"I have found it!": The Relationship of Water to KARMA- 18th October 1991

Two little beetles sitting on a rock,

One had wings, the other had not.

OUR bones do not support the frame of themselves; they do but cause much more of a need for support by weight alone. Our muscles do not support the skeletal frame on their own; and certainly not all at once, as muscles contradict and thereby work against each other. A mobile man may stand upright and thereafter move forward, but an immobile man struggles without the impetus to support him. Without muscles we are but limp, without bones we are but limp, without the free-flowing blood-system we become totally rigid.

As far as doctrine goes, the student requires:

a) The mobility of motivation
b) The bone structure of solid truths
c) The muscle tone of paradox: being the ability to comprehend the larger and the smaller pictures and also interpret seeming contradictions
d) The blood-system of the enriching virtuous life

For the blood-system - being the carrier of our will and of our destiny - is akin to the Divine Will, Divine destiny, which is comprised of the high love and starry virtues from without entering into within.

Archimedes discovered the laws of karma and so described the process of infusion and impact - there was never an intent of engineering as such, that being mere offspring to a fine principle explained. Karma must dwell within the fluidic condition, as it is reshaping and plastic to all impressions continually.

This is often the case, that there comes one who recognizes, nay experiences, active principles, and from which may make useful examples worked firstly for the purpose of display and then secondly in newly acquired application. Every would-be inventor should have his bag of cosmic tools! And a manual on first, second and third principles of practical creation! 

Observation is of course the beginning point, from which the keen mind may draw much inspiration. The talent of observation is acquired, whilst the 'sorting out' of hearsay enables one to discard all factors which pre-empt and inhibit the true observance. The knack to this is specialized, as it is difficult to shaft away ideas preconceived and conclusions foredrawn, e.g. I observe that the sun is shining, I observe that the clouds move across and block my view, but I am used to saying the expression that "the sun has gone in", whilst the sun has not gone into the cloud mass, rather the clouds have moved in between it and my view. The stars do not 'come out at night’; they are but at certain times afforded visibility. The days do not come and go - they are but as one continuum.

Therefore the astute observer must not only necessarily observe, but also give over consideration to those premises which may lead to false methods of inquiry. Unless we check and question our thinking processes, and ask of ourselves if they are in true order or perhaps would be better for refining, then we are apt to make false judgements misinformed, prohibiting true observation.

One key to true inquiry is selfless motivation. If we have taken interest in a subject and have decided to pursue its revelations, we may come to love that which we study outside of ourself, without personal implications. 

I hold a block of ice. I admire its crystalline, glassy qualities. I examine the fractures within. I acknowledge the sharp, but numbing coldness. I witness the mist which arises. I feel the water as it drips from the ice-block. I watch the deterioration of form. More water, less block. Finally there is a small pool of water. After then, with evaporation, the water is no more . . . I am left with nothing. From this what have I learnt?

Practically nothing, for I have missed all of the points of observance. For one thing, I have seen nothing new to awaken me to a special interest. For another, I am impatient for the ice to melt and for the examination to be over. I have seen before this phenomenon and I am impatient with it. I am not truly concerned with the nature of the water so held, as it makes its marvelous transformations. Yet from this small example one is offered great distinctions in the process of manifestation, and not purely distinctions of form and its relation to degree of temperature, but of form itself and of the nature of water.

I am required to seek out the moulds of the original ice-block that might enable me to cast yet another and complete the cycle. If I were to do this repeatedly, one would assume that the mundaneness of the experiment would overtake me all the more. But interestingly, it would become ever more fascinating. And if I persisted long and hard enough, being witness to this phenomenon, the water would of itself give counsel to me and make great explanations. Key # 2 is perseverance. Key # 3 is patience and a willingness to listen.

You may try the examination of the ice-block daily, and make notes concerning your observances. From this we may learn to examine and observe, and also something of water and something of water-speak.

Have you ever tried to water your pot-plants with ice-blocks? Men are known to water themselves with ice-blocks. Forget the notion that ice serves us in order to simply keep our food and drinks cold. One must find out what occurs at zero degrees Celsius and then test the example as many ways possible, remembering the impressionability of Karma.