TOLERANCE may take two forms mainly: voluntary and involuntary. One may have acquired the ability to tolerate certain impulses and emanations which impinge upon their person, upon their constitution, upon their thinking processes, upon both heart and mind and the correlation of both, upon the subtle bodies; and in relation to effort thus expended because of such, and so forth.
If in the process of assimilating those particular forces, which come to meet us in centres of our own constitution, we are unable to do so adequately, then it falls upon necessity that we are empowered to resist such forces at will; for the inner tension of a man who lives between these two opposing modes of being - namely, assimilation and resistance - makes actual manifestation possible.
If within the physical organism there is upset - certain distress (as in the case of asthma specifically) -then there is a weakness as regards the individual's capacity to resist those forces which are causing the physical upset. Therefore we look to those causes directly to establish the aggravating factors. But moreover, we seek for the constitutional practices whereby the individual may be once again stabilized to a point where he may strongly refute all unwelcome impulses and presences, and resist them well.
Alike to a hole in one's armour, or for that matter a hole in one's bucket, any area within the constitution which is required to be central to activity, but has not the fissure (valve) to close completely when challenged, shall be that place where the aggravation is most acute. Regardless of the specific locality, the entire constitution will be markedly affected pursuant to this. Containment within an organism which is given to such weakness is not likely, if not checked. A nervous disposition will most definitely begin the 'openness' to such condition.
There are those folk who affront the world with a digestion so strong that it would devour and crunch all material thus drawn to it. This digestive process begins, as with all processes, with the subtle constitution and is reflected in intestine and bowel. However an overactive digestive process may not necessarily assimilate much- the two need not correspond well at all. The discrimination may be so slight, that this individual may well digest himself in the long run! The constitution shall turn upon itself with the fervour that it has developed.
As we progress and the man becomes more choosy as to extracting from the world of impulses, we find that the assimilation when compromised is more complete and that the individual seeks not only the ability to overcome such material, but become acquainted with such -that we do not live purely for the sake of survival, but rather seek to incorporate within our experience of said digestion, something of the nature of that which we take into ourselves.
A harmony between substance or impulse and our own nature is sought. But there needs be selection as to what may be incorporated and what may be decidedly resisted at any given time. For one cannot duly be taken up with the process of withstanding all forces which compel attention, as there should be no other activity outside of this process afforded for the individual to work upon themselves.
There are signatory keys within all life-projected emanations and these keys make for individual characteristics, as well as their inherent communal aspects and qualities shared. In other words, wherever there are living emanations being imparted there is a life from whence those emanations stream out of. This life is characterized generally, with certain shared qualities which are indicative of its species; and particularly with markings that are specific to it alone. So the impulses which stem from such life come in two distinct forms.
Now those rays which make the life generally what it is are quite easily recognized by a man and dealt with within his own constitution according to his sympathetic/antipathetic abilities. This is not referring solely to food in mouth. This relates moreover to the environment that extends within his immediate radius out into the never-never!
One is never in argument with that which one knows intimately. One may be then qualified to suppress that which we find to be now unconducive to our being personally, or one may be in harmony with the said impulses, or one may be actively taken up with them, upon focus.
We are all well equipped to already identify many of the general emanations and may adapt ourselves without effort within this coexistence. But what we cannot take into ourselves readily or specifically, are those key signatory qualities which are identified as belonging to the individuality of the life projecting to us. We do not and cannot, adopt or assimilate those particular qualities of individuality. However there are individuals who try. For as sensitivity greatens and acquaintances are made more complete, we come to the core of a nature before us and seek to know it better. However, one cannot resist the unknown. Signature keys are unknown, for the combinations by their nature are necessarily unique.
For example: If I am confronted by a raspberry, the raspberry is in itself a life from whence many rays and emanations project forth. With this raspberry come many qualities that are known by me, which are identified as raspberry. I know personally his mineral elements and from where they come. I know his brothers which remind me of him. I know his image; I can recall such (but this is of least importance). I know of his particular nature from which his plant was conceived, and on what globe and so forth. I am acquainted with his earthly representation, but also with that which he says to me. But raspberries, alike to fingerprints and snowflakes, do differ in extraordinary ways. Even though he may stem from a being who incorporates all the raspberries in the common world and beyond, even though he is associated with his mother bush, even though to all appearances he is alike to any other raspberry, he is also different. He is different in two respects:
1) He is different, because he is the only raspberry in this space and time that I am considering. The relationship between us both makes this difference. Because the raspberry and I are together, the interaction itself makes the raspberry unique and separate to all of the others within the species. I am bonded in relationship and in concentration, and am at a point where I may actually assimilate or discard. Regardless of even this, in just holding him, in just sharing the same room, he has become influenced by me and I know of this relationship. So this is one of the ways in which he is unique- by the equation of two, in what he presents to the world at a given time.
2) Now he is unique by ways of his key signature also, from whence the life emanations stream from. This life when traced back, returns to the source of all raspberries within his species and is noted accordingly. He is also now manifestly separate and for a time independent of his ethereal linkages. (Of course, this will not sustain him for long.) But already in this he has a history unlike his brothers, and an expression (however slight), in which his brothers could identify him as different to them. It is his history which has marked him with a difference. Impressed upon him is the aspect that the Sun was in upon first shining - or was he in shade? Did he fill till almost bursting, each bulb, or was he starved and without his adequate fluids? Is he bruised, is he complete? Is he pale or is he dark? Has he an abundance of iron or sulfur? Has he twenty two hairs on his head?
Although cited, it is not merely physical characteristics which may speak to us of his essential differences, for in point of fact these differing aspects are commonly shared. But however, that which is now the raspberry, did prevail and manifest in times before, and it is those combinations historically which will impart to him his beginnings of uniqueness with a signature all of his own. The forces which formed him, the matters which did gravitate around the core, the vitalities which work through him, all speak of there being a unique life, through which materialization orbits.
Whether or not one agrees with the concept of a raspberry developing any individuality at all on his own, one may put aside the aspects of time - for any time is history - and apply the same principles to the bush and the nature of the raspberry itself - which too have their signature keys.
When a man suffers an 'allergic' response and the constitution is detailed with alarm and so seized with interruptions to its usual rhythms, it is because the individual himself (if he is not in immediate danger from the substance or emanation) is alerted to the fact that he is unable to assimilate and unable to resist that which is immediately impinging upon him.
The same follows of course with general immunity: that the constitution in that instance has sought resistance and acted upon it because it identifies that which needs be repulsed. However, an immune system which cannot target a specific may be stimulated into activity but with no particular target, for the individual has not the ability to know what it is to resist. So the first question is: if there is no exact identification, then there is no direct impingement threatening- to what then is the individual reacting? It is the presence of the signature keys and their characteristics.
Now as stated before, such signature keys do not overlap or encroach upon another’s - for in this one's individuality would be compromised by greater assimilation. They are however, conjoined in the meeting, producing impressions of such combinations. The usual result upon a subtle level of interaction, is that the individual confines realms of activity to their respective spheres. The two need not confuse each other. But in the case of the man who is sensitive to the characteristics which are usually not revealed, he has begun the ability of recognizing such acute differences but cannot within his ability deal with such accordingly.
In other words, the individual who suffers an attack of irregular breathing is having difficulty in expelling the breath, as he is having difficulty in expelling out from himself those encaptured characteristics which do not belong within his being. He is unable to resist such emanations, because he has deeply entered into a relationship which went beyond their immediate concerns, and has struck upon the insights of producing their key signatures thus revealed to him. Once perceiving these keys he has entered into an ineffable bind, for although sighted they cannot be recognized completely. It is as though his vision is halfway between this world and the supersensible worlds, and he confuses the two.
When we begin to perceive certain characteristics, we draw them to us. The mere concentration of inquiry shall bring them closer - all study will do this. The insights are more pronounced, the reality is intimate, but the ability to deal with it is insufficient; partly because the physical constitution itself has not been prepared in order that it might transmute such equations in a way which need not cause the havoc thus rendered.
The question then is, how can such an individual deal with this sensitivity, this inner perception of identifying those characteristics which (ordinarily) are hidden from immediate confrontation. If indeed, he cannot cease this approach of perception (which would be difficult to do, if not impossible) how then can he make adequate resistance to such key signatures?
One must develop a strong sense of personal identity. The ego of a man is inactive in episodes of trying to grapple with understandings which lie outside of his ego-experience. There is a breathing in and a breathing out of a process that requires that we must not only develop our own individuality, but in order that we might do this, we may also have to 'give over' to the individualities of all other life in order that they are made known to us.
A man who has a great thirst for knowledge would usually make practice of finding such knowledge to be of greater interest to himself than knowledge of himself. Yet of course, the time spent in such activity is assuring enhancement of himself. However, as balance to this - a receptivity to all of that which lies outside of his own being - he must also necessarily confine his own being, protect his own ego, lest it be dissolved amidst the outer interests.
Now of course, the ego would not literally dissolve and has ability of its own to retain such key signature characteristics thus developed. But the individuality whose consciousness fights his protective ego, shall at times, result in conflict whereupon his constitution will echo some of that inner argument.
This is not to say that a man should give up the 'selfless' interest that he has developed, or that he should follow through with an 'egoistic' perspective in the world. For added to this, an individual may have exactly the same problems when misinterpreting egotistical behavior for egoic activity. The two are not similar at all.
Returning to the issue: self identity, as opposed to all other identity, must be acquired and worked upon.
The assertive character seeks to self-consciously relate the world to the comparison of his being. In this way he may in fact glean little from the world, if he shall not 'give over' his perceptions and impressions to those unique from his own. However, it is the quality of true assertiveness and comparison - self-conscious comparison -that the individual who cannot resist adequately, lacks.
It may be that in general he has no desire to be physically connected and compared with that which he seeks to learn about. If his study leads him into higher realms, then of course the connections may be too narrow a bridge for such comparisons. If his daily activity is not consciously reckoned with, then he shall not identify himself with his surroundings or his activities. Here is a quandary: there can be an actual 'separateness' between the man and his reality, a 'separateness' which one would assume was the very same that the ego required in order that it be self-enclosed. But it is a separateness of self from self, rather than self from world, because in order to give over to those individualities he must protect the ego, unconsciously.
During prayer we are much alleviated from such conflicts that we are all afflicted with. The nature of living, the nature of coexistence, is that the relationships between our own ego and those without will always be in some measure, out of whack. Because there is individuality, this is so. However, during prayer we may refer all differences and all disturbances because of such, back to the One Great Individuality which encompasses them all: the life from where all emanations stream from.
In this way, we may defer conflicts that we ourselves cannot sight or remedy. Diffusement. If one should like to picture this diffusement, this 'making of peace', one will find that each may be kept to their own and guided back to their respective places.
It is important for a man to inquire deeply and become sensitive to his fellows from all kingdoms, and that the soul is impressed with experience. But regulation of such experience is not easy and quite often we perform in fits and starts; and especially when growing, when learning, we lack the suitable ability to make the road smooth, so to speak. What we find when one prays and gives over the ego in submission to He where there is no conflict, then there is but an enrichment of our own ego-identity depersonified. In this way we can meet with other individualities, from the perspective of the highest to the lowest, rather than the detail of the lowest trying to assimilate the highest. We can in fact incorporate all beings within our system, by these means, for even individuality has its place.
One word here also about demons. There may be demons of the past: literally beings which have cleaved to a man for their very vitality. There may be demons about, which contest his endeavors and find vulnerability a home for their own stimulation; and demons of malady which specifically encourage upset and ego-suppression. They too have their key signatures and whilst they are also difficult to identify, they may well be a secondary cause to the physical afflictions. For a man who is sensitive and 'open' to the wisdom of his worldly family, attracts by the very nature of such 'openness' all manner of beings who would share his experiences and encourage his non-resistance.
This is not to meant to alarm an individual further, but rather to suggest that it is best to keep this in mind, which we might add, will help the consciousness to exercise its fissures in response to unwanted 'alien' attack. It is not a question of fear but rather caution, and certainly not a thought which should provoke an individual into panic or suppression. One must never feel threatened, because in reality one never is. However, the asthmatic well knows the threatening nature of his attack and must work in opposition to such attacks, knowingly.
Physically speaking, the wearing of hats or gloves does assist one in the awareness of becoming self-enclosed- much alike to the binding around the chest. The constrictive nature of such enclosure may seem to be an aggravant in itself, but to some it will work wonders (although not too tight!).
It is wise when washing hands to imagine much unwanted emanations streaming out from one's being, and being absolved from their attractions to your personage. We are to 'free up' those participating forces and seek to dispel that which is not our own, at the appropriate times. It is not necessary to feel obliged to take into ourselves something of everything.
We must commit all extraneous individualities to their respective centres and pray continuously that this will be so. That there are times for definition as to our own identity, and that we seek to find this - yes, through experience outside, but also moreover, modified and predigested by the dynamic effect of the ego of Christ himself, through His discretion.
We may incorporate the essential life, and too harbor special relationships upon many levels. But in order that we may do this well we must also develop the ability to withstand and the ability to resist, whilst retaining our own identities.
The foci of the individual must therefore be removed and concentrated/distracted elsewhere, so that we may 'let go' of the cling-hold that we have by our very attracting. For it is through the overly active concentration on these relationships that we compel them to us for assimilation. It is not so much the case that the raspberry seeks to be made intimately known by us, but more so that we by our very encouragement make it so. Therefore the individual needs be practiced in 'release' and expulsion, as well as resistance.
The properties of water carry with them the key signature of the Heavenly Host. In water we find that the elements are transformed and there is sublime and harmonious attributes which will not aggravate as other substance may do.
Homeopathy works because it is the water which binds it, the water which carries those forces now unified.
Water as we know it, has power over substance whilst having the power to empower substance.
Take water with each and every meal. Contrary to opinion it shall assist the digestion, as the digestive process will be empowered to assimilate and extract only that which is pertinent - all else will be resisted and spent. The water as taken, will diffuse the emanations.
One cannot live on water alone, as there needs be fiery elements consumed for fiery activity in life. We combust inner conflict; the nature of stomach digestion is fiery. We actually are motivated (as in motion) by taking into ourselves veritable opposing forces which stimulate the vitalities. So in this way iron might require sulfur, and so forth.
Pure water is the physical manifestation of the Heavenly ego. We may drink of the water together and know of this.