10. THE LIFE OF MEDIATION AND ITS PARADOX - page 6

Our time is the time for "seed-men" who will allow the Christ Principle to integrate their minds within the Field of creative energies of the divine Mind and, if ready, their "individual souls" within the Company of the Sons of God. The seed in the Fall must be reintegrated within the species in order that it can become the vehicle and agent for the species; and likewise the seed-man must find his mission by transferring his individual consciousness (as part of the plant of a particular society, culture, religion) to the level of the consciousness of Christ. Only then can he become "consecrated" as a seed which, in due time and when sown in fertile soil, will "die as a seed" that a new vegetation may be born.

This "sacrifice of the seed" — germination — may be far ahead of us, men of the twentieth century; that is, it is far ahead in the sense of the actual birthing of a truly new culture. Nevertheless there is a "seed death" in the fact that a mind, which has partaken of a vision or illumination, projects what has been seen or realized into a concrete form of expression (a formulated idea, a book, an inspired work) even though it may take a long time before this form of expression, this "seed idea", finds the proper soil in which it is destined to germinate, releasing a great Image which men will make further concrete and operative as an institution of some sort, symbolizing and implementing a way of life.

What does it all mean, practically speaking, to us, today? It means that what is needed in the years immediately ahead is a new harvest of "seed ideas" in which the power of the universal principle of mediation that is Christ should become the potentiality of new forms of Christianity. Men should come — some have already come — who are symbolically "full of seed"; men who, like Mary, experience the Annunciation by the Angel of the "illumined Mind" and, like her, accept their destiny as servants of the God of all renewals, of all transformations; men who mediate between God and the energies of human nature and, partaking of both, fulfill them both.

What is needed is not "revolution"; what is disintegrating will disintegrate of itself and we must let the dead bury their dead. What is needed is mutation. What is needed is a new quality of relatedness, a deeper, more conscious sense of love, a more inclusive awareness of harmony and of the beautiful. Men and women are needed who are able, willing and ready to incorporate these new values of existence into their dedicated individualities, into their illumined mentalities, to offer them for all to see — actual, formed and radiant — as the consecrated host is offered on the altar in the rite of perpetual adoration. Humanity must have faith again, but a new kind of faith! Not faith based on a tradition to which one returns when weary and discouraged by the chaos of this world, but faith evoked by the vision of that which is "full of seed", that which is rich and warm with an immense potential of birth and of victory.

This faith, we may center it around the vision and the name of Christ; for to minds and souls that have been cleansed from the ashes of obsolete dogmas or distorted verities, the name Christ speaks of universal relatedness, of love that includes and redeems all in a perpetual song of healing and whole-making, of harmony that excludes no seeming discord, of beauty, signature of inner attunement to the order and peace of the universal whole. This name, so abused by many and made meaningless by lip-service and memory-patterns of brains dulled by conformity, this name, Christ, illumines the central destiny of man — man the mediator, man the field within which the harmonic integration of all dualities (of spirit and matter, good and evil, individual and collective, "changelessness" and change) reveals itself as the progressively more divine soul. This "divine soul" is the seed-harvest of lives nobly-lived, of deeds precisely and beautifully done, of thoughts clearly envisioned and loves radiantly experienced. And all this is man, potential; man that will be, that must be.

Man so understood is Christ, Christ in myriads of individualized aspects. And to whom and in whom this realization bums like an unquenchable fire out of the very stone of a past released and transfigured, indeed "all things are possible".

(New York, 1951 — Venthône, Switzerland, 1959)