A CLUB OF SUPERNAL INTERESTS Christian Esotericism, Spiritual Science, Esoteric Christianity - All Authored by a Lodge of Christian Teachers (unless otherwise stated.) (All writings copyright) ©

Wednesday, October 14, 2009

Vitality Down to the Toes- 15th October 1991

THE TIPS of our toes are at the extreme south-end from the head, and as such are the extreme extremities of which we are least wanted to concern ourselves. Usually speaking, we are far more aware of that which we use bodily above the waist - motivating the hands with great deliberation and concentrating much upon them, sensing through them with touch and grasp.

Although our mobility and our balance is relied upon by way of the flex, tone and nerve/muscle responses in the lower half of the gait, one seldom refers to living a conscious recognition of that fact; especially from below the buttocks. We hear of tension in the back (carrying the heavy load), tightness in the chest (constriction of anxiety), anger in the gut region (stomach in knots, or stomach churned), baneful references to the process of excretion (you know of those exclamations), heaviness of heart (or for that matter, longings, loves and desires), sensuous formations from the lips (being of course so expressive), leading by the head (considering that the temple is in fact within the temples) and the eyes (being very much the window to the soul). These and more, are often referred to within our terms of experience, but rarely a mention of the lower torso, and particularly expression within the ten toes. Whilst it would be undesirable to try to force one's consciousness into one's socks, it is on the other hand most curious how we do not acknowledge our major representative which makes continual connection with the earth, with the ground beneath our feet.

In very rare instances where there has been paralysis of the hands or arms, folk have managed with second-best to redirect certain functions which enable them greater mobility and exactness to the toes whereby they might mimic some actions performed by the fingers. However this would not have been possible if the arms or hands were completely intact and as usual. For the will which is required to drive the feet in ways peculiar, would need be taken from the capacity of a once healthy arm and hand, and there could not be two regions devoted to similar motivations - two as in two different, rather than corresponding opposites of the same. But in the case of normal usage it is true to say that we are least aware of that part of us which has most physical contact, upon which we must rely in regards to our physical relationship, man to earth.

Is this the case for the animal? Has the animal consciousness of his feet or rather does he maintain his experience perspective from head to chest, and then in lesser degrees, stomach to feet? If the creature is four-footed we have then a beginning clue as to the abilities thus spread over the four feet. Whether frontal or at rear, necessary to balance they must be equal. Therefore the question is: exactly how much stimulation is derived for an animal through all four feet. Is he as unaware of their 'belonging' to the entire constitution, as we as men are? 

To the observer it is plain to see that the fellows within the animal kingdom - save those who are overweight and struggle accordingly - have far greater agility and nimbleness which exceeds the abilities of the human contrast. So too with the insects- one might marvel at the physical abilities of especially the airborne insect. They are truly tremendous! Would that we could alight or fly and share such freedom of movement with scope of commensurate area and propulsion, as do the minute insects! 

We have to admit that whilst our form lends us to wonderful particulars commensurate with our daily pursuits, and also that our organs are so developed as to receive impressions which exceed our brothers from the kingdoms below, their relationship with the physical world provides greater dexterity, with an 'all-over' balance.

The animals are aware of their capabilities physically and continually push them to the limit. They are conscious in their whiskers, in their tusks, in their paws, in their fur-fibres or leather hide. They are not singularly specific in this consciousness; they do not acknowledge that they might see through their eyes or are satisfied in the belly. There are no particulars but rather an overall advance into life. They are as one organ with many which comprise, however nonetheless one harmonious organ which has one relationship all-over with the physical world.

Man on the other hand is most divisively split, and is consciously active in many ways which do not necessarily require agreement of reference. For example: a man might suffer a discomfort physically and yet know within himself, that regardless, he is happy. But the animal on the other hand, is always unhappy when he suffers. If a part of him is acknowledging discomfort, all of him will reflect the said discomfort. Similarly, if all is well within his physical constitution he is content. Conversely, one can see rather immediately, that should an animal suffer great fright, shock or loss, then his physical constitution will entirely suffer from that point, and that he is impressionable in the extreme.

The physical constitution of a man is forever undergoing many changes and adjustments. Overall there are marked evolutionary changes, whilst besides these (and there would be enough to cite to fill a book) there are also the individual signatures within a man, from brain to entrails. Although we share a common plan for certain forms and scope of physical abilities, men differ in ways peculiar to them and their mix, whilst also continually undergoing changes which are prominent to their times and their environment. Blanket statements are not easily made, therefore.

But rather one can say that within a man there can be much argument in this his physical body and that which comprises it so. Rather than a harmonious, wholesome, balanced congregation of perfect society, we find that there are great tussles and activities, alike to a room of shouting men all at the top of their voice. The vitalities are consistent within their own spectrums of activity, but are in competition as regards developments and their relationships with cohabitant forms of function: Much chaos in perfecting perfection!

Thankfully for the main part, we go about the world unawares of the great neighboring disagreements which preside in this our own bodies. We are quite stimulated, unknowingly however, by this or by that influx and expression, when by our own inner activity we have received and spent the said vitalities in certain areas which do correspond to that physical counterpart. At present it would be disastrous to one's concentration and to one's exertion of will, if one were to be subjected to being conscious of that which comprises our physical form. It is often the case when a man has stepped beneath his control in this way, that madness can overtake him when he has become so absorbed in this manner and is consciously consumed by this uncomfortable awareness. 

To the lesser extreme, a man might perceive the world to be a fearful or warlike threat in the exterior, whereupon he is reflecting not an awareness related to actuality or experience, but is rather prompted by physical malady upon which he is painfully aware. Furthermore, this physical upheaval is felt to have become quite out of control, but having been directly related to his inner condition in the first place.

A man with a rumbling bowel will perceive the world in a far different fashion to a man who has a free-flowing intestine. This is not to say that in any way are we to interpret the world or the heavens by measure of our physical constitution, but rather to cite that this may be the case should we actively be prone to do so.

Many a hysteric or man who suffers 'hallucinations' will tell you graphically of great disturbances which he suffers the experience of. Some interpretation of the pictures presented and put into words may help to provide a key as to the area where the greatest aggravation lies. But moreover, the prominent problem is that the individual is locked into realms of perception which ordinarily he is saved from suffering. And suffering it is, for the connections which should be made in his relationship to the outer world are so confused by this impasse. Therefore in order to treat the man we must look to the remedy which assists his awareness foci in returning to place, in proper perspective.

Firstly it must be said that no one man may adjust another's consciousness according to his own will or desire artificially. One must always offer assistance but not presume license to impose it. For one thing the consequences will not be fruitful but made worse; for another it is according to those conditions of freedom which we are subject to that stipulates such preventive means for blocking interference. However an individual who is entrapped in a particular condition may dearly desire with great motivation to move from a circumstance in which he does in fact require much help; and without which is caught until death or thereafter.

Now in the instance of the malady which we have above outlined, it can be said that the use of water is most useful. To bathe in water which may carry the weight and make buoyant the man who is so aggravated, this is a good beginning treatment. In itself it may sound simple to prescribe many baths - or better still, submersion in sea - for this individual. But one must remember that the physical constitution has become dictator to the consciousness, and there is the consuming anguish of the mental disablement in the consuming over-awareness of his own physical constitution (or parts thereof). 

Apart from the many healing properties of water, we may also find that two specific changes will occur when one is submersed. Firstly there is a diffusement of vitality whereupon a man who has been overwrought and overcome shall immediately relax and calm, once in the water. The thoughts themselves are given to re-assortment, and the individual shall find certain peace in this diffusement.

Secondly, when one is held by water the physical body is immediately relieved and the consciousness within that structure knows also a freedom, a particular 'sigh of relief'. One is removed out from the physical constitution (not entirely of course), sufficiently removed as to less of a care and less of an awareness of the otherwise heavy and exaggerated form. The 'overallness' of the water exceeds and takes over the cares of the overall frame, and the individual inwardly experiences release by this. 

For the remedies are seldom 'all at once', but rather to coerce the consciousness back into that which it is truly most suited. For whatever reason, a man who is in the habit of continually entering into the internal psyche of a particular function is liable to misinterpret that experience for his inner identity, his individuality or the world, rather than with less but more accurate perspective of it being but a part of a certain expression as thus.

If he is to be 'eked out' from that condition - as with a timid mouse - then it is to be as a gentle awakening into his newfound reality, back into that which he was and is a part of; and not by violent measure i.e. electrical shock, violence or deprivation. For all of these treatments, as with a punishment, bring the pain to be more magnified and the consciousness less easy with the world which it seeks to return to. It is therefore hazardous, even if there appears to be a result in the short-term, to interfere with a man and his relationship to the world in this way.

Secondly, one may decipher that which he describes and try to correct the physical disruption. This is not as easy to diagnose as one would wish, as it is not always easy to diagnose invisible disease. However, there can be no doubt whatsoever that physical substances and physical conditions have their impact which impinge and upset the aggravation that is all consuming. There is something which he may ingest or confront which he has physical revulsion to. 

Whatever the impulse is- the nature and character of that substance or condition- one can be sure that the individual cannot properly repel or assimilate that which it is. There becomes an overactive chaos, for there is an inadequacy which pertains to that meeting: that confrontation of substance or environment. The system is overworked because of its inability. This is aggravation. And this is what is overly commanding the attention of the physically oriented consciousness. 

Usually one has the ability to accept into oneself or deflect from oneself. If we take into our self that which we can neither accept nor refuse, then it is as a poison; and of course death may result. Moderately speaking, there may be substances - in either food or environment - which for want of the individual, he may not be able to: overcome, assimilate, digest, refuse or transfuse; and this in a minor way may cause repeated upset.

All substances have their own characters and natures which are cosmically colored. If the physical constitution of a man fails to recognize and deal with a physical substance it is because that part of his organism which corresponds to the higher attributes of his being cannot assimilate or summon power of refusal- just as a foot which is withered from unuse cannot deflect a football and cannot stand a ground. The very substance which upsets him may in fact be presenting qualities which he is without or without experience thereof. His system cannot deal accordingly and there becomes a concentration of activity, in effort to transfuse or translate the nature of that substance. 

This may well become the war which is distracting and alerting the individual's consciousness to great distraction. Therefore one may watch for that which causes the condition greater upset than usual, and where possible withdraw it for a time. The homeopathic introductions to substance do certainly help in these instances, as the confrontations are finally resolved by this method. 

Lastly, one cannot work hard enough to manage that a proper environment be established for the individual we are trying to 'bring home’ from their mental maladies. Are the colors, are the pictures inspiring and uplifting? May we read to him, may we surround him with moral tales and higher insights? Even the soul who cannot sit still is impressed: soul-impressed by pictures and thoughts which are characteristically inspiring by their nature. For these will answer on the highest level, that which he needs to make strong his constitution. If nothing else, if this is disregarded then it will certainly make for a better world for him to return to. And ‘return’ is the correct word for it.

If we are presented with a loved one who has altered so dramatically and become that which we do not recognize, if what we see before us, being formerly the child and now a shell (one can usually tell by the eyes, the doors being closed) then we may understand that the individuality has in part, withdrawn: with either a demon or a quasi-consciousness, or as the zombie, a walking sleeper. 

This inability to connect and make contact in a way in which we would ascertain is 'normal', may not necessarily be a reflection of that individuality's inherent character, but rather their relationship with their exterior functions. A man of himself is not his sins, however many a weakness leads to a break-down and connections are severed according to ability. Equally so, we do not entertain the devil in any man and confuse this to be the individual.

The true individuality which is the higher aspect of a man: that which is divine and enduring, is not tainted by destructive sin. But rather, that which could have become effectual - and made also, according to the plan, according to the spirit - is negated and rendered useless. 

Any act of destruction seizes such destruction upon he who thus indulges. And no soul does willingly choose to interact on this or that demeaning level, with that which contradicts his higher inclinations. But he can withdraw and sacrifice his capabilities to that which is unhealthy to the soul-condition. A soul cannot inhabit a venue which is rendered inhospitable and inhabitable to that soul. 

The task then is to 'make good' and make perfect that which comprises ourselves, from the very highest down to the very lowest. Divinity seeks to ennoble and ever perfect, and one may not so readily shaft away, refuse, that which has become (by our own inabilities) putrefied waste. We must rather take the job in hand, for we are accountable for our own waste and refuse at one time or another, whether chosen or not. It shall all be picked up and dealt with necessarily. Besides which, it does make for good manure, if nothing else. 

So we must not be content for a man to be with madness, nor peg him indefinitely to be so. Similarly, here is great lesson of the path of certain indulgences which shall lead us into binds which consequently require much sorting out. 

There can be no harm whatsoever in striving to make of the small world surrounding ourselves and our troubled friends, with representations of that which is good, beautiful and holy, for herein will be found, (and only herein) great remedy for all of our afflictions. 

One too may take much time out for prayer in this regard. Always take picture and vision of the scathing vileness so transmuted by those the Divine qualities, as this shall help to envelope the man who is in great need of making amends and coming to realize that other world, which is far from as fearful as encountered in his upset, dreads and imaginings.

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