The Holy Man's Trials 13

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13. Repulsion for individuals who invite devils into themselves and forsake their higher natures by such terrible compromise.

This repulsion is instinctual yet often compromised by those who imbibe certain devils themselves (such as with alcohol). It does not mean to say that the folk around us are possessed by demons to the point of losing all self-consciousness, however and disturbingly, one would be surprised to know the number of the population who are not given marginally to one devil or another which suppresses their Christ-given nature. 

The more sensitive and 'open' a man becomes by living cleanly, the greater his difficulty is with the presence of those who do not, for it pains him on behalf of the afflicted, and is causal to a collective physical sickness in the world which intuitively he picks up upon.

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The Holy Man's Trials 12

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12. A despair and trepidation for those individuals who knowingly cause harm, upset or injury to another living being.

On a deeper level again this refers to the fact that over the course of many lifetimes we have encountered actions of men which were inhumane and evil. Experience has taught us of this possibility which is perhaps of the greatest sadness; and also in all probability there was at one time or another a pocket of such cruelty that we ourselves played out in some horrible way. And of course it cannot be abided in any way now. 

For the Christian man this element of dark humanity is very real to him - one of the nastiest ghosts and ever apparent. It is distinct from the Double and even separate to just the personal experience also - rather an occult phenomenon of such anti-man which is known behind the worldly cruelties. There is little good which comes from speaking of this element, this apparition, but suffice to say that the great Masters are aware of him, and the further along one becomes, the greater the disgust and trepidation.

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The Holy Man's Trials 11

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11. An annoyance and despair at the unconscionable acts of fellow individuals who cause harm and upset to others thoughtlessly. 

It is quite immediate that we react disfavorably to difficult people who cause harm to others without care. More than citing specific instances, it becomes in us yet another burden borne unconsciously - the fact that we have been sadly affected on account of another for the sake of another, many times over. This helps of course to caution our own activities in the world, but it nonetheless lives with us as a fact of being.

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The Holy Man's Trials 10

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10. An annoyance and despair at the perpetuation of shortcomings as are apparent in fellow individuals which afflict the personal wellbeing of oneself.

Often we are well qualified in discerning when another has interrupted our own sense of wellbeing and should not have done so; and in consequence to this complaint we suppress ourselves further in order to reconcile their actions as they affect us. So there is a dual-edged insult from the difficulties which sometimes afflict us from others. That firstly they have caused a grievance and then secondly they require that he (in the spiritual fellow) suppresses himself in order for him to let it pass or repeatedly happen. 

Overall however, we do react at least inwardly to afflictions most naturally and know exactly what effect others bear upon us, either consciously or unconsciously. It is advisable to excuse yourself from their company or their life if the problem becomes as death to yourself. How often a sensitive individual will, for example, scar himself at the suggestion of the offending 'martyr'. 

It is best to avoid unruly people - those who display crude or lesser natures or willful angry outbursts. Whilst we may pray for their lives to find some equilibrium we do not need to incur the cost upon our own selves in the disruption it causes. This passage best serves to alleviate the guilt which protests our right to experience disquiet when we are affected sorely. Isn't it a conundrum that this is so difficult to the developing man?

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