AT the uppermost altitudes of Spirit, in that place of pure Holies, the seat of God, there is but One, (that we know of) that may journey to and from and meet with His Father with full self-consciousness; an awareness which is equal (in part) that they may be of one mind together at such interludes.
This is the all-presuming of the Christians who enter into the highest mysteries of which there is no way possible that anyone could substantiate. . . or argue. This is the first tenet for which we suppose all else; and by the power of Christ we are afforded the audacious means to partake in His realities (as He with us), that we may realize their somber importance without personally needing to qualify or examine piece by piece.
God became in Man and Man becomes in God. There would be no other way for us to reach up to the summit and extend our beings back to our cradles of beginning. Christ has made it so, that we: the fellow children of the Father, all share in His higher Worlds; that we are not downcast and divorced from the very greatest, the most splendid, the more brilliantly radiant, the noblest Divine Realities.
And Man is yet to know himself.
Solitude is a remarkable commodity. Solitude is a great illusion, but nonetheless a real one. How is it that there are those aspects few may share, which isolate a man in his times of grief or great joy, in his thoughtfulness and true expression in which he feels set apart and alone? In solitude we withdraw to commune with our souls and with God; we retract, we contract, we consolidate and examine. Solitude is associated badly because it is mostly the unfavorable times within a man's life which may prompt him to go inward in this fashion, when in reality it is this capacity to do so, from which he shall recover from his unhappinesses and find the renewal he desperately seeks.
However, the aspect of solitude: i.e. the ability for an individual to experience his individuality and ignore the transpirations of an ever-full and buzzing Cosmos - allows for him the private attention from Father God, and if addressed, from Christ, his first-born Son, also. As we say, that we are given to know Solitude within the busy sea of life is remarkable. Not all beings may achieve this and certainly those who are incapable of self-reflection are too dispersed amongst ongoing experience to be enabled to pause from their doings, and return into themselves and travel forth in prayer or conference. That we may retract into solitude enstrengthens our aspects of empathizing also. For empathy at its best is directed and chosen rather than suffered or maintained.
Let us explain: There are many beings that do resonate and empathize with those of their kind, or perhaps with those, which for whatever reason do hold influence upon them. In point of fact, the rain which hurls and gushes from the sky may splash you unwittingly, and there shall be an empathy between you and that rain, in that experience. Just so, there are beings who suffer the outfall from others. They suffer because they have not the ability to will otherwise or the choice in the matter, and are subject to their environment, subject to the influences, without respite.
To a degree a man may feel that this is so with the ceaseless quirks and quarks of bombardment. However, there is his solitude which will save him, and there is also his ability to go where he will, in directing his self-conscious subjugation, sympathies and finally his enjoyable empathies from which he shall come to greater being thereby. This verily, is the gift from the Gods: to willingly arrive at such understandings, provoked initially by curiosity or (when advanced) by love, to find empathy at a choosing and enter into a relationship whereby the two individuals share qualities in that experience.
We have now come to yet another attribute for which we as men are privileged- that we do not have to be like so to come to the experience of it. Yes, we shall have the fabrication of all things from which to know by, but by the same token we need not be actively expressive in any manner to actually understand it by another.
Further to this is the quality of shared attributes/strengths, in a most positive and creative way: the ennobling of men by the mutual upliftment. This is provided for only because of Christ's empathy with us, meager though we be by comparison; that He seeks to know us, that we may know Him, for it is that the heart and mind are to be revealed and made known before true coexistence may be maintained.
Explanation: hitherto we have been confined by law. Law regulates the motions of all movement. Law enables coexistence. Law provides the necessary licenses within a presumed and apportioned plan. Christ sought to change that. He did not adopt a lawless approach, but what He did maintain and uphold was, that were the mutual heart and mind and position of one unto another to be known and understood, then there would be a perfect dance so to speak, proper consideration: a constellation which spun around each partner anticipating their drives, dodging and ducking at will, balancing their relationship unto another by the conception of what they are in relation to each other. In other words, a self-realised and self-motivated system which is at the same time supremely conscious of their fellow beings.
'Immediate' karma was in place for those who were to be restrained within the Law, that they should be 'bounced back' as far as they extended, that they need not self-consciously empathize, but rather were given, repeatedly, the experience of their own expression's endeavor. There are limited perimeters within this phase of being, for the karma in this sense holds everyone most tightly. The soul-review after death as given to men, was complementary to this and enfolded a man in the true meaning of his actions and activities. For the bearing of one's karma is compelling, but also can be consuming to the point of further distraction, whereas the experience after death in review enables a man in solitude to draw to himself those understandings which shall increase his ability of empathy at a later date, forever on.
Because of this benefactor to action, we are rewarded with a slack, a lapse of karmic intervention, which is not-so-immediate or impending. Although we are equally accountable for all that we create, we are endowed with the gift of redemption, redemption whereby we are given the opportunity to redeem ourselves, and are thus saved by that. By this we are advantaged a little higher every time; karma is not merely a corrective law, but has become by Christ unobtrusive to our greatness. This is an important point, because the grace of a protracted interlude - between action and karmic response - affords a man the time to strengthen in the in-between. He is savored with the after-death review, he is judged by himself and knows what it is that he seeks to refine; and he is held back until such time as he is capable, from those worldly dramas which he must address.
The criminal who commits murder without remorse is better to confront the loss of a loved one, (either another or himself) at such a time when he has arrived at refinement. If a man has no respect for life, then one more murder shall only indulge his gross defiances. He shall not know the weight, the true weight of his callous contrivances. Although this is simply put, and sadly so, he shall markedly recall that happening which a delayed karma shall bring to his doorstep one day, when he is actually above the committal of that crime.
Many 'good' people suffer drastic happenings, of which it is asked, "Why?" Though it does appear to be a terrible shame that karma still rises to meet one, even after they have long relinquished the call for it, it is often that it does so, way past the time of the first consequence. Furthermore, these good men will be sorting through the slag that has remained with them, and breaking free at a rapid rate, that they will be rewarded and jubilant when all is said and done. It is not a pleasant subject, for it is that men are innocent of their actions within the world - that being the very reason for the karma which we are subject to.
However and in summation, the Will of Christ is an imponderable. Just as we may not truly see the light but what the light illumines for us, we may only find the ways of His Will, rather than penetrate its substance. Christ's Will fashions the new Laws of Being; it has been His exclamation which has defied the 'old' ways throughout. Yet He would not defy His Father. So we may view the greater Creation as an abstraction for which our Father is not over-pleased at this time, in that changes were deemed favorable.
The Will of God is that first impulse which is Life. The Will of our Christ defends that Life and stands before Death (Death which mocks God) and balances its element of Defeat with Renewal.
(We shall leave you with that thought, hoping that it will not be overlooked. It is worthy of much attention, as there is such a strong fundamental reality which streams from it, that it is vital to your question.)