Ideals & the Birth of Actuality- 21st September 1991

EGG shells with their brittle calcium structure, begin fibrous in the developing and then bereft of the moisture content, discontinue flexing. Whilst passing through the bird however, they still may hold some measure of malleability and the conical sphere may distort slightly.

It is the tension and the ability to flex which will determine the timing of the breaking of the shell. Tension within and tension without. One can imagine the excessive force required in the breaking through from interior to exterior, required by the plant life within a seed or a chick within an egg. Would that mammals had to summon the requisite force to enable them commensurately to spring forth into life with a burst.

It is helpful to consider this impact when the environments meet in such a way at that time of birth, for a plant does have many stages of birth into this world, whereupon he greets the physical world, the same physical world, in different ways; so too with the embryonic bird and also too dissimilarly, the mammal.

With all of the force of a rocketship, the embryo plant bursts the encasing of the seed to then move forcefully out and upwards through soil to the land above. Then again the urge to spring shoots and later bud, which in turn will also ejaculate forth with enormous propulsion, expansion and expression.

Life is consistent in this respect. That which occurs streaming in through the form and the idea which lives within the higher realms to become manifest and realize actuality, does so with great movement and exaggerated expression at the outset when the proper time is set and conditions conducive employed.

Therefore we are not to be surprised when change greets us in our life with great impact, springing almost as if from nowhere; and does impact upon our circumstance with great speed and breathtaking propulsion. Even though we may make many a plan and design to effect such change ourselves, even when the long searched and long awaited conspires to come to fruition, we may still find that the consequences come with an all too rapid approach. Of course the time when one needs to have the force centered most and summoned together in great magnitude, is at the outset rather than at the end.

There is an expression which concedes that rolling objects may gather much momentum; however the momentum will never exceed (in vitality) that initial force that inspired the roll. One is predetermined at the outset and if there is no effectual beginning in any phase of life, there will be a sombre, if anything at all, expression continuing therefrom.

Patience does speak to us of time afforded to proper preparation; the law also which dictates that there are outer requirements which must always be heeded, circumstances which must be worked with and worked through with cooperation. We must heed that which is, in cycles, in limitation, and know of that which will spring through both if the strength that sustains the life within is kept pure and unhindered.

If we have an ideal which is most precious to us, it is of the first importance that we guard it and keep it safe. Too many corrupt their ideals by forcing an early birth without the patient understanding of timing and of proper circumstance. Also the ideal of itself has not matured sufficiently or gathered enough vitality to express itself well enough, to make the initial propulsion into expression. Therefore we must keep our ideals warm with care and nurturing and protect them until their time of birth.

So many expend the vitality of their thought, of their contemplations, which would ordinarily give over to their beloved ideals, and in thus doing so they dissipate, dissolve much which has already grown so far. Idle chatter may be injurious to our growing ideals, also too, incoherent speculation which changes this way and that, deprives the original intention. For man may well learn with great creativity, to begin to effect many wonderful changes wrought in soil of circumstance (well and truly manured at present), if he could but learn the ways of intention and of keeping a fix on such intentions.

This is not only a case of desire, design and will that is required. It is also determined upon whether or not the original ideal is in fact capable of sustaining much life at all. For there are some thoughts we hold which are not creative in nature at all. To life they offer nothing, save perhaps some answer to one's personal whims and wants at the time. Therefore we must review continually that which we fix our attention upon and desire to be, in order to know the true value and be mindful of this.

Usually however, the man has come to limit his spectrum of ideals and of that which stirs within the heart of longings, and inhibits such creativity in all domains. It is as though there has been some measure of failure in the past and this now deters him from trying further. Also too, a man may have misread the signs and not acknowledged those times which were specially designed and put in place by his creation. Through this 'blindness' to the correlation, which is split somewhat by time, he cannot readily perceive the circumstances surrounding him to have come from that of his own making. So he ceases to work for those periods in which his ideals may ejaculate into his world and become manifest. He becomes complacent and rather determined to survive those conditions as given to him by another and another, and he settles down into a life of quasi-participation.

So many options! So many choices! It is fine to have the potential capability to extract just about any reality one might choose and inquire there further, but it is also a matter of capability and adjustment, and an acquired skill coupled with a cohesive constitution which knows that which it seeks and why.The child demands what it wants at the time of the very wanting and cannot understand why this cannot be so. This is because in the spiritual realms there is not the hesitation, the gap as such between the desire and the actuality. If the desire is on target, so to speak, the actuality is immediately apparent and presents itself. This may at first appear attractive to some, however it can also be an extremely complicated medium to work in, especially when one considers our personal lack of refinement and judgment in depicting matters and drawing circumstances to us.

We may attract to ourselves that which we call for and be answered immediately. The Heavens are a' buzzing with activity and some designs are wonderful, whilst some are sporadic and governed by the young. Fortunately there must also be the inner capability of not only summoning, but controlling and transmuting those vitalities with forceful impact required. And so those who do create triflings have only triflings of vitality expended through them, and they do not interfere with the general scheme at all.

If we have a vision and that vision is particularly especial to us, we must afford it time to come into being, granting that it is truly worthwhile of our patience and of our loving design. For outcomes are only as good as their true beginnings, and we must hold to the faith that all intended outcomes are eventually realized. Therefore we must not be deterred by the wait, for if we lose hold of the vision altogether through such impatience, we have but a forgone conclusion of failure.

It is so with our hopes and our vision for a better humanity, that men and women may learn and continue to learn. We must not inhibit that which is afoot, already in the making. We must not ever predetermine failure by a disenchanted or discouraged outlook, but always hold to the grandest of ideals. And for us, we have been given that grand ideal by One who is best qualified, for it is through His vision that the world sprang from, and by His insights we shall come to know truly a maturity of soul.

From the Mountain Top- 15th September 1991

EXPRESSIONS of faith which are sincere are signatory and sealant, pursuant to the laws of actuality and consequence. If I endorse my said belief with an affirmation of pure faith, then I am putting to task a living representative with whom I should best prefer acquaintance with.

I acknowledge through affirmation that which is possible and according also, to the best of my judgment, that which should be possible according to God. In constant realignment, in vigil for that which is to remain most precious and holy, I give all of my attention, divert all of my enthusiasm, into that which is most worthy of solemn concern.

We walk the corridors of life's concerns in a semi-diffused light, and much is withheld from the vision that does not immediately present itself, unknown and unbeheld by us. Yet for all of the seeming confusion because of that unseen, both glorious and horrendous, we then may turn for certain guidance through to the portals of new experience unthwarted by that which would otherwise overtake and deter us.

We hold much ability to know inwardly and cohere to designs of the great and the glorious. We are aided and assisted in more ways than imagined. We are supported and sustained and granted all sublime distinctions. Our substance is that substance which is of Heaven herself and no other. As immortal beings who don imperfect attitudes, we are sometimes deceived by that which is essentially of our own making. Were that one had the eyes to see!

One need only to confer in prayer and through personal affirmation with He who is Holiest amongst the Holies. In humble servitude, with respect and reverence so given, be aware and intent upon the silent instruction which will flow through from question to heart.

We are offered choices continually and through this we are made strong. In exercise of flexible alternatives, in expressions which are characteristically marked, we come to be that which is offered to perfection, rather than that which is perfection offering corruption thereof.

The ordinary man is but one revelation away from these considerations that reality shall impress upon his being, and that certain clarity will be regained when sought and called for. It is something which no other may invoke within a soul, but that by all earthly experiences dissatisfying the soul, the soul is yet ever turned face towards Heaven and knows from where the divine sustenance comes.

If there is disquiet amongst men it is because of that correspondence which is of the law of the Earth rather than the law of the Divine. Many a man is unsettled and unhappy and knows not where to turn. Until the obvious becomes apparent within the quieter aspects of his being, streaming through to the consciousness, he shall continue to flap and unsettle the ethers surrounding and flowing into his being. 

When the resistance is least and one is open to that which is of infinite answer, then revelation will most certainly come. Not to deny the earthly offerings and instructions therefrom, but to be enabled to make contrast and interpret the earthly matters anew, for things are not as they seem and never have been. Our judgments formerly and that which we have taken for granted, presumed as complete or complete because of some haphazard idiosyncrasy within Creation, this misinterpretation shall be set aright and no more taken for granted.

There are tears of gratitude which are good for the soul, tears which express the wonderment at the workings of the whole of Creation. It becomes as the lifting of ingratitude, that we awaken as for the first time to the fruits of the world and the heavenly expressions borne by it. To come to the revelation of the King of the World, and the principality which is our fine domain, never to be disregarded or darkened by our disdainful misinterpretations, our active misunderstandings.

The power of the spirit is the square root of all evil. Evil itself admonishes us and taunts us for our misguided exploits. Never is one satisfied or rewarded by evil for evil. We are coerced or encouraged but never rewarded by evil. We are incorporated within a scheme which determines evil as that which is injurious to our being. In part, all that is or will ever be could become as poison to us; or for that matter, when ingested, digested and purified through us, will because of the effect of the Holy powers, become rectified and made whole and Holy again.

The terms of life require that responsibility firstly be accepted and carried on the shoulders of all men, that from that of littlest consequence to that which is of the largest, men will come to bear all responsibility for that which they choose involvement and participation with. This is irksome to some for they choose to ignore the consequences of that which they do create for themselves and for others, and also will not willingly make recompense when called to answer for that which they have made effect. Until this is acknowledged, that by our activities, by our existence, we are most answerable and distinguishably inextricably connected to that which pours from our being and makes impressions thus upon the world, Man shall continue to err, for he will not begin to wish that the ledger be balanced and set aright.

Secondly, one must affirm the faith with a commitment which exceeds all other matters. That we will not be compromised or set about to please another simply because it appears at that time the easiest or more pleasurable path to follow.

We do all bear our duties and also our conscience. Our conscience when obeyed, will dutifully instruct us as to which direction we are best suited to follow. We need not follow the wishes or whims of another man, for there is too much responsibility placed upon that man in us doing so, and also the possibility of greater error in that his judgment may be incorrect and out of line for us.

Yet we may consult the wise or the babes for advice and particular reflections and outlook. There is much echoed in the words and strivings of good men which may indicate to us a certain course of action which hitherto was unconsidered.

We must be certain in the knowledge that all things are put aright in time. That out of time, all that is and ever will be and should be does come together and find its correct place. There is no such thing as unrequited love, in time. Too often we live moment by moment and because of the nature of that perception of time which we are presently endowed with, we misinterpret the significance of that which we are experiencing. However, as memories are - that we know that there is much that was endured which as a memory imparts a different quality to that experience - we may acknowledge our experience in terms of recall at the time of the action, as similarly.

Here we find that part of the man which does observe from a higher viewpoint: that higher ego which is divorced from direct involvements and looks on without the all-consuming passion that the moment brings, but rather from the perspective of the surveyor. And it does help to withdraw with objectivity, into the perspective of our higher ego, in order to view the circumstance we are so entrenched in, in a totally different and less persuasive manner.

This is not to seek unconsciousness but rather the opposite. It is a shift in consciousness, from the personal pertaining to the direct present, to that: our individuality which is personally implicated but undeterred, which is what it is irrespective of the situation and the involvements - unhindered, unharmed and aloof from that which is of the perceived moment. The most devastating earthly experiences cannot affect or impress the higher ego in a way which is harmful or even irksome in interpretation.

Whether or not the body be starved or corrupted or put to some terrible use, or conversely is living at pleasurable altitudes, our higher man within us is indifferent in the manner to which our personal interaction, in personal concerns, becomes alarmed and responsive to. For the perspective is one much larger and incorporating that which is unseen by our consciousness - there is so much to be ingested that one cannot fully give over to the physical reign of activity.

When one man greets another there will be mutual consideration, not just in personal measure but also from the highest aspects communing thus so. This is where the exciting and most unusual part of the teaching enters into, that we are in fact, in this instance, quite a dual being dwelling in the lower aspects, represented within a daily consciousness, referring and conferring, with that our greater self. But we are one and the same. One is dispensable and one is not. It takes great effort to force a consciousness out into the limits of the extremities: of fingers and toes, into personalities and lower egos and all of the subtle (and not so subtle) substance, which is incorporated in lower man - as the General said to the Particular, and the Particular to the General.

To wakefully bear this in mind is of some comfort when viewing ones self and the world in which we find many a personality incorporated within. If we practice to remove ourselves and take an elevated viewpoint without personal prejudice, we shall be rewarded with clear insights and clarity of soul and soul expression.

Faith in these aspects presiding shall open those doors to capabilities which were otherwise thought to be impossible. However it is necessary also to remove such personal motivations and interests in order to achieve proper clarity of insight.

Concern- 15th September 1991

THERE is an expression that we go "two steps forward, and one step backwards"; and in relation to our thinking and our concepts, with a certain point of view, a direction in thought or concern brings us one step back from the advance to survey that which we have encountered or ventured into. It may be perceived as an act of hesitation, a guarded reluctance, but more properly it is a cautionary sense of proportional inquiry.

Moreover also, it does lead to sympathy when implicated and referred to one's own experience or recall, whereby the conscience itself is consulted and is allowed to speak.

When we take the time to review and to survey that which is set before us, we pull up the steed of activity and give over to that which is brought before us, either through our attractions or another's design. And in order to completely grasp any particular concept or for that matter, situation, we must allow for that 'one step back' rather than push to move forward continually at all costs.

Were that the General had no concern for the welfare of his army and was predisposed to concentrating only upon the next battle, the next victory, he should have lost his men through fatigue or hunger way before any fight was to commence.

Concern is vital and is good practice even when one does not feel desirous to employ the traction of sincere review. One may not calculate without concern. All rash actions which prohibit the necessary time given or effort afforded, are usually regretted in a later time when consideration is finally afforded.

The Passions- 14th September 1991

THE passions of men are rarely distinguished, sorted through and made singly apparent. Also concurrently, one may cite the representative passions in their outer and corresponding variants of expression.

Passion shall arise within a man or a woman, and if it is not realized in one certain mode of expressive release it shall be redirected into other involvements, bringing with it the 'charge', the exhilaration of such experience which would not be known if rather that element of passion had been performed and incited through other means.

Men may be stirred according to that which their consciousness is most encouraged and can give over to passionate remonstrations and exhilarated propulsions throughout, whereupon they have literally 'sparked' their desires - be them perfunctory to the physical world and their metabolism, be it through animal magnetism and its drives and physical involvements, be it through the sphere of artistic love of creation, be it through the aesthetic or mystical relationship, be it involving the passion of prayer, aspiration- even flagellation.

A man may be involved passionately with social involvements, working for justice or working for anger. A man may passionately embrace the physical world, and through such concentration on such becomes so entwined in that which the world does offer.

Passion itself is representative of that which we know to be ecstasy empowered. It is the driving force which is called down into that which we focus upon. If our conscious world is most comfortable with this or that sphere of activity, then our passionate expense presides there also.

Habits of themselves will for the most part negate the passions. Passions do thrive upon the unique and unknown, whereupon there is a realization, a confrontation, which through the propulsion of passion is attained.

Dreamers often reach out in visions, sipping from the cup of passion itself. The nature of passion is not to sustain but to enhance, to escalate; and it is sporadic and impulsive. It is not something whereupon one may 'level out' or negate indefinitely.

Passion is impartial to judgment or error, to morality or to immorality. Passion is the naive substance of an exhilarating fire which will be used as will, with no 'built in' disposition or characteristic afforded to where it is spent. 

It is a dangerous game that some men intend quite consciously to incite and work upon another's passions and therefore frailty. For rarely can men control at will that which is already ignited, let alone direct accordingly and specially that fire which has the power to enhance experience at many higher levels than already realized.

Men and women have not the awareness, but rather are casual as regards their total wellbeing. They may be quite misled by another through those passions which would speak to them of the great, the grand, and the overwhelming. For it does make for great impressions, just as color which has been enhanced or music which has volume increased - and men may not judge the quality of that experience by means of the passion-enforced vitality and measure thereby.

In other words there is much one may be shown in a darkened room which appears to be greater filled when lit, however the contents of that room was always the same before and after, irrespective of the one who instigated greater visibility. Now in that case one could thank the one for such an enlightenment, however it can be argued that one might also waste a fair amount of time in one room rather than viewing another of choice. Rapture may be very persuasive.

Passion enhances that which we experience and takes us a little further very quickly. So what of the darkened room? There is practically nothing which does not hold something of great interest that would not become amazingly significant to us. But one may induce passion for passion's sake and be so seduced by any experience that there is little to arouse the sensibilities without the exhilaration the passion inspires. Therefore if a man has the gift of inciting and arousing passionate inquiry within another, it may well be at the expense of deeper meaning, of discernment and of something which is, of measure, infinitely longer lasting. For as cited before, the nature of passion is not that of permanency or stability, but rather the very opposite. This is why the lower passions when indulged in and expressed, often call for quite obscure and obscene variations to what usually would satisfy the original experience.

Then there are those who through artificial means may take into themselves with pill, potion or intravenous device, passion which becomes all consuming. The exhilaration of experience makes for all experience, whilst so induced, to be ecstatic at first and then because of the 'sameness' of the impressions - to which the passion flows into - the drugs become ineffectual and are replaced with a habitual drive without the ecstasy experienced at first.

None of this is to suggest that we should attempt to become passionless people or that the student who does seriously contemplate the inner path should attempt to 'shut off/close down' that flow of passion which arises. For one thing, every man in one way or another, in one sphere or another, will experience and utilize passion. It is somewhat devastating to begin to close off from that which comes to us. But it is wise also to recognize the moments of intensity and times of relative 'lustless' applications, as being the same experience either enhanced or interpreted in a diminished capacity. 

Therefore it is primarily important, as to what exactly we choose to fix our attention upon, regardless of the level of experience thus given back. To know that there are fluctuations and to know to discern certain qualities which are the very nature of our experiences, rather than them being attained quickly and with greater impression.

In old age one finds much joy that the quieter pleasures of life bring. Roller coaster pursuits are regarded as tiring rather than fun. We must examine our reasons, our motivations, our intentions, for involvements; and also that which our worldly or conceptional involvements bring to us and to others. Not to measure the feedback of experience, for in spiritual pursuits there are many who complicate and mistakenly gauge their progress personally by the spectacular rather than the beautiful.

There is a certain competitiveness and aggressiveness whereupon we find that men wish most passionately to climb to the top of the highest mountain and overcome the odds, but the reason for doing so escapes them, as much as it does us. There is a good example in that. For what purpose do mountain climbers climb? If they pick a good day, with good conditions and a rather wonderful view, irrespective of altitude and whether or not it has been done before, well and good. But should there be the element of:

1. They have not exceeded themselves in this way. (Note the need for variety, the newness, the element of passion.)

2. Others have not achieved this climb in this way before. (Again the abject call for variety, which does not pertain to the actual climb at all, or their individual experience or pleasure derived.)

 3. The conditions are hazardous. (Who in their right mind would welcome such prospects, if not the thrill seeker inflamed by passion, rather than the experience of the climb?)

So from the above example one might see as to where passion and the interpretation of experience may go horribly wrong. 

Now it may be that a man decides most consciously that he enjoys the aspects of passion and prefers the sporadic levels of fulfillment and all that it brings; in other words, experience for passion's sake rather than passion for experience's sake. As with all potent brews of life-force one will find that moderation is best and the immoderate do eventually weaken and sicken themselves by the over-action, the over-stimulation, and the overuse of their involvements with this; as well as any other extreme.

At the expense of so many other attributes and so many talents which are so negated by the self-indulgence of the extremely passionate man, one may perceive within subtle bodies, much like holes, dark spots, where there is almost a death to some of the under-used regions within his constitution. It will expend the overall vitalities, and the balance for daily sustenance will be so overrun that the determining qualities from which a man is cosmically sustained do turn upon the man as a poison. That which is not received into ourselves in other ways becomes intolerable. 

If we are not to develop the capacity to utilize and channel the cosmic virtues - the cosmic medicinal properties - with certain talents and acquired expertise, we are then 'caught short' of those factors which enable existence and manifestation in this and that region. Thus over-stimulation leads to an arrest of other faculties and when employed and activated consciously with the sole intent of doing so, then the constitution is starved of the soul nutrients it could otherwise receive.

For it is one matter to come to passion through experiences which present themselves and are common to the progressive learning and interactions we thus naturally encounter, and it is a totally different matter to incite passion for passion's sake. It is as dangerous to a man in any form of passion, whether it be through the excitement of the sensuous or the ecstasy of the aesthetic, to employ passion for passion's sake and over-stimulate the need for overemphasized impressioning.

Just as a man who accustoms himself to magnifying glasses does weaken his sight, so too will his ability to perceive actual value within those gradients of experience, which are of themselves, wondrous, especially when come to through progressive attainment rather than by spurious, spontaneous and unstable exhilaration.

For passion may speak to us of that which we may encounter and attain, and will naturally come to a man in many varied ways. No man will be divorced from or without his share of passion. But better to hold passion as a 'sweetener' which says, "Here is the summit of this which you are so involved in. I shall take you further. You, through your desires, your study, your longings, shall come to know this better"; rather than you continually seeking out passion, not for concern or for the love of particulars, but for the use of the experiential opiate which fires and provokes, being then undirected with no channel of reason, interest or love.