Pneu- 31st May 1992

WHAT makes instinct distinct from self-determination? The nature of instinct within man, beast and plant, is most commonly accepted to be inherent in all and rarely viewed with open question. Firstly because that which is instinctive comes so naturally, that the processes of reasoning or questioning are obsolete and undeterminative as regards all that is instinctive.

If one may understand the patterns of instinct, they may follow through to the behavioral tendencies of adopted habits which correspond similarly and mimic such trends- save that habits are acquired and as such may or may not be intrinsically useful to a man, whereby the nature of any habit becomes perceived by the individual as instinctual, regardless of its worthiness to be employed.

The modern-day scientist would examine the tendencies of inherent instinct and place values of such, being as if they were 'coded' into that material which comprises the species they intend to evaluate. That the babe may suck the breast and later her thumb; that the dog too may suckle, whilst also knows how to nip and bite - these basic functions, along with countless others, are precognized, without need for explanation or display from another.

An instinct will preside within the being, needing only to be expressed and managed, self-learnt through expression, independent of all other beings. But in the worldly sense is this true? Or rather, as is the case, we find that there is a body of knowledge from which the being draws from, enabling them to 'pick up' the relevant wisdoms thus accumulated by their species over time. We find this to be the case moreover, that depending upon to which species we are born into (we of course, speaking broadly for the sake of the talk) we shall have indefinite access into that which has determined the makeover and language, of this our fellows. And that all are consistent in this, because of that evolving body of knowledge, predetermined by eons and epochs of acquiring (in groups) those characteristics, traits and motivations, relevant and dominant throughout their evolution.

Furthermore, these 'bodies of knowledge-intrinsic' pertain to split categories such as global positioning and astrological dispositions. So one finds that the species themselves hold provision for differing characteristics, after the fact of those indeed shared.

For one to hold passport into such bodies of instinctual knowledge and know-how, one must be of that signatory ensemble, for otherwise we could not make the necessary connection to receive 'the keys' and further acquisition. This process does indeed save eons of re-learning, which within a single lifespan has to be necessarily picked up and gone through; but not with singular experience as to why or how these functions are achieved. 

The baby bird is provoked to recall his instinctual knowledge at times which are correct to his receiving; that he has strength enough to carry through the motions of flight and perfect his little body so. One must realize that all instincts do not come at once, nor are they brought into a life collectively, or else the bird should attempt his flight too soon.

If one looks to the development of a man, there are certainly stages and instincts which preside one upon another. If it were the case that men had all instincts within them at birth, they should not proceed in the manner that they do, from 'a' to 'z', but go to 'z' as quickly as they are expelled from the womb. The collective intrinsic knowledge of man - from which he holds access to - is as the evolution of man so recorded up to date: the patterns for which, he does draw from.

One species may not draw from these 'bodies' which are not of their own, or else the bird would bark, the dog would chirp. However, in the case of Man and his extended evolution, there is historically within his 'body of instinctual knowledge' much recall as to former phases of evolution, and to that which pertains throughout his constitution today. This also suggests that there is a direct order of knowledge acquired in this manner on many levels, always extending to the most higher and purified tendencies of the species, rather than an overall blueprint of all evolvement. That there are specific tides and persuasions from which the man is most determined: the man of today. At various levels of expression and activity he can and does provoke more of this instinctive-knowledge to unfold within his being. 

Thus the higher and the finer attributes so worked upon, whilst also all that which is viewed to be verily the 'mechanisms' within the human constitution, are contributed by men for future men collectively; into that body of instinctual/inherent knowledge which we shall term from now on as: Pneu.

Now because we hold access and ability to draw from the Pneu of Men, we understand that which is the suppression of self in order to acquire much and most of that which is relevant to incarnation. This practice of self-suppression allows for an overriding determination, which if otherwise interfered with by the ego, should not be given provision for expression. So the man is required to become as all men in those aspects which are instinctual; whilst at the same time retaining capability for ego-orientation.

In times of habit (habitual activity reasserted by a man) we find that once again the ego is so suppressed in order for the adopted habit to preside. It is not until a conscious choice and effort of will begins to eke out the particular habit, that the man shall correct the disposition of such a weakened ego-reaction to that habit from which he is locked in. 

Now it may be that the habit is preferred and to good measure - such as typing or knowing the notes on a piano - certain skills are acquired and the functions of delivery become habitual, so that there is limited consciousness/will directed into such activity. One can then take the activity into a higher degree of function and use such habits as the props for the stage which one works upon- well and good.

We have clearly the ability to adopt habits for the purpose of personal evolvement. When however, a habit has become undesirable and does not work on behalf of the man - in the secondary case - we need then to explore how one may indeed break this cycle of concentrated and individualized Pneu, and be able to divorce oneself from the adopted habit so explained.

As described before, we are in measure continually in a condition of either tension or flex. In the case of which we speak of, the tension is that condition whereupon the will of a man is poised for activity and may be exerted on behalf of the ego when so directed. This is necessarily a state of tension, for it comes with the accompanying build up of forces required for the expulsion of self-proclaimed activity.

In the contextual sense, the condition of flex relates moreover to the suppression of the ego and its directives of will, where the individual has 'breathed out', expired those forces ordinarily summoned, and is ready to inhale or draw in directives from elsewhere (in this case the Pneu, or the personal Pneu). 

Overall the ego is still in command of either function, however once retained in the submission of flex, remains so until the cycle it has entered into is played through to the limit of its extent. Therefore in the case of recurring habits, one has such a time during the course of that habit activated, in which one (by choice) is complemented, and bound to seeing it through to its fruition; and then episodes thereafter of making conscious denial, conscious rejection of such compulsion. 

But the nature of the habit is that it will present and present again, because of the original adoption. Which depending, may have occurred because of several or several hundred relations with said habit - but did occur nonetheless at that point where the ego was held back, forced out or rendered into submission. Furthermore, it lies within the mission of Pneu that it shall either be used for advancement and evolvement, or shall present again in physical confrontations, until such a time as the ego may make for such amendments as are necessary to cast the unwelcome and unproductive aspect of Pneu out from the body which rejects it. 

So the 'upside' of a recurring habit, is that in the fact of its constant representation we may strengthen ourselves to the resistance of such, if it cannot be turned into an evaluated productive employee of the constitution or mind.

The expulsion of a habit requires motivation on behalf of the higher aspects of the individual who foresees from past experience the undesirous aspects which accompany such a habit. Upon recognition and alarm thereby provoked, the individual may begin to exert such will as is required and move to wakefulness in an otherwise sleepy condition. Of course this is not easy, because full recognition has been forfeited from that time of ego-suppression in the first adoption of such habit. Therefore, even though the consequences may be recalled, the moment in time when aspects appeared favorable has overridden the consciousness and subsequent assertions. Therefore the question is: may the roots (the beginnings) of any habit, be cut beneath them? Or is it more the case that through the course of a lifetime are we lumbered with a personal Pneu, which is unchangeable once grafted on?

Habits do not determine a man, but they do deter a man greatly- especially when one begins to make effort into full consciousness and pushes to the limits in struggle to become ever more wakeful. It would be unwise for one to attempt to 'throw the baby out with the bath water' by considering all Pneu to be the enemy, for surely it is not. It is both servant and teacher, a great facility and repository for acquired wisdom, skill and evolvement.

Therefore one may not cast war upon those aspects of ego-suppression in which one lends themselves into the confidence of Pneu; be it the larger or the personal. Once established, certain tendencies to which one bows to shall dominate, but be able to take on differing forms. For it is the characteristic with which we imbue all activity, the characteristic which colors the ever-presenting habit thus adopted.

So the swiftest remedy to an unwelcome habit once sighted, is the redetermination of that particular habit so that its aspects may be rendered productive, rather than harmful. This does require conscious effort, but the changeover in this instance is easier than the extraction of the whole. 

An explanation of this is forthcoming: If I am to be habitually spiteful, for example, and during such episodes have come to realize the harmful nature of such a habit and wish to change, I may well wish for this undesirous tendency to cease, but find that I lapse into more and more situations where I 'slip in' to this habit, even at the disgust of myself. We may actually modify the characteristic of this habit quite consciously, beginning at first after the event. The abhorrence of the habit brings conflict, as the ego is stimulated into secondary action. The abhorrence could become habitual also, unless actively worked upon. The spitefulness could well be directed upon myself if not checked, and this in no measure would be productive either. So if I am to begin to alter the characteristic of the habit, I am to find an alternative which attaches itself to such spitefulness: the remedy in this case being forgiveness. One can exercise the virtues just as one does exercise the tendons (not muscles, tendons). Eventually the nature of this exercise will also become second nature i.e. when the habit of spitefulness presents, it shall have attached to it its partner remedy which will characterize the thinking thereafter. The ego shall submit to a worthier determination. 

In the case of an impending physical malformation (cancer predominately), in that pattern called upon from the Pneu of Man - reference: organ/tissue growth - there has been an explicit division set between the individual and his link to this instinct, and the adoption of unrelated patterns within the constitution. Now whilst this is somewhat simply put, one may question and examine why such tendencies are altered so, and disrupted from the usual course. 

There is firstly an ego-resistance pertaining to that part of the constitution. Here the problem is almost to the reverse of the first, as discussed. For one has not so much added to the original, but strayed in some measure from that aspect of Pneu which otherwise would happily incorporate. In this instance submission is required, and here is part of an explanation about the nature of meditation and those folk who are so assisted by the very real consequences of such; for we are empowered to return to the original and underlying aspects which belong to the intrinsic makeover of a healthy constitution. It is here at the beginning and here with us always. 

Which lead us into two further considerations:

1) Those who are born with disabilities.
2) The question of old age.

Firstly, the incarnating ego has had prior existence and therefore prior determinations as to their personal resistance to mainstream incorporations as drawn from in the Pneu of Humanity. Therefore it is within their empowerment to be born incomplete, and this shall be discussed at a further date as to why this might be so.

Also added to this, physical interferences can certainly play a part on a physical level, so as to be irrevocably (in today's terms) inflicted upon personal tendencies and patterns of growth. It is as a blockage to reception however, that the organ or tissue may not respond within its capabilities as it should. e.g. If I am bound at the wrists, I am limited in moving my hands even though my arms and hands for that matter, may be perfectly capable.

Secondly, in the case of 'old age' and the deteriorating factor we have two instances to cite. One is the consideration that mankind generally speaking, holds the qualifications within the Pneu which provide not for indefinite manifestation, but rather for scale as regards their incarnating period. 

Now added to this there are already aspects given to the body of Pneu which provide for a relatively enhanced and longer life afforded. But as said before, it is reliant too upon those conditions as brought about by the man himself, that through his development set in stages, he may provoke further aspects within himself and that he must go from one to another in succession and be so developed as to unfold them.

The second aspect to this is based upon the ego-identity and general resistance which follows through in adulthood in ways which deny the Pneu its replenishing properties. During the course of a lifetime the man is becoming more and more practiced in an overall tension; or accordingly has adopted a personal Pneu which begins to override his ability to submit to the comprehensive larger Pneu of humanity's designs - that the forces which draw the frame together and revivify, are repelled, that the designs for such revivification are rejected. That life is resisted through the activity of the ego; and the individual slowly begins to 'unravel', dissipate, disincarnate and dissolve - out from this life, Heaven bound.

Conversely too, on other levels it may be that the ego itself begins to withdraw from the frame because of a submission to Heaven herself. All of those who have crossed over call to the elderly: in recollection, in dream, and the desire for the former worlds becomes greater than the desire for incarnation itself. Yet there is before this, a certain rigidity which becomes a man, whereby he resists the world and loses suppleness in the process. The ego can only live so long in the frame before this occurs. 

Overall the provision is in the Pneu for now and for future man. But the individual present day, requires the development before he may reach into those processes which will one day override the tendency to age and wither.

The Virtues- 26th May 1992

HONESTY is as much an art; accomplished with precision, accuracy and a flourish of gaiety!

• to be concise without conjecture;

• to be particular without undue reference;

• to be blatant without assumption;

• to be considerate without blame or hurt therefrom.

It becomes a useful exercise in wakefulness and self-determination (in the true sense of the word) to practice explicit honesty, to try with conscious intent to be true in word and recollection.

How uncomfortable one becomes at the outset of such a suggestion. Whether one is governed by such ideals or prefers to place them with secondary importance, it is nonetheless disconcerting to doubt the integrity of one's inner stipulations.

But honesty is simple and plain, and primary to existence - the fragrance is enduring and shall linger long after the lies have dispelled.....

Faithfulness is a virtue, for those who ride the chariots into life - the steadfast and the strong, the unshakeable, the undeterred. For the student of the inner path, such faithfulness is prerequisite to that trust so sought for, and is acquired through arduous labor; who, by such provings give substance enough for both armour and shield.

Sobriety is called for in each and every element of study - that we are not swayed this way and that, but do know of the knowledge which careful attainment shall bring. The keynote of he who is earnest, with sober intent, is deep and long, forever reminding one of the seriousness within all elements of manifestation. That we do not 'make lightly' of that which our heart contests, and with quiet remembrance of all ills and injustices, move carefully about the world, hesitant to prolong such grief as has passed before us.

Sublimity is the reverence and respect for this our spiritual heritage. That one knows with surety, that all beings which comprise the lower worlds and higher spheres, are all with reverence to great Divinity. The sublime calls us all, and it is to her we must answer. All deeds and reasonings, must be in accordance with the Heavenly order - for the enhancement, betterment and furthering of all fellows.

Serenity tells us of the beauty as expelled throughout Creation, underlying all manifestation, as pivot to design, as promise to completion. That above the tumultuous world, we seek in essence to come to serenity as is known by the soul, and accept our lot. . . presently and forever.

Patience smiles when others do cry. We may make practice towards developing patience in all times of strife, in hurry, in dissatisfaction. By such a patient perspective we are given to a reasonableness, which may readily calculate, make good assessment, in that time which has been given. When time is afforded (presumably too much to the impatient), we must come to look for that hidden reason, for which we are required our patience. There shall always be good reasons in such timing, and by patience we are enabled to use such as our ears to hear, or eyes to see, what otherwise may have been sorely missed.

Forbearance knows of duty, but also that which duty endows to the soul. When entrusted with mighty objectives, and subsequent burdens, it is forbearance which will carry one through: in the time prior to the rewards, or to cessation, in the time before the harvest. And to be glad, for that receiving of strength, at those most heaviest times when so little was there - that each who ask, shall be given such ability as to carry on.

Charity is as the richest of all riches, for he who holds charity within his heart wants nothing for himself, and yet would deny his brother nothing. 

Thriftiness makes for a good ecology in any system! It adheres to the law of need rather than greed. To be thrifty need not be sparing, but to be able to weigh and measure with consideration as to tomorrow, as well as today. For this, it shall provide for.

Joyfulness, without exaggeration, in humble gratitude, thanksgiving, and sympathetic experience with the pulse and motivation which drives all beings to delight. We may well rejoice that the prime aspect to all of life, is not only in the pleasurable, but that which inspires much joy within. And that this does occur throughout all regions of Cosmic activity: great happiness in being.

Plants as Food & Medicine- 25th May 1992

WHAT makes a vegetable a vegetable? Many vegetables are in service to Man, which is an honor from the point of view of the plant - an accomplishment and a distinction. Secondly, there are those with medicinal properties that will, if not now, prove to be remedial to Man - this too is a service of relation, of great import.

Added to these two categories, we find also those plants that expire and exclaim certain properties (unseen), which enhance and give over great attributes to man by their simple presence, by exclamation of their being. These too are exalted in services offered and given, albeit without recognition from Man today.

These plants as cited are of course the most pronounced examples of properties most perfectly expressed, rather than isolated in character and nature, form and offerings. Many a 'weed' who holds greater powers of regeneration, may too exude such vitalities as are both healthful and exhilarating to the general wider community, who does benefit by such exuberance - the manifestation of rampant offspring.

It is interesting that some plants have been nurtured with by-products from animals, and that this should be encouragement to growth. How is the rose in all of her purity thus affected by this? In the case of predigested grains and grasses, the manure is characteristically different in relation to fodder for the plant, as is compost-manure from a carnivore. Whilst much flesh shall go to ground and disseminate, with plants within the soil cohabiting the earth, it is not a wise or profitable practice to continually combine such manure with a plant.

In faeces of larger animals (horse, pig, and so forth) there are elements of blood and bile, characteristic to that animal and his vital aspects of his particular nature. Although only in traces minuscule and part per billion, it is nonetheless characterizing etheric vapors which indeed permeate such material. Furthermore, there are conjunctions of astral semen, as it were, that shall find its way through to the makeover of that plant 'nourished' thereby.


This, as far as the character and nature of the plant, is something of a disgrace and a deformity, as the plant which is attended in this manner is usually one given importance in the first place (as described above). So in application to Man later on, it is important to realize the marked changes which will ensue from such a practice.

Specifically there is an adjunct, whereby the accommodating plant does incorporate something of a signature or characteristic, which rather in the singular - namely that of its own - has now something of the animal from which the compost was derived. One could picture a garden of hollyhocks with heads of pigs, dogs or men; a sea of corn with like faces so attached. For the plant is impressionable - likened firstly and bound to Man and to animal through service to begin with - and then later, with consumption of said qualities, begins to incorporate distinctions of those kingdoms.


Now it might be said that conversely, this practice could indeed be sufficient as an alternative for some medicinal extracts; i.e. one could grow insulin in plant life rather than look to animal solutions directly. 

But let us go further in example. For a man to urinate upon a tree, for example, he shall particularly be fond of that tree and well believe that part of him is inextricably bound thereafter. The dogs who accordingly 'make their callings', not only leave scent but actually make of the plants and the trees, casting their own images directly into the growth. To a dog, his home territory is surrounded by visible images of himself. It is a corruption of a plant to a degree and is not permanent - but if one had the eyes to see, there should be animals peeping out on many a new shoot and branch.


All kingdoms hold provision for an 'overlapping' into species and design, in order to accommodate specifics pertaining to the conditions of being. However, the chains of production may be inadvertently mixed to a point where in consumption by man (animal/man>>>manure>>>plant>>>man) the correlation mix becomes one disastrous poison to he who ingests the final product.


It is true to say that usually a man does not ingest meat alone, but prefers to always accompany the meat that he eats with grain products (bread) or vegetables, on the same platter. He does this because the nature of the vegetable does in fact assist with the assimilation of the otherwise corruptive flesh - most similar in aspect of his flesh, but dissimilar to the constitution as far as decay. For a man to spend an entire day consuming meat only, should indeed do well to survive the diet!


So the natures of those vegetables do make for a conducive system, not by roughage (fiber) as is presumed, and not by mass (dilution) and not in extract, but rather that the given quality aspects of the plant manage to disseminate the flesh and overcome that which is unconducive to assimilation. For within all meat - particularly the organs, less so the flesh - one will find definite characteristics adhered to that very function.


However, if this process is arrived at during the life and growth of the plant, the accommodating process shall once again be put forth in a way that proves the opposite, once the man has consumed the final product. For the man too shall hold some lively incorporation, rather than the usual assistance of disseminating and resisting those properties that hold actions dissimilar to that of his own system. This may occur also, when a man takes such meat to excess and does not counterbalance the diet with the necessary influences prescribed by side-dish plants.


For we find that in the evolution of animal formation, the structure and the forces employed are with different activities and different characteristics to those of the plant. In point of fact, the physical world contrasts many, many, unnoted differences within manifestation, making all kingdoms very distinct - even in physical terms, in composition, in patterns of regeneration and growth, in actual substance.


The hypothesis which stipulates that physical matter is composed of shared qualities, is in part correct and in part mistaken. Because the nature of the qualities - be them of mineral element or quasi-organism - differs exceedingly, level upon level, depending upon whom and what, these composites adhere to. Also, that they are in turn somewhat personalized, individualized, and re-gravitate time and time again; rather than are shared by all kingdoms across the board. The enigma of the molecular phases does not provide for this in present-day science and yet how could it not be so?


Life is shared to a degree, but characteristically is marked, and is not so expendable as is thought. The only substance to rise above this particular usage for matter is water; who characteristically is as one. Water, the body of water, as vast as she is in all representations and usage, is as one. It is the water which, through said properties, may make provision for differing components to gather harmoniously, albeit, individually marked.


Fire, although physically viewed, is not of physical matter, and is also as one: one entity with a multitude of split representations at any given time, upon the Globe. But again, there are qualities of fire and degrees of it imparted, mingled with atmospheric conditions, which mark and change the nature of that manifestation.

The beings who live in the sunlight are many and are most different. The sunlight is not as one, and does emanate from several sources, remarkably. Even the Sun does wax and wane, and that which is 'behind' or within the Sun, actually changes in influence, in the characteristics of influence - albeit in differing time periods with vast extensions. But in slight episodes also, qualities (gods) peep in, and emanate down, through this the sunlight. There are many differing characteristics raying through, and are thus absorbed by the Globe and its inhabitants. A prism may isolate some of these characteristics, as too the light deflected in the sunrise.


These in turn are incorporated within the plant, who by the holy virtue of the water, holds too those forces of the Sun so inspired. Plants hold a luminosity of such a ratio that can actually be activated into phosphorescence if expired. The expiration of such rays can and does occur through water evaporation, and within visible limits can be achieved when captured in water (vacuum sealed) and provoked into submission thereby.


The organism of the physical constitution makes these extractions daily, along with also the accompanying characteristics and influences of that plant/vegetable assimilated. This is particularly why dried foods are as death to the constitution. Mineral elements may preside, as well as those components which visibly represent the former material, but the organism may work overtime without relief, in order to pass the superfluous matter and expel.


Liquid extracts are therefore exceedingly potent as nourishment and tonic.

Divine Supplication & Zeal- 24th May 1992

THE Phantom of the Opera as a classical tale of the hideous and masked, and beauty, expressed to many an inward picture description of Man and his struggle to capture the exalted radiance of soul, so desperately sought for. This speaks readily to all men, who, driven to hide in secluded chamber and shuffle the corridors behind the stage (of worldly activity) long for sweet beauty and the expression thereof.

Such images are worthy of popularization, and this of course found its example amongst the artistry of which it was about. Each could not help but be touched by the simple story of this impassioned and pitiable soul who was tortured thus.

One can never undervalue the complex problems of each and every upset which is attached to a man. However, although reasonable in isolation, such upsets are moderate when contrasted to the simpler, and yet less recognizable defects which restrict a man from the outset.

If one is to begin from the premise that all men quite naturally are good, pure and wholesome in being, then it is to the reasons of distraction from this that we must look to find cause for the overall upsets today- the deformity rather than the mask. Yet we do not seek to lay blame or be downcast about indignities. For what is done is done, and may not be remedied by such recourse. 

When one becomes purged of that which is of their own sin, quite frequently it is then that the sins of the world overshadow, 'press in' about the man. Saints who have withstood many personal demons and soul conflicts, become both purified by this lightning-quick revivification, only to come into a world which protests the angelic ways and associations, demanding and clashing.

The specters of the lower world, who cleave to those dreadful tragedies of Earth, moan and groan with grim and doleful whine. No wonder! Such ghosts moan and make unhappy remonstrations because they are very sorry and the epitome of sadness itself. That which is bound to evil realizes little joy, if any.

So it is not just the way of the ordinary man to feel seduced or beset by the woes and forebodings of upsets within the world. One may never really be so disconnected as to formally detach themselves any longer than momentarily. There is no permanent refuge until all men have been gathered up and accounted for; for it is by the invitation of men that upset walks the globe at home.

By knowing this one may begin to find courage, to indeed face the worldly turmoil and refuse to be intimidated by such. It is in no way meant to be off-putting or to such distraction, that one feels impotent as regards the improvement of themselves or the larger world. Rather, one may face the distinct evils and not so distinct evils, and say, "You prove to me, the necessity for active remedy!" From this viewpoint, be firm about the matter constantly.

To many, it does not appeal to their sense of fairness that evil should be part of the world, if it is indeed to be annihilated in some future happier condition. Furthermore, it does not seem to be worth the upset that is caused nor the risk entailed of men falling yet further. Because of the 'unreasonableness' of these conditions preset, many men are easily stifled with desperation and generally discontent. Whilst it may be good in simple measure to be discontent enough to make action upon those troubles with which we meet, it is not worthy to be overcome with a sadness which suggests hopelessness or disgrace.

How then can one arrive at a happy fortitude which embraces the current conditions? For to be wakeful may indeed be painful! This needs be addressed and worked upon, and checked.

Here is a helpful thought:-

There is a law which provides - especially for men - that certain influences need have need in order to be drawn down and received within. 

Question: What is the need of Hope streaming into a world which actually hopes for nothing? Contrary as it may seem, that which is Hope can make entrance into the world of men because of the need which calls it forth! Without any form of poverty there should be no charity. Without the contests of many evils so-called, there should be no valor!

It is as a vacuum. When the waters lay still about the world and men still slumbered within this vapory thought, they knew not what they were, even though as perfect expression they were… and still are. The higher purpose of those powers of conflict and even degradation, was not only the refinement of a self-conscious glorified being, but the enablement of those beings to actively draw to themselves divine supplications, which did originally stimulate their being/beings.

One might ask, "But what use has the garden, for yet another flower?" Yet the way of Creation is the enhancement always of such additions with equal purpose. Either there is no evolution or all must be perpetuated thus and moved towards enhancement. The troughs are necessary to the wave-tops, granted, but nonetheless, the ceaseless swelling of an ever expanding incorporation of life promoted each fullest aspect, driven by Cosmic motivation, to aspire, conspire and assimilate.

Such progressiveness is anything but tedious!

This is why one may come to the aspect that all of life's presentations bring countless opportunities. Having said that, one may be respectful to even the demons who have blaze-trailed the path through to men, for that which is indeed great interjection for both.

However, one may never abide evil as it would suggest itself to be, but rather for what it is. Many promises are made to man which are misleading. One cannot give credence to evils, in as much to say that they are what they are, for the purpose so stated. Evil is obliging unto itself and demands submission. It does not know of its greater purpose or of its own transformation pertaining to redemption. 

Thus it is that the individualities of men, to whom we look to become exalted in each and every being, must of necessity come to resist all awesome evils. If they are to become: 'lords of their own future', then in proper accordance with the nutrients of Divinity, they are not to be persuaded to promulgate the very evils so crucial to this their nurturing.

Therefore if I am to withstand the evils so presented in the world, I am to hold fast to those rays which do enter through dark vortex, and try to direct such supplication as I would have for myself. There is not a creature upon the Earth who is not in need of kindness, of pity, of understanding, of consideration, of forgiving, of loving, of nurture, of protection. Of strength to battle, strength to stand - these and more, I may concentrate upon, and the rays will be forthcoming. Supplication to the spirit need not only be afforded after death. Each and every man may help govern the drawing in of these Heavenly forces, which of themselves will expel all upset.

Usually when one comes to learn a task or acquire a talent, one learns by exploring that which is not advisable to do, afore becoming competent. One does not begin as a master. One shall not become as master by impatience. And it helps to know ahead of time of that which one is trying for. Simple as it sounds, it is true. Men are too used to despising their work, that struggle is dimly viewed. They are exasperated before beginning. They view the road ahead and doubt. To where has the zeal gone in learning?

Precisely what is missing from those who come upon ideals and yet cannot find the necessary strength to follow through to them?: It is zeal - and so the question is an important one.

To the fanciful would-be dictator, it is attractive that men be deprived of their zeal, for a lusterless society makes for a complacent people. Devils require submission, and would bleed the zeal for betterment from a man, by default and defeat. The empowerment of zeal is one of the most forceful elements to motivation in both Heaven and Man. Remember also, that Creation herself is not half-hearted, that the conspiring of all life is activated with zeal.

(Great word, is it not? - if you get a feel for it!)

Zeeeeal!

It can be very uplifting, just concentrating upon the stuff!

Zeal is activated love. It requires some point to which it must be directed into, and when called forth it empowers and endows much further realization of that activity. Therefore if men are not in the habit of experiencing this definitive power and putting it to great use in their aspects, they shall be deprived of ready usage - truly a double bind. One has to have some measure of it to begin to fully come to realize its enhancements. Unlike many of the lower passions it is not by nature, self-fulfilling - it may not be motivated in that way. But akin to the higher passions, it is an accelerator alike to no other!

How often it has been said that men hold such depressed and sorry expectations of what their day shall bring. To direct oneself into a truly profitable activity, one which is really loved for what it is, it is important to the individual that he may labor with zeal; to know of some intensity, the satisfaction and happiness accrued with fruitful labor. We should not deny of ourselves those occupations for which we are suited, that we love to work at best, not to examine them as mere hobbies or pastimes, but connections to the Earth which uplift our spirit, because our relationship to the Earth is so enhanced. If the desire of life is withdrawn from beaten souls they shall begin to disincarnate from the moment of birth. Men begin to retreat into those avenues which negate the consciousness, rather than enter into wonderful specifics with happy ties and lustrous ingenuity.

All men need encouragement. They are not content to be unhappy, but know not where to find enrichment because all too often the values of their fellow men are so degraded as to suggest that enrichment is unobtainable. Without an hour a week so given, the aspect of zeal quickly dies within a man, unless re-ignited by enterprise upon which he may forecast for himself.

The supplication to men shall come, that by activated love through application so enhanced by zeal (the substance itself), men shall equate all upset and renegotiate all splendors afforded them.