'And to the angel Cassiel who guides the congregation of Aquarius, write:  

'so says the Gate Keeper,the Guardian of the Universe, the Doorway to the past present and future.

'I know you have the heart of a giant, but the size of a mouse.  I have opened a door just for you that no one can shut, because you love Me!

'All those who have lied about themselves, telling you how strong they are, how big and mighty and important they are, how much better they are than anyone else, will be at your feet.  I will keep them there, because I love you.

'And because I love you, and because you really really love Me, I will keep all the horror that is in the earth from falling on you.

'I am already here, so hold on tight, and let no one knock your amethyst crown!

'And the ones who are there waiting for Me I will turn into pillars in living temple of Yahweh, never to be left out of anything important again.  He will be called by My own name and be a recognized citizen of New Jerusalem, in the New Eden, in the Restored Earth.


'Say this to ALL the churches.'

     To Aquarius under Cassiel, also called Saturn,  and those who live in Philadelphia,  Jesus has found no fault;  not in these people, this angel, or this dwelling place;   He has nothing but the promise of His Name to offer!  He notes that we have kept His commandments, endured patiently, and have the deeds to prove it.  He promises to keep us from tribulation.

     Jesus says, 'I AM the true vine, and My Father is the vinedresser,'  in John 15:1.

     How gloriously grand!


The Waterbearer flows across the skies from the 15th of February till the 15th of March.

All for one, and one for all!

Duality is expressed in Aquarius by both the female water bearer, her jug, and the water flowing from without it. Most esotericists regard Aquarius as a resurrection from the depths.

Seriousness has initial rulership of Aquarius; it is a serious mistake to blithely disregard this in the brighter Awakeners light, as the native too has a need for structure and organization in the core of his nature which is in danger of overbalancing by the corulership. Dual rulership is a difficult task for the most advanced.

The Awakener is most at home here in the most free thinking, group conscious sign. In the influence of the Awakener many prudent Christians recognize the very star of Jesus the Messiah. In mundane astrology, Uranus has the reputation of being a wild card, impossible to hold, impossible to predict, always challenging the status quo and upsetting every aspect of life at bedrock level. Sounds like the word of the Lord, certainly. In His own sign, the Awakener is getting a 'whole lot of shakin' going on' among His shepherds and His flocks, and those who so profess this should expect His attention, motivation, and perhaps an incentive.

The apostolic connection to the WaterBearer lies with Philip in the Greek Scriptures, and with Reuben in the Hebrew.

The natural scent of Aquarius is cinnamon and cloves. Platinum and uranium are the recognized metals. Traditionally the garnet, zircon, or obsidian are mentioned as the gems but the modern angelite is worth considering. This stone stabilizes the emotions and the physical and emotional bodies, enhances creativity and teaching abilities, and aids in dispelling anger, aids forgiveness and self forgiveness, and is obviously close to the angels! 

The fitting materials are feathers, or feathery fabrics. 

Aquarian foodstuffs are coffee, ginseng, cinnamon, cloves, and pomegranates. 

These associations give the prudent Christian Aquarius a deeper insight into his nature and place in the world. 

Your words of knowledge are, 'Let's get together and get excited!'

The Aquarius garden features carnation, arbutus, wild rose, ginseng, allspice, clove, chicory, cinnamon, nutmeg, unicorn root, pomegranate, star anise, and ladies slipper, and must have a waterfall!

The most effective pilgrimage for an Aquarius or anyone with a strong influx of Serious influence would be Roslyn Chapel in Scotland.
In addition, the Uranian corulership can be recognized by a following visit to Alamogordo, New Mexico, Roswell, New Mexico, or Colorado.

The most effective shrine would be on hilly and uneven places where water runs, near springs or conduits, vineyards, roofs of houses, eaves, on the dashboard of a car, any highway (rest stop), railroad crossings, broadcast stations, power lines, electric power houses, garages. Dedicate the shrine in the tone of A. 

Uniquely Aquarian Gifts

Christian mysticism is traditionally practised through the disciplines of:

  • prayer (including oratio, meditation and contemplation); 
  • self-denial, including fasting, broadly called asceticism; and 
  • service to others, broadly called almsgiving. 


In the tradition of Mystical Theology, Biblical texts are typically interpreted metaphorically, for example in Jesus' "Sermon on the Mount" (Matthew 5–7) the text, in its totality, is held to contain the way for direct union with God. Also, in the contemplative and eremitic tradition of the Carmelite "Book of the First Monks", 1 Kgs. 17:3-4 is the central Biblical text around which the work is written.

Whereas Christian doctrine generally maintains that God dwells in all Christians and that they can experience God directly through belief in Jesus, Christian mysticism aspires to apprehend spiritual truths inaccessible through intellectual means, typically by emulation of Christ. William Inge divides this scala perfectionis into three stages: the "purgative" or ascetic stage, the "illuminative" or contemplative stage, and the "unitive" stage, in which God may be beheld "face to face." 



Biblical foundations

The tradition of Christian Mysticism is as old as Christianity itself. At least three texts from the New Testament set up themes that recur throughout the recorded thought of the Christian mystics. The first, Galatians 2:20, says that:

I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me, and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me. (KJV)

The second important scriptural text for Christian mysticism is 1 John 3:2:   Beloved, now we are 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.

The third such text, especially important for Eastern Christian mysticism, is found in II Peter 1:4:
...[E]xceedingly great and precious promises [are given unto us]; that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust. (emphasis added)



Two major themes of Christian mysticism are (1) a complete identification with, or imitation of Christ, to achieve a unity of the human spirit with the spirit of God; and (2) the perfect vision of God, in which the mystic seeks to experience God "as he is," and no more "through a glass, darkly." (1 Corinthians 13:12)

Other mystical experiences are described in other passages. In 2 Corinthians 12:2–4, Paul sets forth an example of a possible out-of-body experience by someone who was taken up to the "third heaven", and taught unutterable mysteries:
I knew a man in Christ above fourteen years ago, (whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth;) such an one caught up to the third heaven. And I knew such a man, (whether in the body, or out of the body, I cannot tell: God knoweth;) how that he was caught up into paradise, and heard unspeakable words, which it is not lawful for a man to utter.


Perhaps a similar experience occurred at the Transfiguration of Jesus, an incident confirmed in each of the Synoptic Gospels. Here Jesus led three of his apostles, Peter, John, and James, to pray at the top of a mountain, where he became transfigured. Jesus's face shone like the sun, and he was clad in brilliant white clothes. Elijah and Moses appeared with Jesus, and talked with him, and then a bright cloud appeared overhead, and a voice from the cloud proclaimed, "This is my beloved Son: hear him."


While such phenomena are associated with mysticism in general, including the Christian variety, for Christians the major emphasis concerns a spiritual transformation of the egoic self, the following of a path designed to produce more fully realized human persons, "created in the Image and Likeness of God" and as such, living in harmonious communion with God, the Church, the rest of humanity, and all creation, including oneself. For Christians, this human potential is realized most perfectly in Jesus and is manifested in others through their association with Him, whether conscious, as in the case of Christian mystics, or unconscious, with regard to persons who follow other traditions, such as Gandhi. The Eastern Christian tradition speaks of this transformation in terms of theosis or divinization, perhaps best summed up by an ancient aphorism usually attributed to Athanasius of Alexandria: "God became human so that man might become God."

Going back at least to Evagrius Ponticus and Pseudo-Dionysius, Christian mystics have pursued a threefold path in their pursuit of holiness. While the three aspects have different names in the different Christian traditions, they can be characterized as purgative, illuminative, and unitive, corresponding to body, soul (or mind), and spirit. The first, the way of purification, is where aspiring Christian mystics start. This aspect focuses on discipline, particularly in terms of the human body; thus, it emphasizes prayer at certain times, either alone or with others, and in certain postures, often standing or kneeling. It also emphasizes the other disciplines of fasting and alms-giving, the latter including those activities called "the works of mercy," both spiritual and corporal, such as feeding the hungry and sheltering the homeless.

Purification, which grounds Christian spirituality in general, is primarily focused on efforts to, in the words of St. Paul, "put to death the deeds of the flesh by the Holy Spirit" (Romans 8:13). The "deeds of the flesh" here include not only external behavior, but also those habits, attitudes, compulsions, addictions, etc. (sometimes called egoic passions) which oppose themselves to true being and living as a Christian not only exteriorly, but interiorly as well. Evelyn Underhill describes purification as an awareness of one's own imperfections and finiteness, followed by self-discipline and mortification. Because of its physical, disciplinary aspect, this phase, as well as the entire Christian spiritual path, is often referred to as "ascetic," a term which is derived from a Greek word which connotes athletic training. Because of this, in ancient Christian literature, prominent mystics are often called "spiritual athletes," an image which is also used several times in the New Testament to describe the Christian life. What is sought here is salvation in the original sense of the word, referring not only to one's eternal fate, but also to healing in all areas of life, including the restoration of spiritual, psychological, and physical health.

It remains a paradox of the mystics that the passivity at which they appear to aim is really a state of the most intense activity: more, that where it is wholly absent no great creative action can take place. In it, the superficial self compels itself to be still, in order that it may liberate another more deep-seated power which is, in the ecstasy of the contemplative genius, raised to the highest pitch of efficiency. Mysticism: A Study in Nature and Development of Spiritual Consciousness by Evelyn Underhill (Public Domain)

The second phase, the path of illumination, has to do with the activity of the Holy Spirit enlightening the mind, giving insights into truths not only explicit in scripture and the rest of the Christian tradition, but also those implicit in nature, not in the scientific sense, but rather in terms of an illumination of the "depth" aspects of reality and natural happenings, such that the working of God is perceived in all that one experiences. Underhill describes it as marked by a consciousness of a transcendent order and a vision of a new heaven and a new earth.

The third phase, usually called contemplation in the Western tradition, refers to the experience of oneself as in some way united with God. The experience of union varies, but it is first and foremost always associated with a reuniting with Divine love, the underlying theme being that God, the perfect goodness,[3] is known or experienced at least as much by the heart as by the intellect since, in the words 1 John 4:16: "God is love, and he who abides in love abides in God and God in him." Some approaches to classical mysticism would consider the first two phases as preparatory to the third, explicitly mystical experience, but others state that these three phases overlap and intertwine.

Author and mystic Evelyn Underhill recognizes two additional phases to the mystical path. First comes the awakening, the stage in which one begins to have some consciousness of absolute or divine reality. Purgation and illumination are followed by a fourth stage which Underhill, borrowing the language of St. John of the Cross, calls the dark night of the soul. This stage, experienced by the few, is one of final and complete purification and is marked by confusion, helplessness, stagnation of the will, and a sense of the withdrawal of God's presence. It is the period of final "unselfing" and the surrender to the hidden purposes of the divine will. Her fifth and final stage is union with the object of love, the one Reality, God. Here the self has been permanently established on a transcendental level and liberated for a new purpose.

Another aspect of traditional Christian spirituality, or mysticism, has to do with its communal basis. Even for hermits, the Christian life is always lived in communion with the Church, the community of believers. Thus, participation in corporate worship, especially the Eucharist, is an essential part of Christian mysticism. Connected with this is the practice of having a spiritual director, confessor, or "soul friend" with which to discuss one's spiritual progress. This person, who may be clerical or lay, acts as a spiritual mentor.

Some examples of Christian mystics:
St. Paul (? –c. 66) 
St. John the Baptist 
St. John the Apostle (? –c.100) 
St. Peter 
Valentinus (c.100–c.153) 
Saint Anselm (1033–1109) 
Hugh of Saint Victor (1096–1141) 
Hildegard of Bingen (1098–1179) 
St. Francis of Assisi (1181–1226) 
St. Clare of Assisi (1194–1253) 
St. Anthony of Padua (1195–1231) 
Beatrice of Nazareth (1200-1268) 
Mechthild of Magdeburg (1210–1279) 
St. Bonaventure of Bagnoregio (1221–1274) 
Gertrude the Great (1256–1301) 
Marguerite Porete (?–1310) 
Meister Eckhart (c. 1260–1327/8) 
St. Bridget of Sweden (1302–1373) 
St. Julian of Norwich (1342–c.1416) 
St. Catherine of Sienna (1347–1380) 
William Langland (?–1385/6) 
Margery Kempe (c.1373–1438) 
Thomas ΰ Kempis (1380–1471) 
St. Ignatius of Loyola (1491–1556) 
St. Teresa of Avila (1515–1582) 
St. John of the Cross (1542–1591) 
St. Francis de Sales (1567–1622) 
Jakob Bφhme (1575–1624) 
Blaise Pascal (1623–1662) 
George Fox (1624–1691) 
Johannes Kelpius (1667–1708) 
Emanuel Swedenborg (1688–1772) 
John Woolman (1720–1772) 
William Blake (1757–1827) 
Anna Catherine Emmerich (1774–1824) 
St. Bernadette Soubirous (1844 - 1879) 
Max Heindel (1865–1919) 
Sergei Bulgakov (1871–1944) 
St. Therese of Lisieux (1873–1897) 
Evelyn Underhill (1875–1941) 
Pierre Teilhard de Chardin (1881–1955) 
St. Pio of Pietrelcina (1887–1968) 
T. S. Eliot (1888–1965) 
Sadhu Sundar Singh (1889–1929) 
St. Theresa-Benedicta of the Cross (Edith Stein) (1891–1942) 
St. Faustina Kowalska (1905–1938) 
Dag Hammarskjφld (1905–1961) 
Simone Weil (1909–1943) 
Thomas Merton (1915–1968) 
Vernon Howard (1918–1992) 
Thomas Keating (1923– ) 

St. John of the Cross: Ascent of Mount Carmel, Dark Night of the Soul 
St. Teresa of Avila: Interior Castle, The Way of Perfection, Autobiography 
St. Bonaventure: The Soul's Journey into God, The Tree of Life 
Meister Eckhart: German and Latin sermons 
Jan van Ruysbroeck: The Adornment of Spiritual Marriage 
Anon.: Cloud of Unknowing 
Anon.: Theologia Germanica 
St.Ignatius of Loyola: Spiritual Exercises 
William Law: Works 
George Fox: The Journal 
Heinrich Suso: The Book of Eternal Wisdom 
Thomas ΰ Kempis: On the Imitation of Christ 
Jakob Lorber: The Great Gospel of John 
Pseudo-Dionysius: Divine Names, Celestial Hierarchy, Mystical Theology 
Anon.: The Way of a Pilgrim 

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