Billowing & Bellowing- Making Waves- 30th September 1993

PICTURE the crest of a wave at the uppermost pinnacle, as it is only prior to the dip it will flatten into. Now picture also an illuminated apex, one that is not visibly the tip but adjoining just above the actual peak.

Imagine now that with the tug and pull of the descending volume, the invisible pinnacle is drawn down into the water, having been met and bonded to by the advancing wave. So we have a welling of the water causing an incline upwards and a decline prior to the next rise, which at its height comes to an etheric vapor - almost as a kiss upon the cheek, it meets, and then convinces the force to drive down into the depths, having mingled thus.

We have spoken of the breathing principle whereby there becomes an absorption, a refining and evacuation, and this has allowed us also to review our various attitudes and experiences with this in context. Today we move to the third principle involved, where a higher world meets a lower world as due result of the repetitive action in this the Breathing. For this is an important consideration as any, that there becomes an integration of coexisting realms, and too in the precise nature that spirit may suffer and enhance a grosser form of being.

At what points do all worlds conjoin, and wherein the thread from one to the other? It is because of the bipolar action of the universal principle of breath and breathing that affords a sequence of rhythm, some of which will become more variable and expansive because of the previous.

This becomes fundamental to all levels of being. In passion, in time, in cycle, propagation (of any kind), there becomes a pattern of breathing which shall intermittently vary from the constant parameter, and with the assistance of momentum brought from the previous, shall make impact all of a sudden into the world beside its own. Depending upon the relationship we hold in activity in said breathing, and the purpose, we do fuse the higher attribute with the greatest peak of inhalation and draw it back into the expanded system. In all ways we introduce the spiritual substances into our sheath and matter upon this working principle. It is that extra, that tipping over from one world into the next:-

Physically, from this explanation one might well understand the man who is given to asthmatic episode, drawing in such volumes as do push him into a certain spiritual gateway of perception. In the scrutiny of higher cause and with accompanying sensitivity, he does provoke himself to accelerate the vitalities consummated excessively.
May light pour through our being!

There are individuals also, in contrast to this, who cannot temper the breath of due tolerance and cease to incorporate, 'taking in' as little as possible. Herein the forces of life may override where wanted not, for rhythms will not be denied. It is as though these men have gasped inwards and by the restriction of constriction are stifled to the directing of higher influences.

We rise with spasms of opportunity, the forecasting of which has been known in astrology. Impetus summons the necessary elevation which insists that the median space may be come to. The flower must and does poise its head towards the light and draws it to it.

There is a larger pattern to be constructed: the valuable meal, the one in which the whole being is sustained, may only be (for example's sake only) one in twelve. But it is absolutely necessary to have ingested and digested and expelled the eleven preceding, for that is how we come to the nature of all things.

An author of many biographies once said that he could always trust his accuracy with, at the very least, the beginning and the end! When we are 'sucked' into life and gather matter, and 'sucked' out with one grand and mighty expiration, it becomes as if the time so accounted for was as no time: that space in between those lifetimes. When these rest upon each other - the birth, the death, the rebirth etc. - as the peaks and troughs of a certain continuum - we may examine further the integral points where consciousness has met with divinity and thereby 'drawn in' the lasting impression and impetus of such.

The blind fetus in the warm dark womb, dreams of the life to come, completely infilled with the spiritual sight that may still penetrate Heaven. It is with a heavenly perspective that he or she envisions the days and years to come, interpreting the surrounding souls with ethereal intimacy. Conditions and events foreviewed, are with the analysis of spiritual credit; for the incoming soul has reasoned with God, so to speak, and knows that the adventure ahead holds tremendous worth and meaning.

The actual stages of incarnating are as with the peak principle of the indwelling inhalation. Gradually, steadily, the plateau continues until in development the child extends far enough, high enough, to summon into themselves more of themselves. It is a little like standing tip-toed to pluck the apple from the over branch: near enough is never good enough, for it has to touch that we may bring it to us.

In the instance of death and rebirth we find that the exceptional peaks of significance are at the beginning and end, whilst the minor waves are the nights of sleep in between. The actual sleep periods hold their exceptional rises also, where the individual meets again with those starry forces which verily renew him once received and taken into him. So one can say that it is not a question of all sleep connecting our beings thus, but that the succession of preceding waves of slumber will lift us up and carry us out on an exceptional rise which relies on their percussive impetus.

Certain rhythms have been known to invoke sleep, just as others implore life!

This is the way of advancement - as in the 'going one better' so to speak, and the provision thereof. Because were it not for this behavior in natural law there should be only linear frames of activity, with moderated 'breathing' remaining ever the same.

However, it is being true to its own principle, allowing for the greater inhalation at certain conjunctions, for that is namely, to 'bring together' in union - to unify:

To be = Contracted exhalation
To become = Expanded/dilated inhalation
To be + = Contracted - individual 'essence' remaining exhalation

• TRUTH

To become = Desire to meet with cosmic reality pushes expansion to edge of reality. Exceptional inhalation.
Inhale

To be + = Brings the truth back into being, the essence & experience remaining.
The ego personalizes the combination.
Exhale

• LOVE

To become = Inhale. The Beingness knows and identifies concurrently with the mutual correspondent in empathy: the one draws in the other at the same time.


To be + = Recollection remains. Exhale

• Exceptional Love

To become = The consciousness of an individual may expand so far as to hearken to and correspond with the spiritual-soul reality of another individual. inhalation

That the ego may envelop (for a time) and incorporate the 'whole' of another. (This being the Exceptional Love of Christ also.) And too, that the ego (normally defined) blends with the qualities and attributes which comprise their partner-in-being - this, an exceptional experience of course, requires too, that the individuals must resume their individuality with the essence of their counterpart thus contained.

We do not seek to lose ourselves in any given realm of experience, but rather to be and become, giving due time to both whilst riding the larger wave also, when it arrives.

The Author of St. John's Gospel- 27th September 1993

Question: Was the author of St. John's Gospel one and the same as John the Apostle?

NO, he was the son of John the Apostle, who did father this 'new flower', as to be yet again, one of the 'first-born' - only this time, with tradition unlocked. The Christian child bore the blessings and impressions of one very unique Godfather. (Who was alive at the time of his birth.)

The babe can be found alluded to within the holy reference. But nothing was made known of his mother, neither before nor after their union and parting.

John was besotted with this child, to whom a divine reasoning was apportioned. And much of the essence of all that was worked for was poured into this little being, that by the time he had come to manhood he held such recollections within his corona that did truthfully recount the many steps of the Master, our Beloved Christ, and his dutiful counterparts, his companions, to whom were molded to His Radiance.

It was possible that St. John was enabled the hind-vision which proved 'the event'. It was only to be in this way, for to each and every adult mind the great truth could not be surmounted.

Much was withheld, for even a holy potency may devastate the unprepared. And men, for all of their willingness, had not the minds as yet, that they could conceive Christ's Personage. Yet a child, this child, suffered no difficulty, and by the time his ego gripped the outer world it was overfilled with the passion of the Twelve, and their love for their Love.

Christ the Manly-being would not father a child Himself. This could not be.

John, the Greek, was and is a living testimony to the Fact. He became convinced that he should be perpetually living amongst men, that by his constant endurance, having denial and charity, he should forgo (relinquish) all heavenly interludes - in periods of sleep or death - that by him the account is apparent in earnest representation. "Flower of the Heart" was the tender term to which he was referred. Perhaps what is less considered about 'those times' is the element of fantastic beauty as brought to bear in the perception of the twelve inspired. For to infill men with the hope for their impending future, there was much realization of all the good things a man may come to and be. Great beauty can be a stern and serious reality; but also an exquisite experience.

Generally of late, the holy raptures are much quietened, our men and women are resigned to the physical limitations which, for the most part, are uncompliant to hold great intercourse. The bodies are not equipped, for there is a purpose in such 'hardening' and 'narrowing', compelling the psyche to specifics.

However, it is somewhat incorrect to correlate the exploits of this party with only the suffering which was to follow, suffering sustained by the reckless Grace of insight, which enlivened these men to profound and penetrating example. All of the twelve experienced thus, only not all of the twelve could carry through the detailed taste of the great passions that had visited and slipped from them, leaving them as only men again, but enthused to continue on. For, wherein the mirth in a protracted isolation from God? The obedience to our Lord, and likewise to ourselves also, was to be a happy obedience, with all cares made lighter even though we willingly multiply our payload.

The Temple of St. John was forged as the open gateway through to The Event which combined our Christ with His World, for the sake and sanity of all men.

Give a little, take a little- the Breathing Principle- 26th September 1993

AS we wait and prepare we may drive against our very selves in the contest of certainty and divination. How often the inner realities appear to disparage the known and surmounted. How often also, the meaning of the present has become decided way before that long awaited time. Actualities come and go, but that which is longstanding is of the inner reality, the core of a man, from whence all knowledge is married explicitly.

If we are overeager, overexcited, and with good reason, we may make such zestful vitalities useful to ourselves and to the world. At times a man may be hurled into great and magnificent happiness. The tender soul inspired, thrills to the status of wondrous comprehension, and the pathway one is ushered down ever encourages further vivid expectation with each advancement, each progressive finding. We learn to be inspired with the breath of joy and the breath of gladness, and in the respiratory context we shall suckle the palaver of our soul with each dilation.

Breathing, our breathing, is afforded us because of that principle which maintains the organically inclined - namely, philo-stratus. [From the Latin ‘stratus’, past participle of sternere: to stretch, extend.] The breathing has a 'mind' and it is of the one mind. All that breathes are together in this the breathing; and the 'mind' becomes the very 'pneuma' of divine breath. HE breathes that we breathe.

In the terrain of the spirit it is imagined that there is no breath, because the cessation hereof is the very signature of physical death. And quite rightly, even though the principle is carried over, the organic action, be it in tree or man, does cease usefulness in that particular way. Having said that, it may also be explained that the entire starry frontier expands and contracts, committed to a rhythm which pulses and heaves steadily breathing. (There is also an equivalent to olfaction & fragrance.)

Our beings breathe- just as not only may we inhale and exhale pulmonarily, by the lungs, but we do also inhale and expire via the organ of the skin. Our totality comprises the breath also of fluids: the primal inborn reflex of expansion and contraction and the 'taking up' of such nourishment as brought in, circulated and later expelled.

Quite rightly! Our intentions, narrowed, fixed and focused and then relaxed, are the veritable breathing of the will and intellect or will and desire.

• We may submit or we may stand fast.

• We may cry happily or cry with sorrow.

• We may know with surety or know that we doubt.

• We may pursue activity or welcome rest.

• We may give over to the Divine Will or we may will divinely, in active passion.

• We may adhere to foreknowledge or we may defy the dictates of an otherwise-fate.

• We may make choice or deliberate.

• We may give counsel or take counsel.

• We may be satisfied or be ill-satisfied.

• We may give graciously or may receive graciously.

This too is breathing, and both need be exercised for a wholesome comprehension of the world. As with the physical conjunction it becomes imperative that relay continues from one to the other. It is not a matter of aspects and opposites; it is the qualifying usefulness, only received by the equal ability of the 'letting go' of the previous.

For example: we may be satisfied or we may be ill-satisfied. This remark may hold good for almost any application. It is an essential statement. Proceed ...we are satisfied. Now if one were to always be satisfied or always be ill-satisfied it would be to no advantage. The opposing factor here does, of course, complement one another - i.e. we know satisfaction because of those periods in which we have known dissatisfaction and vice versa.

However, further than that, I may become satisfied, and the experience which has provoked me to this stimulation is received by me and taken to me. Now I may not come to differing experience of satisfaction until I have totally, completely refused the current one - until it is expelled and I have taken into myself deeply the 'grains that remained' and passed the rest. Only then in the passing, in the ensuing dissatisfaction, may I come to know a different satisfaction, which after being incorporated shall become intrinsic to my being.

The truly peaceful man shall know also his attitude to pain and may make terms with both. We must surely endeavor to be strengthened in all times, in all phases of experience, and astute enough to recognize the gentle motion of 'breathing' and our own variations.

Everything bleeds emanations which are inspired by those closest in locality. Further to this, we may attract to ourselves inhalations, inspirations from such other emanations as we do call upon in heart or mind.

Yes again, one may view the heart and the mind in this context. It is not a question of balance however, as specified before, emotions injected (higher or lower) do not, comprehensively weigh against the divinations of the intellect (higher or lower). And in connection to the heart and its mind, it does always correspond with the track which leads up and into the soul, the spirit - that piece of God which is mindful also - and the associated hierarchies who have designated all preferred good and named it so. The phrase 'listen to your heart' is so because the true speak of one's heart is inarguable - always true and correct - for it contains sympathetic links to all that is, really is.

The true meaning of illusion, as in Maya - as in 'transitory and changeable' etc. - is that it is deceptive. It pretends to be a reinforced reality, when it has only a modicum of real 'grit and grain'. Again, with the principle of breathing we can understand the usefulness of those realities as played out in time which are not as divine realities: they enable the absorption of the divine realities by the experience thereof.

The transitory, in the epics of old, were as the undecided fates cast out of High Heaven, because of an immaturity, because they were compelled to err. When the 'err' is shorn from the fates, and realities of men and brute, then the prize of perfection is gleaned and won forever. Yet one would expect some other motivation to yet follow to make way for new progressive steps, in ceaseless variety. Or at least, that's what we are led to expect!

The complement to 'adopting all men' is to actually become at the same time, refined in one's own sense of individual determination. It is not that the ego of a man must inhale the pneuma of all men and then cast them out in order to know them again. Rather, that he becomes more self-evident to his own self; and in many ways certainties and sureties will follow. 

We are not required to relinquish our will to anyone or anything, but that we prefer to exercise our strengths from our ego in those ways which flow only along with the current of the heart; which also as pointed to, coincides with all hearts concurrently. The inner language may be experienced from one unfurling heart to another. When I go to a man, meet with a bird, sit with a tree, we really may appeal to the inner nature, the great reality, and converse upon that within that exchange. However it requires a certain peacefulness to achieve this - without aggravation, for aggravation invites the external realities to overfill the senses. The refuge of the heart does not invite into it impure extrapolations. How could it make room for anything that brings death to the spirit?

Once again, we may become intimate spiritually within the world, in splendid rapport. But also too, we are to have worldly talents which enable us to move about and amongst people in worldly terms, making static, neither nor.

During prayer we release our burdens, whether for ourselves or on behalf of our brothers, and submit the conflicts into the care and domain of higher authority. Although this is by no means the only consequence of prayer, it is one that such issue provides 'space' for that which we are calling for. 

Upon the breathing principle, we cannot become stationary in relation to the exercise- we may exert our willfulness and then give over to the meaningful prayer, aligning our 'willingness' with the will as experienced by the ego-divinity of the heart. By this is referenced the 'higher-self' and the 'master' we may call upon for knowledge of the heart - though not to be phrased in words as this is - for the imperfect word is the vehicle for an expired thought, cherished and used by imperfect men. The Higher Self does more of a mime - supposing you could call it that.

Another example:-

• Severity of tension, i.e. questing for perfection (inhalation)

• Relaxation of exacting severity - recreation, time-out to project out from self and into ... (exhalation)

Because in this sense of the words, if one maintains it to be 'all or nothing' they invariably get nothing.

We simply cannot contain and contain, and keep to ourselves those things we harbor indefinitely and amass more. Spiritual 'bloat' is derived from the driving intentions focusing purely upon self at the exclusion of becoming 'heart-conversant' or 'soul-conversant' with corresponding empathies.

When the inhalation of the forces of the Sun are giving over to the expiry of another day, we may contrast this evening with the next, as the tranquil night extends into the parcels of the calendar, reminding us to take nothing for granted, even darkness; for it is only by the invasion of darkness, the permeation of darkness and the surrender of darkness, that our Sun does dominate and prevail at will.

Obliging & Obligations- 20th September 1993

TWO harmonies may concur simultaneously when we meet with people. Bending towards their judgment and their will, in a direction which is other than our own, we have obligingly submitted and are duty-bound to that we are therefore tied to, by action or design. Should we allow the determination of another to abide, then we have chosen that, and that is our choice. The harmony is that of obliging full-heartedly - if there is reluctance then there is conflict.

Obligations are determined and set by self. We are often called upon to fulfill certain duties dictated by the inner-knowledge and authority of the Higher Self (or higher man), who acknowledges all ongoing responsibilities. In this instance there may be the harmony of self, when rather than in the case of obliging another's will we are stimulated to oblige our own personal commitments and adhere well to all demands. If not, then there is conflict also.

Some obligations may never be fully fulfilled as they would endure anon, long after one's own will and breath was expired to the last. The charitable man does know this, and constantly attempts quite often, the impossible. It is a conflict from which he may work, because he may never oblige enough. However he can come to the security within of knowing that he does the best he can and therefore answers his commitment to self.

It is true that one may never please all men by conduct and personage, by offering, by presentation; and truthfully, would one want to? We may live according to higher harmonies which inspire the greatest conduct, and oblige, seek to oblige, our God and our Christ firstly, leaving ourselves and our answerable duties second, followed by the considerations and asking of our brothers thirdly.

Here is the distinction you asked for: serving men does not necessarily mean obliging their wants or their will; it may be to the contrary. Obviously needs will call upon us directly and it is satisfying - as well it should be - that we may prove useful in assistance when needed so.

Our judgments, at best, shall be shortsighted and narrow, as the complete condition and circumstance is always veiled from view. Therefore before we submit to obligations within the world, we are obliged moreover to submit to the Will of Christ.

If one man tells you that he believes that he knows your duty and accompanying decisions, and tells you he is better conversant with such inner wisdoms of your heart and ability, sovereign him not!