Do You Believe In Fairies? Clap Your Hands

Spoiler Alert: Last night, on Netflix, I watched a British film called “Hippopotamus”. The main character and narrator is a  late middle aged British critic whose sardonic skepticism is equaled only by his sense of personal failure and self-loathing. In the film, he is called to an aristocratic country home to investigate rumors that a younger son there—the critic’s godson—has developed supernatural healing abilities. A man, a horse, and several women have been reported as cured of life-threatening illnesses when the boy laid hands upon them.

“Hippopotamus” is well scripted and well acted. The main character’s acerbic wit both appeals and appalls. But the ending is predictable. The critic—a former poet plagued with writer’s block for decades—unmasks the “healings” as a con on the part of the boy: one of the women dies, and the others’ symptoms return, except for the horse’s, who turns out to have been suffering from nothing worse than a hangover brought on by lapping up an alcoholic beverage accidentally dumped into its water bucket by the critic.

There is a happy ending of sorts: the boy admits to the con; is reconciled with his father, whom the con had been designed to impress; the critic’s writer’s block dissolves; and he starts making poems again. But the underlying assumptions of the film are what I’ve come to expect from modern secular media: there is no God; “miracles” are simply chance occurrences explicable by natural law; and anyone who believes in God, the supernatural, faith, or life after death is a self-deluded lamebrain.

True confession time: The movie depressed me. Against all experience and true expectation, I had deep down hoped that the main character would at least have been left with some doubts about the certitude of his materialism. When the hope was dashed, my ancient doubts concerning the true nature of my own mystical and psychic experiences rose up chattering. This is nothing new—my mind has always been a house divided, rationalist on one side, mystic on the other—and when such dark moods descend on me, I feel like a charlatan who has wasted his life living in a dream world.

Oddly enough, when I go into trance, or throw the cards for a client, or am in the presence of others who have had mystical experiences, my doubts recede, and the quiet joy of knowing that Divine Love is real, and that we are all,  ultimately, safe, returns.  But when I am alone in my flat, at night, it is more difficult to recapture that startling sense of peace I experience in the day.

This dualism is in part inherited: My father was an agnostic and purported rationalist; my mother, a high church Episcopalian who taught me from an early age “If I should die before I wake, I pray my Lord my soul to take.” I always felt torn between them, to the point where, as a child, I taught myself to sleep on my back rather than on my left or right side, because Daddy slept on the left side of the bed he shared with Mommy, and Mommy slept on the right side, and I felt if I chose right or left I would be siding with one parent against the other.

Tonight, as I lay in bed suffocating beneath the dread that the materialists are right, and that my mystic experiences are nothing more than brain farts, I could understand how some people believe in demon oppression or soulsucking negative thoughtform attacks—because I felt attacked, not by demons, but by the overwhelmingly pessimistic materialism of modern secular intellectual culture. And the thought came to me: You don’t have to give in to these doubts. You have a choice, based upon your experience, to believe in spirit guides, nature spirits, ghosts, reincarnation, soul travel, ESP, Tarot, channeling, and other manifestations of nonlinear consciousness, or not to believe in them. Which choice makes your life run more smoothly while not violating either your reason or your intuition? Choose now.

My lifelong difficulty reconciling my father’s agnosticism with my mother’s emotional religiosity was predicted, many years ago, when I was a sophomore at St. John’s College in Annapolis, Maryland. I developed a crush on a bisexual upperclassman who dabbled in the occult, inspired by the characters in John Fowles’ The Magus. One day, while in a pot-fueled trance, he predicted that I would spend my life standing on the crossroads showing the way for others to follow, while never taking that path myself.

Tonight I say: I choose to believe that life is more than a molecular dance, wondrous though that dance may be. Tonight I choose to believe that Spirit is real, and that my experiences of It are glimpses of a truth underlying, upholding, and surrounding the truths of physical reality. To put it another way, words deliberately chosen to irritate the the sophisticated atheist who lives inside me: tonight I choose to believe in fairies. And if you choose to believe in them, too? Why, do what Peter Pan invited us to do when Tinker Bell lay at death’s door. If you believe in fairies, clap your hands. •

 

A Message From “The Family”: On the Theory of An Evolving Deity

rainbow_crystal_eggWhen Mister Rand first entered physical reality in zygote form in the womb of his present incarnation’s mother, he … brought with him into physical reality many experiences of standards fallen short, and his grief and pain over these actions (perceived by him as “failures”) were deeply entrenched in brain and body, so that he literally could not imagine a reality where the concepts of Good and Evil, Beautiful and Ugly, Friend and Enemy, Wanderer and Destination, Beginning and Ending did not hold universal meaning throughout all realities.

Big and small, short and tall, victor/victim,  do you not see that these dualities are only meaningful in Thought Reality? In the other levels of Reality, such as the Physical Planning State, the Dream State, the Nonphysical Planning State, the Plane of Light and Sound, and ultimately, the Plane of the Great Self, dualities slip away and are readily recognized as woefully inadequate to describe the enormous complexities of enfleshment.

But how can this be? asks Mister Rand. In physical reality, pain is real. Cruelty is real. Evil is real. How can you treat these intense negative experiences as neither good nor bad? Or as illusory? They are not illusory. They really hurt. How could a loving God create a universe where such pain can exist? Millions of children all over the world dying of starvation. Justice is one of the faces of the Divine, too. Are you saying that “justice” and “injustice” are meaningless concepts in the quote Higher Realms unquote?

We did not say that these things are illusory. We said simply that they have a reality only in Thought Reality, that reality connected to all minds past, present, and future by your reckoning. As for a loving God creating a universe in which suffering is not only possible but certain, given circumstances, some of your teachers [posit] that God has evolved over the eons of earthly existence, expanding through the levels of consciousness from Force, Threat, and Blame (all the vengeful deities of ancient times) to Acceptance With Intent To Learn; Giving; Loving; and Knowing … One’s true, complete, and immutable nature.

Another way of looking at these matters: that God, having evolved over the billennia into the most expanded consciousness, recognizes that It is not bound by space and time. And so Its expanded awareness is free to proliferate up and down the time stream, throughout all probable universes,  …  [expressing] Itself throughout time and space as though It had always been free to do so. In this way, Divine Love obtains access to all of reality and is free to seek to integrate Its mercies with the entire timestream from the very beginning to the very end (if “beginning” and “end” are words of meaningfulness in this context).

Mister Rand says, This is very complicated. Are you saying that God was once a brute, but having evolved into pure Love, is now rewriting the history of Itself so as to appear always to have been pure Love? We are not saying that deception is involved here. We are positing that the pain and travail available in Thought Reality is a remnant of a Maker less aware of the suffering of Its creation than It later became. And now that Maker, unable to remake what already is, is seeking to bring healing to all of history in all its permutations through the expanding consciousnesses of Its  “little” selves, i.e., the sentient creatures sprung from Its womb who are capable of moral choice and compassionate action.

And so It introduces agents of healing and change into the timestreams, “bodhisattvas” if you will, who emerge, have emerged, and will always emerge at various points in history to bring integration of the divine love-nature into Thought Reality and spacetime experience.

Mister Rand asks, So you are saying that some of us are time travelers sent by All-That-Is into physical reality and Thought Reality to introduce ripples of Love and Light into various periods of history? To which we reply, “That is correct.”

And we thank you for sharing. •

— Channeled 23 July 2017 by Rand B. Lee. All rights reserved.