The Search for Specifics- 9th July 1992

RAZOR sharp accuracies, definitively speaking, are as the will-o'-the-wisp, save for fundamental mathematical notations, however one may hold a sense for accuracy, one which, alike to a focus, narrows in on any given specific and pinpoints it as such.

It is a complex question: that of defining a true and exact accuracy. Accurate thinking when applied, is both satisfying and stimulating, for the closer one is to a specific, the closer one may come to the comprehension, the formula, and the actual sense of reality and of the pneu. Usually when one bears down into a sequence of phases of thought, there is an amassing of congenial concepts, which by their structure offer a pictorial representation by their overall grouping. The associations may of themselves be vague, but collectively they depict a decipherable image. 

In point of fact, most people who do not work on achieving a consciousness which is awake, quite often have memory pictures and affinities before them, but rarely enter into specifics, working from antipathies and desire without any actual thought in lively production. 

Excuse the typist and the grasp of sentence structure, if this is meant to be a pure example of specifics! 

The action within a man who is studying a concept with purpose, with defined perspective, is that of a rising up within; much like one would stand on tiptoe to reach a fruit on an upper branch. The cavity of the chest swells and the expression is of expansion. The individual who is endeavoring to 'reach' for a specific feels a push, a direction and a target of which he will find there is a certainty of aspect which is interesting, which actually precedes the 'narrowing down' and the grasping of the specific. 

This has much to do with the "upright nature of a truth", as entered into on previous occasions. That we may come to recognize our processes of longing, and also quite rightly, hold certain to the manner in which we derive our specifics and refine our definitions pertaining to worldly activity.

The notion of specifics does appear to run contrary to the notion of spiritual investigation. One may become bewildered at the possibility that the two may in fact coincide- because it is often presumed that there is little or no clarity in spiritual insight, that at best we will be hazy or shadowy in lofty or inspired thinking. However, parent thoughts do dwell in the upper ethers and are as clear and exact as one could ever experience.

There are two forms of experiencing a lively thought and two directions which one may come by: Firstly, we may reach into a thought because circumstance has drawn a corresponding affinity with the actual thought, and for whatever reason we are within the vortex of an experience which is overwhelming for a time. From the senses up this can apply. In this instance we are not actually striving outside of ourselves for added conjecture, because we are essentially overrun by such experience and are taken with that alone. The time for active thought searching is usually when we are removed from such experience as does overwhelm: Full on or full off.

The second experience of one's thinking is the search for specifics, whereby we come to actually acknowledge the reality of that which is before us, or that which we seek purely for the sake of it and its identity. It is dwelling outside of us - insofar as it is separate to us - and we wish to know further, but know well. It is born from a desire to become correct and 'earthed' within a positive truth. 

The search for specifics does not mean that there is but one conclusion. When speaking of computer logic, this is something that a computer cannot do. Another paradox! One would presume that a computer does nothing but, but the machine goes to what it is told is factual, and is as a driven specific, and does not identify the nature or the correctness inherently within its own investigation. It cannot compare, it cannot re-evaluate, and is drawing from a colorless well of 'sameness' as regards details. Not to mention that it cannot conceptualize. It may draw graphics as a grouping of set point- square references, it may assimilate sequences of play or of search, but it cannot hold concept. 

I wonder if the phrase 'there's a light at the end of the tunnel' is talking about death. In our search for specifics we may wonder in all honesty, how we should know if our progress goes well. For clear and sharp thinking with lively investigation is not always recognized by the disabled thinker. Here is a test one can follow through with:

You stand at the opening to a large and dark mossy forest. At your feet is a rock which you turn over to examine what lies beneath. Underneath there is a depression - quite a deep depression. And as you peer down into that hole your eyeglasses fall off and into it.

A bear comes up behind you and moves the rock back into the hole, flattening the glasses. He then does a dance, takes you by the hand and draws you into the forest. You then sit by a campfire eating toasted cheese with your hairy companion.

Now the point is: what exactly did that story inspire in you? Was it in any way offensive or irksome - or conversely did it feel right? The point here, in the way of thinking is, that one would have to say that the story did not feel right at all. It did not satisfy any moral pictures, it did not satisfy any search for meaning - or did it? If the answer is indeed yes, then the meaning would have to have been extracted by abstract examination, one whereby the influence of the parts of the story were taken image by image and dissected so. 

However, the story presented as a whole, is not satisfactory because it is annoying, unfulfilling and ridiculous. That is interesting, because one may be actually enlightened by similar stories which could be held to be equally as ridiculous, but in point of fact are not, because the nature of the story actually has a very real basis in actuality: be it as representation of worldly occurrences or spiritual pictures of soul-life. If we are disturbed within a sequence - such as in a story - then our disturbance will cause us to search for the specific that is missing. 

If we return to our dark and mossy forest we find immediately that this is representational of the unknown. That is fine as it stands. We are standing at the perimeters of the unknown - which is just about where we are. Then we find a rock. Underneath the rock is a hole. One would expect to find something in the hole. The hole is unsatisfying without there being a finding, because the story bothered to have us look. And instead of feeling dissatisfied at there being an empty hole, let us put something inside it to be found. 

Already we are happier. Our sensibilities tell us that it was worthwhile. The episode of one losing their glasses within the hole, later to be crushed, is very upsetting and provocative, because it suggests to one who is considering the tale, that they have little chance of knowing the unknowable (apart from the fact that they just had the discovery that they needed glasses to do so; that if they couldn't see into the forest before, they have no chance of it now). Very unsatisfying. 

The bear is a complete buffoon. He is irritating and commanding, and represents the feeling when everything gets 'out of hand' and one is at the mercy of fate's charge. And we are drawn witless into the unknown . . . by a dancing bear. Only the thoughtless would be appeased by the image of toasting of the cheese as a fitting ending to such a terrible representation. Furthermore, some actually do perceive life to run like that! 

It is not a question of pleasing men with entirely happy or fitting circumstances within a story, but it is a case of pleasing the sensibilities as to what feels right, from what feels most certainly wrong. If we do not begin to feel firm about discrimination and confident that we are able to begin to investigate such, then we shall be caught in a forest toasting cheese with a bear, content and without glasses!

The Wall Street Flow- 8th July 1992

ASSOCIATES, affiliates, congregates - the specter of business and the fellowship of business are warring in multinational-based trades. There are armies of men united through enterprise, manufacturing and sales - scores of individuals who have happened to depend on 'the company' for family support and financial gain; each with their respective game-masters, each with strategist. The monies flow and the sales teams push and pant and attempt to win the buying public's dollar. No one is sheltered from the intricate network which binds the financial markets to all society.

There has never been a time quite like this one. The proportions of freelance strangleholds, the 'little lords', the grafting on of a new royalty, the sifting of men, the corporate beastie!

Commerce and trade are not new to the world of course. But what exactly is new are the devious and plotted paths that businesses as entities themselves, stalk the world. Some of these 'armies' are as large as the largest fleet, the biggest artillery. They have their own flag, their own identity, and associations which go back to the earliest memories within their employees' minds. Brand names, trade names, logos and their catch phrases: these are examples of the ways of business, 'successful' business - what all businesses aspire to.

"So what?" I hear you say, "Free enterprise is a marvelous thing"; and the notion that men may produce ingenious articles and disperse them throughout the world is a grand and exciting concept indeed. The wheels must undoubtedly turn, and there is need and want for such companies to tend to. But what is not foreseen, what is not readily interpreted, is that each corporation has become an entity - not only a 'legal entity', but in truth is an entity of itself. And the nature of that entity is very much characteristic of the nature of its produce, the nature of its management, the nature of the men who reflect their conditions, and the nature of those impelling entities which have in the first place promoted such a product. 

For it is not by mistake or simple fortune that a particular company shall dominate the markets and take its larger share. One must understand that of every contributing company at large, there is enormous consequence on the face of humanity. There are sections of altered circumstance and altered peoples, because of those contributions as made in the financial world. Dealerships disperse and make available commodities and conditions which hold bearing upon those lives to whom the contact is made. And concurrently, the karmic net widens.

If one could watch the undercurrents beneath the Wall Street flow, they would be enabled to predict the passage which is cut for future trends and the cataclysmic battles which are currently in preparation. For this war, is a war, and the protocols of polite trading with moderate profile, are symptomatic of the calm before the storm; because it is the nature of all of these competing beasts to devour and enlarge, to consume or be consumed. This is why the money-market system is of itself doomed to re-sort itself in ways larger than even it, could predict.

The challenge to all men is to temper their creations with pure motive of assistance, rather than profit. This shall be the way of the enlightened future, when men may trust that wherever a need is answered, the upkeep of the business concerned will look after itself. That the basic law of provision, is providing; that the ledgers may not indefinitely waver. It is productivity, not profit, which decides the worth, the value of an enterprise.

Any organized body of men becomes as an almighty power within the world. It is a marriage of mutual labor and an effort of minds -deliberate and protruding. The camps and families of companies amassed, will become very much related as families (in the blood sense) in later incarnations. Employees and host companies shall become founders of societies, societies who will actually reap the conditions which they helped to set - for better or for otherwise. We have the building of communities within nations. The attraction into a certain organization is of course for the most part, deliberate and decided by the individual himself. However, the longstanding results from such industry of which he is a part of, is not known to him consciously.

The original tax-collectors would draw provisions from the payments, for themselves-this being wages, therefore based on the amount of monies collected, rather than a 'fair day's pay'. All in all, one can see from this system, whereby the overlord collects his dues, the tax-collector his rent, and then the chain of barter beneath - economy began as economy still runs.

The Soul- 7th July 1992

The starry mantle was but a cloak
‘round her head. . . Uncommoness.

THERE are those things which are not the same, which never could be held to be the same, but are distinguished most properly as being both separate and special. We may hold to aspects shared and qualities lent and thus identify much that lies within the world; but we may also look for that which most properly exclaims a uniqueness and a purpose, and a soul.

For it is the soul that does offer, give over, the ability to become most sublimely unique; that all which does go before it and trains after it and does encircle it, makes only for the garment of the soul. But the soul does make the garment - it is spun and woven and sewed and fashioned, by this our soul.

There used to be many a story given about the places in which the soul was hid: under a rock, atop a crest of a mountain, in treasure chest, and so forth. For it has been known to man that most of all, the mystery of one's own soul is as illusive as the setting sun.

It was for these souls that many a pious man has fervored to retrieve and make holy again - to exalt, to restore dignity to, to re-establish a love between a man and his soul that he might love the Father with thanksgiving. It was for the sake of the soul moreover, than deeds in actuality. And it was the purging of the soul, rather than the remaining of innocence, which drew the crusader's sword from his sheath.

But what of its characteristics; who may view and express what it does look like? Quizzically, we have your attention! Here, the vaporous genie in the bottle! For one to see a soul they would have to have soul-eyes to do so. And if it cannot be described as to what a soul may look like in representation, one can say how it feels, and that the beauty of such is as a reflection of sunlight upon the water. For this is the reflection from His Being- out of which we have our spirit-spark enclothed in soul.

I am what I am firstly because I am the soul, not because of the faculty which does recognize such, without which I would still be and still are - in slumber, in wakefulness, I, my soul, endures.

The sense of I, id - individuality in relation to the worlds - becomes distinct because I have a soul; without which I should not come to know that I know, but should gravitate to and around that which I am most sympathetic to. And it is to the ego that we attribute experience and also that which follows experience - and it is the egg-shaped ego which encloses the soul, with essences of: fiery activity (cognition), fiery ethers (form and the plans thereof), divine impulses (characterizing streams of being, planetary rays etc.), vitality fluids (of which there are many), memory (akashic recall), sympathy ('bonded to' influences, signature keys etc.), substance (particles of quality, that which is of elements known or to be known - e.g. copper and its corresponding planet etc.), metabolism (related to sympathy, access to Pneu of Man at present), Desire (subtle body which makes sense of sense, sensitive to fiery activity also), Greater Desire (sensitive to the impulse of greater cognition, motivation, and exclamation) and last but not least, Joy, Love, Laughter, Compassion and Happiness: which are natural to the soul and the ego, and characteristic to the expression of being, as being.

Whilst these divisions have been met with, one may also say correctly that they are all reflective in each and are not divisibly unrelated, but rather cohesively organized and cooperating with submission to the soul.

The personality and the physical body have not been outlined because the reference was to the naked ego disincarnate- none of which should really be briefly summarized and believed thereby to be understood. However, beginnings must be ventured into somewhere.

The physical body is as complex and as intricate - and changing also - in its relation to the kingdoms which belong within the family of Man, and to Man himself. It is not purely a matter of physical matter. The cohesive qualities of physical matter are dictated to by impelling design as given from beings who encompass the Earth, but are not themselves men.

Men could not foresee and embrace the designs that are adequate for them to manifest within presently. Although the souls are in agreement, and all is developed to the point of there being corresponding sympathies and progressive designs, Man does owe his incarnating form and void to those beings who do live amongst the greater elements and work within the service of Man. There are caretakers for each and every kingdom. There are in fact Masters who adhere to the specific realms of incarnation, overseeing and incorporating - a little like stationmasters at a railway junction.

"Many a bit is borrowed" is the phrase - taken from the Moon (exhumed from the Moon!), one animal offcast becomes another animal’s development. Evolving requires sharing. Ecology and interdependence requires mutual involvement, expenditure, and such coexistence that shares also.

Forever adapting, the physical body of men of the planet is shifting and changing, and is not even reliably similar to what it was a matter of two or more thousand years ago. Folk often mistake that which is tangible to be that which is permanent. The higher worlds offer far more permanency (if that can be the word), because they are more fixed in aspect and quality, and are remotely predictable; unlike the physical world.

Men are more readily responsive to exterior planetary impulses than is thought. Aside from the general influences of which we talk much of, there are actually 'goings on' amongst the societies which inhabit such realms that can filter down to the global happenings as regards Earth. A cosmic barn-dance or a cosmic struggle can enter the winds that encircle the Globe and bring such hints as do speak to men persuasively in disruption or in overactive expression. Of course we must return to the cohesive factor with impending systems of greater ecology. There is nothing extraordinary about extraordinary influences.

Forms do exist similarly throughout the cosmic stratospheres. A dragon is a dragon is a dragon is a dragon. All form known to man is known to man because of its prior existence and expression elsewhere. Often it is presumed that the higher worlds are formless, intangible, indecipherable and so forth; but only because that is how they are to one who is conscious of this world, not because the higher worlds are unrelated.

This is not to say that the higher worlds are as the physical either, but that essential form is not plucked from nowhere. How much we may learn from our own world that will guide us well in all places of little Heaven!

If we live according to our first motivation and if we are willing to bend to He our dear Creator, and acknowledge that without He the meaning would be lost within Creation, then we may progressively incorporate the treasures of our findings within those hidden spaces, recesses, in this our being. But if we do not bow to He, then it is as though all manner of findings shall be repulsed from us, because our very own ego has decided it so. If we close to all Grace, if we are abhorrent and abhor, then it is decreed by the one who is ignorant of such glorious and powerful truths, that they are for a time exposed to none, not even this Love.

There are many immature souls who frequent the Earth. It is impossible to make judgments upon this or that predicament. The only judgment one can lawfully make is that all men require assistance at some time or another, and that we must be prepared to render such. If it conspires that it is we that are in need of such assistance, then we are to ask and be glad and humbled; and not to be intolerant of our own failings. All men would prefer to entertain true success! No one is alone in that.

Truth has an uncommon beauty, the soul too. Every soul is one single truth, livingly stated. Furthermore, little Heaven and greater Heaven would not compromise that enspirited soul. We would not be without one! For in truth there are no vacuums in space - gateways to higher worlds yes, vacuums no.

We may marvel at precious life. We may marvel at our very being.

Death in Venus- 6th July 1992

How come the pretty mirror-bell,
To stalk the graces of the night?
Who deep enfolds with great inventory,
Whose magic summons all manner of priority.
And come thee hither,
Towards concealment,
Inscribe thy name on such bleached parchment;
And know tomorrow is breath now spent,
In hide and hollow, thy mark is rent.

THE inventor of barbed-wire thought more than laterally, conceptually. He who impressed the first egg-carton impressed his fellow men also. Ideas, apportioned and applied, do surprisingly take a considerable time and effort before becoming part of the real world. Surprising, when one considers that the possibilities have been there since anon, and that out of so many people, one, two or three were required.

Industry has certainly made its advances, but not because of the accepting populace, and basically it is not due either to the would-be inventors who would further their maintenance and subsistence. But rather, because of the whisperings of Genii which have so prompted upon visitation, and pointed the way to those certain required understandings.

For good or for bad, the inventions flow in and the scramble commences. The 'enlightened' mind is one that enhances that technology which now exists - the leap into total newness has not arrived. Progressive thinking and developing is far different to naive exploration. The naiveté, for example, was dominant back when the Globe was still a mystery. When faraway places were concealed and unknown, folk would speculate and ponder. This is not the way of the modern man today, because haughty as it is, he believes that he knows: that there is nothing hidden from him. Master Science has had it all wrapped up! The naive crevice has closed; and not so long ago when one considers only but a handful of generations. 

Worse still, it is presumed that we all know what we do not. Not only have we conquered those primitive places within the world, but we would seek to indoctrinate ourselves as to the value and meaning of an extraterrestrial existence. People assume much. They are complacent as regards their lazy forms of thought. They are complacent about complacency. The extraterrestrial ideology is an overhang from the concept which says Master Science presumes all: that the naiveté as regards mystery is gone. 

To some it is shocking to admit "I do not know" - at least without the follow up that "It cannot be that important to me anyway". It is the "I do not knows" that tend to hold the most importance and relativity within a man's life. But the ability to question hard has been blocked within men, blocked in such a way that even sensibility may not disrupt, provoke or submit. 

"Doesn't it worry you that you don't know?" you may interject. Watch the blank repose, the face which pretends to question, the eyes that flicker down, the sleepy almost distant reply as they dismiss it with "Well, I guess I never thought about it. Who knows anyway?" End of conversation. 

So the question is, why are we not stimulated to question hard. What exactly is the difficulty in doing so?

We have discussed before the child's delight in questioning for questioning's sake. That the child may 'sense' the answer in such questioning and wonder at wonder; if not discouraged by curt or ridiculous sharp-ended replies. And that adults have tended to meet with many a bad experience in their struggles to acquire some worldly knowledge, and are generally all but stifled when it comes to inspired or mystical concepts. 

However, there is also a factor in this our so-called 'blockage'; one which is pertinent to today's conversation. Namely, that which we call, Stupidity- laugh you might! 

What is the cause, the concern and the nature of Stupidity? Firstly, to make a proper definition as regards men, Stupidity is the inability to know what should be known. It is not ignorance, nor is it mistakenness, but rather refers to that very 'blockage' (and others just like it) whereupon a man holds divisions between knowledge and himself; unsurpassable divisions, which correctly should not be there.

The imbecile is a good example of this, as it is often the case that the man has all of his faculties intact, with no perceptible difference in such, and yet is indifferent to making any lasting connection with intelligence. The ability itself is thwarted, whilst the soul of said individual is generally as any other. There have been attempts made with such individuals to encourage any mediumistic powers they might have and infill them with 'spirit-speak' and entities who could or would inhabit the vacant frame. But this does not work at all. (Thank goodness, of course.) Furthermore, there are attempts of various types of mechanically based teaching, so that in parrot-fashion there is some recall; however, little or no cognition results from this intense learning. 

To a limited extent we find that all men are inflicted with various forms of stupidity. The term “enlightenment” actually refers to the removal, the lifting of stupidity- as in 'all at once'. It is not so much that one is hurried into a perception of it all coming into place, although that is a consequence, but that the veil of stupidity has risen, offering subsequent enlightenment to a prior shadowy comprehension.

So one might say that the aspirant endeavors to remove from himself those stupidities which he carries. This is but one of the fields of endeavor, one of the tasks and the duties, forthcoming. Stupidity (stupendous, as in large, unsurpassing) encapsulates a man in veils upon veils, (think back to The Denial of Life) protecting him also from that vast knowledge - fiery knowledge which would otherwise overwhelm his consciousness and render it dumb in the face of such great and glorious activity. That a man might assimilate piece by piece, fragment by fragment, frame by frame, concept by concept, sphere upon sphere, he has the necessary Stupidities which make for divisions between him and the unveiled mysteries.

It may sometimes be the case that one has too little or too much of a 'good thing'. The stupidities are as a heavenly grace. They promote slumber: they lead us into unconscious sleep - this being a condition of passing through the veil, but having limited ability to recall either side of such veil, hence unconsciousness. 

Forgetfulness in the elderly comes when they begin to make entrance beyond the veil (a veil), and such passage requires their vitality and their concentration be spent there. Such gentle withdrawal is most kind to a soul who is 'easing' his way into new life and new wonders.

Stupidity is enhanced when a man welcomes her enfoldment- to be sheltered from the world, sheltered from painful reflections or that which is decidedly uncomfortable. And it may take to any aspect of one's cognitive or receptive faculties. One may be enhanced and astute in a specialty area, only to become more stupid in another, retrogressively. This may occur for one of two reasons:

Firstly, that which makes us wise does also make us stupid. This is a paradox of the first degree! It is because we assimilate that which we know, we take it unto ourselves and make it part of ourselves. Then, therefore we later hold the ability to recognize and interpret it at a later stage when required. We do draw it out from such experience.

However once one has acquired a little knowledge it does begin to make a strain (tension) upon related aspects within the associated veils. This makes cause for the veils to actually broaden (thicken) in response to this new activity. It does settle down, but in the process of assimilation there is a push me/pull you incorporation.

Secondly, knowledge tells us - usually - what we do not know or of what we have not recognized as knowing before. The intimations of knowledge, true knowledge, are not conclusive or set (as indefinite truths so experienced are), but rather it is a living, fluid, comprehension which of itself is as a plastic, impressionable mirror (albeit ether-mirror). In this way it may be deemed to be ‘back to front'. 

Men may become lazy and ask Master Science to do their inquiring for them. It can become second-nature to incorporate the thinking of the day rather than refresh one's ability to stretch and try the limits of the veil. The gathering of knowledge is a wondrous effort which, by the way, needs be experienced by the individual rather than accumulated in the same mode as a computer. Unapplied knowledge quickly dissipates and does not impress the consciousness, nor is it carried within a man. It is something which only modern schools might find useful as a gauge to a student's short-term memory capacity. 

Therefore any learning needs be thorough and considered and experienced if it is to hold lasting benefit for the examinee. However, having said that, there is also an experience of knowledge whereby the minor preceding waves of encounter do lead to the tumultuous and larger variety. There is a sequence in learning, in accord with all cycles of rhythm, whereby the small gradients are interspersed with larger, much larger, repositories of that family- usually as a conclusion to one cycle and an entrance to another. And so the veil becomes as transparent in a seemingly mighty moment. That moment has been preceded by much preparation that the knowledge, the insights, are gathered and in place. The larger vista is apparent! A new set of particulars is before thee! And so we go on with precision, and with inquiry!