The Insolentry of Grief- 10th November 1992

MEN are by nature of spirit: joyous, rapturous, creative beings who delight in all universal offerings. It can be said however, that the description would best befit a deva or an angel, rather than be actual to a man. Even if one were to peel away the layers of personal remorse and acquired stupidities, skeptically one might find acknowledgment of the above statement difficult. And, one might add, particularly when men encounter deep and painful sorrows are they disproving the notion that grief is yet but another false garb, containing an otherwise buoyant and joyous being.

Much of the concerns, the grievous concerns which afflict a man within the world, apply too to the lower houses of Heaven and only to those realms which can accommodate sufferance and discord. The land of upset does have its borders which the journeying soul shall indeed come to know the end of; and upon venturing further shall be required in passport (of sorts) to enable him into the splendid realms of actuality.

Oddly enough, those sympathies which nourish the soul and awaken him to: pity, charity, concern, etc. - those very sympathies developed will afford the soul the opportunity for passing through into the higher worlds. And yet another paradox! Except to say, that a cold heart could not find entrance in.

One has to remember that grief in the long run is in place because of its purpose. Now it may be that philosophers may query the systematic logic of this, but we would argue that 'spirit' sees system and purpose a little differently to us. From the point of view of Heaven, all manner of priorities vary from those we set about to 'logically' maintain in intellectual precedence. And so to say that grief firstly, is for a purpose, is also to add: as are all realms of experience and phases of being.

Grief is not in place for suffering simply for suffering's sake, nor for 'punishment', nor for the reason that some devil presumed the upper hand. All of these points to the negative are important ones, although many will disagree.

We may examine the consequences of grief upon a man. Firstly, the man is forced inward and for a time has pushed all knowledge and receptivity of the outer world away from his concerns. He separates himself - divorces himself from that which he identifies as having caused the pain in the first place. Introspective and in turmoil he contracts and confers not only inwardly, but upwardly: addressing and imploring the higher beings (and his higher being) for solace, for assistance; even for escape.

Now the grief itself has been termed an insolentry for two reasons:

1. Because of the manner in which the man does veil himself from the world during the episode of grief.  
2. Because the grief itself does properly belong with the concerns of the world and the soul attempts to take grief into realms in which the reality behind it no longer exists. The suffering is vanquished, but the soul who has adopted the grief does not know this. Only when it has 'dropped' from his being can he see that he has carried it with him.  

Even folk do this shortly after death, if this has been upon them at the time of their passing. And it can be difficult indeed to strip them of this and their prolonged suffering. It is like looking for candy in a butcher's shop - all eyes are upon you! (Bulls-eyes!) 

And so the question is: How does one temper the reality of grief within the world with merriment, which is inhibited within the soul. (Merriment, not to be confused with false merriment – joviality - but true merriment. Ho Ho Ho.) 

Self-consciousness provides for the spectator of the participating consciousness. This spectator: the 'I Am Not' (I am knot), as you would have it, comes to feel separate from the world which it views; for as a working perceptive consciousness it is separate - as a man he is not. As an individuality he is different, differently defined, self-defined. 

That 'spectator' within all of us can be removed from criticism, and positioned above the general cares and woes - particularly in times of grief it shall remain there. This is not to say that this self-consciousness is not colored with preference or even emotion, but that there is a protection from overwhelming sorrow in this divorce from personality.  

One can achieve this by knowing within, that no matter how gruesome, difficult, perilous or cruel conditions may present in the world, they are not permanently real, and nor do they affect us in higher realms after death. Our loved ones will endure, we shall endure, as we have done so all along. And there will be compensatory joys and much renewal, even though we may be 'open' to a seemingly treacherous existence in the here and now.

It is good for men to hear truth such as this. It is wholesome for the soul within, because truths have a way of resonating health. The soul does and will respond. 

There is so little true consideration given today. This is why meditations upon 'simple' but potent truths are so lively and helpful. Contemplating truths which are essential to being, assist men with rhythms, development, order, and most importantly, returning to the awareness of that happy being which in truth is inside him.