I Pray All Is Well With Everyone… And Your Hearts And Minds Are Full Of Love, Joy, And Compassion… For All God’s Children… And All God’s Creation. And This Entire World And All Its Inhabitants Are Part Of God’s Creation. And As Such, We All Have An Obligation To Life – Whether We Realize It Or Not – To The Source That Sustains Our Beings – Our “Mighty I AM Presence” – To Be, To Radiate, And Represent The True Divinity Within Us All – That Loving Energy Of The Living God – That Is Our Salvation.
Now… I’m Not A Politician By Any Means; But Maybe Someone Can Help Me To Understand Why There Seems To Be No Backup Plan – In The Event – There Are “Red Tape” Shenanigans And Individuals In Positions Of “Leadership” In This Administration… Playing “Adolescent Games”… With The Lives And Energy Of God’s Creation?
Since The Motives Were Wrong Off-Gate For An Unprovoked Attack On Another Country – And They Were; Would Not The Correct Thing – No Red Tape Necessary – Be To Pull Back The Threat That Instigated It? Seems Simple Enough… To Most Eyes That See; But Political Egos Are Known To Make Things More Complicated… Than Need Be.
Pull Back… Just STOP; Pull Back And Take The Loss… And Stop Trying To Justify Thievery And Aggression! For World Leaders Driven By Their Human Egos… Will Always Serve Themselves And All Of Mankind More Regret… And Increasing Devastation.
And The Whole World Can See Exactly What Is Going On In The Heart And Mind Of The Leader of This Administration; And Yet… That Darkness, Evil, And And Chaotic Confusion… Is Allowed To Continue! How Much More Destruction Must It Take? How Many More Lives Must Be Lost… To Do What Is Right For All God’s Children And All God’s Creation… For This Country… And For The World? Remember… Time… Is Of The Essence! Amen… 
Give Thanks And Praises For Love And Life… 
And Y’all Be Love…
“What is needed nowadays, is the illumination of the role of Jesus by esoteric traditions and truths, showing the signification and bearing of his double teaching. What were these good tidings of which he was the bearer, this already famous Essene who had now returned from the shores of the Dead Sea to his native Galilee to preach there the Gospel of the Kingdom? How was he to change the face of the world? The thoughts of the prophets had just found their realization in him. Strong in the entire gift of his very being, he now came to share with men this kingdom of heaven which he had won in meditation and strife, in torments of pain and boundless joy. He came to rend asunder the veil which the ancient religion of Moses had cast over the future beyond the tomb. He came to say:
“Believe, love, act, and let hope be the soul of your deeds. Beyond this earth there is a world of souls, a more perfect life. This I know, for I come therefrom; thither will I lead you. But mere aspiration for that world will not suffice. To attain it, you must begin by realizing it here below, first in yourselves, afterwards, in humanity. By what means? By Love and active Charity.”
So the young prophet came to Galilee. He did not say he was the Messiah, but discussed in the synagogues concerning the laws and the prophets. He preached on the banks of the lake of Gennesareth, in fishermen’s boats, by the fountains, in the oases of verdure abounding between Capernaum, Bethsaida, and Korazin. He healed the sick by laying-on of hands, a mere look or command, often by his presence alone. Multitudes followed him, and already numerous disciples attached themselves to him. These he recruited from among the fishermen, tax-collectors, from the common people, in a word – those of upright, unsullied nature, possessed of an ardent faith, were the ones he wanted, and these he irresistibly attracted to himself.
He was guided in his choice by that gift of second sight, which has ever been the peculiarity of men of action, but especially of religious initiators. A single look enabled him to fathom the depths of a soul. He needed no other test, and when he said: “Follow me”, he was obeyed. A single gesture summoned to his side the timid and hesitating, to whom he said: “Come unto me, you that are heavy-laden, and I will give you rest. Take my yoke upon you, and learn of me, for I am meek and lowly in heart, and you shall find rest unto your souls; for my yoke is easy and my burden is light.”
He divined the innate thoughts of men, who in trouble and confusion recognized the Master. At times, he recognized in unbelief, uprightness of heart. When Nathaniel said, “Can anything good come out of Nazareth?” Jesus replied: “Behold an Israelite indeed, in whom is no guile!” From his adepts he required neither oaths nor profession of faith; simply love and belief in himself. He put into practice the common possession of goods as a principle of fraternity among his own. Jesus thus began to realize, within his small group of followers, the Kingdom of Heaven he wished to establish on earth.
The Sermon on the Mount offers us an image of this kingdom already formed in germ, along with a resume of the popular teaching of Jesus. He is seated on the top of a hill; the future initiates are grouped at his feet; farther down the slope the eager crowd drinks in the words which fall from his mouth. What is the doctrine of the new teacher? Fasting or maceration or public penance? No; he says, “Blessed are the poor in spirit: for theirs is the kingdom of heaven. Blessed are they that mourn, for they shall be comforted.”
Then he unrolls in ascending order, the four final beatitudes, the marvelous power of humility, of sorrow for others, of the inner goodness of the heart, and of hunger and thirst after righteousness. … Then, in glowing colors he depicts the active and triumphant virtues, compassion, purity of heart, militant kindness, and finally martyrdom for righteousness’ sake. “Blessed are the pure in heart, for they shall see God.” Like the sound of a golden bell, this promise gives his listeners a faint glimpse of the starry heavens above the Master’s head. Then they see the humble virtues, no longer in the guise of poor emaciated women in grey penitents’ robes, but transformed into beatitudes, into virgins of light whose brightness effaces the splendor of the lilies and the glory of Solomon. With the gentle breath of their palm leaves, they scatter over these thirsting souls the fragrant perfumes of the heavenly kingdom.
The wonder is that this kingdom expands, not in the distant heavens, but in the hearts of the listeners. They exchange looks of astonishment with one another; these poor in spirit, have of a sudden become so rich. Mightier than Moses, the soul’s magician has struck their hearts, from which rushes up an immortal spring of life. His teaching to the people may be summed up in the sentence: The kingdom of heaven is within you! Now that he lays before them the means necessary to attain to this unheard-of happiness, they are no longer astonished at the extraordinary things he asks of them, to kill even the desire for evil, to forgive offences, to love their enemies. So powerful is the stream of love with which his heart overflows, that he carries them away along the current. In his presence they find everything easy. Mighty the novelty, singular the boldness of such teaching.
The Galilean prophet sets the inner life of the soul above all outer practices, the invisible above the visible, the Kingdom of Heaven above the benefits of earth. He commands that the choice be made between God and man. Then, summing up his doctrine, he says, “Love your neighbor as yourself! … Be ye perfect even as your Father which is in heaven is perfect!” Thus, in popular form, he afforded a glimpse of the whole profundity of science and morals. For the supreme commandment of the initiation is to reproduce divine perfection in the perfecting of the soul, and the secret of science lies in the chain of analogy and correspondences, uniting in ever-enlarging circles, the particular to the universal, the finite to the infinite.
If such was the public and purely moral teaching of Jesus, it is evident that in addition he gave private instruction to his disciples, parallel with and explanatory of the former, showing its inner meaning and penetrating to the very depths of the spiritual truth he held of the esoteric traditions of the Essenes, and of his own existence. As this tradition was violently crushed by the Church from the second century onwards, the majority of theologians no longer knew the real bearing of the Christ’s words, with their sometimes double and triple meanings, and saw none but the primary and literal signification.
For those who deeply studied the doctrine of the mysteries in India, Egypt, and Greece, the esoteric thought of the Christ animates not merely his slightest word, but every act of his life. Dimly perceptible in the three Synoptics, it springs into complete evidence in the Gospel of John. Here may be stated an instance touching an essential point of the doctrine: Jesus happens to be passing by Jerusalem. He is not yet preaching in the temple, though he heals the sick and gives instruction to his friends.
The work of love must prepare the ground into which the fruitful seed shall fall. Nicodemus, a learned Pharisee, has heard of the new prophet. Filled with curiosity, though unwilling to compromise himself in the eyes of his sect, he requests with the Galilean a secret interview, which is granted. The Pharisee calls at his dwelling by night and says to him: “Rabbi, we know that thou art a teacher come from God, for no man can do these miracles that thou doest, except God be with him.” Jesus replied: “Verily verily, I say unto thee, except a man be born again, he cannot see the kingdom of God.” Nicodemus asks if it is possible for a man to enter a second time into his mother’s womb and be born. Jesus answered: “Verily I say unto thee, except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.” Under this evidently symbolical form, Jesus sums up the ancient doctrine of regeneration already known in the mysteries of Egypt.
To be born again of water and of the Spirit, to be baptized by water and by fire, mark two degrees of initiation, two stages of the inner and spiritual development of man. Water here represents truth perceived intellectually, i. e., in an abstract and general manner. It purifies the soul and develops its spiritual germ. A new birth by the Spirit, or baptism by heavenly fire, signifies the assimilation of the truth by the will in such a way that it may become the blood and life, the very soul of every action. From this, results the complete victory of spirit over matter, the absolute mastery of the spiritualized soul over the body, transformed into a docile instrument, a mastery which awakens its dormant faculties, opens its inner sense, and gives it an intuitive insight into truth, and a direct action of soul on soul. This state is equivalent to the heavenly one which Jesus Christ called the kingdom of God.
Baptism by water, or intellectual initiation, is accordingly the first step in rebirth; baptism by the spirit is total rebirth, a transformation of the soul by the fire of intelligence and will, and consequently, to a certain extent, of the elements of the body – in a word, a radical regeneration. From this come the exceptional powers it gives to man.
This is the earthly signification of the eminently theosophical conversation between Nicodemus and Jesus. There is also a special signification which might briefly be called the esoteric doctrine concerning the constitution of man. According to this doctrine, man is threefold: body, soul, and spirit. He has an immortal and indivisible part, the spirit; a perishable and divisible part, the body. The soul which unites the two shares in the nature of both. Living organism as it is, it possesses an ethereal and fluidic body, similar to the material body, which, but for this invisible double, would have neither life, movement, nor unity. According as man obeys the suggestions of the spirit or the impulses of the body, according as he attaches himself to the one or the other, the fluidic body becomes etherealized or dulled; unifies or becomes disaggregated.
Accordingly, it happens that, after physical death, the majority of men have to submit to a second death of the soul, which consists of cleansing itself from the impure elements of their astral body, sometimes even undergoing its slow decomposition; while the completely regenerated man, having formed on this earth his spiritual body, possesses his heaven in himself and enters the region to which his affinity attracts him.
… Now water, in ancient esotericism, symbolizes fluidic matter, which is infinitely transformable, as fire symbolizes the one spirit. In speaking of rebirth by water and spirit, the Christ makes allusion to that double transformation of his spiritual body, his fluidic envelope which awaits man after death, and without which he cannot enter the kingdom of lofty souls and purified spirits. For “that which is born of the flesh, is flesh (chained down and perishable), and that which is born of the Spirit, is spirit (free and immortal). “Marvel not that I say unto you, you must be born again. The wind blows where it lists, and you hear the sound thereof, but cannot tell whence it comes and whither it goes, so is everyone that is born of the Spirit.””
Jesus, the Last Great Initiate, by Edouard Schuré, 1908
The Mark Of God: Understanding Your "I AM Presence" 