Consent & Approval- 27th May 2002

AGREEMENT is a wonderful word: agree-meant. It implies that two parties or more have journeyed together and arrived at a place of mutual choosing. This place may very well be dissimilar to the one that they have formerly anticipated or chosen, yet because of their time together, considering, discussing, contributing and in listening with mutuality, there has been a point where the rays of their stars have crossed over in dear mind, illumined with a now happy intention.

When we go to someone for something to be approved, with a preconceived plan or idea, we are often seeking their consent rather than consensus. The path to agreement is difficult if not impossible, when a set proposition is formed within the will and want of the other beforehand. The forces to mutual discovery are blocked, simply by this formula of putting forth ideas, and the responsibility bearing down on the individual who has been approached is very different.

Firstly let us say that there is a supreme contrast between etiquette and its underlying reasons. Within the material world impasse today, many formalities are considered to be superficial to any reality at all. Yet in truth, within the unseen but underpinning realities, there are certain things that a man does or enters into, which will predicably hold very definite consequences for him. There are book-loads of customs, procedures and rituals in which the reality has been misunderstood or now unthought-of, but regardless is quite evident for the observant to see, that even today, it all goes to purpose! Therefore we do not discriminate to accommodate mere pedantry, but rather to better ourselves amongst the hitherto unseen qualifications.

Now when it comes to one individual approaching another requesting their consent upon a matter or an action, there are two things resulting from this initial request. When we go to ask for consent for something it may be that we go to another because:

1. They are somehow involved in this area of our lives already and this will affect them.
2. That we should like them to be involved in this area of our lives and that they would willingly participate in something further.
3. That this consent would ensure that further roads were open to things other than are being asked primarily, yet implicated in the answer.
4. That because of one or more of the above we genuinely do not want to proceed against their wishes and therefore need to know their true reply.
5. That because of one or more of the above we cannot proceed without their consent, and therefore need to know their reply.

If we were simply looking for a point of view this would not be a matter of consent sought for. If we approach someone with a distinct concept on something we seek their approval about, then we are requesting a definite reply; and just by our very asking alone we are involving them in the outcome in a manner of speaking. 

The first consent we are asking for in this process is one of consenting to reply. Once this has occurred the individual is karmicly implicated thereafter, and subtly knows this - as we do also. So it could be said, that simply by asking someone for an agreeable point of view on something you propose about your own life, commissions from them a form of impending involvement. Likeso and commensurately as well, we are also bound karmicly to consider their position, for the very minute we have asked them we have entitled them to have an answer.

And so, it goes initially like this:

1. We approach someone asking for something in particular, and/or consent/approval about something concerning ourselves/themselves and/or others.
2. They have been given the initial choice before their soul of replying to this, or turning away from the situation completely. Arterially this is the right of all individuals to choose their involvements.

If having decided to enter into this complementary decision-making there is an inner knowing from the respondent as to his implication within this matter now put before him, he will sense the very weight of the karma there for you (and also for him therefore) and deliberate.

Now comes the interesting differentiation between what takes place after this! How many times have you gone to someone and asked them for something which they have consented to, but you have known that their heart was not in it? What exactly has taken place when this occurs? Today we discuss that there is a very real and outstanding difference between one issuing a consent for something or experiencing approval. 

Arterially, a person knows immediately when they feel good about something. This is the point of the arterial knowledge, the inner referral which takes us most quickly to our confidence with Father God, into His Silent Contemplative Knowing where we may view our own heart without disruption, away from the will and wanting of others, protected from the waves of desires without, safe from even the past karmic recalls, but simply flowing from a current knowing of one's own true self. We can acknowledge immediately what feels good and right for us. 

If someone has asked us to be involved somehow in at the very least (and this means a lot as discussed previously) with our consent to something proposed, and we feel good about it, they will experience our approval accordingly. This of course is most probably what they are looking for. Yet it cannot be manufactured or pretended. If the heart is glad or understanding, if it is delighted, hopeful or commemorative, if it is enlivened, enthused or inquisitive because … then there is a palpable approval experienced by both. 

Now approval does not indicate the rightness, the correctness, the justness or the freedom of any situation. But importantly - though we can never determine physical outcome ourselves, by ourselves - it does mean that the involvement with both parties is wholesome and properly tenured for times to come. 

But given that you cannot 'fake' responses arterially, there is also a situation whereupon the individual who is set upon to give approval does not genuinely feel good about this (or inwardly the karmic picture either; even if it is simply doubt or lack of information etc. prevailing in the doubt). Then it can be that rather than displaying disapproval there is a measure of 'giving in' and trusting the other in their wishes or demands and offering consent. 

So today we have defined a difference between these two seemingly similar responses. Approval is given in accordance with the Arterial Self, whilst consent though decided, goes contrary to the arterial response. To recognize this within ourselves and others and begin to take notice of what is occurring is very, very useful indeed. 

In a moment we shall review the karmic implications of both, but also to add here that there are many situations where the consent from one unto another is quite forced. With a salesperson for example, it may be that they are quite willfully demanding and incorporate into their lives this routine of ignoring the true response and actually enjoying the 'conquest' of the consent, without realizing what is lost in the process. 

You see we have freedoms to remain who we are at all times. One of these freedoms is highlighted in this simple transaction, in that a person can say 'yes' to something, yet not negate themselves completely in that affirmation and involvement. 

Often we are given decisions to make which are presented in an innocuous way yet have considerable consequences. All decisions are important to the soul. Every single one weighs in concerning the future forming of the individual to come. 

Many times decisions will come to us which truly appear to be irrelevant to us because they are couched in terms of their affecting only others. Yet the truth of this is, that every time we decide something it affects ourselves, for the soul does perceive our brother as our self. There is no discriminating factor which says that one thing is all right for another besides myself. As far as the soul is concerned it is all one of the same. Our love for our brothers is quite naturally, as the love for ourselves, and the pictures given to our soul within the environment of decision-making incorporate the lot. 

So one can see here another complication when we are choosing something for another. Although you may presume that it does not matter in the same context, it karmicly, ethically and actually does. What you do consent to for them will most probably come upon you. 

So in the spirit of freedom you may have judged it better to go along with their wishes; perhaps you did not want to be or appear unkind. However, once you are involved, the advice here is that it is better to go by your own instincts and have for them as you would have for yourself, and be clear about this. If you are in doubt about something which you have been asked to be positive, it is far more secure to be clear about your arterial position and at all times demonstrate that, rather than be 'open-minded' or give way, determining that it is only their business after all, when in reality by their asking, it is now yours.

Dancing in the Ten Dark Worlds- some further comments

QUITE often when we propel into fear there is a bodily reaction and the fingers themselves may tingle. This is not only physical, but displaying a withdrawal of the forces in an immediate reaction, attempting to disincarnate from the situation itself.

Fluid at the extremities, arthritic deformities also, all can be reactions to fear which has caused an aggravation of its own. Even disorders of the nails can tell stories of fearful episodes.

Here is a very helpful exercise to calm the forces, should they excite in an obtuse manner:

We can recite the Lord's Prayer being mindful of the instruction regarding the station of each force as it conducts its way through each ending. If you take some time with this exercise there will be a relief out from the fear that inflicts you. It is surprisingly corrective simply to contemplate.

Our Father, who art in Heaven, hallowed be Thy Name,

(First finger, passive hand - Will of the Father.)

Thy Kingdom Come,

(Middle finger- The withdrawing powers to take us back to Heaven.)

Thy Will be done,

(The finger of obedience - third finger, passive hand.)

On Earth as it is in Heaven.

(Reverence, the power to surrender to God- little finger.)

Give us this day,

(First finger, egoic self consciousness of the present - active hand.)

Our daily bread,

(Containment of our strength and ego - middle finger.)

And forgive us our trespasses as we forgive those who trespass against us.

(Third finger, of strength - active hand.)

And lead us not into temptation,

(Sexuality - little finger.)

But deliver us from evil.

For Thine is the Kingdom,

(Two hands leading up to heart meridian.)

The Power (left hand) and the Glory (right hand),

Forever and ever.

Amen

Here is the equation of the two hands in relation to the will, the higher will, the developing ego, the higher ego and the ego absolute. 

Know this: The forces of the will when summoned for the purposes of one's own discipline/curtailing/action with love (i.e. giving, laboring, creating, equally engaging) purposefully and with the desire for overall betterment, these forces invoked in such a way will increase the strength of the individual's egoic velocity. When Christ meets the Father and the two wills are aligned well, all is well.

But if the forces of the will are invoked to overcome another will, to be matched and fought with, or if the greater will is tampered with by design (i.e. attempting to manipulate the Angelos) for self profiteering, self motivating, self orienteering, then, very abruptly, fear will result by consequence and immediately curtail the actions of this ego.

You see, being strong in oneself - in the development of ego, in the consciousness of the 'I', in the sense of awareness of self for need, want and differentiation, in egoic and creative possibility, in overall capability - this strength of higher character is passively defined.

Dictators crave order and exhibit the qualities of Christ that they perceive to be correct, but do not understand that one cannot impose harmony amongst others; one cannot require compliance in anything in life. You may personally work to achieve the best end, you may hope others will follow your example and you may pray that God's will be done. The dictator will suffer from enormous episodes of fear which will incapacitate him terribly until he stops directing his forces in the way that he does. Or in the worst of cases, if he chooses to purchase an artificial strength to bolster his ego (through demonic possession etc.) he will weaken his ego and risk permanent dissolution. This of course is rare thankfully, and this end is dissuaded largely by the very gifts fear brings in relation to the misspent forces we are studying.

One can see often the strong personality finding ways of reaching this 'harmony' and compliance amongst those around them by working hard to get them to submit agreeably, because on an intuitive level they know that if there is no clash of wills, if they are not caused to bear down on those that disagree, it will go easier on themselves, in relation to the nervine outcharge.

They may believe that they are trying to please people, however this is more or less a superficiality which sets up an overall picture which they have imposed of what is perfect. Randomness and other wills rarely are 'allowed' or tolerated, because

1. in a limited view 'harmony and order' require predictability and
2. the fears accumulated have rendered them too weak to accept change and difference.

When crossed or upset within their own will, they cannot meet the challenge - they are inflexible - and often walk out or cease communication. The fears increase to such a level as well, that they are inflexible and rendering themselves incapable of dealing with any scenarios which hold reality other than their imagined 'harmonious' interchanges.

This is one of the main reasons that we may go to the table grace and pray:

That which I do take for myself, unto myself,

That which does sustain me:

Be it filled with the fire from the Twelve,

And so divinely imbued,

That I may tolerate life, and life shall tolerate me.

Toleration suggests a perfect tension between the participants of life's expression. We cannot dutifully ask for more. There would be little point asking for almost enough toleration. If this was in nature, that we only realized an almost enough toleration, the combined effect would become the ruin of all. Conversely we cannot ask for more toleration. Once reached in a balanced exchange it cannot be improved upon. Perfect tolerance is perfect tolerance. It does not favor one against the other. Do you begin to see?

Fixing ourselves within the picture of Creation in our attitudes, needs be respectful to all other beings within the design. This is our first position and it is important to the heavenly graces that we adopt this aspect within our own nature. Out from such respect it becomes unconscionable to try to exert one's will over another. If another person seriously does not want to do something, then it is a matter of the highest law that we should not require them to do it. Christ does not make Man submissive; Father God does not either. Men have not the license to even conspire in any way to do this, and if one does mentally, willfully, psychically, physically impose themselves, then the inflicted may react back as they see worthy of deflecting the force thus directed at them. 

A man who is genuinely strong within himself may attempt to 'become Christ' within his egoic activity and go further than He might - extending himself to affect others with his will, and become weak and cowardly in contrast to his true nature overnight. The exertion of will does not even need to be sinister for this to occur. This is why we mentioned the very saint becoming inflicted also with this grievance. 

The moral man would have all others the same - this is understandable. He may well exert his will out into the world, out into religious spheres of others in conversation, over family - and sadly and especially, where there are employees to overcharge and regulate … All of this beckons an action of will whereby the one individual may well go up against another in direct contest, and his intention will be to win over the other/s and set 'rest' or harmony or order to the situation. Whether this man is poorly motivated or morally moved, the consequences of the fear coming down upon the ego in retrograde force will apply, and he will be temporarily crippled in his will by this action.

• The wife who would will her husband or family to do, be and present as fits her concept of harmony and order, will be fearsome and nervous, upsetting the true ecology by the demanding.
• The son or daughter who would set mentally against their family and beloved society, displaying great will and strength, will cringe and be weak in sense of self nonetheless, raging, complaining and demeaning themselves in frivolity.
• The politician who invests his own ideas into the mix and begins to forge his way before others, will have night-sweats and black holes haunting his quiet moments.
• The priest that takes over from Christ, and departs the holy charities, filling with ambition which takes away from the freedom of all possible consequence, will affright of himself, and he will begin to believe it is the 'evil of the world' that he is witnessing.
• The positive thinker that believes that there is a magic which will increase their personal beneficence, will equally scare themselves continuously having to work a cycle of reaffirmation with desperation.
• The magician who summons the elementals and the Angels, believing that the creative will works to fit in with his personal designs, he too will open doors to the hideous faced demons by his own exertion, and become caught in a sickening paranoia.

It becomes more important than ever, as we go on to develop our Christ-given strength of the 'I' and be given its commensurate power of will that goes with it, to practice a drawing back into our passive powers when it comes to the conflicts beyond ourselves. We can observe, discern and decide what is good and what is not. We then must take responsibility for ourselves alone and our involvements there. 

Where do we want to be? Who do we want to be? What do we expect from others? Are we motivated by fears that are so close to us, that we have borne for so very long, that we now think of them as part of ourselves and shrug off as some distinct trait of our own nature? They are not. But they are shared by all.

All of these fears mentioned above in the retrograde grava, are short-lived and inspired by the willing in the present. They are not in any way permanent fixtures (or fissures) afflicting our being, our personality or our consciousness. 

Working with the Lord's Prayer in a way which is mindful of the forces as described above, will alleviate the past problems as quickly as is done. Then the work on the willing day-to-day begins. This too is remarkably easy. For - now wait for it -

where there's a will, there's a way!!!!

Goodluck!

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10. Fear of misfortune

Finally we come to the other little stout fellow that does not try so hard as his brother, but sits upon the passive hand with positive and virtuous qualities: nobility, generosity (of spirit as much as with wealth) and the nature of the upstanding soul; integrity from the highest point of being. Here also we can find the seed of fear which doubts the ongoing goodness of the Heavens and of Divinity and shudders before the prospects of dire misfortune.

Here we have our own selflessness meeting the 'I am' in a very awkward place. Selflessness is primary to all of our souls. You might not know it, you might not recognize it, but in reality all individuals are quite selfless firstly. 

But then the other fellows speak out quite audibly protesting this chap and offering their ideas. The growing consciousness is keen to find that which is profitable for it alongside the natural loves it holds and a piety for the divine; yet with dual carriageways this must follow. 

How to temper our own needs with the callings for selfless intervention? How to be true to ourselves and not to dismiss our Christ-given selfhood with falsities which hesitate or become compromised into lying or yet further difficulty again? This is again the province of the thumb also - to usher forth the grace of divine congeniality, the generosity of the gods themselves, of the lavish and abundant nature, of the prosperity of life and the hopefulness of new life as well.

A fear of impending misfortune often follows false expectations; because it is a gift also - of forewarning - that things might not go according to the personal plan. However, in the larger picture as is known by the entire being of the individual, the spiritual worlds are both comforting and comfortable, and all becomes good fortune in time.

Further Comments

Dancing in the Ten Dark Worlds 9

9. Fear of losing favor (public face and affection from loved ones)

There is a thumb on the active hand which is compliant and good natured, responsible for humor and great fellowship. The exaggerated fear of losing favor amongst the community or family is elemental also to attempting to please well. 

It is no surprise for many to note the ill health you can witness in those individuals who work very hard to please others. Usually they appear as stout and rounded as the little thumb. But some just develop a head which looks like a thumb. Or perhaps the thumb itself becomes overly large and more obvious. They carry a grave fear of being alone, of losing the fellowship they seek, of being all by themselves. 

Whilst it is virtuous to inspire congeniality, it is not conducive to fellowship to seek it out for selfish reasons which require that we are much loved by it - if you get the point.

Fearing failure, being motivated to avoid rejection, is not necessarily thinking lovingly toward the company you are seeking the approval of. In point of fact you are presumptively pre-empting a war. The fear here of disapproval and of losing face comes from a false pride and an over inflated view of both yourself and of others. Expect nothing and no disappointments, and have fun!!!

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Dancing in the Ten Dark Worlds 8

8. Fear of the dark (magnitude of God)

This fear strangely, can afflict the most reverent of souls, and yet is off-springing from that digit which stands for just that - reverence and the power to surrender to God.

This promotes the greatest humility and passivity to contemplate and experience, but does also create it; almost and sometimes overwhelmingly, to the point of becoming terrified at the very greatness that is around us. 

Part of the deal here is to take on and look for the courage of such a truth which lives within us. With the little finger on the other hand we were looking for the courage to come to others and be seen by them - the theme was of exposure. With this twin finger we are afraid of the dark conversely, and are seeking the courage to see God.

Many wish for this, but know how unbearable beauty can be, let alone the strength of this truth, of His Glory. 

We may fear Him in this aspect also because He is quiescent to us in our day to day consciousness. The thought of leaving our consciousness is quite frightful also, just as the prospect of dying is alarming as well. So is obeisance. So is the notion that we may depart our obeisance and possibly disappoint Him. Such are the fears associated with the darkness and this virtue.

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Dancing in the Ten Dark Worlds 7

7. Fear of exposure

The little finger on the active hand designates sexuality and the various aspects which are divinely related. Essentially this is a force which is current also. We have, in this active virtue, an ability to combine with another distinctly different power, and to creatively manifest something yet more different again a'further. So although placed on the smallest of digits, there is a talent here for receiving more than one personal force here, and a requisite also for being open to receive these forces. 

Some individuals are secretive by nature and quite fearful of having their 'true selves' revealed. Some, by choice, do not seek to combine on any level - physical or spiritual - and do not feel prepared for the management and interchange of vitalities as are necessary in the description above. 

In part of course, these interchanges occur regardless. Everything we do, even in sitting in the quiet, brings life into us and we to it and there is a sharing, a combining, and something else resulting from that activity. However, for those who have a fear of being exposed, the individual carries shame, a shame which is generally put upon them from one major event earlier on, and lastingly inhibits them from a real and meaningful intercourse.

Whatever this shame began from, it had the kernel of this person feeling less than worthy. Somewhere at sometime the forces which rejoice in becoming very important to others and to the expectant cosmos, become inverted into a tangle of confusion. 

Fortunately the source of the shame - the event itself or simply the original feeling - can be found very easily by the man or woman who chooses to intelligently reflect upon this subject. Problems are never far away from us and always begging to be heard - which is very good indeed, should we wish to heal them and move on!
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Dancing in the Ten Dark Worlds 6

6. Fear of helplessness (lack of power in the world)

Obedience, by choice, is the theme for the corresponding finger on the passive hand (known as the wedding ring finger) and is the foci point for this fear - being of helplessness and lack of power.

This fear is not about a lacking of strength or opportunity so much as it is about 'giving way' to something or someone we do not wish to give in to. We are unwilling, yet feel helpless in our situation fraught with compromise.

Frequently our sense of self, our 'I am', is contested to reveal or reinvent its identity. This is largely a very creative process. It is very beautiful and inspirational to even the higher beings that enjoy immensely, watching the aspiring being of Man create himself or herself out from a former person.

This individual task is especial to that individual. Although we can thank wholeheartedly the many folk who have contributed to our making, it is nonetheless a singular employment which is private and ongoing regardless. 

Whenever obedience is granted begrudgingly, the person giving way is walking in the direction of this fear of helplessness full speed. It is of course moreover a reality they are experiencing in the here and now, but also an aggravation for the future aspect of mind as well. 

There is no love transpiring in obligation, and no profit from those who give without really desiring to give in the first place. For the individual who persistently 'dogs' around the orders of others there will be a repeated fear of helplessness haunting the in between hours of their 'duties'. 

This also applies very much to the debilitating attitude of spiritual aspirants who believe their future investments should be just a chore. Without a true willingness of self, the self can never be invested and the acts are but superficial.

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