Mad Dogs & Bad Men- 26th April 1992

THERE is nothing quite as unsettling as a dog gone mad before you. It is a situation which can get out of hand whereby there is little one can do for the pitiful dog which one is fearful of. Whatever the temperament might have been, whatever the nature and character of the mutt, it does become demolished and demised, in frequent outbursts of uncontrollable rage, frothing, temper and contempt. Seized with a voltage which erupts in painful episode, disease overridden, overcome, it becomes so savage.

Men too may be so affected pathologically with such psychic 'distemper' - similar (although somewhat more contained) eruptions of violent outburst, angry plea and nonsensical demand. It can be seen in the eyes; or rather the eyes are overshadowed by such madness. It is pitiable, but not to be withstood, but contended with, for the safety and wellbeing of those who are within their hemisphere of great activity.

Men may be provoked and therefore response is partly substantiated, but men who are quick to display wrath, curt or inflammatory, without visible promptings, are displaying an over-eagerness to invite such activity unto themselves, and indulge in formidable recklessness.

There are many to whom life has caused pain, deep and penetrating, who have not succumbed to wrath and its protestations. There are many gentle folk who wish for the peaceable existence, who have suffered the realities of such offspring, and have not turned in likeness, have not 'fought' a violent war. Given that a man may in fact go both ways, why then do some overemphasize their determinations, and willingly become consumed in anger, in spite, in contemptuous attitude and poor conduct? What are the reasons and how best are they managed?

It does not befit a man well to give over to anger. In modern thought today, one hears a lot about those who may 'express themselves' and find an 'outlet' as a remedy. It is explosive therapy indeed, and one in which the teachers know not what it is that they encourage. A man necessarily is fiery by nature, and fiery in all forms of expression, but this fieriness is not to be confused with lower emotions and the dictates thereof. In point of fact, a man is all the more depleted and made quite impotent by the ineffectual expenditure of misguided vitalities, perpetuating more of the same only; rather than driving the will further, or corresponding to that of the will and its finer dictates.

The circuit of anger is self-enclosed and will not be dispelled until entered into with Divine supplication. It is the ceasing, the quelling, the dispelling of the lower passions, which does separate and ease those tensions which are currently regulated throughout the animal/astral sphere. Remembering, it is fine to hold answer at appropriate times of response, and call upon defenses in reply to necessity, rather than the delusion of necessity.

This is the finer point. There is little which really requires immoderate outbursts: words which cut like a knife, thoughts which return upon the gnashing teeth of a ghoulish memory. Harshness and hardness turned upon our current friends is not required. It is as though the angry man would blame his despair and dispassion on his immediate circumstance, because he cannot 'shake off' the attitude of contempt and the aggravation thereby.

We all know in part this indulgence in protesting wrath, more or less. But uncannily to some, they unfortunately become so overrun by such, that they begin to contaminate much that is truly good and have little gauge as to how destructiveness multiplies - how they themselves perpetuate exactly what it is, that they protest. It is to good consideration that we become aware of such boundaries, and know of those conditions which beset a man, in order that we may examine ourselves and our produce; whilst also becoming yet stronger in the knowledge of deflecting the rays which spark from such anger.

If a man is unreasonably seized with venomous words, usually interrupting one's own internal peace, then it is good to be reminded firstly that the man before you is not upset in the ways which he remonstrates, but upset for the sake of upset: his greater upset in relation to the world. For one may be caught in trying to establish a fix on the truth of many complaints and abusive outbursts, and in full conscience be perturbed by the gravity of these accusations. Surely too, there may be much truth spoken from the mouth of one who is particularly versed in adamant complaint and vile anger. But the interesting point to look for is: precisely what is it that the individual himself is doing in order to assist or remedy that which upsets him so? Furthermore, does the aggressive attitude assist him in becoming more effectual, or is he merely 'sounding off'?

If it happens to be that he is indeed 'sounding off', without actually effecting anything at all, if he is too quick to crush (crush, kill, destroy!) and deplete company with a tirade of insidious remarks, then the first problem lies with the individual and his behavior, regardless of what he maintains about the world, or for that matter yourself.

The nature of anger is of two elements: bifold oxygen (in corrosiveness and inflammation) coupled with impure, low-grade iron. The element of the will forces [iron] becomes corrupted within the worldly sphere through overexposure, in relation to time [oxygen], application and moreover, imbalance - tendency, rather than result. Cosmically speaking, there are pure inclinations quite real in definition in this case fought out and directed to depositories which are of themselves, with substance.

However in terms of emotion that is ill-directed and with no set determination, spiraling within a circuit of behavior as an overall tendency so adopted, then one finds that within a man, within the world, the element is corrupted, and by such activity, made less of in time. It is precisely that reactive compository, that superfluous material - again to the law of excess - which withdraws itself, because of ill use or non-use.

The fires of the will shall indeed purify the iron in man; however, often in behavior we find that the will is relinquished by those aspects of character which presume to override the immediate inclinations of the higher self. A man's attributes of character may be dependent upon the consciousness directed precisely into every corner and crevice of his character, for it is to be worked upon, steadied, balanced, directed and made account of. It would indeed be good fortune for all of this to happen of its own - and yet were this the case, the adoption would be also not of self, but superfluous to the self.

If a man is so ignited into anger, it is because the will itself is called down into the individual and is frustrated as to action and is turned upon the self. The individual consciously resists, and for whatever reason cannot employ his will in the area he wishes to consciously change, and because of an inner frustration (i.e. the will so called to action causing aggravation because it is undirected purposefully with no consequence) the man then ignites into eruptive behavior. In other words, if initially there had been some action instead of reaction, there would be no anger. This does not mean that the man would act out of anger, for by this stage it is way too late. But rather, he is generally frustrated by the point of anger because of his desire to fulfill his will at an early stage, and could not engage his efforts in some regard.

From this we can begin to understand that there have been many good men who began with good intent, who became indignant at the world and realized their overall ineffectualness, and rather than by steady employment of regulating their powers and will in a field of endeavor they could manage, they were caught in between a vision and a vision unfulfilled. It is truly self-dismay when one cannot act upon that which one sought to answer- and from this we have anger.

Oddly enough, it is often that folk relate this to fear. The problem itself is not bound by fear at all- fear being yet another element entirely.

Immoderation at the outset will spark the immoderation of behavioral tendencies later on. It is sad to see how a soul who is innocent and brimful of great expectation, may be afflicted with the ties of an overwhelming disposition to despise the world and those who inhabit it. For it does enter into the realm of love and makes the individual impotent for true and proper expression here also. So often it is because a man is crushed by himself perpetually.

Even with the example of a child who has been so treated with the injustices that many poor souls have known- with eyes only for love and hopeful disposition, they have been battered and torn, and cast down, either by hand or by attitude- these children will be so frustrated also. It shall begin that they may summon the will to resolve the conflict, summon the will to strike back, to defend, to contend the injustices, the cruelties, but because they have not the wherewithal to enable themselves an outlet of operation, the will cannot significantly alter their situation and they are frozen as it were, they cannot act. Then it begins, that ignition of anger, which later on through to adult life, may well seize the world and act over and over again, out of time, trying to answer that past conflict, trying to make remedy, but rather, producing much more conflict than is warranted, in pure aggression.

Also, when individuals take into argument or aggression such antagonistic conflicts, one can see how the two circuits of anger agree so well with each other and respectfully unite. . . explosively. It is as though there is some relief in this form of communication, it is as though the burden of this inner frustration that is borne, is for a time removed because the activity is projected outward, away from a man, and he may view it accordingly. However, it is received back until dealt with in a fashion that dispels the seizure for good.

Much after death is so worked upon that the individual comes to realize the preceding factors which have enabled all circumstance. It is not so easy - if it can be called easy - to come to this within our daily concerns and know when to exert our will and how in fact to regulate it so; being more or less aware that it is a formidable task to make effort to effect anything in being. But we too have our impact, and we too must acknowledge that the circuit which exists within our angry environment must be dispelled; for concurrently, it is near impossible to be answered if not.

If a man before you is distressed and caught up in the 'sounding off', unproductive and unwarranted to immediate application, then he is causing so much disruption by his own activity, that the will of others will too be aggravated; for as regards these individualities, their will will also be misdirected - particularly if it is trying to appease the man. So the overall point is understanding the best, most desirous course of attitude to be employed, rather than conspiring to yet further argument or indignation.

Some might suggest that it is an area for philosophers, and yet it may be quite plain to those who know the composite of man, that verily all men do wish to 'make good', and all men have a heart and soul which conspires towards all heavenly inclinations. This is not a statement of the novice or pleasant optimist, not even a concept that only fits the purpose of uplifting all men. It is a truth and one to be recognized, that all men wish to make good in achievement, in effectuality, in their being and what they are to become. However distorted or fanciful their expressions may be, the original desire is not so much to be good, but to make good. It is instinctive, it is inherent, it may even come to the most sinister, cold-hearted, exploitive, conceited, and so forth. It is the desire for betterment. Often as not, it is for general betterment. It need not relate to the ego at all.

A soul is very much governed by the expectation of beauty and of justice. This too is inherent in the sphere of the heart and of inner images which speak of a true and proper world. So often it is not reconciled within the world. So often it is that those who are most visionary are prone to disillusionment.

The most treacherous man with evil intent, does not work from the conscious desire of betterment to himself or for humanity, and this is destructive furthermore, to both. But in the past, he has come to such inner frustration, because he could not make the perception as to the real whys and wherefores of that which presented to him, because he 'misread' and acted in ways which did not answer that which pressed upon him, and now out of time, tries to be as effectual as ever, regardless of that true picture. For it is not because the world does not make sense, but rather that it does not make sense with our consciousness. The spiral of anger, the affection for anger, leads ever into confusion; this is why the circuit, of itself is closed. The individual appears to care less and less, as time goes by.

Remember, anger is unreasonable. The best combatant in the world does not need anger whilst directing the will; and depending upon the importance of the fight he may experience the anger afterwards if he loses, and then will return to that fight and what might have been, over and over, trying to perfect each move, each strategy - and only then. And this too is misdirected. 

Humility provides us with the knowledge that we are fairly insignificant in respect to the outer world. We are significant unto ourselves (significant: signature). We are significant to our Creator, or else we should not be. We are as significant as to effect small changes and do our best, and therefore become more significant when properly managing our efforts- that we have purpose and options, and we can become more. That those glorious aspects, whilst of ourselves, are not of our making, and we are humbled in this respect.

If we are alerted to an angry response it is imperative that we begin a conscious search immediately as to the situation that we are engaged in. The first statement is, "I myself, by myself, cannot control the outer world and those before me. If there is change to be invoked then either I am to take leave, or assist in any way I can. I must become active. I must not direct the activity inward, for there there is no release. I must not ignite into unproductive anger for this will thwart any productivity. I shall use my vitalities so summoned by my will, which was in turn summoned by my desire to make good. I shall direct what vitalities I have into some productive answer to this aggravation. I shall expend eagerness. And I shall place no consequence on outcome."

This does not mean to say that we glance around to find the cricket bat or the means to willfully set ourselves upon someone. This also does not mean to say that one is dispassionate as regards outcome to the point of not caring. What the provision is, is that from the outset, via humility, we begin to gauge our inadequacies, that we might better use what we do have. For one who is not humble knows not his limits and will be dismayed quite easily, as the equation shall vary and disappoint. Also it is taken for granted that the student must at all times be acting from conscience, and the perspective of assisting all situations, rather than divesting or directing, according to personal wishes and wants.

We can often 'feel out' a situation and grasp a picture concept quite readily, when we abandon our personal points of view for that time. It is necessary to be defined, but also necessary to lend ourselves to the larger picture when required. . . and after careful assessment, proceed.

If we are moved to anger, then we must recognize it is because we feel incapable (and probably we are incapable) of reconciling a certain situation. But you know, there was never a situation which could not be bettered and improved upon when directed by the individual properly with good and pure intent. Not in entirety, granted, and perhaps not even with produce within the immediate visible realm, but we must take heart in the fact that if one is not entangled with anger or contempt, one can actually make a difference.

This difference is what is so important to the world, and to ourselves and our inner conflict.

This essay is overall, a form of counseling, if you like. That we may greet the angry man within ourselves and before ourselves, with a cheery and informed response - genuine, because it does strive to make a positive difference, and answer the anger of both past and present. It can be achieved, although not mastered overnight.

Upsets are upsetting. Not all men will be responsive to this. Also it might be said that the positive thought employed and the positive activity which forms out from that thought, does not necessarily have to be exactly directed into the area of concern. A good example of this is, you may be stimulated into anger because a man has brought before you protests about a general social injustice. Instinctively you know that this man in the present does not know firsthand of what he speaks of, but has sympathies from the past (as all sympathies are necessarily) and also bears a tendency to indulge in anger. You may be provoked into a similar response, because you also sympathize with that which he speaks of. You cannot see your way to answer this problem that you feel obliged to address because he has put it before you. You may also feel personally indignant for all of the trouble in the past that you yourself have caused in this regard. You also may wish that he were of a happier disposition, and are angry through the weariness of having to contend with his anger, so projected at you - effort, without effort! Furthermore, you may respond angrily because there is a wealth of sympathetic anger, so sparked! 

It is essential that you actually do something. You could actually go and dig the garden or you could address the problem that has been cited and suggest immediate action towards some gesture of remedy. If your partner who has inspired the initial outburst is not considering action, he shall be in an instant dismissed of his anger. If he returns to yet another, different upset - which most are prone to do - then it is essential to highlight and cite the unproductiveness of such passionate outbursts. If this once again angers the individual - which most are prone to be - then it is essential that one walks away and does something: anything that one can consciously act upon.

How often we plant a flower at a grave in the name of the deceased. And it does help. The angry man might degrade this, and suggest that it does not help, but it does. Furthermore, of course there is no shortage of those around us who can benefit from assistance- seek them out. Whether they are related to one's personal sympathies or not - does it matter? One can always look closer to home. One can make a beginning. Let those who are angered make a positive effort. . . somewhere!

Prayer- 19th April 1992

WITH the inner attitude of prayer and the words so spoken - amongst also those expressions directed regardless of actual phrases and formulas - with prayer indeed we become connected with all aspects of our true divinity, for the world is hushed and quietened. It is in times of prayer that we may shut the doors to the world for a time, in order that we may return into our worldly activity renewed and restrengthened by the order of true and holy communion.

It is O.K. to laugh during prayer, as much as one may also exhibit all manner of emotions which do surface - but one would not make jest, one would not confer cunning, one could not bring malice, spite or great vengeance into this form of inner speak. We become transfixed in the world, and we may err relentlessly in countless ways, but when we turn our eyes and thoughts inward, and set our heart upon meaningful examination, we find that those attributes unworthy of God fall from us, and are denied 'time', denied expression. So apart from that which prayer does invoke, it does also enhance a man by the practice of altering into more perfect accord, with appropriate behavior and good attitude of spirit.

It is O.K. to feel impotent whilst in prayer - for in truth, we come to realize that should ever the Heavens release us from their care, we are as impotent and would live not for one moment. And so for those who are uncomfortable in this, let them take comfort that it is a credit to true and comprehensive perspective that all are humbled when confronted by God.

It is difficult to sustain prayer for very long periods as the world and its ways require much attention from us. But however, one solitary prayer does by itself enter into the new day ahead and does make a difference. Even though we may be quickly forgetful, even though the two worlds appear not to meet, it is the gesture and the relaxing of inner tension which allows for participation to be welcomed by these our higher worlds. That we may be responsive, that we also too submit, that the single act of welcoming such higher determination, sets and revolves around our daily activity.

It is not to say that a man is 'empowered' all the more, but that he becomes knowing of that empowerment. For the communion of prayer is such, that indeed all prayers are answered - in time. To enter into prayer is to hold the faith that prayer does permeate - to release oneself into trust, into the line of light. 

It is within the realm of prayer that the creative powers of man are best defined, and shall become quite perfect. It is not fancy, it is not imaginative, but of the true practice which will one day become the greatest and most important determination within a man.

Imagine if all the attention and time given to peripheral studies was directed to prayer? How quickly the student would advance! This is not a statement of selfish endeavor - for even if it were to be seen as such by the student, it would be better that the student was indeed practiced and conversant, and would therefore have all folly in time, revealed. How little it is often aspired to or exclaimed, "Oh, if only I could develop myself in prayer, and work more often, give frequent practice and persist!"

It is not that prayer is to be regarded as simply an exercise, but it is also the most important exercise within a man - who if practiced and practiced with stern intent, shall come to perceive the inner worlds and their gravity upon the fate of Man.

 To begin the new day and before retiring, to seal the day past, we refer inwardly to maintain our marriage of both worlds. And whereupon the student does confer in this way at the beginning, it shall be that during the day's activity also, he may slip into his inner devotions and take nourishment thereby. It shall become as natural as any other conversation.

Prayer requires those qualities of meditation which dispel the waft and the busyness from our presence, which enhance our abilities to receive yet further inspirations, that we might cease our own 'chat' and though fervent, be disposed to hear the inner voice or bathe in golden silence. Silence yes, can be golden. And yet, there are those souls who are apprehensive to venture deep within themselves, for herein lies the first and second gateway, herein also the symbols of all 'spirit speak'. And they are immediately so filled with doubts and apparitions, also too the chatter of images past and present, and they feel rather afflicted by such loss of the world, and they plunge depths of drowsiness, unconsciousness, as they step the inner door.

It is of no matter that sleep ensues; it is rather that we are earnest, and so quietened, reverent, somber, thankful, and grace imbued, upon entering into slumber. But also, if we can retain our consciousness, to the point that we are self-conscious and yet ego-infilled, and come to know of the source which we strive to meet, then the visions that shall follow will magnificently uphold a man, and speak to him directly of the mysteries that he does long for.

There may be many a worthy exercise for all aspiring students, and trials a'many throughout the day's activity, which provoke and poke at a man until he becomes quite weary. There are enchantments everywhere, not the least which is that of the misgivings that we hold - the illusions of self, the images of self in relation to the world. And it is to the practice and art of geniality and of virtue, that is recommended in all fiery activity. Second to this and to that, is the practice of prayer - for the rays which envelop a man, and reach out towards all that he does touch, bring Heaven herself a little closer to the Earth, and unite, reunite, all of those beings who cannot otherwise be embraced by us.

For herein is our true family - those of the loving, most loveliest of souls; they who we carelessly abandon, when in ignorance, ignore them so. In prayer they may draw close; and it is quite possible to recognize their presence - a multitude - all personal friends, of many a station, character and degree. And it is these souls, from many many kingdoms, who are responsive and eager to commune and assist with a man. Without the condition of prayer, it is as they are so blocked and 'put out' by all manner of gorgonic and demonic, inharmonious, chaotic, reckless and immature beings who thrive on the inconsistencies of man, and also his impressionability to upset, chaos and disharmony. They live in argument, they live in illness, they sit on the backs of the greedy, they chew on the ear of the insensitive and unsympathetic - they laugh and jeer and provoke many an accident; they sit aside the smug and self-satisfied; they thrive too on covetousness, on astralities of desiressness; in habit, in fear, in bony frame, in jagged glass.

However, when a man enters into prayer, regardless of how feeble his attempts, the door to these saturated beings is slammed shut. They are thrown off, they are hushed, they are dismayed, they cringe and croak - for herein the man refers all he has and is, to those beings whose stature renders all imps benign. They are what they are- only as significant as man himself does make of them. And with prayer they are exiled, flung out from his being, stripped of their sustenance.

And it is not with malice or anger that we should confront these urchins of the world and lower spheres, but that we should be so consistently pure within ourselves that they may enjoy a much improved future also, and be transformed. But because such is consistently slow and tedious, and does not of itself makeover a man with a handful of good desires- and also we dwell in a world so utterly confused with the magnitude of impure thoughts and relative fiends- we should but be overcome, were it not for the heavenly graces and the conferences in prayer.

No man may tell another how to pray. Of course it is wondrous indeed when men do pray together; and difficult also. But whatever the expression, it must come honestly and from the heart, and is most thoroughly recommended as the first and most important practice of any man; particularly those who seek esoteric knowledge, true esoteric knowledge and guidance throughout.

I am in Thy Hands my Father,
I do live in each of my brothers,
I wish only to serve He who loves best,
and no other;
And by this, I shall love too, whom He loves.
And from the highest expectation,
I shall come to my true station,
And in humble gratitude, renounce all costly sins.

Within the Hierarchies there can be little or no intervention unless it is called upon and drawn unto a man, by a man. It is possible through prayer, by such attitude of being, to be as cleansed, as pure enough in order to receive guidance and protection, inspiration, fulfillment and intervention, from many a different being (or for that matter a loved one), who has cleaved to the service of God, and therefore Man.

One does in fact have many a personal Angel and guide - although not necessarily so individually allotted as to be inextricably bound, there are associations which span eons, and caringly enveloping a man or his brethren fellowship, family or race.

We are not in isolation as is depicted by our blindness towards Heaven - we may approach many an individual being and call upon them through prayer directly, advancing to them because of our having such a previous relationship. Remembering also, that it is because we are of Christ and of the Father, that we too know them and have parley and discourse and be so heard upon call.

It is through common interest, a shared affinity, in which souls are drawn. And it is sad that Heaven has become so indistinct unto the world. But with what we do have and all that we are, we may broach the unseen realms in solitude, in happy prayer, and come so close - you know that the brilliance, the luminance, is so great indeed and difficult to encompass, that a man must learn also to withstand so much beauty, so many wonders, lest they too will consume him. It is a delicate balance indeed, that we may absorb and expend - not to be broken by sin, nor crushed by wonder - for it is those places known to us, in deep memory, of outstanding beauty, that would claim us and we them happily, but do only frequent, as with each, temporarily. And it is painful to leave, but is painful also to remain; unless by the effort of progressive development, we are so enhanced that each stay be yet a little longer ... with further insights revealed; and so managed, having been incorporated within our own beings, and therefore interpreted without rendering ourselves impotent by such experience.

Paradise is grand, but is deadly also to the ego. If we are to claim Paradise for ourselves, then it must be done that we are also of that substance: of beauty and grace, in spirit refined. Only our higher selves may make that pilgrimage, and each time is nourished and impressed - but does grieve for that which it could not take into those realms, and returns to recover other aspects immature.

The 'forced' initiations held glimpses into profound spaces, where certain aspects within the nature of a man could not be reconciled, and the man was caused much grievance by this. This is the damnation of Hell - it is the perception of Heaven, without the means to make entrance - and no greater Hell can there be!

Bless all, and ask only for those things which are lasting and of value. Discard your worldliness, your worries and your grievances. Submit all that is difficult to the Divine, and be at peace with this.

Who is this silent Master come,
Whose memory goes backTo where the stars come from?Shall He speak to me,Or be silent, as dumb?Can I abide, with the OneWho surely does know,The trek, and the distance,I am yet to go?This silent, sad stranger,Who invokes joy to behold,Who by His very nature,Uplifts and upholds.
Shall I stretch out my hand,To meet His that awaits?Shall I know of His Love?One that will not forsake!
And by the strength that is His,This man shall never break!As I stand at this frontier,With He who awaits.

The Materialist- 19th April 1992

MATERIALISM provides for only one static condition of inertia. According to the materialistic perspective there may be no such thing as Divine Cognition, Divine Motivation - circumspect or retrospect - present in living quality and enduring; or that of Divine Memory (also recall).

The properties which the materialist attributes to this great and glorious universe are such that do not afford for impetus, but rather regulation. They have substance, without substantiation: tri-lateral dimensions of finite proportion allowing for no quasi sub-structure - stratum infinitum.

Let us declare that this is fact: if we are decided, then there is fabric and substance in Divine decision. If we are to know of anything, then it follows too that there is higher knowledge, greater knowing; and knowing itself, only known in part by those who may come to sense something of the greater Gnosis.

It is the height of egotism to accept the corporeal realities and willingly ignore realities which present to the soul. The inability to make connections is usually borne by such sufferance, such entire upset, whereupon the man has much anger directed towards his parenting spheres. This anger will not be calmed by denial. Denial alludes to resistance, but in reality denies the secrets of self.

Such a man is driven with definition and repetition, and makes an entire concentration of it, becoming adamant convincingly in an effort to continue such denial. In other words, it is from his own inner core in which the contentions arise, and are made much of, as his dubious and nonsensical affirmations of 'logic' protest and protest, without relief.

There are two questions here:

1) What is the true nature of matter?
2) Why is it that some men are unable to perceive the realities of their linkages with this their higher worlds, and consequent higher forms of being?

The true nature of matter is precisely an issue which of itself is fascinating. For matter itself does shift and alter true to form tangibly, and yet is not understood - not even remotely in current conception. Even strings and spheres and planes and codes do not allow for individuality.

One must first question - within all of the recurring cycles and patterns - why our defined and lawful structures bother to any extent with also, undeniable individuality. It is rare to find two men who agree on all subjects, rarer to find that they shall share entirely the same backgrounds and experience, and relationships to such experience; rarer again, that they should look the same, respond the same, and share fingerprint and so forth.

From this simple, very simplistic argument, one may question the materialist as to the provision (within the law) of individuality. As they would have it, there should be no such thing. Undeniably however, these characteristics which do distinguish one from another, distinguish in a far greater way, all that which is alive and emanates life. Whilst there is a world of generalities which hold good for much agreement, there is also that which does separate all from each other, clearly in division, no matter to what degree they are conjoined.

Distinguishing life therefore, is a process of 'sorting out' and assessing, from the viewpoint of individuality, that which is impressed upon us as being both separate to us, whilst becoming ever yet a part of us in part. The complexities of such design, namely of incorporated individuality, are inherent to self-conscious and conscious distinction. One can generalize about DNA as they might do about trees as seen from afar, but the properties of both may only be assessed at closer range vis-a-vis the distinguishing characteristics which verily set one apart from another. 

All of manifestation requires a parent from which it is born. This need not be a mirror representation in totality of reproduction, but rather aspects lent, certain aspects shared - origin, which will later be drawn together within expression. Something on one plane of manifestation cannot of itself reproduce a total makeover solely from that specific plane, unconnected with spheres higher above. In other words the quality and nature of something is dependent upon its relationship to the higher worlds precisely. All else on one plane would be imitation at best and imitation without life, character, self-perpetuated impulse or motivation. Life without such cords of connection leading into higher, respective emanating spirit, would be horror-filled indeed!

Herein is the astral reflection and perception of the staunch materialist. As he endeavors to look further and perceive into higher realms, he is as caught within the immediate boundaries of an echo, as it were: the astral echo, which exudes much of his own sensory perception, with entanglements suggesting that there is no range beyond such an echo.

The Mission of St. Henri- 16th April 1992, Father C.R. Day

T’WAS several years past long, long ago, that an idle man sought for a gainful opportunity. He had had wealth of much variety, although by comparison not of real measure; and was truly excited at the prospects ahead of him. 

For in his sleep he would hold many visions close - and yet come the morning, they would slip from him, when sleep herself would depart. And so he sought to know more of the dream hinterland in which he would frequent, and arrive at a more sturdy comprehension of those lengths of time he passed.

Around the town there was much speak about the Basilisk, who would entice the mind of a man with the frenzy of an unanswerable question. And many folk would scold and reprimand such questioning, as was on the part of our dear friend.

"I shall not succumb to madness" he would contend, and then would add "But if I do, it shall not be because I wish to make sense of the world and my thoughts."

However, he had not the mind to go mad or the disposition as was required, but was shunned and disapproved of when making approach into deeper realms of conversation.

We shall call this man Adam.

For many a long night, dear Adam would battle his drowsiness and pretend to sleep, but not sleep. For he bethought that all bridges leading into the forgotten realms could be trekked by conscious passage - that he might obtain glimpses at the very least. More commonly he did sleep however, into the morning and throughout the day, for his vigil was fatiguing, his efforts a half-measure.

Adam's mansion now composed many a block, and quarters and room. In fact, his holdings were vast, and innumerable. Those whom he had gathered to him - in servant, in cousin and cousin removed - boarded within the estate, so many that there were faces there which for him, had no name. There was a curious man, a pretty man, who was often seen roaming the grounds at the most quiet of times - and Adam had wondered at such times when he had seen this stranger, as to how or by whom he had arrived.

He inquired at the kitchen, he inquired at the stables, but none seemed to recognize his description, as he would tell it. More curious it became, for he himself had never caught eye of the stranger long enough to give a full account, for this man would appear and disappear quite rapidly upon approach.

How be it that there were strangers at all you might ask? It had been the wish of his father, that all might remain with their lodgings, as they had done in his lifetime. Adam had been abroad at the time of his father's death and upon return to manage the estate, had come to find folk numbered in the hundreds. Whether - by his suspicion -many had not long resided there, was not his concern, for Adam would abide by his father's stipulation and great heart. What did it matter, if all were content? And so, he had many to whom he was a stranger also.

One day upon the common, Adam was reclining- so tired from his vigil the night before. His mind was all a’wandering, whilst his heavy feet poked into the grass carelessly. The Pretty Man (which was what he had called him to himself) appeared in full view and sat down beside him, staring out at the great house and beyond. This aroused Adam and he made effort at composure. 

Adam thought quickly of a mental challenge and spoke, "Do you know of the Lord of this household?"

This man to whom he addressed was tall, elegant and full of grace. When he spoke, his words resounded musically and elegantly also. He replied, "Why yes," he smiled, an enchanting smile and gazed piercingly, "I am he" he suggested.

The reply caught Adam unawares, for he was rather expecting to hear something of himself, and now he had discovered that this fellow was some guiley impostor pretending to be none other than himself!

"How so?" asked Adam forthrightly, with a little indignation.

"How so, by what right do you question me?" the stranger smiled.

"Tell me your name, I need to know this at once!" Adam asked, now uneasy.

"I have many names.” replied the stranger, just before he vanished, exactly from the spot that he had been sitting.

"That's it!" Adam did think to himself, "This man is but an apparition; he has no claim, but has been sent by the Devil himself to upset me. I shall wonder no longer, I shall ignore him in future and attend to him not." And he settled down to a nap, straight away without further worry.

The years did pass and in all of that time Adam would be given to view this most strange fellow at seasonal intervals. Neither would speak, for it was Adam's contention that he must be quite dangerous company indeed, and as persuasive a ghost as he ever thought possible. So if he caught a glance of him turning one corner, Adam would take another passage, and if he were given to frequenting the grounds, Adam would withdraw inside and lock his door.

Forty years in all had gone and Adam had aged accordingly. The Pretty Man however, had not; which only affirmed Adam's opinion of him being but a specter and nothing more.

Many of the original folk who had cloistered within, had departed or deceased and the numbers so reduced were as little as fifty. This is probably why the community of his household were ill prepared the day the thugs came to steal and vandalize the great house and its contents.

There had been particularly bad weather over the last dozen seasons, the crops had not provided as well and the stores that had been were largely contaminated. There had been much criminal activity all over the country, spreading similarly to any disease; save that this one was called poverty. Men were frenzied and given to overrun and plunder any estate that did not resist them- in great parties, organized and conspicuous, unruly and becoming deliberately rude and vain from result of previous conquests. Adam was not immune from such attack, and had thought himself spared until that day.

I shall give no account of the details, but rather of what resulted shortly after their departure, for this is more the interesting note of an otherwise lengthy tale.

Adam was understandably dismayed as he purveyed his empty cellar, and examined the ruin and the breakage. He was not a practical man. He had long forgotten what it was to be practical (somewhere around the time of his inheritance); and being so utterly confused by his situation was inclined to give over to despair. He had not the funds to purchase more goods to feed his community for they had taken the money also. When they had raided, they were thorough. The rogues were not to be chased or caught, for simply put, there were more bandits than there were honest men who had resources then, to even enter into pursuit. All was lost!

Dreamland was becoming once again preferable! Even this was much more the difficult with an empty belly and a weighty upset. He grieved for his former wealth, and he grieved on behalf of his fellows who camped beside him. One by one they came and asked for food (for his fallows had been empty for many a year) and one by one they departed his household in search of employment, and a lodging elsewhere. Within the week's end he was utterly alone.

As he was rummaging around the private rooms now vacant, searching for remnants or tit bits, or parcels or remains, he heard a bell in the distance and some chanting, which by the increasing loudness indicated that there was a group approaching quite near to his grounds. He gathered himself together and made for the outer gate to see who might be visiting his now desolate and empty home. 

To Adam's surprise, once there he peered through the openings to find a small group of monks with one large trailer, weighted and covered; and alongside the party one man who appeared an oddity, amongst such a group. The bell ceased clanging, all faces turned towards him, the queer one spoke, "Gentle man, have you rooms to spare, for these weary travelers tonight?"

Adam peered at this group and searched for evidence of food that they may have been carting upon that laden trailer. He hesitated.

"My companions I fear, have been long suffering the cold at night and whilst we are content to camp, I am not happy at their condition this day." the odd man said. One of the monks did cough.

"Dear men," replied the half-hearted Adam, "First I am to maintain strangers to whom my father requested that I unerringly entertain and put up with. Secondly I am to endure bandits who would come to my household and take all that I have to even sustain myself, and now I am asked to welcome yet more strange newcomers who wish to share their grave illness with me, and bring certain death to my doorstep! Can you promise that this will not be so? What plague do you carry? How am I to know that your provisions are not equally contaminated? Is there no end to the impositions in which I must suffer, from all who come here?"

And so saying he turned and walked away from the gate.

Perhaps on another day, he may have made the dutiful decision and bid them entrance. Perhaps, if his heart had not been overwhelmed by that of his own hunger, he might have found charity enough to give what was certainly within his power to give. Perhaps if his faith had been stronger he would have come to know that they carried no threat of illness to his personage, but rather suffered the extremes of the tempests and needed but homage away from the cruel winds. Perhaps too if he had given them shelter and a time to regain themselves, he might have discovered what marvels, verily marvels of life itself that they bore in that mysterious trailer.

Whatever, that was not our story today, as he did surely turn away from the humble party who would not protest his decision. He watched from the tower as they shuffled down the road which led away from the estate, and up into the hills. He watched for many hours, for great was the view from up there on that location - as the party shouldered the trailer's weight and slipped and slid over rock and hillock. Until at last, as black specks in a distant sunset they disappeared from view.

In the half-light Adam ran down to the gate, though he knew not why he felt to do so, and opened it so he could look down that road on which the monks had departed. He was beginning to feel quite alone and with such came melancholy and remorse, which he was now entitled to. 

He turned to return inside; when he saw a sack slumped beside the wall. Within the sack, tightly wound at the neck, was a combination of grains: food enough to sustain him for many months! Oh, blessed finding! Then he realized that this must have been left by the monks, for they took pity on him and could not have him go without. As Adam bore the weighty sack inside, he wept like a child who is lost. 

Hunger had got the better of him. He had sat and stared hard at that sack, as if to ask it if it were indeed contaminated by plague. It occurred to him that it might be better to be consumed by food-poisoning than consumed by starvation. The latter he was more sure of than the likeliness of the first. So he ate and he ate and repented his hasty rebuke of those monks. He wondered what would become of them and he vowed, that somehow, some way, he would make good for his wrongdoing.

The following morning he awoke and felt as well and as healthy as ever before. In fact the weeks before had made cause for him to trim down to but a slight representation of his former self. There had been no perceivable ill effects from his hearty meal the night before and so he sat down to breakfast before the fire, all the while conjuring great and splendid designs for the day ahead. For it did occur to Adam that he might venture after the group and steer them back to his home, that they might recover themselves. For, he did reason with himself, he should go all the faster than they, for they did have to haul and pull that weighty trailer, whilst he might be far speedier on foot. (The animals too were gone.)

He ground some grain, he packed some water, he donned his clothes, with a few extras. He felt renewed in the hope and expectation of finding them. He was a man with a plan, once again!

Down to the gate he sped, prepared for two day's journey. No sooner had he flung aside the great bars, to his surprise and in shock, he saw an old friend approaching. It was none other than that Pretty Man whom he had shunned, on so many countless occasions in the years before. Behind him were many mules, which obediently pulled a cumbersome trailer! Yes, it was recognized: the trailer that belonged to the monks only the day before!

Adam slammed the gate, but so quickly as to block the entrance of that conspicuous man. The arm that followed in after him did trickle blood from the crush of the iron - and upon seeing that blood Adam realized that this man could not possibly be a specter as thought, for ghosts cannot bleed.

"I have returned Adam, make way for my carriage" and whilst saying this he led the mules through the opening, and up into the road afore the first cottage.

“I know not what or who you truly are" exclaimed Adam, whose day was beginning to sour, "but I am deeply disturbed to see that the rightful owners of the property you bear are now without - and I suspect you to have robbed them! Explain yourself or depart!"

"I am no thief, Master Adam, and you must not be so fearful of this servant who will oblige you. Know me for who I am and do not waste words with accusation. I have returned because I must. The dear Brothers who did carry this burden are now wasted and quite dead - actually, now buried. All of the party awoke to death this last night. The chill and the damp did consume the last of their fire and their spirits are released. Move out of the way for I must secure my convoy. We shall speak further, much later when I am done."

Adam was distressed at this news and did not know what to make of it. Who exactly of the two was the criminal? He did not know. He did not care to know. His mind began to hurt with the proverbial 'prick' of the conscience.

Adam retired to his bed. The plan which he had turned over and over in the hours preceding had disbanded, and there left was an unhappy emptiness - he was forlorn.

How long it was that he had slept he did not know, but there at his bedside in his personal chamber, stood the Pretty Man.

"What do you want of me?" Adam murmured feeling much imposed upon.

"I want you to get up from that bed - you have spent much too much time there already - and prepare for the arrival of your guests, for there shall be many." The man did smile as he did say this, and was kindly in such forthrightness.

He continued, "There are many who are homeless and without, whilst you do frequent a house with countless empty rooms. You are to go to each and make tidy and clean and open the windows, that with sunlight and fresh water, they will become once more habitable. Welcome your guests in the spirit of your father, and make known that this home shall be their home as much as any other."

"And what am I to feed them with?" asked Adam wryly. 

"You have fields ripe for cultivation, you have tools and help a' many. These folk shall work, as you must do, and plant the crops and live from the labor."

Adam stared into his eyes - this man was serious, his eyes were very dark indeed and you could sense his seriousness even though you could not reach the depths of it yourself.

He began to take heed of his words, and asked, "And what therefore are we to put to soil?"

The reply to this was: "Why, of course, the grain that the Brothers did leave you - have you forgotten? For this was its greater purpose. And each of those grains shall produce tenfold the ordinary plant! You are most fortunate to have them."

Adam arose and prepared as was instructed. That day he shook the hands of so many men, women and children, as he knew now how he could house them - but there was by the end of the day enough space found for a bed for each one. How it was that they came there, he did not know. He did not ask. But the following day, they did as they were instructed and all were glad.

The harvests were to outlive Adam. The soil remained fertile and produced year after year after year. It came to pass that in Adam's seventy-second year, he did take to bed and wish to remain there for anon. He was disturbed yet again, by his friend, the Pretty Man. 

"Adam, the time has come for me to show you something that I have kept secret from you in all of these years. Would you like to follow me?" His voice was gentle but stern.

"I have come to have faith in you, even though you be nameless to me and though our relationship has spanned the years - much of my lifetime - I am now old and decayed, whilst you dear Sir, are as young as the day I first saw you," croaked Adam, he continued, "I have not the strength to follow after you. Perhaps you could bring it here to my bedside?"

"This I cannot do for you my friend," said the Pretty Man, and then, "Have you come to trust in me Adam?"

"Yes, I believe so, even though I know not why", softly replied the weary man.

"Then I shall take you to this vision" he replied. And so saying, he withdrew the bedcovers and gently lifted the frail but heavy form from the bed and carried him out of the room.

Deep beneath the mansion's blocks and stone framework, were passages which led down to chambers of surprising proportions. This was a place in which even Adam, had not been aware of, for he had understood the cellars to be the only space so provided, cut into the earth. But he was to be carried for quite a way and so far in that the noises of those families and courtyard animals: the poultry, the cattle, the dogs, and the donkeys, could no longer be heard, save a slight echo at all.

Finally they did enter a room which was most glorious to behold. In the style of a most ancient antiquity, it glowed with innumerable lamps, with shining stones a many, which too - set in the walls and floor - did glow also. There was something that resembled an altar, or perhaps a bed which was carved in stone. Upon that slab was the image of a figure, a very large figure, so robed and covered that one could not distinguish the features from the entire form.

"I have kept this safe, as was my duty to do" said the Pretty Man, lovingly. It is your time now, to see this blessed statue, and come to know what it was that in your youth you sought so fervently for."

And saying this, he led old Adam to the altar and gently placed his hand upon the upper chest of this giant form. Adam was past the time of surprises, he was also past apprehension for truly it was time. 

You know that it can come to a man, that he finds a greater joy which so exceeds that joy he had ever known in his lifetime - that such becomes to him as only a part or a shadow of the experience he later finds. It can be such that we may believe that we are intimate with all of the glorious expressions of life's experiences, when later, not only in culmination and extraction but with the true vision of soul, are rightly illumined to such pure essences which life reflects but a hint of. 

So it was for Adam, who had not known joy as he did do on this day, his final day. 

The breath of Angels is sweet and the man on the threshold discards all weary garb. When the heart is unveiled and a man comes to meet the Heavens having fulfilled his due tasks, then he is happy. As all that is goodness in a man is exalted and becomes intensely known to his spirit, who has now the eyes to see. 

Did I mention to you that Adam had fathered a son? Yes, during that time of greater community, there were many goings on and a family was born. Adam had made it known to his child that there was one stipulation to his inheritance: that he may keep all on who are within the household and make his house to be their home also for as long as they would stay.

For there was surely room enough for so many, so many there that not all their names were known.