Keys- 16th November 1991

ONE thing is but an increment of another. Colors and sounds, moods and associations, are all incremented, and are what they are through relationship to fellow increments - all being distinctly a part of a greater unit containing. Through various means, artificial or revelatory, we may come to sense the common unity, the family, of that which one single part in large comprises. This recognition may be wholesome or awesome, depending on our abilities of control over such an awareness.

A simple notation of music is discriminatory, whilst the family of sound from whence all notes are derived, is as one sound. The one sound is overwhelming to one's differentiation and perturbing to particulars.

And so we might establish that there are two discernible realities:

1. Being the family host, as single expression.

2. The particulars, incremented and extracted from the main expression.
This is concurrently understood by each and every one of us, save that the impact of the 'whole' of any one, cannot be so readily identified within our absorption thereof.

As with every heavenly manifestation there is earthly counterpart with physical representation, even though one might argue that physical representation is of singular particulars - and that is what deems it so. 

So where might we find the physical representation of a parent color or parent sound? And are they to be experienced as is? Where should we hide our solemn treasures on this terrain? The alchemist knows, and does extract color - all manner of colors - out from the one material. Light, blessed light, is the parent from which all colors are extracted; and mysteriously, we find gems a'colored deep in rock, and so secluded, babes in womb, all rosy pink - and this tells us something more of the nature of light and its permeations.

Sound is contained within physicality. Physicality is of course quite 'soundless' to the ears, however that which we understand to be sound is nonetheless extracted out from physical manifestation, firstly and not secondly. Physicality is sound condensed - whole sound, parent sound, being as a well for all chords and syntax.

Similarly Christ is Man, in whole and complete parent manifestation. All multifold aspects of our experience, are of His experience and are extracted from His being.

From the four elements we are truly born: the ether, the earth, the fire and the water; all being reactive to each, all expressive of divine determination; all being impulse, essential to the manifestation of host parent and particular. These four elements so described are what they are, as parent representations (physically) of said impulses; not of the impulses themselves, nor of the many and various extractions therefrom, but rather, simply our perceived counterparts of such. For there are keys laid about most everywhere.

We live in a system which is kind to investigation, one which contains its secrets, but does not deny us them. They are not withdrawn, but are as heavenly linkages there for interpretation would that we understood their speak, would that we were to hold the right perception.

A true symbol is such a key - a key to that which it is; and holds for further extraction that which is self-explanatory and is profoundly divisible.

Money- 12th November 1991

ONE DAY they'll impregnate money so they'll know where it is - in some instances they have already done this, pre-empting bank heists and kidnaps.

People are easily traced by the path of the money that has been exchanged. It is an interesting thought as to how many places, how many hands have held one single coin; and the circumstances surrounding the transactions, and the stories of the men from whom the coin has passed to and from.

Folk are never concerned about the data which is accumulated or the numbers which are allotted and attached to such information, when it comes to records of expenditure and account. They are suspicious of 'other' related pieces of information and other numbers so given, but accept it freely when seeking out the usual plastic or cheque accounts. It is laughingly stated that the way to a man's heart is through his stomach - it is certainly a way to a man's identity: his account number.

The monetary system is a much larger issue than one might suppose. The concepts of credit and the practice of artificial wealth and subsequent class structures, underlies much of that which affects the day to day lifestyles of every man, woman and child on the planet today.

The first consideration of a man is usually that of money. His whole life, his preoccupation, his dedication, is often pointed to the accumulation of either simple mainstay or out and out wealth - and whatever the case, it is still a question of money. The reasons may be simple enough, or complex and unrelated, but the system of exchange and identity therefrom, is in place and imposed, and larger than any one can struggle to be free from.

All of this so far may sound to be quite obvious, and if misinterpreted, leading towards some communistic ideology. However if one can shake themselves awake for a moment, and view it as it is, they shall be quite amazed at the enormity of this entity which, if made visible, would overshadow and terrify even the most complacent of men.

Perhaps one might come to see that the second 'falling out' from the Garden, was of the 'selling of the apple'. We are so obliged to think in terms of trade and price-tags, that we are incapable of envisualizing any other society of dissimilar bent. Fortunately however, all of the important and relevant exchanges from one to another, are without monetary measure and exchange - and so concurrently we are always working within the two differing relationships.

Many an ascetic of the past has had revelation of the great monetary spirit, and sought immediate detachment therefrom. Often when individuals study such men, they believe that it has been an elaborate act of sacrifice for those who have cast away the values of men, and the wealth that has been so attached to their person. In this one could truly say that there was certain sacrifice, and yet also much gain as well - a freedom that was so necessary and wished for, a freedom which cannot be bought by simple loss- that one great transaction in which it all was flung away.

There are many insights as to the monetary beast when one examines the actions and intent of those who gamble. Through these people who have shafted away the superfluous relationship of money to the tangible and sought money only, we may examine the true effect of such a system, and a reality of concerns. Some might argue that the nature of a gambler is the basest example of an otherwise semi-perfect system, but it is rather essential to the concept and explicit in definition.

Were that values were based upon the need of all and charity throughout in answer to such need, there should not be the system of monetary exchange. This is simple fact. In Heaven one may profit from another, in due course, as a result of a certain interaction - but not because profit was sought firstly, and not as determined by either party, and not at the expense of another. The monetary beast is a perversion of the true order. One may speak money first, and then the rest follows (if at all). Also, the profit so come by in Heaven is not merely representational of worth- the value is what it is, and is not ever derived or spent artificially. This is again a perversion.

It is no wonder that men are confused. Recompense as perceived is illusive - they place all reward for effort in a box or a bank, and as the sands, it may shift from them all too easily. This is frustrating and upsetting, if one truly is taken in by this system of reward.

Although somewhat simplistic, it is important to recognize our upsets and our oppositions. It is alike to every problem which faces man, that one alone cannot eradicate it, and until it has been cleansed away from every one, each are to be affected, like it or not. It is an insipid evil that compels every man in such a way, for it strikes at the very level of necessity whilst jeopardizing the moral judgments - an unsavory bedfellow that is 'put up with' or welcomed.

Money itself however, gives nothing back to a man, whatsoever of itself. Man is continually cheated, and understands not why. If he is compromised into re-using his wealth, he is compromising his brother; if he is happy to keep it, as result of some work or some trade, he has lost that which he exchanged for a secondary abstract which of itself is valueless. It has value only unto the laws of its own dictates - and even these fluctuate. It does not give man a steady relationship with the produce of his own actions, and it confuses the natural world and its paradise to be secondary to it rather than the other way around. Too much or too little- it is charged with desire. And many a woe and illness is spawned from this dilemma.

Worse still, there is no immediate remedy which will relieve men of this economic condition, and coerce a society to regain freedom from this world-perception. Therefore one can look to the personal aspects and learn to counter such impulses locally, with conscious recognition where possible.

Firstly we are to cleanse ourselves of false notions, to drive them out, so to speak, in order that we may proceed with greater clarity.

The first false notion in respect to the beast is:

1. "If I had enough money I could buy what I want." Money does not effect exchange, even if we view it as an intermediary, an inter-language. Money of itself does nothing. It buys nothing. It is nothing. It is without value. It is deceptive. It promises deception. If another were to give you that which you want because of an exchange of money, then you are karmicly compelled to accommodate and recompense the fellow at a later time, and no amount of coin will change this. That he has effected a change within your life and taken the banknote will not alter this. The debt is still there, and debt it is. However, the land or the grain or whatever the purchase, is not solely his in the first instance - however the availability has been offered, and the service thereby is recompensable.

2. "Money is representative of worth". Money is deceptive of worth, and can never reflect value in real terms. There is no essential reality. There are passions instilled into the beast which underlies the exchange and efforts of men who endeavor to seek out unity with said beast, but there is no real representation, only false promise. There can never be satisfaction in the receiving of money. There is heartache and loss, and a want of replacement. If one is to give a gift freely there is much happiness and good consequence of this. If one deals in exchange, there is sorrow from both parties. Because the monetary system has laws completely contained of its own, which are unrelated to realities, it has no bearing on equality of values or true representation. The monetary values float and disfigure in relation to their own, solely. Also, they are beneath true value - and have no relation to consequences of exchange. All physical goods and services are transitory, and provide certain environmental changes in respect to the individual at that moment. There are complex consequences affording this. There are times when those who impart goods for money actually end up owing he who they imparted the goods to, i.e. if I sell something which is detrimental to the individual and causes further malady I am answerable, and must make compensation at some further time. Again, this is irrespective of money and is negotiated by higher laws. In point of fact, if anything it is made worse because of the transaction of money. The reason being that I might ask of a man for something and he obliges - unknowing that it is to my detriment to supply it - however if I desire something from this man, and am obliging him with great self interest being first concern, then I am especially implicated in his demise.


3. "Money is a necessary evil". No evil is necessary. We may be obliged to work within a system, and in this instance there is no escape from the physical exchange and operation, but we do not have to deem it as necessary. For it shall not be the way of future societies, and it is dangerous to even talk laughingly about 'necessary evils' - there is no such thing. Whoever said that devils were ugly? The most dangerous devils are those which we all desire - and in this instance, we are all in part entrapped. Where do people imagine devils and demons to be? They are not all without disguise. If one must cohabit with the devil, it is better to see him as is. With further insights of this nature, one may begin afresh to sort out those undesirous inclinations which lend themselves moreover to his ways and methods.


4. Detachment from money - "I do not care for it, I only use it." This of itself is untrue, also wishful and perhaps presumptuous. The poor rarely say this, and those with wealth have no credibility at best, with such exclamation.

If we are made bare by acknowledging certain false notions, and repenting such, in effort for cleansing peculiar to them, then we may begin to make for counter-impulses which may now lead forth into a wild and unfriendly economic whorl of a world. The tides are so immense and enormously proportioned, that no one man may stand against them on this their own level. However, one may rise above them in conceptual compromise - living a paradoxical existence as it were.

If we are to constantly review our own attitudes, and especially within these realms aforementioned, then we may begin to work different relationships with those who we may have future dealings with. To be aware of our responsibilities in these regards is ever important, and a wonderful step into future society. The nature of the monetary beast is one of deception; that we should be anything but aware of our true interactions and values.

By this awakening of insight we begin to counterbalance certain untruths. No one man may escape his debts to another - and to try to do this is of itself, irresponsible and uncharitable. We may welcome all relationships and the fruit thereby.

So, not to make too much of poverty or wealth, but begin a new perspective, which speaks of relativity and true value. Especially preparing for those times when the tangible will become intangible, and the intangible shall be ever more real. 

The lascivious beast/demon of monetary exchange cannot abide charity, or gifts freely given. He holds onto the backs of every man and hugs tight - you can almost feel him, with arms wrapped around your chest, with hand over heart, with claw in side. Thank God for goodwill and that loving charity, that we all may spread, even in the smallest measure, and thereby release his grip and slough him off - and sigh with relief that he is only as strong and as great as our greed.

Letter to Christopher Woodard- 8th November 1991

Dearest Christopher,

You have grown cynical in your old age! As impatient as we all are, for the new order that all men might come to affirm the divine realities, are we to quash attempts in the strivings of the young, fearful of vanity in this their newly regained identity? If the entire world was humming with 'talk' that is genuine and well directed, are we to complain? Would that it was the case! Direct and poignant talk, as beginning to strivings, as beginning to hopefulness, as spark into ether- if not for now, but for the future. Can we have too much? 

Impatience may of itself be doubt - or anxiety that the visions we may hold, shall not become fully realized before our death. Yet for those who uphold the certain truth, of certain outcome, preordained and unshakable, are we to demand proof in timing which best suits our own?

We are humbled constantly - at times there is reprieve. The individuals who are scarred and weakened are many - and through our humbling we come to understand conditions similar. However, we find that it is best to trust every man to do his best and to be his best, and casting aspersions or flinging suspicions is counterproductive, as it defiles true integrity and denies true nobility.

And so, please do not be concerned with who or whom is unnecessarily wavering with false pride or exalted glory. In these times there is glory enough for all, with also an exacting counter-balance that all of us know so well. 'Trust' is free from doubt and anxiety, suspicion and apprehension, and false assumption.

There will always be frustration within this work. No one is above those upsets which compel and confound - at least until this chapter is made perfect. One may be saddened that they may have “come so far” and yet still be hindered by the ghosts of despair and doubt, become weary and lose momentum. But if we can accept that the greatest men suffer still these tribulations and endure them with courage and fortitude, then we are not to be dismayed at our own small failings, our own episodes of falter. And we know the vast contrasts between this and that of spirit.

Is great wonder traded for the impetuous and impatient? Or is the wonder moreover, derived rather from the singular and unique expression!- That fantastic mystery that presents itself through the most meager and frail of representations. Great wonder! With great gratitude! And if we are to be privileged to shoulder concerns and live under the direction, of this our holy calling, then how much greater the marvel! Truly from the sublime, to the ridiculous!

We love you just the way you are - with no notion of you being 'a sweet old man', and ask nothing from you but your blessing and consideration. With or without great intensity, there are great endeavors, with great meaning impregnated, everywhere. In honest perspective, no one ever effects the grand change of themselves, that they should desire or believe to be commanded from the highest. But nonetheless, it is our belief, that it is the very striving that is most potent to the cause - striving, that persists irrespective of outcome.

And we are to be neither desperate nor hurried, but content to work with sure-footed pace - in times of miracles and in times with no miracles, to expect only the best and accept that in time it will be.

One may be passionately exhilarated, and yet this of itself shall not sustain. However, the truth, the beauty, the graces and the tonic of the virtues do infill our being, right down to the toes! And this is continuous, with no provision for rest. And whilst we keep our vigilance, we keep also, our consideration.

And with reverential obeisance, we bow before He who nurtures the vision for greater humanity, and shall be vocally grateful, pronouncing into the ethers and beyond, all echoes of His word.

Dr Christopher (Roy) WOODARD (1913 Aug 3 - 2001
Nov 20)

Resistance- 5th November 1991

BLATANT asceticism can be an exterial statement, which if exaggerated and if not necessary, is superficial to the actual needs pressing in, requiring perhaps indulgences of an extraordinary nature. The ascetic needs be wary of motive, as does the overindulger, for both are severe, both extremes are demanding with an overemphasized result.

If one is to shun the world and all that comprises it, there shall be much dissatisfaction and many an error in perception. For we may not rebuke or reprimand the innocent - those qualities caught within perverse domain - and be free from personal attachment to one by disregarding both. The ascetic has many treasures also, and simply to deny 'self' is to either distort or enhance those provisions for newly found treasures pertaining to soul, rather than sense. Were we to become a passionless people who gave all of Creation away, who should we fling it to? And what should become of it? 

Also in this we must respect our enduring selves and neither disregard or abandon our sense of identity. For one often confuses the egomaniacal exploits of 'puffed-up' pretenders to be the end result of an overdeveloped ego-condition, i.e. an extended sense of identity. But this is not the case. It can however, indicate that the individual concerned is so enveloped in concerns of its own that it no longer regards with conscious effort those conditions which afflict and contrast soul-struggles within others. But in the instance of one who is so consumed by what is regarded as a 'self-perspective', often as not it is through a detachment from 'true self' into an overimposed condition of self-identity-abandonment because of exterial exploits. 

It is a matter of identification - exactly where one seeks out their identity and identifies, whoever they are, in whatever guise. Above these conditions upon which we do shaft ourselves and cling to in such examination, we have also that divinity that is buffeted and protected and enduring many an episode.

The soul-life of individuals differs according to their levels of resistance. For it is resistance which determines that which they shall, from former encounters and experience, become quite able during contact, to avoid certain entanglements. If we have had previous experience with a particular region of thought or activity and have exhausted all inclinations and identity within that sphere, within that nature, then we have ability to pass on by and move on to that which shall hold us for a time, where more experience may be gained. So we gather full measure of resistance thereby. Otherwise we should be shackled to that which first meets us in early life or after death and find no way of moving on from such.

However resistance may not be complete without the keys of knowledge that determine the feasible 'non-relationship' in that which has become relation to us.

One may not simply resist absolutely everything, although one may witness some results of this when viewing particular disorders afflicting those who are vocally out of reach. A child who has what is termed today autistic traits, or a man who has come to severe mental breakdown, have suffered such a great imbalance of resistance-non-resistance, where their capabilities in this regard are for a time completely haphazard and non-discriminatory. They are for whatever reason, (and there can be many) thrown into a condition of utter resistance, finding that there is too much pain and no selection. It is a sorry turmoil of an individual who seriously cannot cope, cannot function and cannot 'hinge' safely or comfortably upon any reality, any sympathy. 

Returning once again to the attitude of the ascetic, we find that he must necessarily resist that which the world offers him, but nonetheless must replace his cleavings to another region. He is not simply relieved of all and every cleaving. Now if in fact he has attempted consciously to effect radical changes all at once, he may come to the position of the above described mentally afflicted erratic. This comes too with those who have little or no resistance because of their dependence on alcohol, where we find many a man on the street lost to raving and fearful hallucination, who no longer withstands the world and has little love or binding interest in any particular. Men become forlorn, without flex and the ability to choose and decipher, and become either intensely involved or intensely resisting.

The ascetic plans to drive himself into further worlds through denial and resistance of that which he already knows. However, he may take with him inclinations which pertain to the workings of the world, of which he is undeniably a part of, and mistake these inclinations to be worthy of 'heavenly' response. Often we are to work through various motivations and mistakes on simple ground. It does assist one in early discrimination.

When we choose to artificially draw up into regions completely unknown and we have not 'sifted through' ourselves in respect to clearing of the motivations and equipping ourselves of certain strengths and virtues, we may find ourselves precariously 'without' at times when we are called upon for such commensurate levels of response. Therefore we are to be prepared and never to resent work for preparation on any level, in any way, regardless of how seemingly simple it might be.

It is too easy to presume that we hold complete knowledge of ourselves and of the powers within. This is why self-discipline and self-control are stipulated as primary practice, prerequisite to further learning. For we are at risk of many a great mistake, with a dual perspective, if we are to force our consciousness into higher regions and are yet without experience that knows of that experience. Water-skiing may be exhilarating to he who has learnt and practiced and developed the ability, but would be painful to he who is given the handle and the line and placed upon the ski, without a moment's notice. And we all know the feeling of being unprepared.

Resistance of itself can be a great discipline. Here we have a major and a minor. Minor resistance consciously practiced, needs have identification to know that which it resists. A man may willingly choose to identify with the dictates of his higher or lower nature. One may well require resistance and leverage in relation to the other. And yet the higher nature always gleans from which ever settlement is agreed upon.

The meaning of the Middle Path is one of balance rather than neutrality. The middle-way specifies that via comprehension of a complete overview we may come to know toleration of that which we may personally not tolerate. We may forever gaze forward with the ability and recall of that which has passed. It is a case of "one hand must simply know what the other is doing".

Things are not as impossible or as incredible as they may seem - and yet are ever more impossible, were it not for unseen implicating factors, ever more credible with outstanding representation. One must fix their goal firstly. This needs be reiterated time and time again. There are specifications to be consciously designed before they may be worked upon. And then the goals are to be tried and proven. Those who have benefited from larger experience may assist considerably when called upon to do so. However, it is of primary importance that a man can come to know of his desires and recognize them, and know of his goals to come to meet them prepared.

Some goals have inevitable results, and these themselves may only be realized by putting them into effect. Some goals are as gold and some are shadowy and resemble not the true intent. (Interesting typing error back then when the 'oa' was transfixed and goal became gaol!) Men must be encouraged to try and to strive! There is necessity which stipulates that for too long they have suffered second and third best. So many individuals are repressed and dissuaded from this. They shall never be content, even when they are living the semi-conscious existence- pulled this way and that. It is important that one takes one's life into direction and goes out to greet the world with fortitude and endearment.

Know Man that you have endured this far!

There needs be a true sense of self-confidence which defies all those who doubt the truth, and doubt the divinity within. When one comes to seek out our highermost counterparts we do not forsake identity, but rather resume our true identity and reclaim our true divinity. We begin to respond in those ways which befit our beloved Higher Self and He who has made it so. Not one thing inhabits the Kingdom without the privilege to do so, by He who from which, we are born.

There is much to be reconciled and much to be known. We are to neither fear the encounters nor the labor, for there is little else to do!