Asthma & Resistance- 1st March 1992

TOLERANCE may take two forms mainly: voluntary and involuntary. One may have acquired the ability to tolerate certain impulses and emanations which impinge upon their person, upon their constitution, upon their thinking processes, upon both heart and mind and the correlation of both, upon the subtle bodies; and in relation to effort thus expended because of such, and so forth. 

If in the process of assimilating those particular forces, which come to meet us in centres of our own constitution, we are unable to do so adequately, then it falls upon necessity that we are empowered to resist such forces at will; for the inner tension of a man who lives between these two opposing modes of being - namely, assimilation and resistance - makes actual manifestation possible.

If within the physical organism there is upset - certain distress (as in the case of asthma specifically) -then there is a weakness as regards the individual's capacity to resist those forces which are causing the physical upset. Therefore we look to those causes directly to establish the aggravating factors. But moreover, we seek for the constitutional practices whereby the individual may be once again stabilized to a point where he may strongly refute all unwelcome impulses and presences, and resist them well.

Alike to a hole in one's armour, or for that matter a hole in one's bucket, any area within the constitution which is required to be central to activity, but has not the fissure (valve) to close completely when challenged, shall be that place where the aggravation is most acute. Regardless of the specific locality, the entire constitution will be markedly affected pursuant to this. Containment within an organism which is given to such weakness is not likely, if not checked. A nervous disposition will most definitely begin the 'openness' to such condition. 

There are those folk who affront the world with a digestion so strong that it would devour and crunch all material thus drawn to it. This digestive process begins, as with all processes, with the subtle constitution and is reflected in intestine and bowel. However an overactive digestive process may not necessarily assimilate much- the two need not correspond well at all. The discrimination may be so slight, that this individual may well digest himself in the long run! The constitution shall turn upon itself with the fervour that it has developed. 

As we progress and the man becomes more choosy as to extracting from the world of impulses, we find that the assimilation when compromised is more complete and that the individual seeks not only the ability to overcome such material, but become acquainted with such -that we do not live purely for the sake of survival, but rather seek to incorporate within our experience of said digestion, something of the nature of that which we take into ourselves. 

A harmony between substance or impulse and our own nature is sought. But there needs be selection as to what may be incorporated and what may be decidedly resisted at any given time. For one cannot duly be taken up with the process of withstanding all forces which compel attention, as there should be no other activity outside of this process afforded for the individual to work upon themselves.

There are signatory keys within all life-projected emanations and these keys make for individual characteristics, as well as their inherent communal aspects and qualities shared. In other words, wherever there are living emanations being imparted there is a life from whence those emanations stream out of. This life is characterized generally, with certain shared qualities which are indicative of its species; and particularly with markings that are specific to it alone. So the impulses which stem from such life come in two distinct forms.

Now those rays which make the life generally what it is are quite easily recognized by a man and dealt with within his own constitution according to his sympathetic/antipathetic abilities. This is not referring solely to food in mouth. This relates moreover to the environment that extends within his immediate radius out into the never-never!

One is never in argument with that which one knows intimately. One may be then qualified to suppress that which we find to be now unconducive to our being personally, or one may be in harmony with the said impulses, or one may be actively taken up with them, upon focus. 

We are all well equipped to already identify many of the general emanations and may adapt ourselves without effort within this coexistence. But what we cannot take into ourselves readily or specifically, are those key signatory qualities which are identified as belonging to the individuality of the life projecting to us. We do not and cannot, adopt or assimilate those particular qualities of individuality. However there are individuals who try. For as sensitivity greatens and acquaintances are made more complete, we come to the core of a nature before us and seek to know it better. However, one cannot resist the unknown. Signature keys are unknown, for the combinations by their nature are necessarily unique. 

For example: If I am confronted by a raspberry, the raspberry is in itself a life from whence many rays and emanations project forth. With this raspberry come many qualities that are known by me, which are identified as raspberry. I know personally his mineral elements and from where they come. I know his brothers which remind me of him. I know his image; I can recall such (but this is of least importance). I know of his particular nature from which his plant was conceived, and on what globe and so forth. I am acquainted with his earthly representation, but also with that which he says to me. But raspberries, alike to fingerprints and snowflakes, do differ in extraordinary ways. Even though he may stem from a being who incorporates all the raspberries in the common world and beyond, even though he is associated with his mother bush, even though to all appearances he is alike to any other raspberry, he is also different. He is different in two respects:

1) He is different, because he is the only raspberry in this space and time that I am considering. The relationship between us both makes this difference. Because the raspberry and I are together, the interaction itself makes the raspberry unique and separate to all of the others within the species. I am bonded in relationship and in concentration, and am at a point where I may actually assimilate or discard. Regardless of even this, in just holding him, in just sharing the same room, he has become influenced by me and I know of this relationship. So this is one of the ways in which he is unique- by the equation of two, in what he presents to the world at a given time.

2) Now he is unique by ways of his key signature also, from whence the life emanations stream from. This life when traced back, returns to the source of all raspberries within his species and is noted accordingly. He is also now manifestly separate and for a time independent of his ethereal linkages. (Of course, this will not sustain him for long.) But already in this he has a history unlike his brothers, and an expression (however slight), in which his brothers could identify him as different to them. It is his history which has marked him with a difference. Impressed upon him is the aspect that the Sun was in upon first shining - or was he in shade? Did he fill till almost bursting, each bulb, or was he starved and without his adequate fluids? Is he bruised, is he complete? Is he pale or is he dark? Has he an abundance of iron or sulfur? Has he twenty two hairs on his head?

 
Although cited, it is not merely physical characteristics which may speak to us of his essential differences, for in point of fact these differing aspects are commonly shared. But however, that which is now the raspberry, did prevail and manifest in times before, and it is those combinations historically which will impart to him his beginnings of uniqueness with a signature all of his own. The forces which formed him, the matters which did gravitate around the core, the vitalities which work through him, all speak of there being a unique life, through which materialization orbits. 

Whether or not one agrees with the concept of a raspberry developing any individuality at all on his own, one may put aside the aspects of time - for any time is history - and apply the same principles to the bush and the nature of the raspberry itself - which too have their signature keys.

When a man suffers an 'allergic' response and the constitution is detailed with alarm and so seized with interruptions to its usual rhythms, it is because the individual himself (if he is not in immediate danger from the substance or emanation) is alerted to the fact that he is unable to assimilate and unable to resist that which is immediately impinging upon him.

The same follows of course with general immunity: that the constitution in that instance has sought resistance and acted upon it because it identifies that which needs be repulsed. However, an immune system which cannot target a specific may be stimulated into activity but with no particular target, for the individual has not the ability to know what it is to resist. So the first question is: if there is no exact identification, then there is no direct impingement threatening- to what then is the individual reacting? It is the presence of the signature keys and their characteristics.

Now as stated before, such signature keys do not overlap or encroach upon another’s - for in this one's individuality would be compromised by greater assimilation. They are however, conjoined in the meeting, producing impressions of such combinations. The usual result upon a subtle level of interaction, is that the individual confines realms of activity to their respective spheres. The two need not confuse each other. But in the case of the man who is sensitive to the characteristics which are usually not revealed, he has begun the ability of recognizing such acute differences but cannot within his ability deal with such accordingly.

In other words, the individual who suffers an attack of irregular breathing is having difficulty in expelling the breath, as he is having difficulty in expelling out from himself those encaptured characteristics which do not belong within his being. He is unable to resist such emanations, because he has deeply entered into a relationship which went beyond their immediate concerns, and has struck upon the insights of producing their key signatures thus revealed to him. Once perceiving these keys he has entered into an ineffable bind, for although sighted they cannot be recognized completely. It is as though his vision is halfway between this world and the supersensible worlds, and he confuses the two.

When we begin to perceive certain characteristics, we draw them to us. The mere concentration of inquiry shall bring them closer - all study will do this. The insights are more pronounced, the reality is intimate, but the ability to deal with it is insufficient; partly because the physical constitution itself has not been prepared in order that it might transmute such equations in a way which need not cause the havoc thus rendered.

The question then is, how can such an individual deal with this sensitivity, this inner perception of identifying those characteristics which (ordinarily) are hidden from immediate confrontation. If indeed, he cannot cease this approach of perception (which would be difficult to do, if not impossible) how then can he make adequate resistance to such key signatures?

One must develop a strong sense of personal identity. The ego of a man is inactive in episodes of trying to grapple with understandings which lie outside of his ego-experience. There is a breathing in and a breathing out of a process that requires that we must not only develop our own individuality, but in order that we might do this, we may also have to 'give over' to the individualities of all other life in order that they are made known to us.

A man who has a great thirst for knowledge would usually make practice of finding such knowledge to be of greater interest to himself than knowledge of himself. Yet of course, the time spent in such activity is assuring enhancement of himself. However, as balance to this - a receptivity to all of that which lies outside of his own being - he must also necessarily confine his own being, protect his own ego, lest it be dissolved amidst the outer interests.

Now of course, the ego would not literally dissolve and has ability of its own to retain such key signature characteristics thus developed. But the individuality whose consciousness fights his protective ego, shall at times, result in conflict whereupon his constitution will echo some of that inner argument. 

This is not to say that a man should give up the 'selfless' interest that he has developed, or that he should follow through with an 'egoistic' perspective in the world. For added to this, an individual may have exactly the same problems when misinterpreting egotistical behavior for egoic activity. The two are not similar at all.

Returning to the issue: self identity, as opposed to all other identity, must be acquired and worked upon.

The assertive character seeks to self-consciously relate the world to the comparison of his being. In this way he may in fact glean little from the world, if he shall not 'give over' his perceptions and impressions to those unique from his own. However, it is the quality of true assertiveness and comparison - self-conscious comparison -that the individual who cannot resist adequately, lacks.

It may be that in general he has no desire to be physically connected and compared with that which he seeks to learn about. If his study leads him into higher realms, then of course the connections may be too narrow a bridge for such comparisons. If his daily activity is not consciously reckoned with, then he shall not identify himself with his surroundings or his activities. Here is a quandary: there can be an actual 'separateness' between the man and his reality, a 'separateness' which one would assume was the very same that the ego required in order that it be self-enclosed. But it is a separateness of self from self, rather than self from world, because in order to give over to those individualities he must protect the ego, unconsciously. 

During prayer we are much alleviated from such conflicts that we are all afflicted with. The nature of living, the nature of coexistence, is that the relationships between our own ego and those without will always be in some measure, out of whack. Because there is individuality, this is so. However, during prayer we may refer all differences and all disturbances because of such, back to the One Great Individuality which encompasses them all: the life from where all emanations stream from.

In this way, we may defer conflicts that we ourselves cannot sight or remedy. Diffusement. If one should like to picture this diffusement, this 'making of peace', one will find that each may be kept to their own and guided back to their respective places.

It is important for a man to inquire deeply and become sensitive to his fellows from all kingdoms, and that the soul is impressed with experience. But regulation of such experience is not easy and quite often we perform in fits and starts; and especially when growing, when learning, we lack the suitable ability to make the road smooth, so to speak. What we find when one prays and gives over the ego in submission to He where there is no conflict, then there is but an enrichment of our own ego-identity depersonified. In this way we can meet with other individualities, from the perspective of the highest to the lowest, rather than the detail of the lowest trying to assimilate the highest. We can in fact incorporate all beings within our system, by these means, for even individuality has its place. 

One word here also about demons. There may be demons of the past: literally beings which have cleaved to a man for their very vitality. There may be demons about, which contest his endeavors and find vulnerability a home for their own stimulation; and demons of malady which specifically encourage upset and ego-suppression. They too have their key signatures and whilst they are also difficult to identify, they may well be a secondary cause to the physical afflictions. For a man who is sensitive and 'open' to the wisdom of his worldly family, attracts by the very nature of such 'openness' all manner of beings who would share his experiences and encourage his non-resistance. 

This is not to meant to alarm an individual further, but rather to suggest that it is best to keep this in mind, which we might add, will help the consciousness to exercise its fissures in response to unwanted 'alien' attack. It is not a question of fear but rather caution, and certainly not a thought which should provoke an individual into panic or suppression. One must never feel threatened, because in reality one never is. However, the asthmatic well knows the threatening nature of his attack and must work in opposition to such attacks, knowingly.

Physically speaking, the wearing of hats or gloves does assist one in the awareness of becoming self-enclosed- much alike to the binding around the chest. The constrictive nature of such enclosure may seem to be an aggravant in itself, but to some it will work wonders (although not too tight!).

It is wise when washing hands to imagine much unwanted emanations streaming out from one's being, and being absolved from their attractions to your personage. We are to 'free up' those participating forces and seek to dispel that which is not our own, at the appropriate times. It is not necessary to feel obliged to take into ourselves something of everything.

We must commit all extraneous individualities to their respective centres and pray continuously that this will be so. That there are times for definition as to our own identity, and that we seek to find this - yes, through experience outside, but also moreover, modified and predigested by the dynamic effect of the ego of Christ himself, through His discretion.

We may incorporate the essential life, and too harbor special relationships upon many levels. But in order that we may do this well we must also develop the ability to withstand and the ability to resist, whilst retaining our own identities. 

The foci of the individual must therefore be removed and concentrated/distracted elsewhere, so that we may 'let go' of the cling-hold that we have by our very attracting. For it is through the overly active concentration on these relationships that we compel them to us for assimilation. It is not so much the case that the raspberry seeks to be made intimately known by us, but more so that we by our very encouragement make it so. Therefore the individual needs be practiced in 'release' and expulsion, as well as resistance.

The properties of water carry with them the key signature of the Heavenly Host. In water we find that the elements are transformed and there is sublime and harmonious attributes which will not aggravate as other substance may do. 

Homeopathy works because it is the water which binds it, the water which carries those forces now unified.

Water as we know it, has power over substance whilst having the power to empower substance.

Take water with each and every meal. Contrary to opinion it shall assist the digestion, as the digestive process will be empowered to assimilate and extract only that which is pertinent - all else will be resisted and spent. The water as taken, will diffuse the emanations.

One cannot live on water alone, as there needs be fiery elements consumed for fiery activity in life. We combust inner conflict; the nature of stomach digestion is fiery. We actually are motivated (as in motion) by taking into ourselves veritable opposing forces which stimulate the vitalities. So in this way iron might require sulfur, and so forth. 

Pure water is the physical manifestation of the Heavenly ego. We may drink of the water together and know of this.

Conch Shells & Paper Nautilus- 1992

THE principles of rotation are such that all points on any outer circumference comply with that gentle central pivot, advancing in predetermined sequence. So it is that there is an arc to any motion, to any question, to any activity. When we arrive at a certain concept it is through a progression of thought so entailed which is ever curved: leaning inwards on a slight tilt, as it were. We do not conceptualize, form thought or phrase laterally, or else such channels of thought would stream out indefinitely, destined for some place in the infinite. Hence, “pearls of wisdom”, have a literal meaning in the spherical graduation. 

Remarkably there are interconnecting magnetisms which may be viewed as threads, or rather more correctly, pathways gathering collectives of similar impulse and frequency. But in general terms, all individual concepts are spherical, and the thoughts that travel the circumference, do travel with that ilk.

For one who is logically minded, who has precise reference to compilation and exactness, they are strong in the talent of 'turning the wheels around' (or spheres more correctly), and have the ability to motivate the relative inertia to speedy rotation, with equal ability to call stop when once aligned, and progressively command the vitalities required for such motivation, swiftly and accurately. For the talent for logical and precise conjecture comes of this control, in setting certain points of the circumference of a concept and aligning them so- the control necessary to the inner motivation, outer calculation, and then the commensurate and exacting halt whereupon concentration is fixed upon a particular point of the said circumference.

Inert concepts are what they are, but are not illumined and set to activity until activated by a man's attention and vitality. Once activated they begin to rotate. When a man refers to his 'head spinning', it is in fact the concepts themselves rotating, without a particular fix being exacted. By this is meant a conscious hold on any given point on the circumference of that concept: a particular thought.

Once a concept has been entered into and a thought focused, one may fleetingly experience the thought and withdraw from any further activity, or remain, and with desire born from curiosity, drive and command the rotation, in examining the concept further, in certain sequence of a set order of further thoughts.

As spoken of earlier, the nature of the sphere is introverted, and that point being central is a gateway to a higher realm. Thus in terms of a concept this also is true: that within each concept is a gateway to a principle which holds keys to ever higher thought and divine conceptualization, and so forth. But in order to perceptibly enter into the higher aspects of any given concept, one must experience the concept in total, and have consciously traveled the circumference in entirety.

"I must think around this subject" is a good phrase indeed. Also there are many points of view, points which are fixed on the circumference of a concept.

All concepts are around us to be experienced at all times, for they make up the substance of that life which we perceive. Whether personally activated by us or not, they are there to be had. 

This was the divine principle of Plato; here was the introduction to a set order of logical progression and progressive departure from conceptual perception. The primitive man may experience concepts largely, in their entirety. A man who has downcast his faculties of logical inquiry - through persuasions of certain intoxications or intoxicating acts - may return to this condition and find unusual satisfaction in instant but unattainable knowledge; made clear, but indefinable in conceptualizing, rather than experiencing ordered and progressive thought.

Clarity with concentration requires practiced skills of directing one's vitalities, as they are the commander of such; yet also with the element of inquiry necessary to illumine anew, and reactivate new concepts rather than traveling the old ones continually. Much vitality is spent through reviewing our favorites and relaying back and forth to positions held in the memory. Much time is given to sorting out such memories, which do hearken us back to particular spots, so fixed that one may find it difficult to move on from there.

We have true memory as part of our finer, subtle constitution. We also have concepts pertaining to those memories which are colored largely by attitude and personal perception. They need not confer with the reality of the past, but rather the personal aspects attributed to the details so remembered, and impressed. We are subtly bound to re-experience those stimulations with magnetic reference. It is almost as if one illumines a concept, but has not the will to move and propel it accordingly and cannot take the thought so fixed from its position pertaining to the memory, and work it through progressively. However, true learning requires experience to call forth the concept in the first place; therefore memory may also be entirely relevant to this learning.

In some the thinking processes are almost entirely fixed: when an individual who has lost the will for inquiry and cannot motivate his concepts internally and travel their circumference through, but rather clings to that which is stationary. Those individuals unpracticed in this, have difficulty at times when impulses begin to set motion amongst the fixed concepts, and have little flex or control in the stop/start motions - which may result in madness or breakdown; although this need not be the only cause of such malady. For one who is expert at such control of the logical processes, but gleans no particular impressions from such, and experiences for the sake of the practice rather than the value of the thinking, can too be set eventually for the path of disorder and disarray; for the discernment required, the discernment for particulars, has been lost. Again, one can have all sorts of 'spinning' out of control, through lack of control.

A soul who is deemed mentally handicapped can conceptualize. This he certainly experiences, and can be subject largely to the concepts brought forth by the company of the individuals who are around him. He may not be able to experience definitive regions of thought and their aspects, nor regulate those fixed points of focus in sustained concentration, but he can however, experience concepts in a way denied to the ordinary man.

Thus it is that a man denied of human company for a large part of his life, may have extraordinary talents when (in the relatively short-term) fixing his memories at particular points, and retaining them in new concepts. Such it is with children also; however in their case the unfolding faculties are acquired with gentle acquisition.

In the case of hypnosis and hypnotic suggestion, we have individuals who incorporate that of their own fixed perspectives, adhering them artificially to another. Animal magnetism was the process of sympathetic adherence of stationary concepts. In this, the individual being worked upon has frozen the aspect and ability of motivating the concept for himself. With fixed point of thought dictated, the concept is highlighted and imparted to him and imposed. This is why it can be conducted through the eyes, from man to man (if the scurrilous hypnotist is well practiced enough), and needs not words to be passed or conscious acknowledgment on behalf of the victim. Victim they are, for it is curious enough to say, that when one has certain concepts imposed in this way, and thus inspired with a point of reference, they are essentially characterized and motivated by their owner and creator, even though imparted and implanted in another. There can be little or no control on behalf of the adoptee to shift the said concept or work through it with governing motivation. There is no personal correspondence, because if there were, we should all interfere directly with each other's thought so continually that there should be no thought.

Concepts hold unique keys of signature. Therefore total expulsion: exorcism of the implanted and imposed concept is required; which is no easy matter, for the individual having thus received it has not the directive power to move it on, having the weakness to receive it in the first place. Alien concepts can group and congregate, and the susceptibility to receive and endure them may grow intensely also. Also there is little power to identify them, for the individual did not create them and cannot move from that fix on the circumference. This is why hypnotic suggestion can be so effective, and also so perilous to the thinking man. It is not so easy to go to another to remove such concepts, as the very act and submission is granting more of the same.

We should never desire to do another man's thinking for him. This would be depriving and corrupt- even though we do desire in daily life to meet with and communicate in the world of ideas and enjoy similar resonances with similar fixations in attitudes and attentions. We must forever remind ourselves that the progressive pathways of thought are entirely personal- objective or not. There can be no teacher or teaching which can dramatically realign or readjust another's thoughts without there being equally dramatic consequences to the detriment of the pupil. For self-control is, as ever, the key to self-freedom.

Inspiration can awaken a man to a concept and a series of thoughts, which was before unrecognised. Whether or not the man has the strength and vitality to pursue the movements required, in the rotation of those concepts and the progression of thoughts that will follow, is entirely governed by him.

One may practice exploring new realms of thought and gradually one will adopt abilities that hitherto were incogitable. Largely one is dependent on the quality of concepts which are highlighted, and therefore attracted to oneself, as one leads to similar. With alert and keen interest, we can acquire the skills of discovering much knowledge- patient perseverance and application, and an open mind. (Self-governed open mind.)

Too many folk cringe from inquiry, discovery and self-control. They equate self-control with fixed ideas, and when the fixed ideas become burdensome, they try to loosen their thinking so totally, as to repel all thinking altogether. When we come to know of the many aspects to a concept, we have the satisfaction in terms of understanding how many perspectives many individuals may hold: each being correctly situated and relevant to them and their truth. The supreme paradox of such knowledge is that particularizing aspects of it is the key to the discovery of the whole, once experienced. Aspects are no less valid because of this.

In reference to the clairvoyant as opposed to the telepathic: one might note that telepathy, as in conversation, has no interference in regards to one's personal concepts; and such thoughts relayed are soon forgotten, having not been adopted personally by the receiver, unless through conscious choice of such discovery. But these concepts are essentially consciously translated, with responses according to the decisions and directives of the second party.

In the case of the medium where consciousness is negated and put aside to rest, as it were, the faculties of logical determination are rendered useless in this process, and thereby weakened. Furthermore, depending upon the individual and his strengths or weaknesses, certain alien concepts may be implanted or imposed, for it is this hypnotic reception upon which he relies on for the receiving of such thoughts and impressions. Thus mediums do not usually have a great capacity for logical thought and abhor with distaste, learning with logical inquiry.

To be balanced in any form of development is to be content with slow and proper progression. Rapid change brings commensurate results. Although it can be said that whenever one enters into a practice of self-improvement and conducts themselves patiently but practically, the results almost immediately are so satisfying and encouraging, that one needs not grandiose results to appreciate the subtle differences between the before and after conditions.

Therefore it is recommended that one be courageous and curious enough to re-learn that which is inquiry. To become interested and experience thought with live questions and motivation. In this, life's learning, all questions do truly hold their answers. . . when one travels the circumference of a concept, working from first thought to last and home again.

The Absolution of Man- 28th February 1992

Concrete laws, fixed in sand,
- thus the shifting sands of time;
and with the sand-slide,
shall be the laws revealed!

THE tenor of gravity is 'likeness'. Without 'sameness', without 'likeness', there should be either propulsion or equilibrium (distanced), but not gravitational compounds. If I adhere to the Earth it is for the same reason that the Earth cleaves to me: 'likeness' in those qualities particular and determining, of this moment.

It is precisely those qualities which are bonded in such a manner which shall not be made separate - however distinct other qualities might be. Reformation therefore, is essential. 

Although man comprises so many increments in his 'beingness', he may not disassociate one part from the whole for periods longer than 'a rest'. He is compelled to return to pick up that which he himself has cast down, and work with his might in order that certain changes be effected. It is as lost treasure which from incarnation to incarnation he is bound to begin to retrieve. And Karma is binding to that material, which he has temporarily deposited for determined return.

Self-consciousness within this worldly arena may contrast a shadow-land of perceptions. Men differ in their perceptions, even though there is equality as far as reality's offerings. The fact that the notions of men are so disparagingly alterable and considerably 'at odds', gives over to that fact that all men bring with them a wealth of experience from various differing backgrounds and color their perceptions thereby. Men are not stimulated in exactly the same way. They share that which they share, whilst there are numerous realms of activity in which invisibly, they are manifest actively or quiescent within. 

Man and his relationship to the Cosmos is ongoing and not unfamiliar. The perception may be temporarily narrowed but his interaction with all realms open to his activity is continually a font from which he may draw- depositories for other, most hidden treasure. We are given such substance as is required for pass into cosmic realms and spheres and modes of being. We may ignite such mass and infire such rapports or make focus upon the immediate boundaries which are now in place. Whatever, they are all commanded and determined by each and every individual, regardless of his performance as representative of he the being, in this the present moment of the here and now.

The pantomime illusion of characters, of age, of personality, are not to be disregarded however, as mere puppetry. Every deed and thought which emanates out from a man is significant. The fact that the man is far more than he may seem is not contrary to this, but rather stipulates an important need: that the spirit of man needs be reconciled along with the frame (the body) and cohesion in the world.

Laws tend to be immutable. Occasionally though, higher aspects above lower laws may 'put off' or hold back, or foresee and pre-empt that which a law shall manifest. 

Regardless of this, a law is a law, a defined consequence of a preceding motivation. One's inability to bring to one's acceptance the inarguable reality of such laws, stems from the superconscious perspective which defines the laws as interpreted in the present world, as being by contrast of lesser significance. 

The path of those who would defy all law, comes from an over sensitivity as to the intangible alliances which remain between those of the lesser and those of the higher. Would that such could be clearly gauged with cohesiveness, the matter would be settled and restraint would become compliance.

Here we come to the overall interesting factors: that laws do not require acknowledgment in order that they be complied with. Moreover, a man is required to adopt a consciousness which may be as a directory to the Stars, with complete compendium and reference as to each and every stipulation, each determination. Fortunately they are nowhere near as difficult to interpret as those laws of local government! They may be difficult to comply with, with full graduation, however! 

What use to the universe would there be for a convolution of reckless souls? Let them go to those places where reckless souls best inhabit, that their injuries thereby, are contained. If we are to respect the law of a given household and oblige the host as he requires, then we may enter and take leave as we please. But we do not turn the home over! (Lest we never be invited to return again, of course!) 

The laws of men have given rise to the thought, that laws in general are improperly and unfairly decided. Protests come from those who do not hold perspective of the machinations required, and furthermore what lies above those very machinations: Divine impulse and Divine Reason - with an overview to both necessity and creation, in which the New is always harvested from the Old: Divine succession, Divine progression. 

Laws are neither entangled nor separate, but are as a returning chorus.

We often judge according to our own findings - a man may believe laws serve no higher purpose, and be unacceptable because he may find them to be nonsensical; purely because the effort or the understanding is, at that time, unavailable to him. The word 'obedience' sticks in the craw, for he may not perceive obedience to be managed with knowledge, joy- even laughter.

The immature consciousness seeks defiance, as does the concept of 'self reliance', 'self importance' and so forth, in order that they may assert their own junior significance in a scheme of preponderances maintaining overwhelming configurations. Such an immature consciousness moves to 'draw in' towards themselves attributes and belongings, and that which may be seen to enhance their being - to be 'empowered'. However, in the course of his self-tuition he shall find that it is the study of laws, both lesser and great, which will be of the greatest assistance to him in his plea for self-development. 

The path of logic and the path of the heart both lead to but the same door. But the dynamic approach, from the path of the heart, shall quicken such gravity of those the higher inclinations. One may reason as why one should seek out the 'doing of the Good' or one may actually do it. 

And here the laws are not only cited, but in being put to use are traveled and followed through into yet higher circumstance. The causal link between the law and imbuing the law, is that we come to said law, identify its purpose and make more wonderful the world hand in hand with such law. For the law serves us with the rudiments of possibility, that we might acknowledge and serve, and be so replied.

And from whence did all laws come?: Spilling out from the vision of that which is to be! It is as though we unravel backwards - that we have begun with an ending, and from this we pick out the detail. The eggbeater came about because the physics which entailed the usefulness of an eggbeater was put in place in, nigh! the very bosom of that first vision! No more, no less. Isn't that wonderful?!

Law is as language - and we may choose to shift in and out of its universal definitions. Law is as music, which returns with lofty and inspiring repetition. Law is as Angels, who with overseeing concern do tend and nurture the consistent and cohesive correlations - the Guardians of the larger world, whose dominion and care and responsibility serve all. Law is impartial and shows no preference for King, Master or demigod. Law is the grandest servant of all, in obeisance and humility it untiringly, unfalteringly, reliably serves all with constancy. 

The absolution of Man is to be exacted within such comprehension of Divine Law and the love between.

Migraine- 25th February 1992

IT is important to realize that all physical disorder pertains to causes which usually lie superficially dormant within the physio/psyche connections. There are of course physical maladies which arise purely from physical aggravants, and on such a level may be treated as such. However in the main a constitution which is proven to a given weakness (weakness by definition, being either: sickness or pain, dysfunction or disturbance) may be treated in many ways, on many levels. Also added to this of course, one's physical condition may greatly aggravate the individual's capacity in ways pertaining directly to their psyche and mental wellbeing. So diagnosis of a given problem is imperative to initial instructions.

When speaking generally about the problems of migraine, one is usually struck with the characteristic symptoms to which a man is prone, vis-a-vis extreme pain in: cortex, nape of neck, upper lumbar, occipital, bifocal or behind left eye, or prominent in right. All of these issues are significant when one is to consider the conjunctions which are affecting the relative sights of aggravation.

There are three stages of migraine:

1. Being the sensation of dull ache.
2. Being an acute, sharp and overcoming pain.
3. Becoming the sensation of throbbing which has spread out from the second most localized point.

From the second to the third the constitution has markedly become consumed by this condition and reversal is certainly more difficult, and yet requires more speedy remediation.

The individual who suffers migraine may take notice that there are days in which he is inwardly pronouncing, "No, no, no". Perhaps he should like to be satisfactorily pronouncing this out loud, or perhaps he is at lengths trying to maintain himself in a situation where he should rather not be applying himself. Whatever the case, there is a specific shaking of the head (within the head) of this "No!" - as in a stutter or a stammer, whereupon he cannot resolve his daily activity in happy compliance. 

Now some might have it that this is the normal route as referred to commonly today, as 'stress'. And perhaps it describes a stressful condition to say at least, but is not of itself because of a general stress but rather says something of the condition of: the surroundings, the activities and the people, in relation to what is to be drawn from that individual. It may speak of that which he, with inner conflict, feels that he is called upon to do and yet feels that he cannot; and it may not even relate to the immediate at all. Regardless, there is this conflict in which the man continually answers himself and does shake his head in distress, causing many a shockwave resounding through an otherwise peaceable system.

The head and the heart come to disagreement, and the heart may often 'win' over the logic of the mind, and the head as such, is turmoiled, upset and disagreeable. Should the situation become transversed, the individual would dominate and drive the physical system to the extreme; for the heart always obliges, as it is wont to do… to a point. The stomach however, may manifest symptoms of the heart, for it is so closely related with the 'goings on' that it shall be sympathetic to all pleas unheard.

When the migraine sufferer has settled themselves into the darkened room, the inner battle becomes more determined by the fact that the man cannot resolve immediately the conflict, as dictated by the head. As he resists, and for the most part despises, the condition worsens and the battle rages, and the consciousness submits to delirious interludes. 

Now this may occur with a man who is usually of cheery disposition. In point of fact, this would be more than likely, for his natural tendencies when confronting the world at large would be compliant, (rather than resilient), complacent (rather than aggressive), confined (rather than communicative), complimentary (rather than critical), and so forth. By the main, he would (if left alone), be rather happy and peaceful, as his 'higher man' would have it. He is confused by all lower tendencies, both within himself and displayed by others, and unsettled because the extremes within are unreckoned. 

The pressure which 'builds up' within the frontal lobe, is usually an indication that he has been presented with something that he finds he cannot consider, but the nature of that which is troubling him resurfaces itself again and again, and begins to wear at him, regardless of his instinct to push it away to the back of his consciousness. The conscience is overworked, for the man cannot successfully expel the confrontation from his mind, and is reasserting the values and the presentation, with an inclination to pronounce 'no'. But this is ineffectual and this will result in a pain in the head. 

If the pain has begun at the top of the spine in the nape of the neck, then it is more than likely that the burden upon his shoulders does weigh too great - literally. Here the individual would tell you that not half of his work is completed, and he is forever in conflict as to how he may effect the impossible. His struggles need not be because he is actually overburdened by responsibility, but that it is enough for him to perceive it so - usually because, once again, he is conscientious enough to always strive to do more. 

The pain which begins in the region behind the eyes (apart from the factor of bright light, and iris dilation becoming inadequate), is related to a condition of memory or a condition of concentration. One will often assist the concentration by closing their eyes; also too, in attempting recall. The eyes do fervently move away from the perspective of the immediate, and though the gaze shall become inverted for a time - and pain within this region tells of an effort to suppress a past conflict, of which one is reminded. For here the conscientious individual may have well been reminded of a time in which he was scolded or reprimanded, and the conflict so exhumed in recall, is presenting and making effort to be put aright within the perspective of the present.

Now in all of these instances as characterized, the individual has difficulty in withstanding certain dilemmas in a way in which they may be put to resolve speedily. None of this examination is to say that he does in fact act mistakenly or badly, but rather that it pertains to his interpretation and perception of himself and the world.

At the first onset of pain it is essential for a man to identify the source of his disturbance. Usually there will be clarity enough to begin to sight the demon which afflicts him. If the individual persists with whatever he is doing and tries to ignore his impending condition, then it shall probably continue and worsen until he has no longer the ability for clarification. And so where possible, it is best that he remove himself from the environment (the room, or the company), and begins to digress thoughtfully over the hours or moments just past. 

Now one's conscience may be delightfully and rightfully fulfilling when adhered to. One must always try to align one's conduct according to the dictates of conscience. But there is a distinction between one who observes their higher self and the conscience, and the condition or state of being 'conscientious'. The individual who suffers from migraine attacks is a veritable zealot when it comes to being conscientious. There can become a point however, when this condition (as with many others) may turn back upon itself, and produce an imbalance of itself, being not particularly symptomatic of significance. It may become a generality of condition, rather than specifically called upon.

For the man of high ideals, he in his own mind, shall never be able to achieve enough, become as much, as he should prefer to be. At times his self-criticism and self-dismay may or may not be warranted, but regardless shall stand as a ghost beside him ever cocking the finger with persecution and with reprimand; whilst the workhorse of the personality, who is obliging also, may well listen to the stern positioning which comes from an ennobled character, and be subject to protests which arise, commanding and calling upon the inner man - from the past as well as the present.

When the vessels constrict and dilate, compress and impinge on nerve fiber, and vacillation becomes irregular, the vitalities have been spun into flux, and with chaotic hiccups, wave in and out in response to the condition of dilemma. 

The purpose of regaining the rhythm, in which it was formerly functioning in cooperation without this intermittent flux, relates to the fluidic process of free-flowing discharge, as opposed to vitalities encaptured and embanked within a closed-circuit conflict. Expelling, rather than shrinking. Making release, rather than introversion. Making decision, rather than non-commitment. Not succumbing to argument, or for that matter objectivity at the expense of one's own higher dictates.

The vitalities may be deposited elsewhere, either within the constitution or within a suitable receptacle without. The discharge is common within a vomit, or subsides according to the endurance of the individual's own rhythms exhausting the conjunctions as described above. 

There is however, one way in which one may settle an argument peaceably:-

MEDITATION

Imagine that you are standing at the foot of a throne, a throne which is so large that you cannot see the Face of He who does sit upon that throne - and that the Hand of He you stand before, is verily as large as yourself and is there before you, held down to greet you.
And you stand in judgment, and you stand there in humility, and you bring your predicament, all you have with you to offer before He who shall give all of his attention to your being.
And you refer that which troubles you to Him. And you make apology, for all your shortcomings - each and every one. And you designate what strength you require, in order that you may persevere, with each and every toil, and labor. And you feel His blessing, and you acknowledge His loving concern, and you know that you are immediately relieved from the guilt of your wrongdoings, for you are as bare in the sight of God. . .
And you take this meditation of forgiveness, and resign all strife to He who knows best what to do with it.

When the pressure begins, withdraw and reflect. Try not to sigh excessively, or reprimand oneself for the very withdrawal. For it is more productive to take 'time out' at the outset, than be obliged to do so if the battle takes hold.

It will help to use the hairbrush (natural bristles) and the water, as so described before.* And replenish the water constantly, throwing it out, and replacing it with a bowl of fresh.

It is important to give over to those things which invoke pleasure in both heart and mind. If the disagreement cannot be located, if the upset cannot be identified, then it is best to call upon a distraction which will impel both to be harmonious: Music, scent, non-restrictive clothing - nothing which is disagreeable.

If there is something which the individual feels that he wishes to respond to, with a 'no', then it will most definitely assist in making this audibly definite. It need not be in answer to a particular. By pronouncing vocally a 'No!' then one is practicing a decisive repulsion, which will help assist in resolving the troublesome irritation.

Feet placed in a bath of water, hot water, may be helpful also - but again - replenish the water; and mind not to place it upon one's favorite plant!

*Brush hair twenty times, or so. Rose or rosemary water can be used.