An after-image of the Act of Consecration of Man, from March 2021, when the communal taking of the wine returned to the service after a year’s absence…
The soul is the mediator between the hereditary physical body and the eternal spirit of the human being. As the eternal spirit incarnates into a variety of hereditary physical bodies across the stream of time, different “souls”—or empirical personalities—come into existence for the relatively brief time that body and spirit are joined for the earthly incarnation. This succession of souls is a karmic heredity belonging to the spirit alone, unlike the bodily heredity with which the eternal spirit is merely a guest participant.
When we enter into the soul and spiritual worlds in the life between death and rebirth, we eventually approach the Midnight Hour. We are confronted face to face with the Godhead of the world, the Father God; simultaneously, we have a panoramic experience of all of our lives—past and future alike. We are, in this moment, our eternal spirit as completely as we can be, surrounded by each elaboration of this spirit in a group of temporal souls—the full expression of our particular “species of ego.” Linear time becomes a spatial encircling round.
We then forget this experience as we head to our next incarnation—completely immersing into our identification once again as a particular soul, a partial expression of the fullness of our everlasting spirit.
This is the experience of the human being. What is the experience of Christ?
Christ: the “Self of selves”, the “Spirit of spirits.” Just as our spirit is the focal point and radiating center for each of our individual souls across our lifetimes, Christ is the focal point and radiating center for every human spirit. Christ’s sojourn on Earth in a physical body is like the experience of the Midnight Hour for the individual human. Just as we are surrounded by the panorama of our various soul-beings at this moment, so Christ for the entirety of his earthly life was surrounded by a panorama of individualities who were similarly derivations of his own full Spirit. His Midnight Hour was not to meet the Father God in the heights, but rather to meet the Mother Goddess in the depths—and with her, all of his “particular manifestations”…the human race as a whole.
And so from this perspective, on the Earth the roles of Christ and the human being are the inverse: in earthly life, the human being forgets the spirit and enters into a “partial” state, a state of mere soul; whereas on earth Christ became the absolute fullness of Spirit, surrounded by all of his “partials.”
How, then, does Christ experience the Midnight Hour of the human being? Perhaps…Christ “forgets” his fullness—while the human being brings it to realisation—at the foot of the Father? Perhaps…Christ “incarnates” as individual spirits during the Midnight Hour, forgetting his eternal role as “Spirit of spirits,” just as we forget our eternal nature when we come to Earth. Truly, then, he can say “no one comes to the Father but by me.” For in order to have this experience at the foot of the Father in the Midnight Hour, we must become Christ and Christ must become each of us, one after the other—an enormous cycle of incarnations on the part of Christ, wherein he makes possible our achieving fullness of spirit once again, and righting the course of our karma.
From this point of view, the lineage of eternal spirits in contact with the Father in the sphere of the Midnight Hour are no longer separate spirits, but individual incarnations (“partials”) of the One Spirit of spirits, the Christ.
What is fullness for Christ in the realm of the Mother is partiality for the human being, and what is fullness for the human being in the realm of the Father is partiality for Christ. We can imagine a kind of intricately woven tapestry which draws these realms Above and Below together—the single grand form of the Christ as the inverse of the multitude of miniature forms of individual human beings—and as they weave together, something emerges from their weaving…
(as the soul emerges from the weaving of body and spirit)
…The emergent world-soul is the nine angelic hierarchies, each one appearing as a necessary step on the ladder from human soul below to human spirit above, and from Christ-spirit above to Christ-Spirit below.
But I make supplication not for them only, but also for those having faith in me on account of their word, that all may be one, just as you, Father, are in me and I in you, that they too might be in us, so that the cosmos may have faith that you sent me forth. And I have given to them the glory you have given me, that they may be one just as we are one: I in them and you in me, that they might be brought to completion in one, so that the cosmos might know that you sent me forth, and loved them just as you loved me. Father, I wish that they too, those you have given to me, might be with me where I am, that they might see my glory, which you have given me, because you loved me before the foundation of the cosmos. Righteous Father, the cosmos also did not know you, but I knew you, and these know you have sent me forth; and your name I have made known, and will make known to them, so that the love with which you loved me may be in them, and I in them also.