Rapture & the Eternal Now- 21st February 1993

BRIEFLY and without repetition we climb the staircase up and onto the landing of momentary desire. We hearken to those forgotten reminiscences, we hanker after the elusive melody, and we know that we may catch the scent ever-so-slightly before it is gone. . . We build upon such moments - those which are not contrived and yet anticipated with a breath of hopeful expectation that brings buoyancy to the joyful soul. 

Are we wrong to take-in such moments? Or are these the very counterpart to life itself?

Many plan and are exact tacticians. They compromise that they may fit life around such plans; however they do not afford for the marvelous or the intimate, because of their egregious fervor for predictability. 

When we allow for the unexpected to venture in upon us we begin to practice living in the Eternal Now; we desist from projecting our consciousness into boundless realms of speculation and we forestall the calls of memory sufficiently to ease the nerves and the callings of deceased but noteworthy efforts and trials. 'That I might be' and be happy about it - that is to say, not only at peace at the axis, but truly happy as well that I live and live now, is of first importance to a struggling consciousness. Therefore if a man is contained in an experience which he delights in, one may forgo the harshness which stipulates unease in this and know that indeed he may come to welcome life itself in such happiness, by such joy.

Quite often one can witness children who are playing happily. It may be that they are on their own or with others and there is mirth, chatter, celebration, expectation, thriving, absolute joy and expression of such, in the moment. They have not the cares of the hour before, they have not the foreknowledge of the night pressing in, rather they are enraptured by soul connections with a playmate, a butterfly, a 'casting out', with a crayon to paper etc. The child is intensely absorbed in the moment and content to be so; usually until called away to offer his attention elsewhere. It is from the collection of these happiest moments he shall build his character and his relationship to the world in future years.

This is not a question concerning mere 'mindless fun' to pass the time, as many pursue known activities which are preordained to stimulate pleasure - no, that is of repetition and little contrast. The question at hand concerns moreover those spontaneous eruptions of amazement, enlightenment, exactness, fellowship, communion, profundity, compatibility, devotion, deep beauty, rapport etc.- accelerated and enhanced comprehension which is so stimulated it becomes enlivened and accentuated, and the man is truly 'taken' by the moment at hand.

For some, they expect to dwell within a peaceable plain and ne'er venture out into a world in which full participation is required. They are enrobed in gentle complacency; they are lonely in soul and sheltered within. They may know gentle joy, but come to great happinesses reluctantly.

Conversely, there are those who seek to satisfy a need for pleasure to a point where the happiness itself is all but gone. Such men or women, drive themselves (and others) to the very limits of all manner of desires, that they may be comfortable in the world. However they cannot withstand the lesser moments and are impatient for self-fulfilling self-indulgent pleasures. If there is constancy in this, the pleasures are as but mundane, therefore second-rate to the participation in real joy in experience.

A heightened overview to the world provides for a celebrative spirit which learns to seek further and higher for quality of experience. No longer satisfied with the sleepy fissures of ordinary experience and expression and participation, the man has symptoms of becoming unsettled in between his elevated encounters. This is usual and to be expected. The swing to and fro between rapture and the commensurate descension from, takes great practice afore the man knowingly becomes content in both conditions; because he knows that the rapture shall sustain his quiet or unsettled periods and that rapture itself cannot be enduring and everlasting.

If a plateau remains, it is as reconciled to the spirit within and no longer of great and outstanding impression. Rapture is the impact of keen interaction whereby the soul itself is awakened with excitement in the moment. This of itself is a higher stimulation than the passions as transmuted by flesh or excited by desire. The higher desires are fulfilled by soulful interaction on a spiritual level, which raises the consciousness of the man into a vastly higher happiness within the moment. So we can see from this that it is with great blessings that we receive such experience; and that we may begin to recognize rapture as a vital lead-in to spiritual vision and insight.

However and contrariwise, the more one seeks out the experience and is so determined, the more one is inclined to 'push it away'. She comes freely or not at all. As discussed before, it is within the unexpected and spontaneous moment that one will connect with the elevations of rapturous interlude, and no matter how hard one might try to imitate the experience it shall not be the same again. How special therefore, this distinct and impressing event!

Similar experiences may come, but not the same. For therein is another quality of Rapture herself: provision for uniqueness. Furthermore, there shall live in a man for an eternity thereafter, the quality, the nature, the essence of that experience and that uniqueness.

"This is living". 

Fast & Furious : the Furies- 14th February 1993

DISTEMPER in an adult who ordinarily is of sound mind, is an act of imprudence and despondency whereupon inner confrontations are refused to be met. Quite often tempers are likely to flare when we engage in a novelty of truth presentations. A man will not submit to admit, even though the time is nigh and the reality of his actions are clearly before him. If we 'let loose' our passionate tantrums and exude much of the troublesome vitality affiliated, then we restore the nervous system momentarily and quieten the impending resolutions. However, in the long run one may not continue to spew self-contempt, rather than address the aggravation, for such tempers compound the initial problem.

Denial is a two-edged sword. Firstly, one can say that there are two types of denial: positive and negative. A positive form of denial is, for example, suppression of sinful habit or doubting outlook. We may actively deny the meaner qualities of self and emphasize our loftier attributes. We may deny having jealousies, inadequacies, contempt, prejudices etc., and willfully concentrate on directing pure thought. It shall be positive if such denial robs the unworthy expressions of living substance, and therefore depletes and diminishes the 'blight' by such denial.

Then we come to negative denial, which turns a man from conscious participation in his own life. He has exercised denial in a circumstance which will not be dismissed, because there are factors beyond himself involved. A man is drawn into confrontations, and can no longer simply err into denial with comfort. In other words, one can presume the leather of the shoe to be vinyl, that is until the ghost of the beast returns to reclaim his skin. We deny much which brings us discomfort to reflect upon, until such a time that those others who happen to be inextricably entangled demand release or retribution or apology.

One can actually alleviate much future aggravation by purposefully going to work upon a table of personal denials. We may allow a column for those characteristics we should wish to diminish or transform, whilst too, try to establish (peek-a-boo!) what we ourselves have hidden in the top draw of forgetfulness. Pen to paper often makes abstract such submissions, and redirects the otherwise convoluting energies.

However, one must attempt this peaceably and never in argument. Arguments are spawned by the very material of denial; therefore it is by wrong approach to enter by that road from the beginning. If a man is actively firing in rage or temper, then he is cavorting with emotional fireworks and is pleased within at such display. Men or women produce this unnerving spectacle because it pleases them. Outwardly there appears much unhappiness bound to the commotion of angry outbursts, pitched screaming, torrential insults and so forth; whilst the very activity becomes an enjoyment within itself because it makes the denial process easy. There is so much going on.

What of the unfortunates who are given to endure the wrath and fire? They either are prompted to retaliate, or absorb much of the bruises and beatings of verbal upset and ill temper. We recoil from these outbursts because they are offensive to our sensibilities and sense of fairness. The actual display of fiery temper is of itself an unjust assault; whatever the reason so named. With perspicacity we may 'duck and dodge' much of the insulting matter, until the aim becomes so accurate that it impinges upon personal upsets borne by us. More denial: the denial of the safekeeping of upsets: those memory-impressions which inspire shame or recants of tribulation, and the denial of denial.

Many fears, unfounded fear, is actually rooted within past experience which is clothed in denial. The unconscious aspect of the fear, or anxiety for that matter, is to a degree, self imposed. The fear generally alarms us to certain response, without the unveiling of the denial of the stupidity. A man can assume an abstract interchange in life, without consulting presentations of memory or self directly.

Question: If someone before you is enveloped in fury which is distressing, what can be done to abate it?

There is a 'charge' running off that man which is lively and contaminating. There is certain poison which enters into the world via men's anger and it is a sickening influence to he who welcomes the venom, and he to whom it is directed. This therefore is the first issue at hand.

The discharge of fury can be equaled and therefore halted by visual concentration upon a little doorway which leads to a magnificent garden. Just like the scenario in Alice in Wonderland. There is the perfect imagery: Alice was very large, much larger than anything else around her - something caught her interest, and it was a doorway. The denial made it so tiny that it was impassable; unless she is provoked into interest once again. And the fascinating garden to which she may only peep through to, is splendid indeed and invites examination!

We can actually inspire another soul who has come to the impasse of denial. Words amidst rage seldom penetrate. Visualizations of calm waters and 'centerdness' etc., are valid but difficult to maintain when caught before a perilous and unstable temper.

It is not possible for an individual to do any more for another than lead him to that door - the augmentation of prejudice is self-centerd and precludes realignment from the ego of another. However outwardly, laughter or distractions may calm the rage; one reason being that the denial is so assisted, and the centre of confrontation has moved all together.

There is no man who is without upset. There are periods in which the most pious and saintly of character suffer internal torments and arguments; necessarily, because their yardstick is relevant to their sanctity. Not all men however, are given to semi-controlled outbursts which actually incite injury, permeating the ethers malevolently.

The furies are the essence of contrast. The 'dynamic' in dynamicism. The fiery nature of animated fire. And it is agreed upon, that elements of perfection so acquired, are by the gleaning and re-forging of one's greater imperfections. The same trail of disaster that the Furies may lead us down upon can be, conversely, the ladder of ascent also.

Historically one cannot deny the Grace of God in His manner of salvation. For the word ‘salvation’ itself implies forgiveness and remedy to error - it is the salve to the wounded soul, it is the claiming of the spirit from disease, it is the tribute to Glory regardless of sin's appendages, it is the happy outcome- His Happiness ever the frustration to evil. If men could know this and be sure, then they would not be so quick to hide their shame, but rather give it to God, as He knows best what to do with it.

Motivation for change - changing, developing oneself, curing oneself - needs reflection, and the clearer the better. We try to hide from ourselves and from God, from the World, in utter embarrassment. This of itself is not akin to true humility, but false judgment from a dejected man. There is truth also, that perhaps we are unworthy of love as yet; however we are loved. It is perhaps true to say, that we are but a suggestion of what we may become. But we must not defile and defame ourselves for the sake of mere impatience. Rather, be encouraged by the promise, and trust that it is made by "He who knows better than thou".

In point of fact, so also runs the entire system of wisdom in which you are cradled.

Humility was never meant to be taken so it crushes a man beyond hope and repair. Humility will however, answer the furies of denial, with the courage required to enter the little door and know the garden behind it.

Holy Communion- 4th February 1993

Arild Rosenkrantz

WHEN one considers that the infant spirit of Man was in fact nourished by the one Mother, that the elements combined, unfolded one by one and were given up, given over to every man. . . When one considers further, that the mainstay, the universal harvest gathered is complete and holds provision for every need for supplement. . . When it is known by a man that he is so unique, but bears the form of all men; whilst also a heritage born from a longing of Father God Himself. . . When the soul may gaze inward and strike the balance between humility that dissolves self and the divinity that expands self….

In participation of Holy Communion he shall reaffirm his being in relation to fellow fellow, and Father. We may seek to draw into ourselves something of the 'first milk' as was reminiscent of our early beginnings. Deeply recessed pockets of memory, still within the cloak of actual encumbrance, are assigned to those essential times. It is natural for the babe to suckle and even more natural that he should expect fulfillment. The child holds no doubt and cannot entertain the possibility of there being no warm and vital milk. Just so, we inherently call within our being, reliving our first cries and our first attendances in spirit.

Men of the world are persuaded by disappointments to expect further disappointments. It is difficult to hold a fresh outlook even if the future demands that this be so. We labor to contain and maintain our bodies. We labor to ease disruptions between head and heart. We try to ennoble often that which is ignoble. Above all else, we know difficulty in all things and are confused at an existence which ever presents such preponderances.

Communion as offered and shared, is a dynamic process of returning men and women to the spiritual experience (real experience) of true fulfillment. This is a necessary remedy to such conflict as endured in worldly exchange. There is an order resumed by the active participation of such men as do come together and share of the one bread and the one draught.

Invoking memories may be a powerful occurrence, particularly when the memory strikes back to an essential consciousness and is revealed within the ethers. If I call forth a sequence of primordial memories, then I am actually effecting changes (albeit invisible) to the surrounding environment. Certain rituals are as a dance, insofar as there are definite participants with exact roles that are known and carried forth; and it is gestured by these men who work the ritual (step one, step two, and so forth) and concurrently draw memories collectively, of which depend on the nature of the ritual concerned. It is the deliberation on behalf of the men which color the subsequent experiences and associated apparitions called forth. A repeated action is evocative.

The 'Body and Blood of Christ' deepens the course of such primordial reminiscences, for here we have a consciousness which strives to make a connection with the very impression - memory impression - which of itself is a living reality of our Lord, and the action of His Quickening into our physical realm: His Permeation, His Substance, and His Being in ours. We are inviting this reality with a determined exactness. There is no mistake, there is a marriage there.

When men break bread together - or for that matter, any other consumable - they are actively participating in a celebration of fellowship. It is enjoyable, and the experience is interpreted by the soul as pleasurable reality; one which will be recalled with best resonance. It is wonderful when soup kitchens for the needy entertain a great group of men who may sit together, for the nourishment of soul to an otherwise dejected individual. The food is important of itself, but the activity is paramount to his overall wellbeing. It therefore would not be as nearly sufficient to offer up vouchers or cheques to such men.

Returning once more to the reanimation of deep memory: we find that men may be encouraged in many ways (some of which are not suitable to dwell upon) by such rituals which are levered with intent. Hypnosis works upon such a principle, however there is a shift of consciousness whereby the man seeks to perceive the memories called forth and live in them. Hypnosis, contrary to belief, thrives on the invocation of memories: local, immediate or primordial. If a man is to be commanded into activity, it is only by an affiliation with a memory invoked that his consciousness shall interpret what it is to do. The reality of the presentations is overwhelmingly apparent, with the direction of another who is willfully suppressing the individuality of the participant. This is not an endorsement to such a dangerous and malicious practice, only a comment as to the power of memory-impressions activated within a man.

However, having commented thus, one can add also that there are powerful keys to every substance and every action, from which the spiritual investigator shall e'er be surprised about. Wherever there is deep meaning to be found, one may be sure that there is yet deeper meaning still unknown. Furthermore, as regards ritual and communion, there is a dynamic, reactive relationship between actual substance used and imbued; whilst also, the men who on that day have come together. Therefore one is not as with another, necessarily.

"I give this memory to you to call forth. I do this by the reality of which I am about to perform, to lay down to remain. You may come to know of My Being here with you in this very world, by calling forth that first time of which I did enter deep into the world, to be with you."

Not all gods would tend to us, not all gods could tend to us. What good if we are as 'out of reach' and vice versa? All good plans see fulfillment.

Generally speaking, the dejected man or he who is at 'loose ends' in the world, will benefit greatly in a way which hitherto could not be provided. On a deeper level, all men can come to, return to, the understanding of that Love which verily supports and sustains them totally. And if it is to be Holy Communion, they shall invite Christ to do that which He promised to do, in the reality of His Being.

Exceptional Articles & Artifacts- 29th January 1993

MISSIONARIES would pass over such venerated objects as were offered to their esteemed consideration, and with fleeting attention oblige, but with no real consideration to their worth. How often one man will set before another that which he holds dearly especial, whilst all the time the other inwardly scoffs and can find no merit and has not the understanding.

What is it that makes a prize a prize? Is it inherent or bestowed, or both? Much of value is overlooked repeatedly. Should the question be then, moreover: Why is it that men cannot comprehend much of the 'sacredness' entrusted to them within their arm's reach?

It is natural to love and maintain life firstly. This may be in the nurture and furtherance of the young or in the case of Man, their beloved. So too and firstly, one puts value in living above all other values. This is necessary to the consciousness in incarnation: that we provide for sustenance and avoid harm, avoid danger, snare corruption and above all else, continue.

No matter how grand or glorious, everything else is second to this valuing of life. The ego of a man is embedded tight within an impeding frame. When he encounters, touches great worth outside of his own life, he has not the opportunity to fully appreciate it by 'loosening' his ego into submissive interaction. This is something which occurs after death when the ego is 'freed up' as it were, to review every encounter from the opposite angle, and perception of worth is regained. Only when the overwhelming value of 'life' through physical incarnation is dismantled, is one afforded the eyes of truth - a sharing of realities, identities. To 'step outside of ourselves' in order to come to some level of appreciation is possible however. 

Diversely, one can witness the drug addict who infrequently pushes himself 'outside of himself' and comes to great appreciation of his encounters - one can watch the beam of balance weigh against life in the process. What a paradox again! That certain involvement in life can be ex-life. The point being that it should be as a concentrated effort of will which becomes stronger in the exercise, and not weaker to its own existence. We must acquire the ability to 'dissolve' self-interest without dissolving sheer self.

Most men are attracted to outer value because of its possible relationship directly with them or their desires. In other words they can only lend themselves to interpret worth, not for its own sake, but theirs. This is not surprising, because as we have just mentioned it will be from the eyes of self that the man does see- for his worth, preservation etc. - that is selfish, and in measure, necessarily. If he is to defend or take care of other men - children, loved ones, countrymen - then it is because his ego is so enwrapped, for he should not so easily come to this were it for an unknown individual. He may only offer his life for they who are him (usually).

Strands of experience lead us into further and subsequent connections. All of that experience leading up to this existence has been digested and assimilated by the ego - as described after death - and now made composite. The actual encounters must be made during a lifetime, however. This is how a man may build upon his knowledge. 

It is regardless of his viewpoint during his life, that he will come to appreciate worth after death. For example: picture a man on a certain date - let us say, January twenty-ninth - and on this day he has eaten his favorite strawberry dessert, conversed with many associates and a few strangers; eaten fish, drunk bad wine, argued joyfully, protested superbly. His hand may have rested on a great but unknown work, whilst also passed over many other papers besides. The men who surround this man hold quotas of sadness and strife - normal, everyday strife. The machines and telephones call to him. Someone approaches him with an as yet untried idea. He refutes the plausibility, discredits the idea with keen logic.

At night-time he reviews the day and all he should have liked to have done - rehearses tomorrow. After death he will be given the day again, whereupon his ego will allow full consciousness to flow and the memory-impression complete. The strawberry dessert may be abhorrent, or at best, of no note. Each man encountered will be recognized through mirror eyes: he will feel if their hands trembled as they clasped his, he will feel the wrinkles around their squinting, piercing eyes, he will feel their disquiet or displeasure - or should he have appeased them, he will know their happinesses as instigated by him. The strangers will re-present, he will know what it is they want of him and recognize previous connections. Did he pass them by, did he satisfy them? 

He will know the fish and know of its life - of a fish's life and of those who netted, cleaned, drew knife, cooked and wrapped. He will possibly know the spirit of his wine, as with the day or week before - as the imp sits and winks and he feels its mischievous laugh. He will contest the arguments as if he were his own opponent. The great book his hand did rest upon, will sing to him from every page. The other papers will be known as a mass of figures, projections of little importance now. . .

The sadness and strife will become his longing to alleviate such for fellow associates. The machines and telephones will dissolve, and there instead will be those who did make connection through to him, standing before him; he will be as them, to him. They as a procession, fly by. The man with the untried idea is intense, and now it is that he can experience his vision as if it were his own and sees it to fruition. He feels too the dismay, when turned away.

Reviewing the day gives but another chance to gain perspective, only this time his self-interest having vanished, and his overview much strengthened. He considers what it is he should have liked to have done, and before slumber, rehearses tomorrow. . .