Paradise & Happiness- 26th January 1994

Beloved Child,
There is not one sadness known which is not also in greater measure known to Heaven - meaning that that which grieves a man is struck in the heart of an Angel until such a time as the Angel may bandage the complaint and make pure the vile affliction. For every impairing aggravation, every insult upon the soul of a man begs attendance alarmingly - quite so, as emphatically as the infant commands those hearts who hear his wails of helplessness.

The tragedies, the true element of, were brought into being as a certain condemnation of innocence. Innocence blithely protracted her way throughout the events of men, who were only impressed with the virtuous score - whilst at the same time disbarred their purities by such means as were correspondingly devilish; and there was not the function of clear-sighted comprehension to make comparisons.

Paradise in its original condition, welcomed all beings to converse openly. This was a conjunction, one of those conjunctions that entertained the spiritual beings visibly, clothing all with like substance and actually offering stimulation and supplication also. This was not just cordoned by man and his entourage- the familiar kingdoms (familiar, as in family); the original Paradise was famous for its diversity. 

Just as Persia in her eloquent prime gathered to herself every rich beauty found upon the Globe, Paradise imported every element of cosmic finery, accompanied by the unusual, the illustrious, the dainty and preferring; the proud (and justifiably so), the grand, the wild and intemperate; the man loving male - the irregular innovators who run and conspire contrary to the compelling law; the beings of organization and their brothers-in-law, the beings of chaos; while also, the forms of beauteous thought lay all around and coupled with the then, dreaming Man.

In its latter days, those which were to be the last, there became a veritable menagerie of contrasting speculations. Mankind was not without his 'elder brothers' then, for they had advanced, leading the procession through the gates of the old Moon and into the boundaries of the greater sphere of the Earth. They were there at the heralding - young Man did not venture in unaccompanied.

The substance in which Life cavorted, was far different to flesh and bone as is now. All was fluid: the dream substance which is by nature less disciplined but more elastic, is permanently changeable and tiresome to fix consciousness in. Men were however, entertained well.

Active participation, active measures of will and willing require the dual interaction of two corresponding and reactive parties. The dream consciousness which coincided with the conditions as experienced in Paradise, did not afford an actual participation as such - the impressions came and went in rich magnitude, but nonetheless were insubstantial to the sensibilities comprising a man. Fundamental challenges did not make issue. For example, there was no threat of consequence established in the then, naive psyche, and therefore no comprehension as to true relativity. 

Man could not fix his own position in relation to the entire world, and he 'floated' in and out of soul dreaming with no real demand for self concentration. The identity of men was all too easily confused also. The remarkable and fantastic qualities as brought to bear in the associate beings, were often so calculated and experienced as to be their own. This in itself was educating in part, but irregular to the inherent inclinations set within, to later become. The separation from the spiritual perception and the mingling with its fellows was the first grief of which Man turned within himself to search for what he had lost.

A mantle of certain refraction (certain, as in particular) was put upon the regions, enwrapping, enfolding the gentle world, with a newfound stability, an order, which became the physical existence. This order drew its inspiration from the etheric breath, and is maintained by all of those elements and forces which permeated the original Paradise. However, they are concealed in Physical Life, for otherwise each would be all too persuasive and bring ruin upon the now obstinate matter.

Sorrow and sadness warrant resolution, that they be administered to, that there is a need hitherto unanswered - that is what sorrow and sadness truly are. The actual experienced knowing of sadness is from the Greater Sadness as in the Father God Himself - or at least we presume so.

One would imagine that need was relative to time only, and in this one may be content eternally without the knowing of that hollow which is sadness. Philosophically there has always been the question: out from which inspires the greatest motivation, happiness or sadness? And it might well be reasoned that sadness provokes the spirit to make a change for that which would lean into happier circumstance. In filling the need (in the attempt also) we are active; whereas with no need there is no actual expansion. Or is there? This particular thought is an unanswerable. For it has also been observed that happiness by its nature is expansive, and does carry the spirit much further in the experience. 

There is a wonderful contradiction in Law - however, provided for - that serene contentment and all of its refractives, actually multiply and strengthen, and are the cosmic principles within the furtive scheme of propagation and renewal. In other words, Creation is formed by and around Happiness, in the literal sense. The ongoing Creation could not ceaselessly replenish her enthusiasm without this divine principle reality of true Happiness. It is the fulfilling principle, thus the Angels are motivated and sensitive to such inclination.

In a roundabout way one can begin to comprehend the need for need - the very polar opposite, as borne within the tragedies which later were to become known by Man. The purpose of sorrow was to intensify the clarity with each and every being, that they may come to fully realize what it is they inflict upon the outer world; how it is they inflict upon themselves, and decide accordingly what is proved to be needed by them for perfection. For it is the incorporation of such gravity of self - self centeredness in the correct and proper sense, rather than in the negative - which implies experience and profits by its virtues.

Each man compounds within. This is indisputable.

The 'dissolving' of self can only ever be apportioned lymphatically. A merger between individual souls becomes not as a 'dissolving' but rather as an incorporation, for identity therein is enhanced rather than forfeited. So too with one's merger with Christ willingly. And so it goes.

The Holy Spirit -13th January 1994

CHRIST is INCARNATION. All that is of this World does spill out from His Being. All that was manufactured, all that is and is to be and to become, is of our Lord. For Christ being the Word-manifest does issue forth the split resonances which sing as Man, and Man's beings which are incorporated within the lesser kingdoms.

The Divinity which is Father God did send His Son in place of He; for He being Perfect Life cannot compromise Himself as anything else. Without the presence of His Life - true and perfect Life: this being the Holy Spirit - no being could exist at all; not at all. This Life pushes all into the worldly existence and sustains them there. However it is moreover the 'spirit' itself which has been long before this worldly life, and perpetuates ever on in deep commitment to Father God.

Man is the World, as he is with Christ, as Christ is with he; and the World gyrates around His Being. This is the home of Man, this is his station of which he is king and need not apologize for this. The rampart need be defined and held secure. The decisions shall be decided, and one by one the judgments will fall - not with the finger of an outside adjudicator but by the heart of the inner man, he shall pick and choose his preferred destiny.

This World has many bodies; not all are incorporated and some are not ripe, nay, prepared.

Our World may look in upon herself, from the outside in, and knows each and every man who trips the land. She feels and she suffers; she rejoices and she tires and she is tended to by mighty protectors, that she is ever again excited unto Life, that she may bear.

One may meditate upon the Holy Spirit for the action of Life itself leaps into the man who welcomes it. For this is what Father God can give to us, be to us. It is the intermediary between He (the Unknowable) and Manifestation (being Worldly incarnate or not - meaning utter Manifestation) - between He, He as He comes to us in us as the Holy Spirit, as bonded and driving and sustaining of all of Creation: the Greater Christ.

And it is not the vitalities which are the Life, for the Life invigorates all current, all flow. They (the vitalities) are as but veins, but not of Pure God. This is not to suggest that Father God is 'energy' etc. etc. - His Spirit-forces determine all catalysts, empower all propulsions into eternity, and enliven the menagerie of forms. Christ draws together the ineffable mix with the Will that decides we can endure more Life.

For we have already been given spirit enough to lastingly be, but we gather unto ourselves in such development, that we are caused to incorporate a community of beings within our soul hemisphere, and also with dependence. For not alone is any man. 

Where do we begin? The substance itself hosts not a few communities comprised, also the very organs and minerals correspond livingly with entire planetary regions and their fellows. His ego is in part, scattered, and his individuality is shared with every other he has personally known, and such record and linkage does dwell within him also. So too, those gracious beings who have consoled or conjoined in inner and outer realms; and also that other soul, split from the egg of the ego, now two; particles borrowed, bringing intimate relationship when animal flesh is consumed and the animal is now part of the man's constitutional community, as well as his own animal; the beings of thought and of desire who frequent around the heart and the mind and the blood, and dance attached to the immediate aura.

• Creation is the relationship and union of otherwise separate entities.

• Creation becomes when there is an ecology of harmonious existence.

• Creation, in essence of our World, is Christ.

We may pray to our Father God because of the Holy Spirit - we have proof of His Presence by the very fact that we exist. Even after death, when one discovers that they are intact, then there is His Presence in the continuance of Life. And this Life moves through everything and by its travels there is not one thing which He would not know.

You are an individuality but the Holy Spirit which causes you is ever moving, circulating, all at the one time - it is not of time, but all at once. . . and in all. Be careful not to miss it! (The point that is.)

COME HOLY SPIRIT, COME!


We invite the untamable into our lives,
This one pervading element:
The Will of God Himself,
By which all being is meshed and mingled
And quickened into activity,
Driving the pulse afore creativity,
Animating with cohesion,
Enlivening with an incomprehensible power
Which moves with Wisdom,
Impels with determination,
Out from and into the Heavenly Order.


Arise! Hearken to this Spirit of Exaggeration,
From which futures unfurl with courage.
And as the grass leaps the earth,
It is so urged and made confident
By the forthrightness and action
Of the Life as brought
By this, our Holy Spirit.
Tat!*


By Christ we are reserved;
As Life spills life,
He sets the curbs
And maintains the freedoms also.
By Christ the fires are tempered, warm,
And we are contained in His Body
And by His Will,
Through which the Holy Spirit conforms
In Love which obliges such Goodness.
AMEN

*That

Thorn from Paw- 6th January 1994

REMEMBER the frog's knees? That we are to be that strong and that supple, with as much dexterity, momentum and expert movement? And if we venture into a circle, we be free to spring out; coming to meet minds with dear people, with wit and withhold, with blessings and resolve, with certainty and with detachment from the obscure. What is meant by "detachment from the obscure"?

Obscurity as an element is valueless. Its promises are truly vague, albeit they may appear mysterious, but are of no root, no substance, with no hidden mystery to be prised from the ravelled-root. To have something which is made obscure, is that it has been interfered with, played upon; as it is now rendered powerless to make the complete sentence, the overall impression and impact as is meant to be.

A cloud may obscure our vision of the mountain peak, which is nonetheless there irrespective of the cloud's coming and going; and the wading through the floating mist is of itself, neither here nor there. In this sense, obscurity should be recognized for what it is, even when certain folk do welcome it, believing it to be of its own, of great importance.

There have been entire schools which were taught upon obscurities. Certain 'truths' were fashioned so as the men and women could not see through to the spiritual reality, but were caught in a maze - amazement - they were held back from an otherwise revelation. This is why we are particular to ask that for ourselves and our brothers, we are saved from further entrapments in this regard.

It is not merely a tautological statement to imply that obscurity is misleading. How close may a man be to 'breakthrough', whilst there are such concepts as have clung to him, which he has tried mightily to reconcile and still they persist out of their proper place and time. 

A case in point that one may cite readily is the suggestion that Jesus the Christ was ever as a "common man". From this simple but potent obscurity - obscuring the truth and reality of His Divinity Apparent - the entertainee of this conjecture must suffer the postulations that accompany such a premise, and as pointed to, is denied the pinpoint on which he should found his opinion as a lead in to proper insight. One may see from this that simple suggestions which are contrary to the great truths are not merely false representations, but also prohibitive to the finding of the truth as obscured.

In other words, there are not two to choose from when one is taken by an obscurity - get it? That is the nature and danger of such. Therefore one must remove the obscurity first, as a preliminary to 'taking in' any truth whatsoever.

Clouds - Untruth/Mountain - Truth

Untruth------Truth- This is not the case; there are not the two to choose from.

Untruth with Truth concealed behind.


The Untruth obscures the vision of the truth.

If one has seen the mountain and presumes it to be behind the cloud, then it becomes another matter. The cloud does not convince him that it is the only reality. Similarly, just as we may enjoy the cloud and concurrently know of the peak, once we have recognized and known various wisdoms they remain self-evident even though contradictory opinions may present. We may even acknowledge their reality, knowing all the while of the greater reality behind their obscurity.

To believe that one 'knows everything' becomes an obscurity to the very attempting of doing just that - it actually denies any learning which could follow. It blocks the path, it stands in the way in between the pupil and the real truth; being that only within God is there the Alpha and Omega, and He does comprise all that there is to be encompassed, as He is the Unfathomable, only He does know Himself and parts thereof. 

'Everything' is a bigger word than most realize. As far as one might consciously come to know or realize, 'everything' in all its detail, its multiplicity and great design, substance and sinew, history recalled and future seed struck, in actuality and in countless individualities - one simply could not know everything. It is an obscurity which conceals the true concept of 'everything' replacing it with a veritable dud: an attractive, pleasing notion, which flatters the man and quietens his desire to really know, having surmised it as won in completeness, veiled from the truth of his ignorance.

As for the concept pertaining to "not giving one's power away" - we have always (as is the Divine Principle) given our 'power' to those lesser; and so it goes. Here perhaps is the preferable focus, for a man who seeks to contain and withhold his 'power' as such, becomes impotent eventually, in that which he struggles to keep. There becomes in actuality, some grand reasoning within the reality of Love. The 'powers' as they are called, refer to a man's assertions, his activities of will and desire, and the vitalities of intensity thereby. When one diverts their power to enable assistance for a lesser individual they are immediately doing as their Master would do, and in this sense they do give their powers to them, that they may be better used where needed.

The Great Ones summon to serve, and their beloved assist them to serve. The only gathering of 'powers' on a need-for-greed basis is with the devils and their cohorts who do live upon the spent vitalities of men. They inspire certain desires and milk the man till man no more - in this sense of the meaning, Man should not give his power away. . . indiscriminately.

We are always called upon to answer a need. When we hesitate, and in that pause find an opportunity to assist or enhance or make good a situation, when pity moves us and optimism drives us, when our powers of intention and will, enthusiasm and compassion are directed to prayer on behalf of the prayerless, when we dedicate our 'powers of good' in allegiance with the pious and the loving, then it is that the many rays of Grace may be felt as they pour their way through upon us onto their destination - which we may search - and from this, shall be quickened accordingly.

So much effort is short-circuited by introspection! The delicate and awesome chakras are perpetually resounding as a string might quiver to the guidance of the bow. The 'new thinking' knows what it needs, but not that it must become by answering the needs of the other man, to find the meaning realized within. And brotherliness, compassion, correct worship, appreciation, creativity, charity, piety, spirituality etc. need be practiced.

It is by the concerted effort of practicing self-betterment that will develop a man enduringly. That we may patiently approach our development and accordingly grant such patience to our fellow souls, whoever and wherever they be on the path. Instantaneous enlightenment is only short-lived. Methods provoking results are injurious to the subtle regions of a man; for he has not the capability of expending the energies so summoned and shall overfill his psychic senses radically.

The earthly personality does not suffer what indeed the soul does. The earthly man may be tantalized, for the explosions being so large in the soul-realm reach the dull consciousness of the man who wants but fireworks. However the natural soul, in all its graceful being is shocked extraordinarily by all of the activity which is not yet transmutable. For the unequipped man may challenge his centers of chakric activity and stimulate them without relief. There is no fulfilling expression within him or without him, and there become duplicates of himself (in a manner of speaking) shafting off from his expiring being. These duplicates are not ego-bound, but are to the individual, convincingly him. Furthermore, because of the activity, the man is persuaded to believe that the fellow before him is reality; but it is only, of course, half of reality, not actually interacting at all.

For example: if a cow is suckled at the teat by her calf, the milk is to good purpose and the flow is just perfect. If a cow is artificially stimulated at the teat the milk will swell the udder until expressed. If a man has compassion it shall flow most naturally to where his heart so cries. However, if it is that his centre for compassion is awakened not by the soul itself but by such a method - not dependent on reality - then the compassion itself has nowhere to go. It becomes as the unrelieved udder. Now it is that ordinarily the soul acquires the value of issue, which maintains the many irradiated streams to flow through our being, but when it is denied then the man becomes separate to what otherwise would be, true life.

A teacher may not incite pity to well in his pupil - unless of course he was pitiable - but what is meant to say is that the knowing of true pity is worthless if the man pities no thing in particular. In other words there needs be specifics and not just vague generalities. The experience and answer must come by the actual happenings, for development is not based upon a one-sided conjecture.

We may wish to excel and this is a worthy desire, but must not exceed our true desire for betterment - continual and ceaseless betterment, without end, without complete satisfaction.

No Master will tell you that he has 'got there'.
No enlightened spirit counts the degrees.
No holy man boasts and no pupil ever learns without effort.
If this were the case, we may as well all throw it in!

Spies Like Us- 1st January 1994

TODAY'S theme is: All the World is watching. Usually one is not given to this consideration, being so taken up with one's own looking out into and at the world, too occupied to observe the myriad of faces watching all the while. Souls are eager spectators, reserved from complete participation in those areas of worldly activity which do by their nature exclude them. However it is inherent in each and every nature to cast itself further into observance.

The trees and the wildlife are impressed by a man's presence. They watch closely and flinch and shiver and grimace, shying away from the burlesque intruder, and shivering excitedly in the company of a lover. . . they watch.

The men watch, not in full consciousness, but it is with certain anticipation; the same as has always been, spirited and knowing of promise and ever surprised. No man can contest the wonders that are ever before him as insufficient in detail, in color, in ceaseless exchange and with momentous complexity. The realm we dwell in shifts and changes with every variant of light and composition.

Watching is something we all have been doing e'er since our cosmic birth. Even the humble eyeless rock, in his own way, watches. From these thoughts we may become aware of the consciousness behind each front, and with the astute precision of a golden mirror, begin to acknowledge the fall of the eyes of all others.

To watch does not imply to look, for in looking we do narrow with intent for some specific, whereas the act of watching is expectant of no particular thing and requires no talent or expertise to do so. Many watch and see nothing, but do watch nonetheless. Furthermore they may watch and see, and then retain nothing from their observance but rather go on to each and every moment consumed in the experience - as in the case of the plant-kingdom, for instance.

The capabilities required to sustain a recollection of an observance and then manage the augmentation of experience in relation to one's own self is a crafty-art (hit and miss) which in all men is quite far off from realizing full perfection. However it is an extraordinary capability, as even the angels have not the gift of judgment and review as appointed by their own consciousness. They cannot and do not 'think twice' so to speak; never thinking at all, save for amusement purposes when the fount may be drunk from, and intoxicate their being with what is to them great nonsenses, which wash over their beings with aberrations, designs and intricacies and endless verse. 

The thoughts bring their pictures and these the angels may view, but only to their confusion - which is just as a gentle breath upon their fine hair, without prompting a great disturbance upon such a countenance as is rendered with true glory. Light beings can shake the dross and dreary of Man, never so affected by such foreign and repelling particles. Sensitivity is born of sameness, and these cousins are but a million or more times removed, in aspect, in being and in desire.

The extraordinary talent which Man bears is that he may move out freely into the experience of the many, many expressions of Christ which are manifest around him. As he moves on into deeper insight, the characteristics of such individuality are known and recognized ever more richly, that he may incorporate the goodness and the attributes which hitherto other beings may only have witnessed from a distance. God Himself is intimate. Man in His Likeness, may enter into the likenesses expounded within all of Creation, and at will take them to his being in full embrace.

Many who will read of this shall already know the accompanying sense of possibility awakened with these thoughts- the eagerness of future discovery awakened once again, the desire to learn. And this desire is not to be abandoned to mediocrity, but rather rejoiced in by the finding which good inquiry does bring. How may a man know of what to inquire? Of what to ask? Of where to look?

Firstly, sincerity only comes with true love. To be sincere in one's quest for Sophia there must necessarily be a full love, that the man may come completely to the wisdom-knowledge won. Questions, when properly framed, do of themselves demand the ensuing answers - they summon unto them - but must be empowered with the love and vitality of such enthusiasm, that we may tolerate and withstand the richness of their fulfillment. Of course, in whole a question may not be completely satisfied with a fulfillment which encompasses it into eternity. Only in part may it be answered and delivered with the grace of understanding.

Truly this is the sustenance required by the soul that it may grow and grow well. If a man becomes empty of questions then he pursues the empty course. If he is dull and indifferent, humorless and dissatisfied, if he be cynically pre-emptive, quick to opinionate and sour to the world, then he best remedy his deathliness with the looking for that which he does truly love. . . and begin again. We are not to be dissuaded by the disappointments of an empty finding.


M.