Propriety Limited- 11th August 1995

ALL individuals have a right to privacy - their private individuality - which may well contradict another's title-holding to them, such as with family, with commerce or laws given to social and state positions placed within the assumed jurisdictions. It is a blessing that we or others, cannot storm in upon the thoughts of all else, uninvited and unempathetic, and foraying their inner seclusion. Each must do his own thinking, feeling and willing, dreaming and realizing, to choose and be as he sees fit, knowing his own heart and mind with far greater authority than those who would usurp it for their own, if given the occasion.

It is true to say that like attracts like, that we win love with love, respect, with the giving of respect; and gravity by measure of our own serious aspect.

We can assume from the start that all men mean well, that they are embellished with constant trying; whether mistaken or true, they happen upon their circumstance circumspect, loath to bring the heavens down upon them. Even reckless people, so named, are not so carefree as to deny their soul's margins. They are living on the periphery, for it is there that they feel placed, not because of defiance to life with incredulent scorn or apathy for life; they are rather, uncouth in their in involvement, skating at the edges as it were.

From man to man (as in one soul unto another) there are myriads of relationships which span the lifetimes, and weave a constant story. The value of soul-kinship brings to each endowments which could not be understood or made known through relationships with other kingdoms directly. Perceptions come to us because of realities shared and quite often forged by past hopes mutually built upon.

Modern thinking tells us that things are as we make them, that reality is as we do - in a manner of speaking. However, reality is realized by the power of two; and two or more may effectively call into being, whereas one on their own may not.

The higher angelic beings know us when we come to know ourselves as mirrored by another. Often the joy as expressed and received in company is directly related to those beings’ excitement who participate as from afar. It is as a light made possible by deflection, as the consciousness of one satellite, one man has been met with and is received by another. Effectively we become as suns and stars of their inner-reaches.

Likewise, such evolvement amongst men in communion, affects the animal realms quite also. For here the ego of man is rendered quiescent for a time, and it is during that episode that the animal-soul may begin to comprehend its parent, rather than by being excluded from the activity as it most normally is. It becomes as if the audible world produces words now understood, it is their way in, when there becomes such incorporation.

Further to this becomes the opportunity for evolvement in the passing on of various developments. As stipulated before, one may not make something out of nothing; we are in that sense, predestined to be what we are already, kept hid or manifest within our being. But subject to this is that we may lend some of that which comprises our beings, and share those qualities with another, thus transferring them by way of the signature keys. This is how a master may teach a pupil for example, how it is possible for the pupil to be brought much further than if he were to study by lone observation or merely with equivalent colleagues.

It works also to the principle of nutrition precisely. And it is natural for a man to seek the company of those who are in high commune, for the instinct for such ways to betterment is as old as his being. This is how he began and is compelled to continue.

Our Christ does not distinguish one love from another. Where He finds it He is. He has no preference to any particular Church or institution, nor union named or unnamed; He is not partial in His Nature. Love is the supplication, and the ennoblement of Man, it is the realization as it is the gateway through to all else.

The Mark of the Christian Christian- 14th July 1995

THE Christian Christian always holds to the greatest ideal; with mercy at the stead, he is graced and ever forgiven. There is a parallel and there is not, in those things he may be subject to, contesting his prudence as an encore to sin rather than reproof. 

Ideals are not a vanity, nor are they imperishable. The preponderance of ultimate virtue often brings argument, for one virtue may insist upon another- the libertine will find this (libertine - free thinker). It does not decry the Virtues in all, but it does censor their convenience. 

If we as men give preference to counter considerations equally, as they assemble in the cloisters of the conscience, if we are sincere and unafraid to examine them all, we shall be equally bemused if not guided by a differential of a promotion of reasoning and forsooth of circumstance, with the assumption of Love.

The Christian Christian is not in the business of sin for sin's sake. His quandaries are of different category, his choices are for which higher principle; and he must come to be a man who truly knows his heart and acts accordingly. Therein the highest principle may be settled upon, for out of Love rather than fear must we be stimulated into effectiveness.

"But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world to our glory: Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory.
But as it is written, Eye has not seen, nor ear heard, neither have entered into the heart of man, the things which God has prepared for them that love him.
But God has revealed them to us by his Spirit: for the Spirit searches all things, yes, the deep things of God. For what man knows the things of a man, save the spirit of man which is in him? even so the things of God knows no man, but the Spirit of God. Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God. Which things also we speak, not in the words which man's wisdom teaches, but which the Holy Ghost teaches; comparing spiritual things with spiritual.
But the natural man receives not the things of the Spirit of God: for they are foolishness to him: neither can he know them, because they are spiritually discerned. But he that is spiritual judges all things, yet he himself is judged of no man. For who has known the mind of the Lord, that he may instruct him? But we have the mind of Christ."

1 Corinthians 2:7-16

Children & Discord- 12th July 1995

Question: It can happen in families that there are distinct differences between child and parent, which may manifest at an early age, or become obvious and difficult as the child reaches maturity. As a consequence there may be discord and unhappiness from either involved. Can you tell us of the purpose and reasoning for such? We have a parent who has asked this, who has wondered to what purpose she has been placed in tensions aggravated by another.

IT is not our sole duty to appease the nature of another, when mishap and mayhem are cataclysmic to one particular individual. It becomes a natural instinct, praiseworthy and imperative, that we desire to make aright and restore some order to a chaotic and rowdy personality. Yet so said, it is almost an impossible task to forcibly quieten another by any means without it causing due harm to them and consequently to yourself into the bargain.

Such frustrations brought about by the disruptive influences which challenge our own sense of equilibrium, bring about untold injuries in time, during episode and thereafter, if not met with capably. Assault in the ethers directed from one individual to another, can take many forms, be them obvious or not, intentional or otherwise.

Underlined verbally or held in thought, there are critical violences occurring when the will of one man comes up against the will and ego of another and the two do not coincide. We have therefore, a problem and an examination within the question. The study is as to why the problem is, and as to how we may best answer the torrid and the persuasive with minimal 'wear and tear' upon our being's resistance.

Firstly, our differences between one another and the world at large are accentuated by Christ as much as they are answered in Him. This rule is important to go by and to honor, and needs be taken for consideration. The careful balance of our being incorporates our godliness which excels each man foremostly, and encourages him to qualities known and experienced, such as certainty, surety, forthrightness, willingness (and to a lesser degree willfulness), the making in creativity and so forth. He has a cosmic confidence if you like, which enables him to be insufferably obstinate and definite, forming himself as he goes with those God-given elements making him so remarkably wonderful in all that he truly is.

To realize our talents as well as our soul's attributes (realize, as in put to use), requires that our ego (our sense of our selves and that which knows that we are what we are and not something else) may discriminate in favor of our own personal will and wishes. This ability to cordon off extraneous influence and become self-interred is a function (cold word) of our self's egohood, that we may begin to examine the differences which confront us between what we have and are at any given moment and what we may become. Then we are conscious of a choice, a deliberate choice in which our will comes into play should we revoke our interest.

Our interactions with souls who have been brought to us by way of the family (bloodline or not) are most usually involving some carryover from past conduct. For us to be connected so intimately as we are within the family means we are refined - it is as a planetary dance of mutual magnetisms. We are held in our position by like individuals who share long and lasting histories of involvement with us. By and by, our relationships increase all the more from lifetime to lifetime. Therefore the few which we are met with and held with in terms of family title, are especially favored by us, by our soul-selves, who in overview regards the significance maintained.

Our personalities differ from lifetime to lifetime. The inherent traits which appear to be much of a man are often as not no clear indication as to the soul within. Our personalities belong to the activity of the lesser self in which we are settled within for most of our waking day. One's personality does not regard another's because it is incapable of weighing such consideration. It is rather, responsible for becoming the vehicle for activity and is marginally decided by extraneous factors such as our liaison with time tides and how we correspond to various planetary influences which work their way into the corresponding substances which receive them. Our own cosmology belongs within our biological system also, and we can reflect the heavenly transfigurations (or more accurately, certain aspects of) by those materials we attract to ourselves favoring this or that particular influence.

The personality equips us with a false veneer of being, protecting the sage as well as the idiot. It is disposable after death and we are unencumbered long after its effects have been dealt with. Our lesser selves, on the other hand, are developing also, for in accordance with them are 'families' which are attached to us invisibly and who are brought further within their development should we increase the value of our lesser selves by effort of a higher desire.

The willfulness of a child is distinct from the willfulness of a fully grown adult. Karmicly a child is ineffectual within the world and cannot be brought into account until he or she has broached the passage of puberty or beyond. Although this is no comfort to many who may have come to grievance with a young being, it is not intended to be, it is just simple fact. We can go further to discover what influences therefore may contribute to such a youngster who suffers an unruly disposition.

The occasion of parenthood brings the individual to his uppermost trial and glory. In the tradition of God we are brought to self by selflessness, brought to love by that love we offer, brought to another by our service to that other, resigned without question, misgiving or fear. Souls who come to us for that care to be had in infanthood and through to maturity (and beyond), have chosen us because of the indefinables; and it may be noted that no matter how wonderful or awful the past conditions encountered were, the mutual love to be had belongs right in the present and beyond, and therewith is the true significance. 

There are many items one could mention, and yet all important relevancies would still be left out, for it can be witnessed within the spiritual realms how exactly it is when one soul chooses those future families to correlate with. It is as a quick recognition which flashes like a fire in a diamond, a fire which may travel the expanses of a spirit-filled space to find its likeness and its future home to go to.

As we are born we are given to an assortment of difficulties, and although there may be many who benefit in learning from our shortcomings at any given time, it cannot be pure reason alone which decides for any weaknesses that we do endure. As children we are protected from harsh consequence, inasmuch as the individual within will not suffer that which the child endures. The naiveté of the child extends right up and into its higher mind, and comes to a conscious bonding gradually as the years progress, coming to know, decide and retain that which has passed.

All the while as the individual is forming, there are indications as to their overall nature and eventual selves, and yet they are incorporating into their manner, imitations of those who hold the greatest bearing within their short lives. These attributes are magnified, intensified and overtly displayed therefrom. The child can become a caricature of his surrounding personalities; exaggerated and worked upon with a happy nonsense this mimicry equips them in the world.

Why it is that children differ in their disposition to characteristics so inherited from parent and others is another matter. The point of origin lies with the surrounding adults, and if recognized may be answered by that adult also. This does not only work on the basis of imitation and example, it addresses the problematic thought-form to which the child and adult have become subdued.

A thought-form is that which has been characterized by the nature and the passion for which the thoughts reside. All men acquire them, all children are impressionable to them. We may clear them by revoking our vigor; and most particularly where there is conflict so known, for with conflict there becomes an expenditure of vitality which acts as a magnetic encouragement to every neighborhood demon in the immediate.

The child will exercise his will against that of the adult. As a man he shall need this strength and capability of will in order that he may withstand all that is wrong for him in the world, and consciously make choice for all that is good and correct to be put into action.

There can be children to whom there is a marked purpose requiring that they may exert themselves now so that in the future those properties are developed to meet the tasks ahead. Quite often where there have been worldly souls who are given to help shape humanity's changes, we find that there are sporadic outbursts and intemperate moods, as the pulse of their life-force drives rapidly and the individual is eager to acquire much, but frustrated by the necessary time it does take in the process. Therefore the child should be brought to enjoy childhood as long as is possible and distracted from his impending adult advancement.

Most would encourage the maturity in every form, believing that the child is capable of knowing what to search for, and it is understandable that we should follow the progress of an individual and seek to answer it. However, there are those things which may not be hurried, and when the will dominates the child's life with an urgency that he is ambitious to greet the future (as is the case with a worldly purpose-filled soul) he expires much healthy vitality of himself in the effort, and then draws from others as well.

We can bring a child back into childhood by those things which feed his soul rather than his intellect. Where cunning or cleverness is concerned, through to thoughtfulness and straight intelligence, the child may continue with relevant school work as is, but requires the release from his thinking as well. What brings him to simple joy, what leads him to take the time to find beauty (in nature or in art), what helps him to lose himself for a time that he is not so tight fixed within his ego? For he is acquiring his sense of self too rapidly to be given time to develop that self most adequately.

When we relax our ego that we may come to meet with the world, we then incorporate that which we have come to know and to delight in. Thus the world becomes us, as we are the World. This principle holds good for adults as well as for children, and yet there are those for which the opposite concentration must apply, who have to restrain from their advance out from their own egos and become more practiced in defining self.

The problem of weathering another individual's outbursts or 'assaults' as described earlier is one where there is a definite contrast known between being comfortable in the presence of someone, to being caused a discomfort by their behavior directed towards you or to another. It is not advisable for one to take the attitude that they ever 'deserve' incongruities which cause upset, nor that they should at all times somehow receive an insult or onslaught because they are duty bound as it were. We can and should be gracious about another's weaknesses and not retaliate to any degree, and yet we are also responsible somewhat for the continuance of their mistreatment of ourselves should we encourage it by our very acceptance of it in the first place.

Inner tensions do not begin or resolve necessarily within the mind. There is a delicate play between one and another, and usually a concordance which both may entertain each other without distress. Then for a variety of reasons, one may step beyond their license and try to exert their wilfulness upon the being of the other. It may be for a seemingly trivial 'reason' so given, whereas in fact there is the pleasure in the will's urging moreso than the noted endeavor. 

Our freedom as given to all men, enables us to refuse the will of any man, creature or being. In the short term (and speaking in overview terms) the worst that can befall a man is an early death when he rebukes the will of another. They may intrude only that far, but they may not take his soul lest he give it. The choice as to whether or not he does give way is always and completely his alone.

Taking this axiom into squabbles identifies the truth of the matter sufficiently. We may be compassionate to any man who tries to persuade us with this or with that, but we must be restrained from ever seeking to please such a man who is unreasonable with their requests. The strength that it requires to meet up against a practiced persuader soon tires if that is all that we have, and so if necessary we may direct our concentration away from their attentions and say this prayer within (the words themselves are not important, just the sense of it) –

Dear Christ,
Give this tenant his draft-plan,
And me mine also.
Bring him the good manners he lacks,
And me the good grace to receive him,
Where can and where not.
Enable me to withstand,
That I shall not corrupt myself
By failing myself and You also.
Amen

The Sacred Art of Spiritual Teaching- 1st July 1995

TO teach is to assume authority; we assume, we take on the pretext that we are more capable or knowledgeable, or that we have a value to add to the pupil who is submissive to our thought. It is a responsibility when reckoned with, both lawfully and dutifully, that we have managed well, that that which is taught is advantageous and not destructive to our pupils, and delivered with perfect intent, reason, preparation, deliberation and sensitivity to their comprehension.

The teacher must be prepared to adjust and adapt accordingly. Yet also there is a definite plan (as opposed to a conversing style which is led nowhere in particular) and a beginning and an end; whilst also a consideration and an understanding for how it is being received.

A teacher is set apart from his subjects during that time of presentation. He may relax after the matter, but in the tradition of all leading teachers before him he must honor the task and compel himself to its proper execution rather than swing in and out of his service into familiarity and nonsense; for the confusion to the student annihilates the trust required for the egos involved to fully absorb that which is being brought before them.

A good teacher can never be too thorough. Remember that with the spiritual precepts, once a meaning and a concept has been comprehended by a man and taken to himself wholeheartedly, it has been won by him forever after. Therefore should we manage to truly assist another along his way to one pure truth comprehended, then we have offered a jewel for his garment of self which will burn with a brightness ever and anon. 

It may be that it shall even come in an unexpected event. Our study which qualifies us daily, and our practice of delivery, is brought into place at that time so needed for that person who requires our participation in their learning, that then the title of 'teacher' has fairly been deserved with evident merit.

Without a clairvoyance it may be difficult to gauge our effectiveness during a presentation. It is usual for some - without particular criticism - to merely address their pupils as though they were completely naive to the subjects brought before them.

In the categories of ethics and Spiritual Science there are plateaus which are not dissimilar to the summit, but are nonetheless a succession to be won with a constant re-learning and a progressive engagement. So we find that once the origin-concept has been identified as a spiritual reality and experienced by the man, he may then have the key concept to go on and progressively comprehend its application within the more profound; for paradox and principle repeat within an ever-widening panorama of interpretation and use.

The call to teach is not distinct from the priesthood, but rather a follow-on from a soul which requires that he may share his revelations. He may draw upon those lifetimes in which he stood removed from the ordinary mind and became saturate with those inspirations which have entitled him now into an easier receiving than most. 

The priest works in a differing way to the teacher. His responsibility is largely given to God, his effectiveness is borne by God and his inner reckonings are usually kept between himself and God, whereas the teacher is moved to go beyond himself and risk his opinion amongst others.

There is a need and a supplication to the darkness in spirit caused by that terrible ignorance which keeps a man from his insight, foresight and Christ-sight. (And all three terms have nothing to do with ordinary vision.) There comes a time when we may compare ourselves to those periods in which we have been without the splendid truths which now illuminate our wonderings and our innermost realities. The arid planes of material thinking, although with purpose, were simply not enough, and the heights which we score with conscious jubilation ever remind us of those who remain earthbound and without the joys of spirit.

In our knowledge we watch eternity unfold and may settle into a calmness which projects all success into that embracing future. We see the karmic interventions warp and weave their courses obliged by the dignity of Man, and we are prone to respect the hidden worlds and hidden causations which inspire the one life as it opens out before us. We sense our own strength, in particular in that pocket of our own timelessness; and we may impart those same inferences which offer this spiritual peace. No longer shall the will of a man tussle with his God to the point of exasperation (for both). When the knowledge has been happened upon and the square-set of esoterics received, then the man is inspired remarkably to peace.

The set task of preparing and conducting an instruction is specific to its purpose; it is not, for example, the same as the stand-up comic would script, for the action of laughter is brief, and whilst the knowledge goes in, it also goes out. The comprehension is sporadic and the distraction of the humour's effect counterbalances any fast and easy acceptance so won.

Our own teachers support us, just as theirs are ever with them at those times when we have assumed that desire to make the spiritual incarnate within the higher mind and consciousness of Man. We can go to them and draw from their wisdoms. We may search for their encouragement and pray that if worthy, our attending fellows shall be receptive to such enlightenment that shall provide them with their humanhood fully.

The teacher must trust in himself and in his worth. He can have confidence enough that the wisdoms on offer are of fine material. Whether or not they are opposed [by some] is irrelevant to his demeanor; it is rather decided at the outset as to whether or not they are true or false, worthy or unworthy and so forth. So he may not go about measuring his abilities by the evidence in the moment. 

Certainly he must not enter into instruction, unsure of that which he presents. Surety is no guarantee of correctness, and yet it is essential that we assume our correctness that we may deliver it well. We do not address our students that we ourselves may learn - the action is completely different, and it is to be decided exactly what the role of the minute is. Of course we too may become 'student' at any time and return from that platform, but we should not confuse roles or come to cross-purposes.

Largely it is attitude. It is the attitude which we take upon ourselves in reverence to the wisdom and to the truth, and to our kindred lovers of that wisdom. It is a humility born from respecting our teachers and our relationship to them, with a patience commensurate with the distance there is. It is a love and a concern for the men whom we seek to teach. And it is a courage of sorts, for we are completely responsible in every way for that which we bring to them; be it correct or incorrect we are answerable as to its use and effect, and therefore vulnerable besides. 

May it be said also that the joy of each and every exercise in the here and in the hereafter is also translated from pupil to teacher, and although this is not the underlying motivation of the Master it does empower his own furtherings also. So saying, should a man teach that which inspires demons it will be precisely that, and that he shall bring upon himself, and so learned he will become! 

Opinions are a lesser assumption of authority but not without the same consequences provided. We are responsible for our opinions wherever they be accepted (and they travel far upon the ethers and they often produce shoots upon the stem of likemindedness), so that even the casual or careless point of view or the misappropriate conjecture put forth, then becomes intrinsic to the future. All of these, whether haphazard or pertinent, shall be accountable to he who offers it, and such consequence will be known by him as well.

Now to the practice. Obviously we must consider at first what it is that our students are familiar with. If there is ever a time in which we lead them away from their buoy of accepted lore, then we shall lose them to the deep. There is no question of that. We aim for men to consciously learn only that which their will and discrimination decides; even our attitude must restrain from the zealousness which could only be described as forceful if seen for what it is. The aspect of forcing is counter-productive and happens more often than realized, even amongst the best of us. The temptation rests in all teachers at all times, for it occasions our own frustrations when we desire to be apt in our delivery.

Tension will be lessened by agreement. A simple agreement between both about an observation or opinion will ease this tension; however it is often a misused tool when the forcefulness steals its way into the then relaxed conversant. The tensions between the two are not equal and the recipient is unawares and often coerced effectively in this manner. The teacher must honor his work enough that he need not rely on maneuvers which gain little or no advantage to the soul anyhows.

There is a premise we may work from in our initial formings of any presentation, namely that all men are ready to receive goodness. It comes naturally to them. (And not to all beings of the Cosmos.) This supposition will enable us to test the 'goodness' in what it is we wish to bring before them. For men will understandably recoil from concept pictures of conflict, disease, dispassion and corruption. The ego is guarded against harboring such considerations which are tainted with these upsets - complaint will win attention but not understanding.

So we weigh what it is we believe that we can offer them, we ask ourselves not generally, but specifically, exactly what it is that may be best received. And once decided we do not distract ourselves from that.

Upon the question of how the teacher may best manage the blows of criticism (which are assuredly directed right at him) and sustain his equilibrium maintaining his presence of self, unhurt or unhindered by those who express their contradictory opinions, we are equipped firstly by understanding what takes place when the teacher's authority is revoked. 

Many teachers seek approval, working on common ground with long-tired ideas. They are 'safe' in their roles, yet if bringing nothing new to their pupils, are effectively one of them and no more. However, at any time there is the freedom of a pupil to refuse a teaching (in any circumstance) and so the teacher shall not be deemed teacher (at that time) if his authority upon the matter is refused. 

This can and does happen at various stages because, let it be understood, that usually a teacher shall travel right up to the perimeter’s edge of their pupil's understanding and then travel that little bit further, so that in time it is somewhat inevitable that at that point the refusal shall be made. Then and quite rightly, does the pupil withdraw into his ego limits and resolves the issues brought to him, mollifying their consternations. 

He may then, after a period (days or a lifetime) choose to return, should the work have affected him favorably. The 'time out' for consideration is necessary - imperative to one properly receiving and working through any given knowledge - and one would expect this time to be afforded, else it indicates that the pupil has long before been introduced to this wisdom or has in fact gone and 'tossed the ball'. So we may anticipate the quiet withdrawal; however and by contrast there may also be reactions to our teachings in which a hostility becomes manifest. This hostility is alarming to the teacher because foremostly, he has emptied his heart into his offerings and is 'exposed' to harsh comment uncannily for that time he has given. For it is the part package of the principle of authority that we are to be more vulnerable within our ego than the company which we are addressing. This is how it should be. If it were otherwise we would be forcible - if you get the point. Our armor is off, our pure self is apparent. A true teacher cannot put forth his work with deceptive tricks or enticements or deliveries untrue. What is given is of him. Unless this is so it is perverted.

It is no small wonder that the teacher is wounded by such contentious, quarrelsome, combative, belligerent and argumentative discourse, as may ensue by those who contest him and his own. If the reactions are noticeably hostile the cause lies usually within a deeper happening. The soul of the aggressor suffers the hatreds inflamed within his astral body, and the ego identifies with the pain of the soul and it is closed to consideration. The angry reactions result from past anger (elemental in nature, and therefore to be felt strongly the more reinforced that they are), and so by their ferocity alone the teacher can gauge that it is not merely a reaction of the moment which is directed at him. He is not the cause of the angst. He is however, responsible for the distress should he decide to further it.

Our responsibility is relinquished by rebuke, however in attitude we may care for our fellow men enough to seek the means to quell the argument, regardless of personal attack. However, to concede in such circumstances enforces the aggression; it does not allay the assertion put forward. As a teacher we are expected to stand firmly, there is no need for false concessions, for unless we are pressed to truly question our own correctness upon an issue, it is preferable to remain confident in our approach and tenacious in our terms. 

If we are decided but given to the wounding, there is no great alleviance in the immediate. Those who are righteous do suffer, and then further on, they are rewarded for their strength. If there was a way to feel better and deflect the commoner's angst it would be to the disservice of them. It would be but an added aggression, which may be handled apart from us by another; this is possible and practiced often, but may not be maneuvered by ourselves to escape the onslaught. 

It does not mean to say that one welcomes bad behavior or insults from another, nay, one is not required to put up with it, and the urge to flee is a sensible one. However, such an urge will come and then pass (providing the aggressor is tolerable) and the teacher will, in the long run, be fortified by such episodes. He shall be enstrengthened by unreasonableness, and can resist the argument with his inner constancy. In time, with practice, this is so.

Also, should he be remarkably put to question and alluded to as a liar upon such truths which are magnificent and most holy, he is further rewarded with the blessing of their reality which he has promulgated; (after death this comes) because every time a man defends the Heavens they are drawn ever closer to him. 

As to the topic of speaking slowly and the important properties of annunciation, we find that the delivery of any presentation works upon the ethers carried in the voice. When we speak slowly we not only emphasize each single phrase and meaning, but we place our own intention into the delivery, and it is this which flows through to the hearers. In other words, if I slowly recited the verse of Humpty Dumpty it would still impress the listener with the aura of the intention alone. It also gives passage to time. Time as perceived, is quite irregular. When we perceive the slowing of activity, we are cautioned to an importance taking place, as crucial moments are experienced (relatively) slower. By sleight of tongue we can mimic this and impress with slowness. Do any thing with deliberate pause and the soul shall be impressed with that activity. It shall be noticed.

As to the local Church, if it is our express desire that we would wish to bring aspects of Christ into the bays and beyond, then we do so with the blessing of His Host. Philosophies corrupt because they tire. The initial spiritual precepts become diluted with use until they are untraceable, then only to be empowered anew by becoming reborn in the hearts of striving men. 

One truth does not discount another - for a time, it may well hold preferred place that it may incarnate and work its way into the being of Mankind for all time. And it may be for this greater purpose that one intuitively knows that there is good cause for esoteric education, and that there is not the sustenance required for the soul of Man dispatched within the orthodoxy of today. And yes, you can remind them that even 'orthodoxy' changes.

If one's motive is to be disruptive for the sake of chaos then efforts shall be short-lived. If the intention comes from the love of Christ and of men, then unquestionably the Future needs you to help deliver her whole. 

We, as fellow teachers, aspire to the uplifting of each and every man as he is entitled. May God speak through us, may Christ realize His vision by us and may we replicate their hopes for Men, becoming in eminence the luminaries that are required. 

We ask for commensurate perception, that we may learn to interpret a man and his needs and be responsive with accuracy; we ask for perseverance that we may be undeterred by the unqualified and their vulgar remarks, withstanding their hurt upon ourselves and the bodies of angels (as fairies dying with the mortal's disbelief, as elementals are dissipated and devastated by our ignoring, as Charity is injured with every uncaring); we ask for prudence and discernment and the ability to ever take such time to learn anew, and to know when and how to be the teacher and when and how to be the student.
Amen