IT need not be a compromise to the gentle approach for one to be prompt and poignant amidst the sea of static indecision. One may be composed, and therefore restrained to a point where they are neither wasteful nor embarguous [from 'embargo' -Ed.], whilst also so composed, that they may direct all attentions accurately, focus intently, adhere to activity purposefully and acknowledge a recommended path to follow.
We may leave much to Heaven to decide for ourselves - verily and indeed, we are obliged to do just that without remission. Also we are periodically entrusted with our own fate to create and to affect such destinies for others also; whether carelessly or with absolute effort.
When the time requires assertive and powerful action, it is a response to an opportunity presented before one which may be of their choosing to grasp and maintain, or let slide into nothingness, absolution and resolution. All of our training, all of our praying, all of our contemplating, all of our deliberating, all of our testing and all of our weighing, shall contribute to that moment of mighty decision when a choice is put before us.
A 'heart' evaluation does not always come to a man easily. Today we shall review why this is the case, for most certainly it is relevant. It portends to the first question of Man's greatest upset, that he does not know himself well enough to be the lofty soul in actuality. Were that all men lived, loved and worked heart first, then there would be no disagreement of perspective or goal in the larger and lesser communities.
When we confer with ourselves we are often persuaded by recollections of associative situations - as well we might, as useful a gauge these recollections are, however we cannot completely draw from our experience of the past to fully make measure of a present situation.
As we stand to greet the events which demand of us, we are to appreciate they are fresh and new, and it is best not to view them with a mentality of sameness. Droll thinking expires life - it can actually disfigure and corrupt the vibrant thought-activity which abounds our immediate locality. An inept man who half-heartedly meets the day, brings certain desolation to himself and those around him.
Consider, contrary to this, the disposition of the imbecile who is overcome with joy anew for every single happiness, every wonderment. He has not the contempt of familiarity, he does not hold the presumptions which disappoint, he is taken with as much happiness where possible and gives to the world from this very jubilation. His soul has actually more of a connection, than a man who maintains the properties of intellect and rationalization. However the imbecile has relinquished much by way of self-determining his fate. For the lifetime in which he rests there can be little or no dynamic interaction and his gateway of experience shall be of a harvest more equivalent to that of a child's.
When a child enters into Heaven they do so with extreme peace and happiness. The review of actions passed and to be accounted for, the appeasing of personal demons and ghosts, the follies and the insolentries, the sorrows and the hatreds - these are not applicable to a child whose term is incomplete. He comes to Heaven much as he left it, returning with only happy reminiscences of all the wonders which comprise a life. If there has been grievous or painful occurrence, and their little history has been marred with unhappinesses, they shall not take them with them after death, as such trials at an early age are not incorporated into the being which is abjectly reliant on care.
This leads in to an interesting arena of thought where there is much debate. Many grown men and women have 'drawn out' into their consciousness grievances relating to their childhood (prior to the age of 7-10) and experienced such sorrows as an adult because of the grief exhumed. Now because it is that the recollection - which may or may not be accurate in the clairvoyant recall - has been summoned, it comes not to the child, who is separate and innocent to its qualities, but rather now to the adult who is responsive and interactive in a fully conscious participation. This brings the 'problem' as it were, into the immediate present - when we suggest, there was not a problem to be had before. The practice therefore, of inciting traumas and griefs from an adult who would not otherwise acknowledge them, is questionable. However, memories which relate to a child who is passed the age of seven (or ten, depending) may carry with them implications in future behavior.
So we are led to ask, how marked are we by our experiences of the past? And furthermore, to what good purpose?
Decidedly, we draw upon experience and incorporate it in our being for better or for worse. It is, as they say, all we have. It is not enough to borrow said recollections. We cannot incorporate another's knowledge or wisdom into our own being as it is with their signature alone. We are obliged to earn every speck as though it be a granule of gold. Equally we may not impart our wisdom lastingly upon another, unless they receive it willingly and experience it for their own; whilst also there shall be a little of our own being marking that very insight or teaching thus shared. It is the way. This makes for a very personal exchange comprising the integrated sphere of larger comprehension.
We are fixed in location in relation to our shared understandings. We are levied and proportioned according to our net value in being. We are further committed and expanded by inner development which pushes us as from the inside out. Our merit, our worth, is dependent upon the richness of soul-activity claimed knowingly. If we are impartial to the world or to a thought, it is impartial to us.
If we evoke certain memories to coincide with present-day occurrences or projections, it is preferable to realize where we can, that the past does not mean to mislead us - it is true to its own. However we must necessarily distinguish and discern those differing aspects which do separate that which was from that which is, or that which may be.
Here is the tool for a fuller consideration: active comparison. It means that we are not content to simply make a primary association, that we are prepared to extend the review thoroughly by advancing our recollection in comparison with the presenting facts before us, and finding the points, fine though they be, that do not match. Then when account is made as best can, we may refer firstly to our immediate motivating sympathy.
The heart is always cautious to judge and quick to embrace. Men seek rapport naturally, and flinch from dissension instinctively. The fact that we are quick to fear or even quicker to retaliate is usually because of a mismatched association which lends itself to said experience.
Chapter 13- Religious Studies: Recommended, Part 2 - The tending to bonfires and barbecues is a stimulant for the inspiration – whilst also, if there are others present, a wonderful community, communitive i...