishings of the altar and for the bread and wine, their consecration, partaking and offering.
A symbol is a parable in form and substance– an objective token of a spiritual reality. The symbols of the Sanctuary represent to us Jesus, our Spiritual Lord and elder brother in the Sonship of God, and the effect upon us of our contact with Him, in the same way that words and names represent things and people. The altar and its furnishings are a silent language. The 3-branch candelabra represents fully instructed, consecrated discipleship. The lights of it represent the Light of Jesus transmitted by the three-fold consciousness of the disciple – i.e. the integrated consciousness of Mind, Soul, and embodied form expression. This integration is never a completed condition in time but a continuing process until our Awakening from time to eternity is accomplished and we no longer perceive ourselves as separate bodies but Universal, Unified Mind-and-Spirit.
The single candle that stands before the candelabra represents the spirit-officiant of the altar through whom the Mind of Christ is translated to the conscious mind awareness, or remembrance, of the communicant.
The votive candle represents the communicant, and its light represents his desire to become a reflector of Christ Light.
Light is the natural symbol of life, for life at any level manifests psychically as light. A person with psychic/soul sight knows when life is present by the light it manifests. Even the minutest speck of life within a seed appears to a clairvoyant person as light.
It is by the Light of spiritually-focused mind within us that we perceive Truth; and only as we are receiving the Light of the Mind of Christ can we discern the spiritual meaning of the holy symbols.
Therefore Jesus says to us:
am the Light of the World:
He that followeth me shall not walk in darkness,
but shall have the Light of Life.
In response to this we say,
Thou who art the Light of the World
shine in our hearts,
that we may manifest this Light
This is our personal and collective dedication, and those who have been accustomed to make the sign of the cross may do so here.
It is noteworthy that Jesus not only tells us that he is the Light of the world but that we, also, are the Light of the world (Matt. 5:14), and counsels us not to hide it, but to “Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.” (Matt. 5:16)
Concerning the Bread and Wine of Partaking
I am the
Bread of Life:
the words that I speak to you,
they are Spirit and they are Life.
This is the bread which comes down from Heaven,
that men may eat thereof and not die,
But have Everlasting Life.
(John 6:35, 50 and 63)
On the occasion when Jesus spoke these words to His disciples, they interpreted them literally, and also His saying:
Whoso eateth my flesh, and drinketh my blood, hath eternal life ...
for my flesh is meat indeed, and my blood is drink indeed.
(From John 6:54,55)
Because of their lack of understanding, Jesus explained that words are to Truth as the flesh and blood of the body are to the soul. He explained that it is the spirit that is the life of the body and not the flesh and blood, and that it is spiritual Truth that givesLife to our being. He made it quite plain that no one whose understanding is illuminated by spiritual Truth ever dies. The saying, “and not die” does not imply or entail the laying aside of the body.
Laying aside the physical body is a withdrawal of mind and spirit from the vehicle of Earth-expression, followed by a change of awareness from the ‘physical’ world to its etheric counterpart. Butmultitudes who lay aside their body are not ready for life in the etheric realms because they have not cultivated their spiritually-focused mind-powers.
It was to ensure for all mankind progression from one plane of consciousness to another, higher and ever higher – until full Wakefulness to the remembrance of the Oneness of all Life in God is reached – that Jesus incarnated, and that he now musters the risen ones, even all the hosts of Heaven, to stir up in men of Earth-life consciousness remembrance of his Life-restoring words.
In spite of the clear explanation by Jesus that the Bread of Life is the spiritual Truth contained in his teaching, church leaders and authorities have, for centuries, taught that the consecrated bread and wine of Communion is actually and literally the flesh and blood of Jesus. According tohis own words, this is not so, but nevertheless, he is present, and gives his Living Word to those who are able and willing to open the door to their heart-mind. It is this Living Word which is the Bread from Heaven:
The words that I speak to you,
they are Spirit, and they are Life.
The practice of the disciples and their followers, of partaking of bread and wine in the name of Jesus was a commemoration of the rite of the New Covenant instituted by Jesus at the Last Supper, after Judas Iscariot had left.
I am the vine, ye are the branches,
my Father is the Husbandman (i.e., vine-keeper).
In the scriptures of Israel the ‘vine’ is used to signify an earthly organization receiving life and power from God, and at the entrance to Herod’s temple in Jerusalem there was a golden vine.
The vine had the same symbolic significance in other religions beside Judaism, and the statement of Jesus, “I am the true vine” (John 15:1), would be readily understood by the disciples to signify that he, Jesus, as a channel of God’s Spirit, would establish a new temple of God-manifestation.
As the branch cannot bear fruit of itself
except it abide in the vine,
neither can ye, except ye abide in me.
The applicationof his use of symbols is clear that since the disciple derives his higher consciousness from the life of his spiritual Lord, if he goes off on his own by closing his channel of receptivity or by failing to share or extend the Life-consciousness of his spiritual Lord, it withers because he has gone (spiritually) ‘dead’, thereby not fulfilling his purpose of bearing much fruit for the Kingdom.
The whole objective of the vine is to bring forth fruit by means of the branches, and it is the joy and fulfilment of the disciple to bring forth spiritual fruit.
“Herein is my Father glorified,” said Jesus, “that you bear much fruit.”
Concerning the Living Presence of Jesus in our Communion
If any shall say to you, Lo here! Or Lo there!
heed them not; for the Kingdom of Heaven is within.
(From Luke 17:21)
The people to whom Jesus spoke these words were, in their hearts and hopes, rebels against church and state. They looked on Jesus as a national deliverer who would destroy the Roman world-power and overthrow the Temple-authorities of Judaism and set up new authorities over which he, himself, would reign as king. Many leaders had already risen up with intent to overthrow the power of Rome, each claiming to be the promised Messiah of Judaism. Jesus said that many more would arise but that the Kingdom of Heaven “… comes not with observation” … in effect, that it was not of the external realm at all. It is not to be found by travelling to some particular place, nor in the secret chambers of some temple, nor by meetings together and organisations of people. It is of the Inner Realm of Mind and Spirit, and will be found and experienced by developing the Inner Awareness.
Many have supposed that the church of the Apostolic tradition is the Kingdom of Heaven on Earth, but this cannot be so, seeing that the Church is of the outward realm of organisation and activity, and it is obvious that the Inner Awareness of which Jesus spoke is not attained by becoming a church member. Jesus stated the conditions necessary to the experience:
If a man love me he will keep my words,
and my Father will bless him,
and I will come unto him
and will manifest myself to him.
(From John, chapter 14)
So alien to ‘churchianity’ is this experience that all who have witnessed to it have been put out of the church; and still today the institutionalised church does not want to hear of it. In former times many have been tortured and burnt to death by the church for bearing such witness. Yet Jesus told his disciples that he would manifest from the Inner realm beyond the Earth physical to everyone who loved him and cherished his words.
Not only on the occasion of the Last Supper with his disciples did Jesus make this promise but approximately 60 years after his Ascension he manifested to John, the Seer of Patmos, and said:
Behold, I stand at the door and knock:
if any man hear my voice and open the door,
I will come in to him and will sup (fellowship) with him,
and he with me.
The emphasis in this promise is on the individual, personal, one-on-one awareness. Not to any church or religious authority is the invitation and promise but to the individual who hears the Voice of Jesus and who opens ‘the door’.
This ‘door’ is, as already stated, the heart-mind of the individual. The Voice is heard within. It does not agitate the air but it is heard as an inward, yet distinct, objective impression, having all the particular inflections and thought character of the one who speaks, whether Jesus himself or any other messenger from the Realms of Light. This is not clairaudience at the horizontal-axis level, but is an impression on the spiritually-focused mind centres of the communicant from the Christ-Mind level of awareness. The phenomenon is the same as that experienced by the prophets of ancient Israel. Sometimes– very often, in fact – it is the Master himself who speaks; sometimes a messenger who speaks under Christ authority, but the message always testifies to Jesus’ Living Presence.
Our contemplation of the holy symbols concludes with the response:
Even so, come, Lord Jesus.
The Holy Partaking
Following the contemplation of the Holy Symbols we sing the first verse of ‘Te Adore’:
Thee we adore, O Living Saviour, thee,
Who in this sacrament dost deign to be:
The glory of thy countenance unveil
As here thy presence we devoutly hail.
Here, it is noteworthy that the word ‘deign’, in its original definition, means to ‘vouchsafe’.
At the partaking of the Bread we think on the words of interpretation:
In token of the Word of Life revealed from Heaven
I eat this bread, and I pray, “ThyLiving Bread, O Christ,
heal, comfort, and guide me
unto my perfecting in glory.”
The ‘Word of Life revealed from Heaven’ is the Christ message he gives to each one, not necessarily confined just to our moment of expectancy during the Holy Silence. It is the ‘Living Word’ because it is spoken in Christ Love and Truth by a living Being – either the Master Jesus himself or by another messenger under Christ authority from the Realms of Light. The Living Word is eternal, and therefore not restricted to the moment in which we iterate these words. If the sincerity of heart is strong, the healing, comforting and guiding will, assuredly, occur at a moment best Known to Jesus (and/or the Holy Spirit) as most serviceable to our progress along the Path of our spiritual Awakening. This is where faith and trust in Them is central to our commitment.
By this ‘Living Word’ each receives according to his or her personal need and/or desire, and the heart-mind is filled with Life and joy so that it radiates waves of translucent colour. This is the ‘glory’. We do not have to wait until we have laid aside our body to be aware of it, for as the communicant develops spiritually, the full spectrum of colour which John of Patmos describes as a rainbow is radiated– even if we are not personally, consciously aware of it. This is the ‘Perfecting’.
At the partaking of the wine we think on the words:
In token of the Love of Christ and the Fellowship of Heaven
I drink this wine, and I pray,
thyLiving Wine, O Christ, make glad my heart,
and strengthen me in the purposes of the Thrice Holy
unto the coming of the Kingdom of Heaven upon Earth.
With respect to the words, ‘In token of the Love of Christ and the Fellowship of Heaven’, wine has always been the symbol of Love, joy and good fellowship, and what fellowship is so full of joy and Love as that of the friends of Jesus – with him present in the very midst? ... “For where two or three are gathered together in my name, there am I in the midst of them.” (Matt. 18:20) – those on Earth as well as those in Heaven.
Although it is not true that the bread and wine of our Communion are turned into the flesh and blood of Jesus by the act of consecration, it is true that after consecration the bread is no longer just ‘ordinary’ bread, neither is the juice of the grape ‘ordinary’ fruit juice; for vibrations (rays) of the Love and Truth of Christ have entered– via the spiritual humility and sincerity of the communicant – and permeated the substance of them, raising their energy to a higher level, for the increased enLivening of all who partake thereof.
It has been scientifically demonstrated that whatever is blessed by a spiritually-focused person with the sign of the cross retains the form of the symbol in radiant Light which, though invisible to bodily sight, is manifest when imaged by Kirlian photography. It is also the testimony of clairvoyants that the heavenly Christ servers of any altar of Christ Communion add their own blessing to the bread and wine during the consecration.
To us, the cross vertical signifies the descent of the Holy Word from Heaven and the cross horizontal signifies the extension of the Love of Christ through the world. The meaning of the cross vertical and horizontal is explained in the Service Procedure.
After partaking of the Wine, the second verse of the Te Adore is sung:
Fountain of Truth, O Word from God above,
Cleanse us, unclean, with your most Holy Love,
Increase our faith, O Lord, that we may know
The joy and peace that from your chalice flow.
The Holy Offering
Directly after the personal partaking comes the ‘offering’ of the remainder of the bread and wine. This is taken by the Officiant on behalf of:
Ř the Students or Learners of the Inner Plane Sanctuary of Communion;
Ř those seeking Light of understanding, incarnate and/or discarnate;
Ř those in perceived need, sorrow, sickness or other adversity who seek Christ help by this Sanctuary.
First, the remaining bread is offered and partaken, and then the remaining wine. The words are practically the same as those for personal partaking:
In token of the Word of Life revealed from Heaven
we offer this bread unto the students of the Sanctuary,
to all who seek unto its Light, to those who have desired our prayers,
and to all those in perceived need, sorrow, sickness or other adversity,
who seek Christ help by this Sanctuary.
And may Christ’s Living Bread heal, comfort and guide you
unto your perfecting in glory. Amen.
In token of the Love of Christ and the Fellowship of Heaven
we offer this wine unto the students of the Sanctuary,
to all who seek unto its Light, to those who have desired our prayers,
and to all those in perceived need, sorrow, sickness or other adversity,
who seek Christ help by this Sanctuary.
And may Christ’s Living Wine make glad your hearts
and strengthen you in the purposes of the Thrice Holy
unto the coming of the Kingdom of Heaven upon Earth. Amen.
The name or appearance of each one prayed for is held in mind as the offering prayer is made.
Then come the Prayers after the Holy Partaking and the Holy Offering.
After the Bread:
Blessed Master, we remember thy teaching that man does not live
by bread alone, but by every word that comes forth from God,
and we ask thy continual help that we may be
faithful stewards of that Heavenly food.
After the Wine:
Gracious Lord, we rejoice in thy power to transform
water into wine, tears into joy, death into life;
and we pray that as we have freely received,
we may ever freely minister of that grace
unto all who seek.
These are self-explanatory. The prayers after partaking are followed immediately by:
The Holy Thanksgiving
Thou Spirit of Everlasting Life,
we thank Thee that Thou dost feed us as we need
rather than as we ask:
nevertheless we rejoice that by this Communion with Christ,
we do more clearly discern Thy Truth
and receive help to show it forth more effectively. Amen.
In this, as you will also note, we direct our thanks to God, our Heavenly Father, from Whom and by Whom is the Mission and Revelation of Jesus.
Song of the Angels and Blessed Ones: Part I
Glory be to God on high,
And on Earth Peace,
Goodwill among men.
This ‘glory’ is the radiance of souls experiencing the ecstasy of at-One-ment with God’s purpose in mankind. Such was the glory radiated by the angels who announced to the shepherds of Bethlehem the birth of Jesus: and such is the glory of all who are part of Jesus’ Kingdom mission– embodied and in Spirit.
When we are in at-One-ment with a person or ideal or a thing of beauty, we release auric clouds of beautiful colours like the ‘Northern Lights’ – the Aurora Borealis – and when we sing with soul joy, ‘Glory be to God on High’, our radiations of Christ Light and Love go forth to add to the beauty and power of God’s purpose. This is the meaning of Revelation 4.10:
The four and twenty elders fall down before Him that sat on the throne and worship Him that liveth forever and ever, and cast their crowns before the throne ...
Just as our glory adds to the glory of Jesus and of the other Christ Servers in Heaven who help us, so the glory of those who we help forward on the path of spiritual understanding adds to our glory. Thus, Paul, writing to his converts at Philippi, calls them ‘my joy and crown’.
In addition, therefore, to our desire for the prevailing of God’s good and perfect will in Earth affairs and over all the egoic self-will and ignorance of men, we have the power to hasten that desirable time. Each and every one of us can add to the glory and power of God.
Some translators of the message of the angels’ ‘goodwill toward men’ insist that this should read, ‘Peace to men of goodwill’. That is an exclusivist perception, and God and His Anointed Messenger are entirely inclusivist. The important thought for us is our power to radiate emanations of Peace and Goodwill and to send them abroad in the Earth, with no exclusion. This was demonstrated to Olga in the beginning of the communications respecting the Communion Devotions by the overshadowing of the Teacher, who raised his arms above his head at the words, ‘Glory be to God’, and spread them horizontally at the words, ‘On Earth Peace’. This position he maintained through the words, ‘in the universe around us’, and then brought his hands and arms to the horizontal with finger tips touching on his chest at the words, ‘and in us, thy children’, thus forming a triangle of living light and energy and including us in the holy trinity of God; for we who Love the Lord Jesus and serve his mission are part of, one with, him and in at-One-ment with God’s purposes to some degree, even as Jesus explained to His disciples at the Last Supper: “I am in my Father, you in me, and I in you.” (John 14:20)
With this understanding we say,
We give Thee thanks, O Heavenly Father,
for the revelation of Thy glory
in the universe around us
and in us, Thy children.
Song of the Angels and Blessed Ones: Part II
People have widely differing reactions to, and conceptions of, Jesus and his Mission. Some regard him as God, the Eternal Source and Ultimate of All. Some regard him as just one of many prophet-teachers, and some regard him as an impractical idealist. Occultists in general regard him as a ‘Master’, having lordship over a limited phase of one particular aspect of the Eternal God-Purpose, and they do not teach or practice direct personal contact with him.
In contrast to this is the testimony of Jesus’ disciples that He was the Anointed Messenger of the Holy One, anointed to fulfil the Jewish expectancy of a Messiah. This concept of Jesus and His mission was changed by the impact on the Christian Church, at its beginnings, of Grecian and Roman ideologies, to that of a Saviour-God. This concept resulted in the theological doctrine of a triune God– God in three persons – with Jesus as the second person, sometimes referred to as the Logos.
There is a modicum of factuality in the concept of Occultism that Jesus was a human vehicle for the God-Spirit, and not actually God in person, for the records testify that at his baptism by John of Judea (‘the Baptist’) the God-Spirit descended upon him and remained with him. Those same records state that immediately afterward he was led by the Spirit into the Wilderness of Judea where he was ‘tempted of the devil’. (Luke 4:1,2).
No doubt he needed this opportunity to assess/confirm his readiness for applying, using the God-Power he had received, but had he been already God Himself, no self-assessing would have been necessary; for, as James states, “God cannot be tempted of evil, neither does He tempt any man.” (James 1:13)
Thus the testimony of those closest to Jesus is not that he was God, but that he was anointed by God’s Spirit, and that by his commitment, obedience and faithfulness to his saving mission, he became filled with God’s Spirit – a being wholly in at-One-ment with God – not God incarnated as a human.
That Jesus descended from fully-enlightened Son-of-God status to incarnate through a woman of Earth is quite reasonable, for what angel or spirit-being of lesser stature could have achieved such at-One-ment with God as was manifest in him?
All this was illustrated toOlga by the gestures of the Teacher (see Part I), for, having formed the Holy Triangle, he lowered his arms to the solar plexus – the womb of Earth-life – saying, “Son of Man and Son of God”, and added, “most worthy to be honoured and obeyed in all ages and realms, being filled with Thy spirit, O Father Eternal.”
With this understanding we continue:
We bless Thee for all prophets and teachers,
Especially our Lord, Jesus, the Christ,
Son of man and son of God,
Most worthy to be honoured and obeyed
In all ages and realms,
being filled with Thy Spirit, O Father Eternal.
If, as man, Jesus attained to the eternal status of invariable at-One-ment with God, then indeed, he is worthy, as we affirm in this Prayer; and we honour him, not as a mere vehicle for temporary use of the God-Spirit, but as the ‘first-begotten’ from among the children of Earth – King of Kings and Lord of Lords, and we pray,
Thou who hast lighted the darkness of Earth
Shine in our hearts!
Thou who leadest men still in the Way Everlasting
Illumine our path!
Song of the Angels and Blessed Ones: Part III
It is believed generally that ‘angels’ are beings of a separate order from humans. Actually, the word translated ‘angel’ in the Bible means simply a messenger. It is used to signify any kind of messenger, earthly as well as heavenly. The word translated ‘messengers’ in II Samuel 2:5 could have been quite correctly translated ‘angels’. This is so also in Luke 7.24 and in many other passages. However, when the phrase ‘angel of the Lord’ occurs, a heavenly messenger is denoted.
No doubt there will be a word in every language signifying messenger, and very possibly a separate word to denote a heavenly messenger, for soul, or spiritual, sight is common to people of all races and to every religion, or faith. Some heavenly messengers described in the Bible seem to be indistinguishable from ordinary men, as for instance, the three who dined with Abraham (Genesis 18). Others are described as having wings, and still others like flames of fire. Most psychics who have developed in the spiritualist manner tend to be fixed in the assertion that angels are just humans from the etheric realms making a temporary appearance, and as such spirit visitors do not have wings, so it is assumed by them that there are no angels of a separate order of being who do. It is, however, a fact that angels having wings have been seen in every age since the dawn of history and have been seen by personsin Earth-life embodiment today whose soul-sight is attuned to that high vibration.
Obviously, some heavenly messengers are humans from the etheric realms and others are of a non-human order of being. The New Testament gives instances of the manifesting of both kinds and the one who showed John of Patmos the Holy City stated that he had been one of the Prophets of Israel. (Rev. 22:9)
The concept of angels as appointed by God to act as guardians to humans and especially to young children is supported by the statement of Jesus that, “their angels do always behold the face of my Father in Heaven” (Matt. 18:10), and appears to be common to all peoples, though expressed differently. According to the testimony of the friends of Socrates, he had a guardian angel, but this being or spirit is called a ‘demon’, which word to us signifies an evil spirit, though the heavenly guardian of Socrates, most definitely, was not evil. [A ‘daimon’ in Greek signifies a mediating guardian spirit].
In the tradition of the Christian Church it has been held that a guardian angel is appointed to every child at baptism, but the dogma that a child who is not baptised does not have a guardian angel and when they pass from the embodied life form, even in infancy, is outcast from the blessedness of Heaven, has no foundation in the teaching of Jesus. It is true, however, that every group which is an outlet of heavenly authority, great or small, does, by its prayers and blessings, put into effect the help of angels– human and non-human – and that ceremonies of naming or of baptising do make effective special guardianship of the baptised person. That God the Father is particularly solicitous of all young life is the testimony of the Israel scriptures and of Jesus. In addition to the witness of those who have seen angelic messengers of the non-human orders of being, it is the testimony of countless thousands that persons of good will and spiritual intent – Christian and non-Christian – advance in the etheric realms and take an active part in helping forward God’s purpose in mankind, and this is part of the testimony of Jesus and His Apostles. Therefore we ask help of fellowship, instruction, and guidance on our path through life on Earth.
We need to ask for, and be willing to accept, such instructive and guiding Help, for spiritually we are very young, and only by such Help can we progress toward the goal purposed for us by God and manifested in Jesus, our Lord, who was aware of God and spoke with Him; who remembered his own pre-earthly existence; who knew why he was born and what was the supreme mission of his life; who determined the time and manner of his own departure; who in this life and afterwards demonstrated the God-Purpose in mankind … until we are restored, raised up, reunited, with Jesus, to the stature of the One, Perfect Son of God.
With this understanding we say:
Ye Angel Guardians of our souls
And ye spirits blessed
Company with us and help us
Instruct us and direct us
Until we are restored
To Oneness as the perfect Son of God.
The Holy Silence (Veni Creator Spiritus)
Creator Spirit, by whose word,
The Earth to Light and Life is stirred,
Come visit here each seeking mind
And pour Your grace on humankind:
From ‘sin and sorrow’ set us free
And make us temples worthy Thee.
This hymn dates from the 9th century A.D. and was translated into English by the poet Dryden (1631-1700). In the course of the centuries it has become the common heritage of every branch of the Christian Faith. The words here given have been revised to assist the realisation that creation is not something God did millions of years ago but is an ever-present state of eternal Being, to which we are being restored by the Great God-Mission of Jesus.
Here, as in the Thanksgiving Prayer, we face the realisation that God, the Source of all Life, Truth, Being and Knowing, is in our midst, and that by His Life and Power we receive the manifestations of Jesus, and of angels, and the joy of fellowship withLoved ones on Earth and Loved ones in the Realms of Light. The word ‘seeking’ has been substituted for the word ‘humble’, for a seeking mind is, of necessity, a humble mind, but a ‘humble mind’ is not necessarily a seeking mind, and can be understood to signify an abject attitude and approach, which is not conducive to the acquisition of Knowledge and understanding.
The whole of the significance of our ‘Communion with Christ Mind’ is contained in the last two lines– cleansing, instruction, and sanctification:
From ‘sin and sorrow’ set us free
And make us temples worthy Thee.
The Holy Silence
During the singing of the Veni Creator we take pen and notebook in hand and prepare to listen for the living word of the Master. This is always a personal message, and in order to receive it we must open our heart and mind, trusting, and reaching out to him in thought and desire. So if there is something we do not understand about the Devotions, or the words of the Master as they occur in them or in the New Testament records, or in A Course in Miracles, or in our own life and personal affairs, this is our opportunity to ask of him and to receive his answer. Also, if we are troubled or lonely, or if we feel in any way unable to cope, we can tell this to the Master in silent speech, and he will give us words of encouragement and comfort, and take away the stresses and strains within us. We write down all we say to him– because this helps to focus the mind, and prevent distraction by external goings-on – and also, all we receive from him, whether in words, visions or impressions.
This method of entering into the ‘Silence’ is different from others in that no attempt is made to still the objective mind. Instead, an attunement (at-One-ment) is made between the mind of the communicant and the mind of Jesus. This progresses through the devotional Service to the place of the Silence, and facilitates the door of the heart-mind opening, without effort, to the Christ communications through the agency of our own, nascent, spiritually-focused mind.
For the encouragement in this practice of Beginners – those whom the Master calls his ‘Little Ones’ – is the following message given by him in the Silent Voice. Although this message is shared in the Introductory Comments, it is such an empowering, encouraging, uplifting exhortation that it surely is worthy of repetition here.
Do not fear to tread the path I have marked out for you. Do you think it was only to men of old that I have shown myself? Have I not said that if any man open to me I will come in and sup with him, and he with me?
For I seek such and knock upon the doors of their hearts that they may open and receive me and know of a surety that I live. Blessed is he that hears my knocking; thrice blessed is he that opens to me.
I am the guide of many. Let no man confuse you saying, “He is high and lifted up and cannot manifest to the children of men.” For though I speak through the mouth of an angel, and though I write through the hand of a messenger, it is I; for I also am of your brethren of Earth, and it is the will of the Father that all shall know me, from the least unto the greatest.
Come unto me, all you Little Ones, and you that labour, and I will refresh you with the joy of Heaven which I had with the Father before the time in which I dwelt with men.
Do not be discouraged that the revelation is imperfect in the beginning. Great things shall you do if your faith in me holds fast. These things have I spoken that you may know of a surety that I am the Messenger of the Holy One.
Peace be with you!
Immediately following the Time of Silence we sing:
Fairest Lord Jesus,
Lord of all nature,
O thou of God and man the Son,
You I will cherish,
You I will honour,
You’re my soul’s glory, joy and crown.
Our Missionary Prayer
This prayer was receivedby Olga, word for word, in the very early days of the communion practice, by the mediation of the ‘Rector’, from spirit realms.
Three effects of the practice of the Communion Devotions are mentioned in the prayer:
Ř Commun(icat)ion with and from the Realms of Light;
Ř Radiation, at the Earth level, of the power generated;
Ř Development in persons on Earth of the hearing of the ‘Voice’, which hearing characterised the God-guidance of the prophets of ancient Israel.
Beloved Lord and Master,
we thank thee for the joy and blessing of this communion with thee,
and for the fellowship of all those in the heavenly realms
who minister to us in thy name and for thy cause.
We pray for a greater awareness of unity and contact with them,
and that the thoughts and desires of this meditation
may be received by all who seek a fuller understanding
and a deeper experience,
for their strengthening and encouragement
and for the regeneration of thy Living Word in the Earth.
This prayer is followed immediately, and while still in an attitude of prayer, by the singing of the Dedication hymn.
Our Dedication Hymn
God be in my head, and in my understanding;
God be in mine eyes, and in my looking;
God be in my mouth, and in my speaking;
God be in my heart, and in my seeking;
God be in my life, unto Christ desiring.
It is a most powerful prayer, and if meditated upon before any undertaking, will have a noticeable effect upon circumstantial conditions.
The Holy Benediction
The Benediction which follows is almost a continuation of the Dedication hymn:
So shall the Peace of Christ abide with us,
and Holy Spirit lead us in Eternal Truth.
The Devotions are concluded with the same Act of Dedication, kneeling at the altar, as at the beginning:
Our Personal Dedication
By the Light of God’s Truth,
By the Power of Christ’s ever-Living Word,
And by the fellowship of Heaven,
May this Peace be with you now and always for your happiness andcompletion of your journey Home to God.
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