The above passage from Gerry Spence's book How to Argue and Win Every Time obviously was written for a more secular audience. Yet it contains a very potent message which is probably applicable to us Liberal Catholics and appropriate for the Easter period. What is the mystery of Easter? Is it not the letting go of all things temporal? Is it not the ultimate security, which Gerry Spence speaks of, which is the security of listening to one's own Divine Self? Critical as Gerry Spence is of the mainstream churches, he somehow manages to touch on an inherent truth to which we as Liberal Catholics often also subscribe. Whatever doctrine is proffered, it is up to each individual to accept or reject it, in part or completely, on the basis of one's own experience and rationality. Is this freedom not the same as security as product of dealing openly and honestly with the Self?

In my opinion the essence of the Easter mystery is contained in the story of the garden of Gethsemane. Jesus, signifying the candidate for initiation, takes with him his closest companions, asking them to stay with him a while. Yet none of the three is able to stay awake and he is left to draw on his own resources. He must face the inevitability that is to come alone, metaphorically stripped naked and defenceless. At first he questions his own worthiness: "Father, let this cup pass me by". Yet that inner security, that knowledge, drives him forward until he can say with complete conviction: "Your will, not mine". This security does not come from subscribing to someone else's dogma nor believing nor blindly accepting whatever is given as being the truth. It comes from own experience, from practising what the Self, the true individuality, whispers down to the isolated personality.

Perhaps this is a message we can carry out to the world around us. It need not be transmitted conspicuously, in fact the more we do by example, the stronger the message is and the less it needs to be communicated by speech, so often is mistaken as preaching. It must not be practised on Sundays nor when in the company of like-minded people, but at all times. It is not only to be practised while others are watching, neither should it be for praise or compliment, as this would mean reliance on another, thereby negating the very security we are speaking of.

It should not be a purely mental conviction but one that flows freely from the heart and results in concomitant action. If we would only learn to think with our hearts and feel with our minds, as someone ever told me.

Often one hears mumbling about the number of members in a parish or our church as a whole. By attempting to modify what we stand for in an attempt to attract more people we are also showing our dependence on security dictated by others. We should not consider, for a single moment, doing something for the sole and only reason that another does it. Neither should we consider, for a single moment, not doing something for the sole and only reason that another does not do it. We should do what is right, despite the apparent price to be paid. On matters of importance we may not compromise. We should do our work. We should commit ourselves to quality. We must learn to listen to our Divine Selves, as, if we do, we can only do that which is right, actively doing our work and providing quality. The numbers are not important. The commitment and quality of those who unconditionally subscribe to the freedom offered by The Liberal Catholic Church and are ardent workers in helping our humanity reach the goals set, is important. The level of commitment determines the quality. The quality determines the amount of attractive power we send out over this world to the like minded, those who are also willing to make sacrifices on the lower planes of nature where we must exist.

One might ask: "What about charisma?" Is charisma not that enthusiasm that bubbles over when one speaks with conviction about things from one's heart? Modern man is sensitive enough to distinguish between genuine charisma and the feigned version thereof. Those who practise the latter never last long anyway: Only the real thing, the security of the Self, is really lasting. But what has this got to do with Easter?

Easter starts at Christmas. Each little step one makes seems to be rewarded by some insight, power, or knowledge. But the ultimate step in our human existence is transcending this. Forget about what we have attained. Forget about how hard we may or may not have struggled to get what we have. The ultimate step is being able to let it all go and make the final passage through the chasm of darkness: Alone, metaphorically naked and defenceless. Christmas is the birth of a new life, not life as we understand physical plane life, but the birth into reality, the life of the spirit. One does not attain reality at this stage, but only becomes aware of it. It is now to be developed by hard work until one is ready for the mystical baptism. Certain powers are bestowed on the neophyte, which powers must henceforth be used in the pursuit of good, the good of humanity and not the material good of the isolated personality. This resolve is tested in the wilderness. Having overcome these temptations, the next initiatory step ay be made: The presentation to the Lord of the World in what we celebrate as Candlemass. This is the moment at which we enter the inner chamber and meet our Divine Self, unveiled.

The Passion
On Palm Sunday, the final test is about to be made. Even now, after having travelled this far, failure is still possible. It is still so that our own free will prevails. It is the decision then, whether one accepts the kingdom of the world offered as palm branches at one's feet or is willing to forgo all, let everything go.