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HEAVEN ON EARTH:a Different Perspective, Part 3

Joseph Mancini, Jr.

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  5.  In order to fulfill their mission as powerfully as they can, Lightworkers must understand the true nature of Heaven on Earth, that is, of Transfiguration.  Everyone and everything in all creation is ultimately a Lightworker, revealing the Darkness as Light in very small to very large ways, in ways seen and unseen by others.  However, those whom I am referring to here are the ones who see themselves as knowingly and explicitly bringing Light to the Earth plane by helping individuals raise their frequency, i.e., their consciousness. To avoid getting lost in the Darkness as the Friendly Soul feared, these conscious Lightworkers may find it essential to experience Transfiguration themselves.  This notion is more than is expressed in Abraham-Hicks’ view of experiencing darkness as a necessary contrast by which we realize what we really want.  More important, it is about revealing the Darkness as an indispensable, necessary aspect of the Light.  Three issues often get in the way of this process:

1. Many do not want to be here on Earth, do not want to be embodied.

2. Quite a few insist on being the “Good Ones” in contrast to the “Bad Ones.”

3. Because of that refusal to embrace Human life and the Bad Ones, many do not know how to handle the power that they summon within themselves.

          Over the past two years in my Spiritual Hypnotherapy practice, I have found that some Lightworkers who consciously want to bring Light to the Earth simply do not want to be here.  While this is a small subset of all Lightworkers, nevertheless, they exhibit a trend that may well be pervasive among the larger population. I am not talking about their having suicidal ideation; I am referring, instead, to a common sense of not belonging here and not wanting to belong here.  Although many of these individuals recalled having significant psychic experiences in their present lives, they either did not understand them, did not know how to develop and use them, or did not like them because of the fear and pain these phenomena produced for the individuals.  Usually after about a half hour or so of doing the initial intake, I would gently ask the person, “You don’t want to be here, do you?” and, invariably, they would say, “No, I do not!”  Then I would hear about the individual’s never quite feeling at home on the Earth, never really fitting in anywhere, and having ambivalence about all of that.  On the one hand, the pain of not being like others, of having experiences that might seem “weird,” could be excruciating; on the other, the alienation might be welcomed as the cost of being oneself.

 Digging deeper into this phenomenon, I found that many experienced the Body as confining, restrictive, very heavy and dense, and even downright “icky,” as one young woman put it.  Quite a few exhibited physical problems that inhibited either mobility or other abilities.  When I would take such individuals back into past lives to find out the source of their rejection of and sometimes repugnance to Human life, variations of two scenarios would usually appear; some had endured being ostracized, tortured and even murdered for being different, almost always in Spiritual matters.  Others discovered past lives on other planets with less of the “icky,” dense materiality.  Nevertheless, however reluctantly, all had chosen to come back at this time of major change in the energy of the Earth and its inhabitants, both for their own benefit and that of other beings.

          The fundamental obstacle to achieving their mission of Light-bringing is their reluctance or refusal to be here fully, that is, to be completely embodied, to be grounded in Human life, to experience Transfiguration and therefore Heaven on Earth.  Most of these would-be Lightworkers still see materiality as mere darkness and illusion that must be shuffled off for the Light to shine.  But, as I have argued above, this perspective is just the opposite of what it needs to be to complete their mission of revealing Light especially where it seems not to be.

Immanuel, notes,

“It is within your Humanity that you will learn to recognize your

divinity… There is Divinity in all things and in order to find that

Divinity one must work with the material at hand” (p.4).

And I contend that that material is an aspect of the Divine Itself, which, when revealed as such, is the revelation of Heaven on Earth!

  Heaven on Earth as Transfiguration, the showing forth of the Divine and the Human as two aspects of the same reality, is, I believe, the core mission of all Lightworkers, no matter how many other missions, personal and otherwise, they have.  In fact, those other, more personal missions are likely to aid the more basic one.  Lightworkers can raise consciousness to fullness, their own and that of others, only by being fully here and embracing the very “restrictions” they often repudiate.  There is no doubt that, for most of us, it is often extremely difficult and painful to navigate the physical world whose low, slow vibration provides a lot of intractability.  Yet, when there is a shift in perception, we can experience this restrictivenss as boat builders experience the set dimensions of a boat: as a stimulus to being creative, to making each facet of the boat serve multiple ends, such as a table serving also as a bunk bed or storage space.  What Lightworkers with limited vision need to see is that the alleged illusion of the restrictive material world is itself an illusion.  It is simply that aspect of the Divine waiting for Itself to be realized as such and therefore becoming more conscious of Itself.  If Lightworkers stay outside of this world, if they hover “above it all” trying to effect a transformation, if they try to leave behind the Darkness, they will not succeed other than in producing more duality and greater Darkness.  While such distancing can serve some karmic purposes and may well be deserving of compassion, nevertheless, the ultimate goal is to meet and greet the Darkness. Thus, as long as they repudiate the Body and other Illusions, they repudiate the very thing they are seeking to find and embrace.
      If, however, they become fully grounded in Human life, they will see and experience the Light of God; for, to repeat, Human life is an aspect of the Divine. That profound truth cannot be experienced in any other way, yet we are all afraid of the Darkness because it seems to be not-God.  Still, that is the challenge: to experience the Darkness, even the darkest Darkness, as the Divine; to reveal the Divine exactly where it seems not to be.   This is perhaps one of the points made to Joan of Arcadia in the TV series of that name: God speaks to her through people she least expects to manifest God, such as “lowly” sales people, street vendors, and street people.  In his movie about his amazing life, Neale Donald Walsch dramatizes a story that illustrates experiencing the darkest Dark as Divine.  One day, as he was giving a lecture in a bookstore after the publication of the first volume of Conversations With God, a middle-aged woman approaches him in tears.  It is clear she is overwhelmed with anguish and anger as she tells her story.  After trying in vain to get pregnant, she said she had adopted a young boy.  At some early point in the child’s life, the child found out that he was adopted and demanded to know his birth parents.  The adoptive mother was quite distraught and calmed the child only when she promised to do everything she could to help him find his birth parents when he turned eighteen. When that day finally came, the adoptive mother got ready to do as she had promised, only to be told that her son had been killed in an automobile accident on his way home.  Now, at the bookstore, and with rising anger, she shouts at Walsch, demanding to know how his God could let this happen.  Shaken, himself, Walsch prays for guidance and then, after a few very tense moments, tells the woman that she had kept her promise.  For the birth mother had already passed on, and the only way the adoptive mother could keep her promise was to accept the young man’s decision to pass over to find his mother. As the viewer looks into the face of the adoptive mother, it is clear that this woman hearing this news, is experiencing a moment of Transfiguration, of seeing the Divine in what for her was the darkest Darkness.

      To be willing to enter fully into the Darkness, the chaos, the seeming godlessness, is the only way to experience Transfiguration.  Extending one’s toe into the ocean is no way to experience the ocean fully.  I am reminded here of some words of Barbara Winter:

“When you come to the edge of all the light you know and are

about to step off into the darkness, faith is knowing one of two things

will happen—there will be something solid to stand on, or you will be

taught how to fly.”

Such is probably the essence of the teachings of the great Mystery Schools of the Greeks, Romans, Egyptians and other ancient civilizations that took initiates into the seemingly treacherous Darkness for initiatory rites or what I call Transfiguration.  Faith—and the meaning or Transfiguration it seeks—is also the “strange attractor” of Chaos Theory, which, amidst Darkness, Disorder and Confusion, draws to it the elements of a new order that is always inherent, implicit in the Craziness.  When faced with seemingly utter Darkness, a Lightworker exhibiting faith expects an affirmative response when he or she has courage to ask, “How is this Darkness a manifestation of Light, of the Divine?” This is a request for Transfiguration, for Heaven on Earth.

When some Lightworkers do not have enough faith to enter and embrace the Darkness and be fully embodied, they gravitate toward exalting their status as the supposed Good Ones, who tend to be exclusionist, arrogant, lacking in compassion and profoundly dualistic.  For the Good Ones cannot be the Good Ones without the presence of the Bad Ones, those who are Dark. This Good/Bad contrast allows the Good One to deny or discard his or her own Darkness and project it onto the Bad One, who then carries both his or her own and the Good One’s Darkness.  Not perceiving the Darkness in the Bad One as ultimately the Divine in Camouflage, the Good One seeks to be “pure,” free of all the “taint” that the Bad One has now to carry for the Good One.  This can lead in the Good One to caricatures of positive behavior in rigid adherence to, for instance, “pure” food and word choices, exaggerated caring for the Body, and always “positive, elevated thoughts,” accompanied by a perpetually happy, “blissed-out” face and an always cheery profession of “love” for everyone. The concepts of balance and moderation escape the minds of the “Good” Lightworkers.

      Compassion for those working deeply in the darkness to realize the Divine—e.g., the adulterers, drug addicts, thieves, even murderers—is non-existent for these proponents of purity.  That is not at all to say that punishment should not be meted out to these Dark Ones, for taking the consequences—all of them—may be an important means of revealing to them and others the Light in their Darkest moments.  As God, in Walsch’s Conversations with God, Book I, notes, “even Hitler went to Heaven.” At first hearing, this declaration seems unspeakably outrageous and supremely offensive.  Yet, if All That Is is all that is, then in some seemingly incomprehensible way, All That Is must include even the mad, murderous Hitler.  Christine Breese suggests one aspect of Light that emerges when one takes the enormous risk of going beyond seeing the Darkness as only Darkness:

“Hitler taught the world what it would be like to live under the tyranny of…the misuse of power…something the human race was considering experiencing more of in its future” (p. 136).

Hopefully, as a result, the human race would choose differently from then on.

Though Andrew Harvey decidedly views evil as evil, nevertheless, in one passage in The Hope he notes,

“When you begin to grasp just how interconnected the Death and Birth are, you also start to see how the darkest ‘powers’ of the Death are constellating new and forward-looking responses.”

I am reminded here of another reference to this mysterious interconnection in St. Paul’s Letter to the Romans (5:20),

“Where sin abounds, Grace abounds even more.”

And then there is the strange phrase in the Catholic Mass for Easter:

“felix culpa”—the “happy or fortuitous fault”

which suggests that without the horror and sin of the Fall of Man, the wondrous beauty and hope of the Incarnation and Resurrection of Christ would never have occurred.

      Hence, those who experience the darkest Darkness may well be volunteers for bringing experiential awareness of the Divine to the Divine (and thus to all of us) in those very conditions many of us find impossible, if not sacrilegious, to Transfigure. Those who died horribly in the Holocaust not only were on their own personal missions of experiential awareness, but also were enormously brave and loving volunteers in this staging of what Humanity should never do again.  Many of them have incarnated again, this time with an awareness of the Light very much more expansive because of their previous suffering.

      When individually and collectively, we do not transfigure “small” instances of Darkness, they accumulate into unimaginable horrors seemingly beyond the reach of redemption, of Transfiguration.  Still, the greater the Darkness we find ourselves in while accepting ALL of the human consequences of doing so, the greater the eventual realization of the Divine Light.  This is in no way a “justification” for, a “condoning” of, doing what we call evil; it is simply a statement that nothing is ever beyond the reach of Transfiguration.  When “Good” Lightworkers tend to turn their backs, condemn or set up impenetrable walls instead of strict boundaries with the Dark Ones, they thereby refuse them the compassion that acknowledges the spark of Light deeply buried and waiting to be revealed in them.  While this is a very understandable first (and second, and third…) step in managing the unimaginable pain perpetrated by the Dark Ones, maintaining that stance permanently does not free the individual from the Dark Ones. Instead, that stance actually keeps the person bound tightly to the now impenetrable Darkness, which he or she is always defending against or attacking.  In so doing, the “Good” Lightworkers defeat their own noble purpose of bringing Light to the World.  They then do not speak truly of the Divine, as was the case with Job’s Comforters, and even Job, himself, before he opened to and embraced the Divine Darkness.

      In the film, Faces of the Enemy (1986), a PBS television offering by Bill Jersey and Jeffery Friedman, Jungian Sam Keen seeks to understand why and how humans make others enough of an enemy to justify killing them.  In the course of the film, Keen interviews David Rice, imprisoned for brutally killing a family of four, whom he saw in his adamant delusion as communists in a “war” in which he was a dedicated “soldier.”  What is amazing about their interchange is that Keen, while never in any way condoning the horrendous killing, comes to connect a bit with Rice.

Responding to Keen’s attempt to really listen to him, Rice finally admits he has been numb and wishes he could cut out a portion of his life and cry, thereby feeling remorse.

Keen notes that he, himself, is feeling “very torn in myself.  First of all, I feel compassion towards you because I know you now a little bit… You are real to me…. On the other hand, a part of me wants to make you an enemy and get rid of you.”

A little later, Keen goes on to say,“I feel all your uncried tears and all the pain in your life you don’t feel, but I feel for the victims more.”

Rice notes, “It would be easier [for me] if we hadn’t talked,” an indication that his Darkness may be giving way to some deep learning and remorse that may enlighten the remaining days before his execution.

Keen is undoubtedly a Lightworker who is grappling here with the perspective of Transfiguration, with keeping his heart open when there is very good reason to close it down.  With his heart somewhat open yet protected, he achieves the power, at least momentarily, to reach a tiny bit of Light in Rice.

In contrast, when some other Lightworkers have disdain for facing the Darkness, for embodiment, they also often have a problematic relationship to the power they need to be effective in the world.  Some are afraid of exercising the power that they know they have (but often try to forget or minimize), partly because of the indifference or persecution they endured in past lives.  But the fear is based even more on the fact that, without being fully here, fully embodied, they cannot access the connection to the Divine that is Human life.  So their power is unsure, tentative, not fully operative.  Thus, these Lightworkers frequently feel that their power, even if they are willing to use it, is ineffective and diminutive.  They don’t feel supported by Heaven on Earth because they do not perceive that reality.  Consequently, power has to be “brought in from somewhere else,” certainly not from Human life itself.

      Sometimes other Lightworkers, perhaps in compensation for feeling powerless, get seemingly “drunk” with their power.  They get mesmerized with what they can do energetically, for instance, communicating with all entities without discrimination of intent and without regard to any negative consequences or implications for themselves or others.  In their disdain for the merely human, they may also arrogantly deny aid to those most enveloped in the Divine Camouflage, those who have chosen to illuminate the darkest Dark as Divine, but, as the Friendly Soul feared might happen to her, got lost in the endeavor. What these power-inebriated Lightworkers lack is focus and a discriminating intuitiveness, the ability to bring their power to bear on the revelation of Darkness as Divine; as a consequence of not tapping this ability, they simply produce more Darkness.  And while all Darkness is ultimately capable of Transfiguration, there is great value in ones being unstuck sooner than later so even more revelation in other more challenging venues is possible.  Without consciously being fully committed to Human life and to the revelation of the Human as Divine, the disembodied Lightworkers’ use of power becomes indiscriminate and ungrounded and often causes violations of the personal space of others, especially those considered Dark.  Power then becomes its own end.

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