Hints from Higher Ground- 14th October 1991

Panning for gold,
Panning for silver;
Bringing up much fish,
Much silver and gold.

The act of typing can 'eke' one into the clear of thought mind, sufficiently to respond to another's dictation. It is a translative concentration, which is trained to pick up and put down; and in certain rhythm, does so.

The typist is still free to think, or to stop, for that matter. It simply implies, that she/he may also assume the typing mode and perform the task of transference.

THOUGHTS are elusive unless directed into something, i.e. experience, past experience (recall). Formative speculation on the other hand, is like swimming in the ocean. Contemplation is directional and requires the necessary impulses within the man, who desires to go further.

Prayer supersedes the two, as it is with intent and larger impulses, which are both directed and rooted in higher aspiration. Prayer is always caught by that which it is characteristically designed to seek out; and always answered, for this is the nature of any directional impulse: it does not stream out indefinitely. One may assume that prayer is of the male aspect, whilst meditation, of the female.

888

One may rightfully come to feel dignity in thus proclaiming oneself to be a student of the mysteries; that one has made the contact, and then the affirmation that one is intent to inquire further. That there is conviction and seriousness, and with this a commensurate love and respect for their humanity; for there is dignity in this the higher motivation.

888

Leaving the world of men means to say, that one leaves the world of fragmented arguments and rifts which separate man from the higher worlds, leaving them to their respective regions and going further afield in seeking out a resolution for their very plight (of the moment).

Sometimes one does need go a little further than one's own home in order to administer a required remedy for those who reside, that are ill and wanting. It does not mean that one has forsaken those who cannot venture out for themselves, by this the pilgrimage for those otherwise inconsolable.

888

If one wishes to adopt strength of character and become sturdy in the world, whilst prepared to meet any other, then it is with much diverse opposition and protest that they shall firstly be persuaded against. For one's joy may be known to another as irksome labor, because the latter has not the qualifications of interpretation, has not the initial introductions that he might understand a heavenly translation. The confusion of those who mock, jeer and object, is making this apparent by such wild gesticulation. For who would really be concerned that another might seek that which is good and holy?- Only the man who has not the taste, nor the sight, nor the feeling for such. For to those who have witnessed the spirit in being, they would not deny themselves in guileful misinterpretation.

At times hate may seize a man and come before him and that which he essentially longs for; for hate is hateful, just as sorrow is sorrowful, by nature. This is all they know to offer and bring to the humanity that accepts them. Nonetheless, those who entertain hate and have stained their heart thereby, and all that issues from deed and from mouth have foul example to live by, and perceive not the grand alternative.

"Cast hate from your heart" is the message again and again. The cynical are so saturated and overcome by hateful expression. Rather than by constructive, objective, perceptive inquiry, the cynic offers no more than destructive criticism, which is motivated by his hateful condition.

By the way, have you ever considered that raving egotism coupled with self gratification is but another form of incest? It certainly is. At the expense of yourself, your dealings with your closest family member, yourself, can become by nature, incestuous - but that is another commentary.

888

If a man on a street corner asks of you for a coin and you have a coin, then you may give it to him and impart also some measure of kindness. Without the kindly intent, one might as well offer a shrivelled pea, for it is truly the kindness which he seeks, as this and not the coin shall help him from this sorry condition.

The man who will rob you of your coin does not ask for an act of kindness, as he would prefer to address you with great imposition. He seeks out your money and believes that he might take it. And taken in such a way, it becomes as burning poison. It shall bring him no happiness and no relief.

We pity the robber and think kindly of the beggar. We do not encourage the violent, and we resist their ruthless ways of disregard. However, it is not condescending to offer charity to one who has not what we have and asks us for small piece.

Equally so, one cannot abide by the man who should try to take the gold from the teaching - the one who does violently press upon you for such. We are all beggars in the eyes of Heaven. We are not at liberty to take anything for ourselves simply to satisfy some ungrateful urge, some lower passion.

We are all beggars in want of charity in need of Divine Grace and sustenance. We are as one beggar to another - and as helpless as babes. We have not the power of ourselves to prevail, and this is why we must repeatedly consult with those who are so much the stronger and wiser than we. If we are to give back only disrespect and contempt, then pity us. Pity he who would become only as a robber.

This is why we ask in humility, we do not demand what we cannot demand - wasted affirmations, poised for refusal. The embittered become so much more embittered, when they learn of their unfrequented callings, until they cry out from those dark and hidden places - whether with urgent pain or whether from solitude. He does this because of the desperate realization that he no longer wants to conceal himself from that which supports and sustains him.

What for, to try to steal that which is duly granted? As the long lost prince who has regained his identity and returns to claim the castle, we too may claim our inheritance, with many a battle and confrontation along the perilous trek made back.

888

And yes it is true that one and one make two, as far as it goes, except for this: one may not be solely one at all. One might hold within it a key, which when matched with another one, does make for three in the equation. And so we have 1/potential + 1/potential (more precisely 1(male symbol) /potential + (female symbol)/potential) = 1(male symbol) or 1(female symbol) (or even more) plus the original two. Mathematics relates to that which is fixed and perceptible in time on that particular level of perception, but life itself is never fragmented and held out from its contributing whole. The equation of 1 and 1 does not relate merely to biology. Equally so, one may never maintain that we are what we are. For we are with keys of potential and are as ever in flux; and we are not as defined - just as the fleeting intellect that presumes so.

Definitions may only take one so far. They are useful of course, more than that they can be supreme examples and representations, but are never to be confused with reality. An interpretation of reality is not the reality which it seeks to define or interpret.

We are again reminded of our place and our so limited comprehension. But not to the point of distress or dismissal and not to the argument that conjecture and study is pointless or without aim. For although one may never embrace the whole of the Cosmic Creation, one may certainly get close. Thus the greatness of striving to attempt this climb, on this our highest mountain - and let no man from the base try to tell you of the view from the top.

Indecisiveness- 12th October 1991

Humpty Dumpty's Downfall


Humpty Dumpty couldn't decide
One way or the other,
Because of indecision,
From this to that did waver.
All the steeds of great thought,
And all the deeds of great men,
Couldn't put Humpty together again,
For the egg, that was Humpty,
Was laid by a hen!

INDECISIVENESS, in terms of being pre-emptive to a formal choice, maybe purely time-out for consideration and analysis. However, if there is no follow on from such indecisiveness, no actual purpose to the indetermination, then one may presume that there is a 'blockage' of a kind preventing clear choice. 

One may be indecisive and give time for prayer with hope to intuitive answer. This may allow compensation for the inadequacies of perception and interpretation, when one consults the higher powers that be, for such assistance. It may also denote certain impartiality, whereby the calculated decision is founded by a subjective truce, giving way to objective concerns- a fair perspective.

It may also indicate (where prolonged) a stalemate of static reference. The individual has nowhere to safely go in this the decision, and 'puts off' the final day of reckoning. The confrontation is ignored. The overall attitude becomes denial of acknowledgment.

This is particularly interesting, as two separate outcomes may eventuate from this indecision, this indefinite faltering. The issue at hand may dissipate, losing the wind from the sails, so to speak. It may simply be that conditions change whereby the individual may 'put off' such reckoning and determination, until similar conditions present themselves again.

Or alternatively, as is often the case, that which was denied review and consideration, becomes as a burden of a tight fitting skin, which is actually borne by the individual up until the matter is inwardly resolved. One can see many individuals who have this great malady. They have shirked certain decisions which in the past required of their attention, decisions which at the time, in their youth, were terribly important to the individual. Perhaps at the time there was much confusion because of the importance; also that there were extraneous circumstances which prohibited an honest deduction, honest to their inner requirements, answerable to their outer circumstances. Then following on in later life the issue is still without redress, and yet the intensity of the said concern had made provision for actual life-prolonging of the unanswered conflict. 

There are times throughout life where great intersections are approached, whereby one's destiny is offered to varied endeavor and multiple outcomes. Throughout these periods of choice, there are decisions which have to be defined and worked upon, even though there may be certain pain within the change required at the initial stage of great change.

However, whilst we are free to decide and free also to unoblige the fates with our favor or welcoming, there can also be at certain times marked obstinacy, whereupon the individual succumbs to circumstance, giving less consideration to his own inner desires and inner reckonings, and makes no resolve but rather moves into activities and 'lifestyles' which have been predetermined by outer mean. In other words, the individual gives over his own considerations for those alleged by the state or his peers or his family; and takes directions and resolves decisions, using values determined outside of his own personal judgment without involving the processes of reflection or questioning as to those acts.

It can be said here also that there are times when one is impartial, but if this is decided upon with deliberation, then the impartiality becomes a conscious act within itself, and a choice decided. Therefore it is not impartiality to which we refer. It is moreover that condition which begins and ends with indecisiveness and the inability to confront those special choices which are set before us, that we might duly follow on from.

Returning once more to the chap who has relied upon the majority rule rather than assuming responsibility within himself for a particular decision, we find that there are two possible outcomes which stream from this path of attitude. Firstly, it is very possible, that although the decision has not been consciously addressed, and therefore is to less value, one can say that the consequences are nonetheless experienced in due time, and therefore of value unto themselves. So sooner or later the situation will rebound and require with its presentment, again formal consideration. Now if the individual has followed on a path which is concurrent with choice that is natural to his higher self, (if even if it is not acknowledged), and so by placing those questions in the hands of the state, family or peers, has been given over to that which would have been the moral choice of the soul, or the soul-directive from his higher self, then well and good. If it is in alignment (even though it is partially chance and partially decision) then the matter will continue, and life will proceed onto the next so-called intersection.

But secondly, if however the path which streams from that choice is in contradiction to his higher self, and in conflict with his inner identity (would that he would have resolved the confrontation initially to discover this) and yet he proceeds in the negative, then not only are the consequences within the pattern of his future dealings changed markedly, but also the 'guilt' which accompanies the hazardous negligence.

For this is the nature of guilt and it is alike to the barnacles that cluster on a shell - it stays with a man as a reminder of those times in which he did not address dutifully that which had presented itself. He did not correspond within his higher self and has had to wear the consequences long after.

If there is anything to be learnt from this it is the importance of honest consideration. If we are to be indecisive, then it is best to use the opportunity to explore that which we are undecided about, rather than simply ceasing to question.

If we are to pray, then fervently pray, if this is to be the method in which one finds the ultimate guidepost- and a good one it is too. For then we may be assured that we have endeavored to consult with the higher perspective and are open to such directives.

We cannot 'give in' or give over responsibility to another, for this is false economy in regards to ourselves. No matter how difficult it may appear to be, to actually confront a decision which is set before us, it is far more difficult to answer to the consequences of a decision which would otherwise have been better determined, were one to have worked for the answer.

There are many who fear that they are not capable of acting without fault. They would seek out reference which is determined by another. However, it is obviously important that their choice of reference, when seeking sage or seer, be empirically pertinent to them as well as the 'sound' basis for ideals.

If although, they are in the habit of giving over all decision making to higher authorities, then the actual choosing of the higher authorities may be questionable. They continually forgo the opportunities for discernment, they are not practiced in 'working out' or adept in knowing of their own individual preferences. One may deny the conscience when relying upon another's values, and so in such constant denial, has little to go by when choosing their 'role models' or legislators, wives, husbands or masters of fate.

To be awake and aware, and true to oneself. To neither leap into decisions (as if prompted by another, or the possibility of an urgent regret) or to sit undecided upon the wall indefinitely, awaiting wings in order to fly from the situation.

For in many instances the complicated byways which result from our worldly activities are all useful, and not to be regarded as a waste of time or of great fault. For we are assured of repercussions which will help us gauge far more knowledge of the outcomes, would that we would learn by them. But one has to be open to learning, rather than expecting all to simply 'fall into place' without our raising a hand or an ear, or a consideration, in the part in which we play. To try to the best of our abilities to take the matter in hand, and know also that which we cannot prevail upon, and that which we must comply with.

If one is powerless to effect change upon an exterial problem, then one may take time to work on attitude, and adaptation to those temporal circumstances. There are always many great and varied decisions that one may consciously address. It is helpful also, to recall those instances where in the past one has not judged accordingly and neglected a matter. 

'Rooting out' such instances is extremely beneficial, even though many tears shall spring out. For it does help put the matter aright, even though it may appear to be of the past only; for hitherto the conscious acknowledgment had been unstated and unexperienced, but is given relief by the working through of those times. 

Equally so, one may desist from casting fault and blame on circumstances which were imposed on those occasions. Make peace with them and 'figure out' what the informed opinion of today would be. Then we find great usefulness in our regrets and within our guilts. But until such time as we make the confrontation, we shall perilously waver and quiver within ourselves. Some folks are often haunted throughout the course of a lifetime by a single major confrontation which is represented over and over again, in different forms.

If we presume to be continually 'open minded' and without direction, we have no basis from which to begin conscious learning. If we are to avoid mistakes we are to learn from past indiscretions; and it does not help one to presume that he or she is faultless, simply because they will not refer to past mistakes or make account for those directions in future activity.

The term agnostic implies that one is content to 'not know'. How may one truly be 'content to not know'? If one feels that they are truly agnostic, then there is something there which requires address. They should wish to work upon an answer. It actually implies that they do not wish to work upon an answer- it implies the unknowable. Yet this is in contradiction to the dictates of the higher man, and shall return again and again and seek out conscious consideration. So many confrontations will preside until one way or the other the individual is firm upon the point. Once a point is established he may finally proceed on from there. Proceed from that premise and the attitude that follows. But until that one decision has been connected with, it will hold him back from those which are to follow. One cannot leap into future intersecting opportunities without passing through those necessarily at the forefront of the others.

There may be great moral questions which are to be addressed and decided, which do work upon a man. If he negates his will and violates his higher self, and prefers to dwell outwardly, radiating all his activity out into the 'common' (and usually in activities which defy self-consciousness), then he shall eventually come to severe shock when those same questions present themselves through the means of the consequences.We all have a dog at our feet which requires our consideration. He will follow and bark and tug and keep coming, until we are 'back on track' and prepared to proceed a little further.

It is a little like those games whereby certain objects must be sought out and collected. The group sets out with clues in hand and searches one by one, collects and returns the winner when all are obtained. We have much to address and take into ourselves, and it occurs systematically wherever we choose to look, and they must come to us one by one. We must find one, before we go onto the next set of clues. It shall surely bother us until we have found that particular one that we are looking for. It is often within the matter at hand. It is certainly not far away. And it is for each of us to find for ourselves, with a little dog at our heels, snapping and barking, and inciting us to go a little further.

Answers are truly to be 'found within ourselves'. Although some might say that this is regrettable, decisions which are not attuned to the experience, values and needs of our higher nature, and higher man, do keep re-presenting, until they are aligned and acknowledged. For the lower nature may wish to 'go its own way', and pulls and tugs at sleepy intervals, but it cannot hold the vision which is encompassed by the higher aspects. The concerns differ accordingly. But the eternal man necessarily has far different concerns over such decisions which confront one in their life. And the higher man will not be satisfied, until the pupil of the lower self has incorporated within, the higher values, and therefore discernment pertaining to them. As the objective, is as ever, to go up the ranks and not be enmeshed in the lower, it cannot be otherwise. So there is a certain conformity required which to some appears quite onerous.

However, one can take heart, because one learns of greater capabilities which accompany true insight, and when the two are aligned there is a greater freedom of the individual, in this the perfected man.

For what purpose is there a lower man at all, one might ask? To this we can only answer that this is consistent with the laws of divine propagation. The purpose of regeneration, the purpose of infancy and maturity; that there is multiplication throughout all life with further transformation. And where this is not, there is cessation. All must expand and move forward and be infilled, and impart, transmute and translate, and accommodate the divine. Without being party to this very intricate and fascinating process, we in stagnation, should simply be left behind as a cracked and useless egg.

a little message from HEAVEN- 8th October 1991

REMEMBER the fun of running up and down grassy slopes as a child? The rush of the wind in your ears, the blur from the water in your eyes, the exhilaration of the rolling, the tumbling, the speeding down the hill? Then pushing your legs for the climb again, seeing only the top with single minded intent, thoroughly absorbed - and once there: here we go again!

It was fun! Pure, simple, energetic fun! If the day was sunny - for rain and mud would be dismal indeed - it was a joy and a delight to skim and skip up and down hills. Tired but tireless.

The Glee Club, (formerly known as the Subtlety Club) is on its way; with a simple majesty of profound joy, where the stimulation arises to happy and enthusiastic inquiry. One can feel it. Intensity on the move. Already there are questions pulsing: not with anxiety, not with forced implications, but with pure joy.

We become instantly released when faced with concepts which are clear and correct and wholesome to the soul. It is occasion for rejoicement- as is all of the celebration of life: of Creation's beauty, of Beauty's creation. In just the ability to seek out the Father, in the ability of such inquiry, we are moved from the boundaries which hitherto divided man from the angels, and man from man.

It is natural to wish to share that which is so commonly referred to as the 'Good News'. And good news it is, wherever it is to be had. Sobriety shall be taken care of - there is no need to establish a false face of sober encounter, for everyone has had their fill and wears so many a scar and detachment and sore, that sobriety is there within us all. No, rather that we enjoy that which is now invoked, the general happiness which duly comes at this arrival.

No drums to beat, no flags to wave, no fervor worked up, no enticements, no far away incentives, but rather the simple joy of the moment in this or that finding.

Glumness never helped anybody. Glumness never served the down of heart. Our folk are already battle-weary. They require refreshment and real sustenance, not candyfloss, and neither bitterweed but fare which is most needed and presented nicely. (And neither as with the fast-food industry who rely on all presentation in a gaudy sort of way: a little sugar and no substance.)

People will respond to that which is worthy of their response. It calls to them in that particular way. It demands of them certain attention. It gives to them, and they shall give to themselves a hundredfold more. It provokes insights, and as hearty handshakes the friendship is once again established. It is not just the business of 'making merry', for there are plenty of avenues for precisely just that. And it is not just the offering of values and lessons which are shockingly inarguable because of their 'soundness', because of their innate realities - for there is also plenty of that, thank goodness.

But it is slant and character, with upstanding, unselfish motivation. It is propriety, with reserved and informed consideration. And it is unique unto itself, as all entities of Creation are so unique. It is to wonderful purpose, as the design is good and grand. And it is of happier circumstances, when the peace long sent for, finally arrives. It is for preparation, as we awake again to the essential day. It is of great joy, without need for exaggeration, because it is given so.

The true test of the teaching is of the teaching itself. No Master may claim infallibility, for this would negate all possibility of change. 'Master' is a relative term - and implies also, one who has trod the boards at an earlier period - and therefore is relative only to time, and not to quality of super-character or pompous title. Duty performed is different to duty inherited.

There may be great magic at work in a simple pile of paper. One might ask: "Surely all you have, to show for this work, is a simple pile of paper?" Paper with print, paper with printed configurations. And here is the magic - for whom it has already touched, already transformed, from minor into a major. Ever so slightly, as the perspective does alter, the conduct gradually aligns, the man is more fulfilled. 
Remember, we do not count the men who find yet 'just another piece of paper'. If there is only nonsense found, we are not incensed. It is not for those who find nonsense for whom we work, for whom we strive to connect with. It is for the ones who in casual passing or strong relationship, recognize what there is to be had from this paper, from these words, and then put them to good use. This we count in any way possible. Not through ways deceitful, not through ways made unproductive and not through tricks or grand masquerade. 

For if we were to be seen - seen as we are - we would appear as unpresuming as the pile of paper. And if we made of ourselves, something more attractive or spectacular, that would be, ever so slightly, misrepresentation and therefore deceitful. We apologize if it is expected, that we should appear with trumpets, wings and rainbow lights. This might be more pertinent to a party, but not in daily attire or normal presentation. In point of fact, all of the other tricks which would be called for, are not of daily consideration either.

One does not greet a man by firstly asking of him to show you what he can do. Imagine that, even with an old friend, you simply don't go up to him and say, "OK, now show me all the wonderful things, or at least some of them, that you can do. Now! I want to see it now", and expect them to make a display of themselves. You might wander into their place of work and watch them skilfully labor, but you do not require as prerequisite to friendship or relationship, an immediate example of their skills or talents to satisfy your opinion of them. Frankly speaking there might be amusement, but anything which stretches far beyond one's own experience is rarely assimilated immediately into the consciousness without some dreadful consequence after the fact.

It is too difficult for men to concentrate on that which is before them, let alone try to digest that which is outside of their levels of experience. It may well be a good recipe for madness, but it is not something we wish to portend. One cannot force the faculties exterialy without some devastating consequence. Similarly one can never dress to satisfy all - better then not to make public appearances!

It is funny how much disagreement can arise from this point - second guessing and second looks. Without the charadery one thing is for sure: that the response would be great disbelief, disbelief, as to how can that figure presume so much or know at all? Perhaps an appearance of some Aphrodite, which one instantly falls under the spell of adulation, might suffice. But were one (us, we, I) to make an honest appearance, it would be at best, laughable.

Reclaim your joy and exuberance - it will certainly be required to see you through the times ahead. If not now, then when? Let there be no hesitation or holding back, to at least - at the very least - find happiness in pure applications. One may cast aside all objections for greater objectives. Forget the personal desires which are fruitless or unobtainable, and give over to concentrating on those true and proper values. If the work in any way helps for the achievement of this, then there is great success, and much magic a'woven, on this, a little piece of paper.

All is of Heaven. You can therefore regard this as a little message from Heaven also.

Fur & Feathers- 7th October 1991

DEEP in the tropical jungles north of the south, or perhaps south of the north, there were in ages past very inhospitable forests, which were so dense and unfriendly that even the blades of grass would cut like tiny scissor points, upright and thickly placed.

It was not a realm where men would enter into through choice. Seldom did a traveler venture towards the entangled forests, let alone step into that dark and stifled place. The insects would swarm in great proportions, not only by the hundreds of thousands, and hundreds of those; and had swelled quite larger and adopted unusual features, characteristics which were indigenous only to that region.

A man would feel most unwelcome there. The idealist who seeks the natural world intact and wildly abounding, would have known immediately that this particular region was not earmarked for the gentle encounters he had anticipated. 

Some might suggest that this was nature at her best, and yet there was something there which was bordering on sinister - perhaps it was the pure alarm, for there were many, many a poisonous reptile and aggressive beast, deadly plant and deadly insect; and such great heat, such humidity and no fresh water, save what dripped from plant to ground. Wretched to men, this tussle of wild outburst and brilliant foliage.

A continent away the air was sweet and chilly. The small faced flowers sat upon the rocky outcrops. The trees were positioned more sparsely - there was not the reckless, haphazard jangle of the jungle. The skies were bright and yet not intense, the colors pastel. Gentle sheep and humble cows would graze on soft downy pasture, the beetles were small, so too the birds; and the pioneers of that time, were content to roam and set up home and lodgings. Conditions were never considered perfect, but by comparison were far more comfortable.

If one were to speak with a man from the sheep district and glean from him and all that is him, something of his life, something of his response to life, they would find that his country had been kind to him, and he reflected back much of the gentle, hospitable region. Even though the winds at times were cruel and icy, they were not as the perilous stench which would turn monsoon. Even the snows brought crystalline beauty, the frosty particles glistened, as dewdrops snapped and trees enshrouded with sparkling mane. 

For the man who had lived life long upon the outskirts of the uninhabitable terrain, he who had lived the 'colorful' existence, every minute was survival and true tension was without and so within. One could not blame him if life was perceived as a threat; all life being continually threatening and unfriendly. For even sleep was perpetually restless, being interrupted by squawkings by insects, by reptile; with throat constricted and awesome battle, the days were tedious with protective repetition.

One often presumes that natives are content with their native homeland, and never questions for them, if they should wish for a more friendly climate, would that they knew of one existing. Who by choice would prefer the dangerous habitat? Who by choice migrates and seeks out permanent residence in such places? Especially with only a shanty hut or a house of matchsticks.

There is much to understand of men, and firstly we must look to where they have come from- that they have spent the better half of their life growing up in either such a jungle or gentle sheep district. It is so today that the backgrounds of many suffer exactly those contrasts with conditions of family, that which entails the 'home life', conditions of opportunity and reflex for survival.

If one has been granted a fortunate upbringing, a gentle and gracious, uninflicted childhood, it is difficult to realize the perspective of the adult who as a child was born and bred in a veritable jungle- the ones who are denied the comfort of safety, and the comforts of comfort. For there are children who feel intensely the extremes of the climates, whose shelter and coverings are poor, whose parents and their friends remonstrate much 'wildness' and much anger. 

Moment to moment their days are perilous and tension is within, as it is without. They become poised for attack. They only know the 'colorful' existence. They have not had time out for quiet reflection. Their days have been filled with self-protection. When asked would they choose this, if there was but a choice - who would migrate into an unhappy, unfriendly home, to be a child?

For there are children exposed to poisonous thoughts, whose sleep is ever restless, they have not even been given the imaginings for a better, love-infilled home. The prisons are full of them, who having grown, speak the jungle-speak, and still know no better. 

The anthropologists of social-work have an educated curiosity - but not having grown up amidst the harsh terrain, thankfully, cannot make good this fearful condition, cannot calm the fevers, cannot entertain the carnivore with pâté.

The moralists, who condemn and dismiss, presume wholeheartedly that their destiny was especial to them, without reason. They would if they could, torch the jungle. They are indignant at its presence.

When a man walks the world he takes with him much 'wildlife'. A child may well grow up amongst adults who are less human, having become more 'beast'. That child is so impressed and so impinged upon, that the corrupt and vile atmosphere of degenerate behavior terrifies and fills his sensibilities. One need only to imagine the battles and the arguments so witnessed and so imposed, brutality demeaning to the spirit, degrading to the diminishing will. That the adults live by lower instincts, sorrowfully intense, with the higher motivations quashed- hope uplifting, strangled. Violent tempers, violent lusts, violent gratifications; violent consuming with violent vomit - this sadly, is the moral environment many little children who, regardless of their parent's affection, are imposed upon, living this jungle existence.

With gambling we compromise our destiny with every bet so placed. We give more than we will ever get back, as we test the fates with a prod and a poke. Men who gamble are incensed by the tide of good fortune; the value from the winnings is second place, to the notion of general exuberance when they believe that things are 'going their way'.

Men of confidence do not need such affirmation of this, in this expression. Men of confidence, usually find success's encouragement through other means. However, the man who realizes few achievements personally will often forgo his opportunity for working towards them and seek out the same thrill with a horse or dice. He believes he has done something right just by picking a number! Even then, most often the number is decided with blindfold or random choosing! 

Gambling is a no win situation and the pastime of 'losers'. The passion which is attached to the success or failure of speculation, for speculation's sake, is charged with fierce activity unseen but detrimental to the gambler, and also those around him. For in creation we unleash unprofitable activity with wild, untamed fury. 

If a man partakes in any activity he imparts great vitality and life-fluids which are essential to his summation to carry through whatever task he aspires to. However, if the activity has no provision to accept such vitalities, the spent vitalities must necessarily be absorbed elsewhere. The activity of gambling, for example, is sole-orientated. It goes nowhere, there is no completion, no actual working upon, but much fervor, much deliberation, much intensity, much vitality, going into that all absorbing activity. All of the motions carried out by the man who is doing this and that, all the expressions after the fact are as complete waste. 

The urges, the exclamations, the highs and the lows, are unrelated to reality, unrelated to a striving, which may personally be fulfilled. They are to satisfy and feed and stimulate a passion. They invoke passion, but cannot direct the actual vitalities any place in particular. Upon resuming the cycle begins again. There is no advancement. There is no expansion. The man is overworked with no reward. There is no attainment. The will is not strengthened, but weakened thereby. The concerns, and the conscience, are negotiated. The consciousness is suppressed. There is no lesson, save for that of repentance, to be received.

So what of the vitality, which the man imparts? This vitality streams out, and feeds his personal, albeit invisible, wildlife. Some beasties with bellies full! 

The character and the nature of these creatures are most akin to the character and the nature of the man. They are his and his to tend, and will be satisfied only by that which he does not use for himself, but rather for gratification. The gratification he feels, is their gratification.

Imagine that you have a citrus tree before you in a tub. You go every day to water the tree, and take a jug with you to do so. If you water the tree, the fruit shall profit and you shall profit by the fruit of the tree. But you take the jug and you tip it outside of the tub, and the lemon tree goes without. And the weeds which grow around the base of the tub receive the water instead - and grow very well indeed.

So there is that which we may put our vitalities into, from which we may profit if directed well to good purpose. The vitalities must be received somewhere. If they are expended in pursuits which of themselves have no capacity to hold them, they shall be received elsewhere. 

We each have our own personal environment (some in meditation may come to hold pictures of this place and its inhabitants) which is watered, fed and tended, and characterized by us and our activity. It may be unseen, but is nonetheless present. 

It can be said that the children who come to the world with no such place yet so developed, are influenced greatly by the environments which are of their parent's or their guardian's making. They sense them all too well. It is not only the actual activities of those around them, but also the offspring and the nature of those activities around the persons and the household.

Pity the child of the jungle! For although the spirits of the beasts, the birds, the reptiles, the insects, and the plants of this world, are made dumb and without direct communication, they are within their respective realms, in unseen regions, most prolific.