The days deny…..6th January 1992

The days deny, what the nights decry -
Of the velvet substance of dark repose,
Of the glimmers and shadows,
The subtle innuendoes,
Of that which must glow,
To be known.

The Seven Most Powerful Truths- 3rd January 1992

WE all love to be loved, really loved! Some would have it that they seek appreciation only, some would say they do not look for another's approval, and when they do it may be that both have the strangest ways of becoming fulfilled. However and regardless, it is undeniable that all men and women, as with all entities under God's Kingdom, crave His love.

 

This is the first need, and being so the first glory and the first upset within a man. Those of the evil ways who seek to break a man, would have him deprived of this knowledge and furthermore of such a realization. This is the most powerful meditation there can be.

There are two ways the soul-condition can respond to such thought and contemplation. For in sorrow for such love we are answered, and that the sorrow be painful, the measure of outpouring love becomes evident- for no one would go without who is asking to receive.

It is the denial of such receiving which upsets a man. It is the distraction away from this primal truth which leads a man into the world and into the illusion of separateness. That he believes constantly that he stands apart and alone and is content to be so and withers accordingly as a dead limb that may not be nourished, may no longer be part of. If we are to be entirely honest and completely calm, then it is of first importance that we return constantly to this all-humbling fact and arrive at that condition which is 'open' to this, and therefore many truths besides. The truth does not hurt, it never hurts. It is rather, the shafting away of certain lies within ourselves- lies as painful scabs irritate afore their dropping from our personage. 

The second most powerful truth which we live by is that we in turn are so loved by God that we might be. Although it is painful to throw up the possibility of non-existence and entertain that premise (that if it were not for God's loving attention, we certainly would not be), it is also quite positive to reconcile our needs and be explicit as to say that "Without Your Divine Grace, I would be no longer. Therefore as surely as I speak, I am forever indebted to you for my ongoing existence. And it is this I humbly pray for."

The third most powerful truth is that being a man, of men, we not only seek the company of men but seek also their continuance. For it is only through the mirrored aspects of others that we might come to find identity perfected and claimed ourselves. Therefore, we love too as the Father loves, all of Creation, but firstly we know those of our own kind and seek community, true community, with our fellow men. All obstacles of difference and indifference, become thin and so transparent, that before us we envision a sea of faces, a massive ocean of souls alike to ourselves. And we pray that these too are infilled with the Grace of an undying love and commitment, that they may become strong in an ever increasing, expanding cosmic whorl of activity. 

And who among this veritable ocean shall stand amongst and be so strong - who might we approach and go to? The fourth most powerful truth is that of our dear Christ who is amongst us. His Face is unforgettable, and His Face has been viewed by all. He who we entrust our future to, for there must be one perfect that we may grow to, and come to know in time how man is to become perfected.

This essential truth gives us promise of a vision made perfect through Him, for their needs be one that the many may follow; without which our future would be indefinite. This is no synthetic being - we are all a mix of kingdoms - here is divinity (as we are also) giving over the model for perfect man. And this is attainable. 

Therefore the fifth most powerful truth is that perfection is attainable. And let no man who is mistaken to believe otherwise, cajole you into such remission. Never consent to the possibility of failure, for it is disastrous to block the essential and mighty truths. We have still the power to become self-prophets and make of our future what we will. But it is unalterable nonetheless, that the ways to perfection are attainable, and so being so are to be striven for with certain knowledge and comfort in this.

Man is only as frail as he would allow himself to be: this being the sixth most powerful of truths. We are all afforded opportunities time and time again, and qualifying decisions will be made. Each must seek out the light for himself, and natural current provides the tendency to 'go with' the progressive path.

Each has responsibility unto himself and also to his fellow man. Although we are all awkward in establishing new ways and encompassing the old, the only prohibiting obstacle between ourselves and the realization of perfection is determined by ourselves and none other. Already one can perceive this readily, that we choose one way before another. That our inclinations are not determined by extraneous fate, but that our destiny is responding to that which comes firstly from those actions, those applications which are from us.

We are afforded opportunities time and time again, presenting to us situations in which we may or may not take hold of in line and in light of the truth. And this is not a 'one chance' offering; however it is wise to act as though all are. If we are seriously striving to live in accord with the Law, rather than interrupt the streams of Cosmic influence then we are to begin to reassess all situations as we would on judgment day. 

The seventh most powerful truth is that both angels and demons do weep for our wellbeing. That the power and presence of Man and all that he may offer his neighboring kingdoms extends way through into their futures, into their concerns. Our mishaps and our achievements are so closely viewed with eyes of necessity, because not only Man is dependent upon Man's exalture. It is with 'breath held' in anticipation that the gentle kingdoms and even the aggressive lowly fellows, watch on. And so Man does not only decide for himself, and therefore his choosing is more weighty than first presumed. His responsibility extends past that of his own concerns, for the soul-folk who wish him greatness, suffer with him with every slip and fall. And this we are bound to consider, and it is good because it is possible to be ever reminded, even just before one dashes into the rocks, that many fall with us. Perhaps this of its own will win back many a heart.

If we are to be mindful of these seven essential and most powerful truths, we shall come to see many reasons behind our daily situations. When we depart the home and go outdoors and into the garden, taking too this meditation, we shall observe that they are apparent and uttermost to our being, inwardly.

When equipped with a powerful knowledge nothing may come between you and your heavens. You may depart for a while, you may forget the solemn awesome Countenance, but you will be reminded, and truly too, you will be glad. For all the hustle and bustle and words blurted which deny these sacred truths shall make less and less of an impression.

If one truly seeks the higher self, then one must talk to the higher self in language and in attitude which it understands. If a man fains to greet in full and knowledgeable communion that which is indeed his spirit, his essence inner, his flame of divinity, then it is necessary to do so graciously, being mindful of one's true stature and truthful to their glorious self.

If we are patient, in time we shall learn the language that spirit understands, when we are in align with said higher aspects; and one may not force this relationship, nor elevate the dross. So there are distinctions and much development to be sought and worked for.

Morality is not preached because the path is to "unnecessarily hard". It is simple matter of flex and tension, and strength from true and proper exercise of soul. It is what it is, and actually quite wondrous and happy becomes the man who finds his way to true development. It is much harder to live against one's soul and hold attitude against the world, much harder indeed.

We may draw much inspiration towards us if we are to hold and expel these seven truths. The student may try this continually for themselves. After contemplation they may like to take notes of those inspirations which immediately follow - and there will be many. For when one sights and names an essential truth there is much activity, much good 'magic' a'woven in close proximity.

Firstly, there are beings who are so affected and so grateful to 'drink in' even that which you might hold silently to yourself. And much excitement, for they can perceive the flames which surround the soul who has come to this acknowledgment. Those flashes are wonderful! For you can imagine what it is, that a man comes to the most sacred of truths and holds them for a time! It can truly light up a night sky! And the men too, who are so charged by the contact of this man aflame, they also are affected and changed, because they too are touched by the truth.

When one calls upon a cosmic truth which comes from the highermost sources, then the radiance from the source it streams from emits the most efflorescent light, which ejaculates within the man who has thus consummated his love with God. For all that God has ever asked for in return of His love is recognition, loving recognition. We are of Him, and what is first for us, is first in Him. And here we return to the first most powerful of truths. .

Self Correction- 1st January 1992

THERE is no recess universally which is not filled. There are no gaps nor holes, nor quadrants of space. There are no certain and indefinite darknesses ill-defined… nothing that may not be illumined. There is only order and reorder, and space which is made to incorporate yet more. But all voids are filled and are never remaining; even if we hear of the great horizons too distant to encounter, we must also give credence to more of the same. There is no thing as nothing, no thing at all...

Man is aghast at the prospect of overwhelming confusion - not emptiness. Illusions of emptiness are temporal, and they come from the dictates of the perceptor, not from actuality. When he who perceives can no longer take to him of that reality, he closes in within himself and draws a cloak around his consciousness and holds it fast.

The selfless individual is ever busy and so consumed by activity that the days are never long; there is much to do, so much to do. Those who are 'self inclined' may find that there are tedious times and empty spaces, for they are unfriendly to reality, and reality appears unhappy to them.

If we are caught by a misery, and for whatever reason we are tortured in circumstance, then time itself appears to ceaselessly drag unbearably, presenting an inner conflict which suggests that one wishes wholeheartedly to escape - to flee rather than throw one's self courageously before the mouth of the lion. To varying degrees we all know this calamity, however some would live completely in such conflict and hesitate to breathe. 

One day you may go out and view the night-sky and see what truly is there. But this will be most likely the day of your earthly departing - so much for the good news/bad news joke. But life is like that, is it not?

For now however, there are the optimists who may speculate, and the pessimists who ever deny and object and maintain that the universe is dreary and hateful. Also, there is you: those optimists who prefer to wish to seek with open eyes and be ready when the curtains are drawn back; who wait with happy anticipation. 

To have the eyes to see and ears to hear, applies of course also to the preparedness of being able to see and hear that which is unfamiliar, perhaps also alarming. To view 'inner nature' we must begin to view that inner nature which is of our own. In order to correctly and accurately view this we must know where to look beyond our imperfections. Often the imperfections block true perspective, so the first application is the lifting of these imperfections and where possible, the removal or at least the making lighter thereof.

The study of our selves may at first glance be alarming. One wonders how such a feeble creature, so loosely connected with unconstrained and undisciplined consciousness, can function at all. One also comes to obeisance for that which motivates the constitution, which 'chugs along' regardless of the slipping consciousness. It can appear at first look that there is much amiss. We are never exactly what we should wish to be - far from it. At this point one must not despair and close the curtains. Even though the familiar is more pleasing and more comfortable, it is worth pursuing an inner trek.

Every acquired bad habit and imposing trait may be 'turned around' - not necessarily dumped, but turned around. But it has to be seen first. An evil transformed is a worthier companion. Soul-sickness and personality-malady may be corrected if worked through and transformed; the simple exercise of self-viewing immediately lessens their effectualness.

One is eased greatly by vigorously pursuing all imperfections with conscious aptitude. Of course, not dwelling nor encouraging, nor enlivening the given problems, but sighting them and giving name to them, and proposing them to be otherwise.

A certain problem is best seen in its entirety. This is why no man may accurately judge for another - there is little point to that. Men happily do this of course, in preference to viewing problems which are the same or similar within themselves; but they had best attend firstly to their own condition. 

A spendthrift for example, may not hold a problem which relates to carelessness at all, although it may appear as symptomatic of such. A spendthrift may in fact hold to such a temporal view of the world that so lives for the minute, rather than tomorrow, or conversely, may mistake the physical gains for higher values, therefore caring too much rather than too little.

Now the temporal view may be handy when put in place of a true reality. The spendthrift wishes for 'outpouring' but has not the discipline to regulate. Therefore there is a specific calamity as regards to regulation. They also may have great difficulty in keeping time and keeping fast. They may not regulate their eating habits nor regulate their tempers. Therefore the problem relates to regulation, firstly.

The remedy is to acquire the habit of regulation as regards anything - but worked upon, to adopt the skill, and make so much of it that the being is capable in any regard, that the haphazardness of this personality may be turned around. If so worked upon, music is a perfect complement, music which holds a regular rhythm. Even if they were to draw forty dots upon a page every day, and hold to this, they would soon become transformed.

Alternately, there are those who are so rigidly inclined that they may not move out from any area familiar to them, being so 'locked in' to patterns and ways set from the first. This too can be a problem, whereupon the individual cannot loosen enough in order that higher emotions may establish themselves; inspirations are divorced from daily order.

One may find that the man is a walking crystal - upright, sturdy and fixed completely. The remedy is not womanizing or gambling - and yet (as you laugh), often as not this is symptomatic of that particular problem. Erratic and unrelated, uncharacteristic to main behavior, the individual will do something that he regrets later, having broken his own patterns so abruptly with a bang! For no one may be so rigid as those who have the stressful problem of being so, not even they! And through obscure means, or break down, they perform contradictory acts which are meant to suppress and defy their usual selves.

This of course is destructive to the stability of home life and their relationships, to themselves and to others; and most confusing - as confusing as the original 'unregulated' individual, who with similar but more consistent results, appears the same. 

Now we can find within us those upsets which mar our otherwise higher selves. We can look and perceive them, if in quiet study we choose to reflect. The over-orderly folk may be softened by higher inspirations, if they so allow themselves to be moved inwardly, and seek out the spontaneous, through divine possibility. The unregulated would be wise to make study of the divine order, rather than the miracle, so as not to inflame such love for the erratic.

One can see from these two examples that it would be difficult for either individual to come to larger truths - to see more or to hear more which is outside of their capabilities of receiving. It is not too much change but correction and readjustment that is required.

Inwardly the changes will come, slow and steady - and life itself presents impulses which push and shove us along such a path of needed change. But for that which we can do for ourselves, we can begin the refinement with careful correction and loving attention. Not to distraction, but in order.

Trust In Truth- 31st December 1991

THE PUPIL redeems his master; the master works with all hope for the pupil's continuance in striving, for the 'new blood' shall water not only the way for the generations who proceed therefrom, but also make good of the work of the old.

 

Sometimes there is no time afforded to one's personal doubting - we are called onwards regardless, and only by the work involved, with such doubts put to one side, shall more become apparent and by which made more real.

We all wish to be sure that our beloved are safe and well, and also that this work is not pure fantasy, sweet hallucination. Rarely does one begin to question the nature of the reality which is in the immediate, let alone that which is as transparent to the eye. But it is what it is - rest assured of that. Time is not only a great healer, but revealer as well.

Whom do we trust to? The question is great indeed. Whom may we go to? How great is our need? We must not be downcast or subdued by the exacting question. We ask and then we wait; and we work patiently and trust that important questions are fulfilled.

But there are those who would do all that they can to help, and do so when given the opportunity. They must be allowed and the timing has to be opportune; and they wait as patiently as you do, for your answer, ever ready at your side. For once in a heart you never leave that special place. Once established within the work, you are dear to those concerned.

With loving forbearance we seek to ease each other's lot, that the effort be massive but together made light, and all burdens are given up and taken up collectively. For this is the way of our work: with that desire, with that fulfillment. This is the only way, at the end of our days, for humanity itself to go - giving over, each one, to humanity, and humanity collectively taking not only one's loving work but also one's struggles, that as a collective we know how to manage each and every problem, and 'enlighten' (enlighten and enlighten - make light of, as well as with light upon). This is the way, for we may never be as effectual individually - our universe is far too large and we incomplete. But rather as a whole, our brotherhood is strong and all is multiplied in mutuality.

This is divine law. See how much, how far, one succeeds in part alone, then look to the task which is shared, and the results which abound from a common goal. Man is elevated by such community. This does not in any way negate his individuality; providing this is of his will to be assistive (not compliant) but of the group, for the work, according to the vision. For the identity shall be gained similarly to a merit badge, once vision is perfected through fruition. Collective striving actually makes the vision real. The striving itself gives substance in the higher worlds, to the vision. Men together impart much life and form to that dear vision - whether realized within the physical world in their lifetime or for another's is (pardon the pun) immaterial; and largely of smaller importance than it is to the spiritual reality made perfect.

Furthermore not all things begin as ideas held by men. There are of course those spiritual realities which need attention from men, which are there in place already. These may have older roots, earlier beginnings which may or may not be directly from one's ancestors, but nonetheless are dear to humanity - many an ancient ideal slumbering in the bosom of deep cosmic thought, as vision of He who we give over the title of Lord and Master. To these visions we are to be attuned, and once pronounced in unity, are so stirred into actuality. 

So it is that sometimes we are called upon - and it is important to answer, irrespective of our selves. If we are moved to this work, but have not the larger perspectives as yet, then we must be content to work as one who does, for only then may we re-establish our relations with heavenly cause.

If our objection to the work is only that it is new and unknown, then we must not be ashamed to be beginning somewhere, or put off by our immaturity. Of course, as with any work, if the objection is because one finds contradictions inwardly and is led to suspicions that it is ill-founded: if we are alerted to the prospect of there being a questionable motive or that it is not in accordance with the heart or mind of Truth, but rather deceptive and to poor consequence, then of course, one must walk away. For one must never deny their personal discernment. We are called upon constantly, for value judgments - without which, the work itself would be to no value.

'Self' is never to be denied, but shall be consumed and made part of a much greater 'self', and so incorporated within. To do this we must be prepared to listen not only to our needs of self, but our greater self. Our self calls for explanations and direct certainty, but cannot be fulfilled until it of its own will quieten enough to receive those greater realities. We cannot therefore demand that certainties are given us and supplied in palatable condition, for these would become as banal as our self, and so diluted that the interpretations of the greater self are made unextractable.

Example: Red requires proof of the existence of orange. But red requires mingling with yellow, before such transformation. If red is separate to yellow, red will only perceive the yellow. Red must give over to the power of yellow and be so touched, as to find the contrast of orange. We walk the world as red, and we are separate to the untouchable yellow and unattainable orange, until we can absorb and take into ourselves that yellow.

One cannot receive material proof of spiritual actuality. Even miracles, once materialized, are simply that made material and therefore give one little true insight as to the spiritual nature underlying the miracle. However, all of manifestation is exactly that. It is this that we must contemplate, not in part, but in whole. We look for the spiritual worlds in isolation and find difficulty in comprehending that the two worlds may never be separate. Where there is physical manifestation there is most certainly the other, for there would not be precious vitality within, without. Therefore life itself gives us daily, the perfect representation of that which we seek - suitable for our earthly eyes, as palatable as it can be.

Development which affords us inner insights must be slow and gradual or else the comprehension shall be destructive to our worldly stability. If one were to see higher worlds and make more of a reality there rather than here, then one would be moving towards certain death or madness, or profound sadness. Our discontent with this our temporary home, would become so keen and painful that we should long for otherwise. If the task calls for action here, then it is first duty to be here and not there, in our efforts of consciousness.

Even we are denied (or more correctly deny to ourselves) concentration on those places which especially are so much more attractive and exuberating than our immediate confines. For we may reach them with a grasp of greater intention, if we turn such transformations with effect and so draw them into the world we frequent. This is ever possible and no realm is indistinct from another. Distance relates to perception only - not spiritual actuality. Distance and time are but increments of a whole reality, which may be traversed and entered into as a whole.

Subtle changes happen so that when an individual makes to become more advanced and more developed, the nature of the gradual change goes quite unnoticed. But however, the change is real, and when one takes time to turn back and review from when the change did begin they may be alarmed to find such a remarkable difference!

So if there is no great and noticeable movement, this may be significant that one is easing into the 'new and improved' condition without great pain or sacrifice, without a jerk and a jolt. It does not mean, as is often presumed, that you are going nowhere or that development is at a standstill. For it is never at a standstill. Once we make efforts towards self-improvement and improvement for others, then we are upon a very real road with a very real destination that is promised certain arrival.