With regard to the historical Christmas Gospel and the fate of the terrestrial human being, there will still be a few points to compare. It thus proclaims here: "And lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them, and they were sore afraid. And the angel said unto them, 'Fear not, for behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day in the City of David a Saviour, who is Christ the Lord. And this shall be a sign unto you: Ye shall find the Babe wrapped in swaddling clothes, lying in a manger.' And suddenly there was with the angel a multitude of the heavenly host praising God and saying, 'Glory to God in the highest, and on earth peace, good will toward men!'"
      Yes, here too the gospel is perfectly in tune with the terrestrial human being. Since every little child born into the world is a "son of God", and the perfect or mature consciousness of the "son of God" is "Christ-consciousness", the true identity of every such little child is a "Christ-being". That it was "wrapped and lying in a manger" was exactly the sign. The sign that the terrestrial human being is a "Christ-child" is thus that there is apparently no particular lavishness of material or cosmic riches around it. Behind the poor and modest material and spiritual phenomena we find the newborn "Christ-child". But this description accurately fits the terrestrial human being. Is not the vast majority of the earth's human beings noticeably in great poverty? Is the "crib", which is to say poverty, the economic misery, not an overriding factor? And is it not the same with the purely spiritual aspect? Do not we see all the signs that the "Christ-child", the "Christ-consciousness" in the mentality of the terrestrial human being is still very tiny, weak and helpless? In other words, the angel says therefore that the still undeveloped cosmic appearance or feeble capacity to love of the terrestrial human being does not invalidate its identity as a "Christ-child", but rather confirms or proves it. Yes, of course. If the terrestrial human being was not exactly as mentally impoverished as it actually is, it would not be a "child" but a mature or adult "Christ-being".
      But who then is the angel that announces this happy message and the "heavenly host" that sing hymns to the praise of the Godhead, peace and mankind? When there is talk of angels it means that it is heavenly or spiritual beings we are dealing with. But who then are the spiritual beings whose words and tones today vibrate through the terrestrial spheres and proclaim that the terrestrial human being is a "Christ-child"? Are they not all the loving beings who through the ages have lived and worked on the earth in the service of love? Where are they, the great prophets, disciples and apostles, kings and world redeemers who through the ages have led humanity? Have they not all long since left the terrestrial sphere and thus become spiritual beings, that is angels? Yet does their song not sound through the world with great power and strength for us today? Is not the whole authorised religious world still in our day largely borne by the living words and speeches of these beings? Are there not untold millions who today listen to these heavenly beings' songs of praise, eulogy to God, and message of joy to human beings? Indeed, the singing of the angels is today no less relevant than ever before.
      As we have seen, the Christmas Gospel is thus not merely a handed-down story of a poor child born in the distant past in Bethlehem in very strange circumstances, a child who grew up and became the greatest leader of humanity with a consciousness that became absolutely the deepest foundation or life in every true creation of culture, but it also became to the very highest degree the terrestrial human being's own deepest and most absolute story. The Christmas Gospel is thus also, besides actually being a historical physical event, a symbolic revelation of the Godhead's absolute intention for the terrestrial human being. We have seen how the physical account, which in itself is a story of light, a gospel of joy, a message of how the poorest child became the prince of light, a king of life, a revelation of the Godhead itself, became here in our cosmic retelling outstanding in a still far greater radiance of joy, as we saw that history was not only the history of the world redeemer or the "son of God" itself, but that it was also every single terrestrial human being's own absolute cosmic and thus highest destiny. The terrestrial human being was itself a "son of God", a "Christ-child", was itself wrapped up in a crib, was itself visited and worshiped by holy kings, had Joseph and Mary as parents and was praised by a heavenly or superterrestrial host, and shall itself rise from the dark grave of death as identical to the very resurrection and the life, being one with the Godhead.
      Can any tale be greater and more divine? It is no wonder that heavenly hosts rejoice and praise the Godhead when they see what abundance of supernatural light the Godhead promises terrestrial humanity through the Christmas Gospel as its coming happy destiny. And through a coming lasting "peace on earth" the heavenly song will resound over other worlds, spheres and humanities. On suns, stars and milky ways we are celebrating with the eternal Father.