Book Amoebae-23rd September 1991

Archives and Archivists

WITHIN little pools of water the microbial world is more readily perceivable. Such activity of slight micro-organisms is quick to hasten to that location which might harbour them as home. They, alike to the mossy outcrops and finer twines and grasses, spring into being where the vitality of the water mingled with oxygen, draws them in large numbers.

If one can imagine these small, shallow pools of water - as say collected in deposits shortly after rainfall, trapped in rock or hollow - being transformed from the point of collection; and now picture a book here and a book there, upon a shelf, upon a desk, new with fresh ink or perhaps many years old; and also with a multitude of tiny beings swarming to and fro, collected around the text in great activity.

It is perhaps harder to imagine this and yet not always is the water-life apparent either. Of course it does require much magnification to begin to make visible the host within the pool. But as we hold a glass of enlargement and enter the invisible realms connected with a book, just as surely we find certain activity with particular and peculiar entities who have found a means of expression.

Where do they come from, these “book amoebae”? And what inclines them so to something one might presume as dead matter, which may not of itself contain life but rather a representation?

The power of the written word is not only in the value of it being interpreted at a particular time. The intent from which that set formula of letters and phrases does initially 'lock in' as it were, and impart a life-infilled character which is essential to the coherent, thought-out text - this is quite different to, let us say for example, an instance whereby a meaningless or interpretless jumble was recorded down on paper. Rather, there has been a very definite action at one time, to begin with, that has placed the key symbols of language into a discernible format and represented a captured thought in the process.

The very object of the process of writing is in itself, one whereby the writer intends from the outset to capture the thought and reproduce the word in record of such writing. This is achieved not only in symbol, but in reality which extends through to a subtler graduation connected to that very format.

The scientist these days tries to determine his interpretation of certain aspects of life by defining that which he perceives and that which he conjectures, by way of formula. The alchemist of the past, the mathematician, and the primitive before them, knew the power of formula, and that life could in fact stream from it, proceeding the other way around. That given a set formula, be it in symbol, number or alphabet (alpha beta), they could conjure that which was represented and essential to that key configuration. This could also be attained with the physical use of geometrical forms and objects in jigsaw fashion, or rather in set layout, relate to the formula which was depicted in the ritualistic movement of such objects.

In point of fact, pure language was once the art of being able to actually pronounce and replicate that which actually is. Although this is not a precise art anymore, and nor are the effects of language as visibly discernible, they are nonetheless quite meaningful in respect to the invisible impressions and life-activity which swarms and congregates around such formula.

Vocalization has a power of its own and would take much explanation for one to enter into the many phases which vocalization does make certain impact upon the world and its ethers. But today we examine the humble book or for that matter any written work, and ask if it is only paper with dead word (until read), or has a book a greater quality to be understood? For it is a very real concern as to what one surrounds oneself with in regards to reading material- the nature of the work, the essential messages, the intent from which it was inspired from; not only the subject (which of itself must be regarded also), but also the concepts which go to add to the collated impression. 

A library is a wondrous place indeed, and one knows the awe, almost apprehension one instantly feels, when they enter into that room which has the air thick with the musty perfumery of many books contained. In measure, most of these works represent many a life and inspiration. Yet one cannot help but also feel a grave awakening that it is almost alike to a cemetery, this testimony which speaks of much long past. One should not live comfortably with this great collection, but rather be content to visit and pay respect to the authors singly than take them all home!

It is interesting to note that there are many who hold particular designs for the world who would happily put to fire those books which represent that which they dread. The physical removal is important to them. Furthermore, in the case of a book which is based upon corruption of the soul-condition, which demoralises man in any way whatsoever, be it even in humble historical format, one might well destroy such works, as their contribution is never of any value. Simply put, an evil book is most definitely actively quite evil in its actuality - if evil in content, it is evil in continual output whether it is read or not.

A work may also offer counterpoints for the answerment of certain evils, which it does itself conjure up. An example of this is the 'Good Book' itself. There is much potent material in the design of a work which sets firstly the ways of error, and then fashions a spell which does negate the error with doctrine set to transform and make pure the original horror. 

When reading the Bible one might analyze the content so: ninety parts error of men to ten superb parts remedy for such error. So we find within one work a counter for the evil, a recipe for remedy in the fact that the evils have been brought forth and actually put to flight within the text. They have had demanded of them, that firstly they be seen and drawn out of the conceptual world, but that they are seized and worked upon by thought which they cannot withstand. There is quite a battle within that work, and a battle which is constantly one of overcoming those qualities which are not desirable in man or his history; and answered continually, day in and day out.

So if one has to cite and record something which is quite dreaded or disastrous, to good purpose - whether in the light of illness, immorality or historical comment - there is much need to also provide within that very text, something of a counter to offset the very dangerous reproduction of sin as represented.

Whilst one may not readily perceive that which surrounds a work before them, granted the language is understood they may look to the content and thus decide whether or not this material is in fact desirable to continue on its way, offering to the world of thought that which by its very formula and being, it summons continually.

The Sea of Existence- 22nd September 1991

‘Where is the stream?'
Cried he, with tears.
'Seest thou not its blue waves above us?'
He looked up, and lo!
The blue stream was flowing
Gently over their heads.

-Novalis, Heinrich von Ofterdingen

COMPASSION may be viewed as a complete passion that is fulfilled from onset. To experience a passion is to fervently call out from either a lower or higher aspect, and grasp with the whole consciousness for a time that particular passion one is driven to. Compassion however, may appear overwhelming in like manner, but does not wash over the being as an unspeakably powerful tide where one is taken up in this or that direction, but becalms the waters of the soul through which one may look up through - through to the light of spirit, with clarity and even magnification.

Novalis pictured Man as though he dwelt beneath a great sea ever tumultuous. It was to this concept many writers refer whereby the spirit is somewhat rocked, swaying this way and that, following currents although free and weightless with the consciousness an anchor and the vessel travailing the seas of the Heavens.

The dream-world of men is often searched through for the answers to their conscious condition. Were that men could consciously rise upward the anchor, so to speak, lifted upward, then they should perceive with clarity that which lies above today's existence. However this of course would mean departure from such an existence, and whilst feet are on earth this wakefulness on earth is not possible to the undeveloped individual. The dreams therefore offer a murky representation at best of the pictures and realms in which the soul-consciousness dwells, and although interpretations can be extremely helpful it takes much careful discernment of such hazy recollections.

It is interesting that one hears references to a fellow being 'shallow' or conversely in 'deep thought' - these statements could and should be transfixed. When one is 'shallow' they dwell very much at the floor level of this ocean of existence. When one is 'deep' they are traveling through aspiration and inquiry upwards through such waters.

In order to clarify one's perception of the world: the sphere of existence, it is essential to becalm, bestill the waters. It was this sea that Moses parted that his people might pass through from the former ways of consciousness to follow on to another way of existence.

Christ walked upon the waters and of course still does. If one is to hold him in vision then one must becalm, bestill the waters that surround, that with the clearer window one may gaze upward and penetrate through to the worlds above, as He walks them in our name.

Novalis

Ideals & the Birth of Actuality- 21st September 1991

EGG shells with their brittle calcium structure, begin fibrous in the developing and then bereft of the moisture content, discontinue flexing. Whilst passing through the bird however, they still may hold some measure of malleability and the conical sphere may distort slightly.

It is the tension and the ability to flex which will determine the timing of the breaking of the shell. Tension within and tension without. One can imagine the excessive force required in the breaking through from interior to exterior, required by the plant life within a seed or a chick within an egg. Would that mammals had to summon the requisite force to enable them commensurately to spring forth into life with a burst.

It is helpful to consider this impact when the environments meet in such a way at that time of birth, for a plant does have many stages of birth into this world, whereupon he greets the physical world, the same physical world, in different ways; so too with the embryonic bird and also too dissimilarly, the mammal.

With all of the force of a rocketship, the embryo plant bursts the encasing of the seed to then move forcefully out and upwards through soil to the land above. Then again the urge to spring shoots and later bud, which in turn will also ejaculate forth with enormous propulsion, expansion and expression.

Life is consistent in this respect. That which occurs streaming in through the form and the idea which lives within the higher realms to become manifest and realize actuality, does so with great movement and exaggerated expression at the outset when the proper time is set and conditions conducive employed.

Therefore we are not to be surprised when change greets us in our life with great impact, springing almost as if from nowhere; and does impact upon our circumstance with great speed and breathtaking propulsion. Even though we may make many a plan and design to effect such change ourselves, even when the long searched and long awaited conspires to come to fruition, we may still find that the consequences come with an all too rapid approach. Of course the time when one needs to have the force centered most and summoned together in great magnitude, is at the outset rather than at the end.

There is an expression which concedes that rolling objects may gather much momentum; however the momentum will never exceed (in vitality) that initial force that inspired the roll. One is predetermined at the outset and if there is no effectual beginning in any phase of life, there will be a sombre, if anything at all, expression continuing therefrom.

Patience does speak to us of time afforded to proper preparation; the law also which dictates that there are outer requirements which must always be heeded, circumstances which must be worked with and worked through with cooperation. We must heed that which is, in cycles, in limitation, and know of that which will spring through both if the strength that sustains the life within is kept pure and unhindered.

If we have an ideal which is most precious to us, it is of the first importance that we guard it and keep it safe. Too many corrupt their ideals by forcing an early birth without the patient understanding of timing and of proper circumstance. Also the ideal of itself has not matured sufficiently or gathered enough vitality to express itself well enough, to make the initial propulsion into expression. Therefore we must keep our ideals warm with care and nurturing and protect them until their time of birth.

So many expend the vitality of their thought, of their contemplations, which would ordinarily give over to their beloved ideals, and in thus doing so they dissipate, dissolve much which has already grown so far. Idle chatter may be injurious to our growing ideals, also too, incoherent speculation which changes this way and that, deprives the original intention. For man may well learn with great creativity, to begin to effect many wonderful changes wrought in soil of circumstance (well and truly manured at present), if he could but learn the ways of intention and of keeping a fix on such intentions.

This is not only a case of desire, design and will that is required. It is also determined upon whether or not the original ideal is in fact capable of sustaining much life at all. For there are some thoughts we hold which are not creative in nature at all. To life they offer nothing, save perhaps some answer to one's personal whims and wants at the time. Therefore we must review continually that which we fix our attention upon and desire to be, in order to know the true value and be mindful of this.

Usually however, the man has come to limit his spectrum of ideals and of that which stirs within the heart of longings, and inhibits such creativity in all domains. It is as though there has been some measure of failure in the past and this now deters him from trying further. Also too, a man may have misread the signs and not acknowledged those times which were specially designed and put in place by his creation. Through this 'blindness' to the correlation, which is split somewhat by time, he cannot readily perceive the circumstances surrounding him to have come from that of his own making. So he ceases to work for those periods in which his ideals may ejaculate into his world and become manifest. He becomes complacent and rather determined to survive those conditions as given to him by another and another, and he settles down into a life of quasi-participation.

So many options! So many choices! It is fine to have the potential capability to extract just about any reality one might choose and inquire there further, but it is also a matter of capability and adjustment, and an acquired skill coupled with a cohesive constitution which knows that which it seeks and why.The child demands what it wants at the time of the very wanting and cannot understand why this cannot be so. This is because in the spiritual realms there is not the hesitation, the gap as such between the desire and the actuality. If the desire is on target, so to speak, the actuality is immediately apparent and presents itself. This may at first appear attractive to some, however it can also be an extremely complicated medium to work in, especially when one considers our personal lack of refinement and judgment in depicting matters and drawing circumstances to us.

We may attract to ourselves that which we call for and be answered immediately. The Heavens are a' buzzing with activity and some designs are wonderful, whilst some are sporadic and governed by the young. Fortunately there must also be the inner capability of not only summoning, but controlling and transmuting those vitalities with forceful impact required. And so those who do create triflings have only triflings of vitality expended through them, and they do not interfere with the general scheme at all.

If we have a vision and that vision is particularly especial to us, we must afford it time to come into being, granting that it is truly worthwhile of our patience and of our loving design. For outcomes are only as good as their true beginnings, and we must hold to the faith that all intended outcomes are eventually realized. Therefore we must not be deterred by the wait, for if we lose hold of the vision altogether through such impatience, we have but a forgone conclusion of failure.

It is so with our hopes and our vision for a better humanity, that men and women may learn and continue to learn. We must not inhibit that which is afoot, already in the making. We must not ever predetermine failure by a disenchanted or discouraged outlook, but always hold to the grandest of ideals. And for us, we have been given that grand ideal by One who is best qualified, for it is through His vision that the world sprang from, and by His insights we shall come to know truly a maturity of soul.

From the Mountain Top- 15th September 1991

EXPRESSIONS of faith which are sincere are signatory and sealant, pursuant to the laws of actuality and consequence. If I endorse my said belief with an affirmation of pure faith, then I am putting to task a living representative with whom I should best prefer acquaintance with.

I acknowledge through affirmation that which is possible and according also, to the best of my judgment, that which should be possible according to God. In constant realignment, in vigil for that which is to remain most precious and holy, I give all of my attention, divert all of my enthusiasm, into that which is most worthy of solemn concern.

We walk the corridors of life's concerns in a semi-diffused light, and much is withheld from the vision that does not immediately present itself, unknown and unbeheld by us. Yet for all of the seeming confusion because of that unseen, both glorious and horrendous, we then may turn for certain guidance through to the portals of new experience unthwarted by that which would otherwise overtake and deter us.

We hold much ability to know inwardly and cohere to designs of the great and the glorious. We are aided and assisted in more ways than imagined. We are supported and sustained and granted all sublime distinctions. Our substance is that substance which is of Heaven herself and no other. As immortal beings who don imperfect attitudes, we are sometimes deceived by that which is essentially of our own making. Were that one had the eyes to see!

One need only to confer in prayer and through personal affirmation with He who is Holiest amongst the Holies. In humble servitude, with respect and reverence so given, be aware and intent upon the silent instruction which will flow through from question to heart.

We are offered choices continually and through this we are made strong. In exercise of flexible alternatives, in expressions which are characteristically marked, we come to be that which is offered to perfection, rather than that which is perfection offering corruption thereof.

The ordinary man is but one revelation away from these considerations that reality shall impress upon his being, and that certain clarity will be regained when sought and called for. It is something which no other may invoke within a soul, but that by all earthly experiences dissatisfying the soul, the soul is yet ever turned face towards Heaven and knows from where the divine sustenance comes.

If there is disquiet amongst men it is because of that correspondence which is of the law of the Earth rather than the law of the Divine. Many a man is unsettled and unhappy and knows not where to turn. Until the obvious becomes apparent within the quieter aspects of his being, streaming through to the consciousness, he shall continue to flap and unsettle the ethers surrounding and flowing into his being. 

When the resistance is least and one is open to that which is of infinite answer, then revelation will most certainly come. Not to deny the earthly offerings and instructions therefrom, but to be enabled to make contrast and interpret the earthly matters anew, for things are not as they seem and never have been. Our judgments formerly and that which we have taken for granted, presumed as complete or complete because of some haphazard idiosyncrasy within Creation, this misinterpretation shall be set aright and no more taken for granted.

There are tears of gratitude which are good for the soul, tears which express the wonderment at the workings of the whole of Creation. It becomes as the lifting of ingratitude, that we awaken as for the first time to the fruits of the world and the heavenly expressions borne by it. To come to the revelation of the King of the World, and the principality which is our fine domain, never to be disregarded or darkened by our disdainful misinterpretations, our active misunderstandings.

The power of the spirit is the square root of all evil. Evil itself admonishes us and taunts us for our misguided exploits. Never is one satisfied or rewarded by evil for evil. We are coerced or encouraged but never rewarded by evil. We are incorporated within a scheme which determines evil as that which is injurious to our being. In part, all that is or will ever be could become as poison to us; or for that matter, when ingested, digested and purified through us, will because of the effect of the Holy powers, become rectified and made whole and Holy again.

The terms of life require that responsibility firstly be accepted and carried on the shoulders of all men, that from that of littlest consequence to that which is of the largest, men will come to bear all responsibility for that which they choose involvement and participation with. This is irksome to some for they choose to ignore the consequences of that which they do create for themselves and for others, and also will not willingly make recompense when called to answer for that which they have made effect. Until this is acknowledged, that by our activities, by our existence, we are most answerable and distinguishably inextricably connected to that which pours from our being and makes impressions thus upon the world, Man shall continue to err, for he will not begin to wish that the ledger be balanced and set aright.

Secondly, one must affirm the faith with a commitment which exceeds all other matters. That we will not be compromised or set about to please another simply because it appears at that time the easiest or more pleasurable path to follow.

We do all bear our duties and also our conscience. Our conscience when obeyed, will dutifully instruct us as to which direction we are best suited to follow. We need not follow the wishes or whims of another man, for there is too much responsibility placed upon that man in us doing so, and also the possibility of greater error in that his judgment may be incorrect and out of line for us.

Yet we may consult the wise or the babes for advice and particular reflections and outlook. There is much echoed in the words and strivings of good men which may indicate to us a certain course of action which hitherto was unconsidered.

We must be certain in the knowledge that all things are put aright in time. That out of time, all that is and ever will be and should be does come together and find its correct place. There is no such thing as unrequited love, in time. Too often we live moment by moment and because of the nature of that perception of time which we are presently endowed with, we misinterpret the significance of that which we are experiencing. However, as memories are - that we know that there is much that was endured which as a memory imparts a different quality to that experience - we may acknowledge our experience in terms of recall at the time of the action, as similarly.

Here we find that part of the man which does observe from a higher viewpoint: that higher ego which is divorced from direct involvements and looks on without the all-consuming passion that the moment brings, but rather from the perspective of the surveyor. And it does help to withdraw with objectivity, into the perspective of our higher ego, in order to view the circumstance we are so entrenched in, in a totally different and less persuasive manner.

This is not to seek unconsciousness but rather the opposite. It is a shift in consciousness, from the personal pertaining to the direct present, to that: our individuality which is personally implicated but undeterred, which is what it is irrespective of the situation and the involvements - unhindered, unharmed and aloof from that which is of the perceived moment. The most devastating earthly experiences cannot affect or impress the higher ego in a way which is harmful or even irksome in interpretation.

Whether or not the body be starved or corrupted or put to some terrible use, or conversely is living at pleasurable altitudes, our higher man within us is indifferent in the manner to which our personal interaction, in personal concerns, becomes alarmed and responsive to. For the perspective is one much larger and incorporating that which is unseen by our consciousness - there is so much to be ingested that one cannot fully give over to the physical reign of activity.

When one man greets another there will be mutual consideration, not just in personal measure but also from the highest aspects communing thus so. This is where the exciting and most unusual part of the teaching enters into, that we are in fact, in this instance, quite a dual being dwelling in the lower aspects, represented within a daily consciousness, referring and conferring, with that our greater self. But we are one and the same. One is dispensable and one is not. It takes great effort to force a consciousness out into the limits of the extremities: of fingers and toes, into personalities and lower egos and all of the subtle (and not so subtle) substance, which is incorporated in lower man - as the General said to the Particular, and the Particular to the General.

To wakefully bear this in mind is of some comfort when viewing ones self and the world in which we find many a personality incorporated within. If we practice to remove ourselves and take an elevated viewpoint without personal prejudice, we shall be rewarded with clear insights and clarity of soul and soul expression.

Faith in these aspects presiding shall open those doors to capabilities which were otherwise thought to be impossible. However it is necessary also to remove such personal motivations and interests in order to achieve proper clarity of insight.