Arterial Self, Problem d

Problem d: The Weight of Others' Opinions

When Orpheus was but a baby god he ran from his mother's breast, for having suckled too fiercely he had clamped down upon her teat, only to be slapped across the face, reprimanding his insult.

As he fled from his home, the old Moon stared down disapprovingly, to whom he replied, "I do not care for you" and then the silver disc paled amongst the sky...

Presently, with the arrival of the morning, came the Wind who crept around and licked his naked body and Orpheus believed that its tongue was sneering him and he cried out loud, "I do not care for you either!" and he stamped his tiny foot to seal the thought.

The Wind then flew far from him. He lay down into the soft grass to rest, and as it covered him tenderly, it tickled the irritated baby who believed that each spike was prodding him with a pointed blade.

Tersely he could not contain his annoyance any longer and did not even care to address the grassy bed to explain to it what was so wrong, but instead he ran further and onto a mud-bank and settled there amongst the custard of many decomposed winters and solutions of damp earth.

Just then Mother Sun laughed, and with her warmth his clay-skin hardened. Orpheus felt himself crying and asked of her:

"Why do you not love me Mother? Why do you rebuke me so?" With this he wailed.

She smiled a broader smile as he stood up waving his little fist at her saying further "I have fought battle with the old Moon and the treacherous Wind and the spiteful, spikeful grass, and I will not stand for any such meanness!"

At this the dried mud cracked and fell from his skin, and Mother Sun seeing his poor spirit reached down and raised him up, bringing him once more into her arms and onto her breast. Instantly the day's trials left his little furrowed forehead and he forgot his first and only fight with those companions, who cared more than not ... and all was well.

(Footnote: Orpheus was given a lyre from his father Apollo, which it was said that Hermes invented. By its aid Orpheus had the power to move men and beasts, birds in the air, the fishes in the deep, the trees and the rocks - all with the music from his lyre. He was signatory to a perfect harmony with all men, creatures and beings - in contrast to the infant tale of the complete opposite, Orpheus made good!)

Commentary:
The tryst of opinions goes a little like that explained in our story of baby Orpheus, in that our own sensitivities have much to do with the weight and meaning that others carry so upon us. It can go badly indeed if an individual has been so chastised at an early age and from this has never recovered. His relationships ever after, may well correspond to the bitterness of feeling himself to be outcast and unwanted, as he then tries to be independent of others' thoughts and opinions of him.

Of course no one individual can be fully inconsiderate to the social mean or to familial opinion, and so this being coupled with the many imaginary conflicts, there becomes a further isolation and distance from the truth.

Baby Orpheus tells us of our finding our place in the World, that it can change from it bringing its comforts and pleasures to that which is almost intolerably difficult to manage - and that it is largely moreover regarded by our inner bearings rather than decided by our involvements with the outer elements alone.

What the story does refrain from answering is how our babe ever left the breast! Our earliest detachment was and is from Father God. No longer is our sole conscious being affixed and adhered to His immediate Heaven.

We have been made both distinct and separate from Him, even though His Joving reality remains. Should a baby tug too roughly at the breast, his mother will not love him any less for it, but nor shall she suffer the discomfort. So at some time it must be that the infant Man must be brought to understand likewise, the objectionable things he does do and do them no more.

We may well believe ourselves sorely disputed, as ever on there becomes a contest and conflict for selfhood - namely our wants and needs weighed against those of our fellow brothers and sisters. It was with amenable commerce that the first breakthrough did come, for herein the psyche of Man was brought an adaptation to consideration, in that the arterial soul consciousness began to develop planning and applied mathematics, as it became required. Commercial transactions led the men into ways of fair dealing and actuated measure.

Even if the system itself was given to an unfairness - that one could gain an advantage over another - we nonetheless realize that with the birth of commerce into the world there became a means for Man to abstract his wants and longings from the primary responsiveness into planned and negotiated reasonings. One may bargain that the Sun will lift the horizon by the use of a dial or a clock, but the interacting which is required between one man and another is laboriously less predictable than the forecasting of cyclical events.

The bargaining between men gave them also a continuum to work from. As it is the way karmicly, men could trust in a future proceeding rather than have to act within the immediate constantly. There are, added to this, some things which cannot be bartered with; namely the man's own license over himself and that of his own arterial deciding.

Man as a corporate entity, engages in transactions which occur on many planes of being simultaneously. When a man is predisposed unto another he will begin to qualify that of his own thinking with those thoughts that are immediately attracted to him. To this end there follows a sorting process with great distinction and effort entailed, so that the original host of thoughts remains uncorrupted.

It is in point of fact, a very delicate and deliberate act to be openly considerate of another man's thoughts or opinions as they fly out to greet you. All the while and added to this, we are constantly affected by the conceptual pictures that our close associates hold of us. We cannot help but be like the man whose suit does not sit well, when the impressionings dear friends hold of us take hold of us and beg their reality.
Such impressionings may have no manufactured falsehood in the original, but be quite true to a particular outstanding incident in the past, whereupon some obscurity became more memorable than the quieter talents you would be better known for. Or it may be that the former self now greatly contrasts the man that you have become. Whatever the cause for the differentiation, it does happen that the picture images another may hold of you, directly impinge upon your person and at times your consciousness.

Arterial Self, Problem c

Problem c: Habits Redundant (Donkey)

A man has a cart that he has taken to the market for many years. The wheels are worn but well greased. The cart is cumbersome yet almost impressive for size alone.

One day the man feels his own weariness along his traveled road and turns around to look behind and there he sees that his donkey has collapsed and died and is lying in his cart.

He finds that he himself has been pulling this cart, along with the weight of the dead animal. The man thus finds that he is bridled to that of his former self and is now so exhausted of it that he can go no further in this effort.

Commentary:
The donkey has long come to represent our most blessed personality's characteristic, for within our personality we come to lean upon such habits and obstinacies in every day to day negotiation. Our responses become far from responsive, and also quite distant from being representative of our true self, for it is both the strength and the comfort of the personality to live in the past and to keep it perpetuated.

This serves a man up and to a point, for it is by the rhythm of repetition that the incarnating process becomes established within the world. We are enabled to bring reality into being by repetitive practice. There is a fundamental consequence to rehearsed and repetitive behavior, for the etheric forces may congeal into a form and establish a memory thereby resounding within the physical world accordingly.

The patterns as laid down by ritualistic/repetitive action bring into incarnation that which we seek to invoke, therefore we can see the great importance of our humble donkey in his service to mankind. Here too becomes the picture image of our Christ straddling the beast, quite clearly depicting fantastically, the process of the Incarnation. From the very highest through to the lowliest of routine (as routine it is), the World and its members all understand the service value of the donkey.

We are obstinate, powerfully obstinate, to forces which would compel us every which way; we are servants at the same time yet, to higher and harder forces of repetition and cycle as well. We are given to the seasons of the year and similarly the over-seasons of our earthly life. We are drawn into the pools of 'habit', the Pneu, as instincts are born from the indelible habits as set down to reference of being ... Then, in minor art-form to this, we go about our lives maintaining our habits - those of our own choosing.

Now from this the student can see that there is to be no mean attitude therefore to that of our beloved donkey; yet nor should there be outstanding reverence offered either, for donkey is simply donkey, not man.

In our problem (c), our donkey has deceased and ceased its usefulness. It has now become so burdensome that the man can no longer advance whilst he is tied to it. Even with the principle of life making its entry into being through the process of deliberate repetition there comes a time when all cycles must eventually exhaust themselves and end. This becomes then the greater principle in relation to the lesser - that cycles are engaged with yet larger cycles of pause and repetitive action and so forth.

It can be to this conclusion that medicines which have formerly been known to hold a remedial action upon a constitution, simply cease their effectiveness unreasonably after a time. (Remembering also that a medicine is not self earned or even necessarily tolerated, its efficacy upon the system comes from outer and other means, unlike with the self-established disciplines where it is that a man adjusts himself.)

Any pattern of being can quit when its term has completed, coming to its natural resolution and end. From this we are therefore compelled to seek new life and new cycles elsewhere rather than try to perpetuate a corpse of activity.

In our relationships with others we may come to depend upon the set sequences of behavior; the cues and routines which enable a measure of compatibility. This form of interaction will be helpful for only as long as there is new life generated (i.e. new thought/ interest/ understanding/ experience etc.), and that the term itself has not yet been fulfilled.

Upon review there can be found certain friendships and associations from which we have departed, and although the signature will always remain shared, the need or desire for communion with these individuals has subsided or gone from our consciousness. This does not indicate any ill-feeling or loss of love necessarily, but is rather a cycle fulfilled which is not caused to perpetuate in a future time known.

There are many faces we have not seen for a very long time to whom we once scanned importantly for their approval or disapproval of us, which brings us to:

Problem d: The Weight of Others' Opinions

Arterial Self: problem b- 23rd January 1997

Questions:
Dear Teachers,
Following on from our last teaching on the Arterial Self we are keen to develop further that primary dialogue with Father God which should always pre-empt any decisions we take requiring Christian action.

Guidance and advice from other beings or people is most welcome, but with the independent nature of this process, it is inevitable that offense will occur to any who may be seeking undue control over us.

The issue of selfishness versus the Arterial Self finds relevance in this context which indeed makes us tremble.

We believe that a major cause of the impotence of the Christian is that his propensity for guilt has led him to judge many of his promptings as selfish, when in fact they were probably the call of Father God through the Arterial Self. Thus we have not acted - and died.

We now sense that a change is necessary whereby a more active life can be lived, full of enthusiasm and joy, devoid of guilt.

It is at the conjunction where this active life in the future will meet with that other person or being who knowingly or unknowingly seeks control over us, that we feel apprehensive and seek your further teaching. The qualities of enthusiasm and joy in this context feel somewhat elusive and in need of your insight.
Love,
J., J. & C.

Dear Teachers,
My question is to ask about further ways in which we may identify the true desires of our Arterial soul-self. Can we be mistaken? Can we acknowledge something to be exactly that, but instead have simply bought into an imagining? Thank you for this, and for the other questions as well,
Love, X. 

Problem b: Impulsiveness

Two would-be parachutists are crouching at the airplane's opening. One, who stands now before the door, hesitates and cannot summon the 'nerve' to step out into the airy spaces and drop. His companion pushes him from behind and so he goes.

Commentary:
In this further study we may set about to examine some scenarios of relationship whereupon one man contrasts another in action or in decision-making. The validity of our own personal requests of another or of decisions to be had for ourselves, may be weighed against not a few considerations, but of many. There is, of course, the arterial waver, and for those who know of themselves what their true desires and life may be, then that is all ... yet also, one great gift of the Arterial Self which is not to be overlooked, is that of it being the decider.

To decide implies that there is a period of time, a pause (no matter how long or short) when the deliberating between takes place. Now if the Arterial Self was purely impulsive then this would negate the opportunity for such actual deciding. Many an action which has been subsequently regretted has come of a nil-thought, impulsive and hurried action. When men or de-men urge an individual, it is always with the implication that there is no tomorrow - no second chance, no other offer, no greater moment, etc. They would indeed go to the length of pushing the other out of the 'plane, even if this was not the decision felt and known by the one who would fall...

So our first key to this arterial knowing is of its value as recognized in the considered pause. The pause being but necessary to it, also the very appreciation of what it is about to encounter consciously, to take in and work with, delight to and bring joy to, and so forth. The pause is verily the space between each dynamic and it becomes the sanctified realm of rest when we have commuted arterially to God and asked of Him what is correct or incorrect at any chosen time.

The urgency of there being no tomorrow is an untruth spiritually speaking. Of all things our tomorrows are the most likely to be in successive abundance, however it is our very own ability to partake in them that may be endangered if we behave as if there is a shortage, and that should somehow exaggerate our actions in the now.

Equally a man cannot represent the past and forever continue on as if there is no new future to be afforded him either. Not all days are to be repetitions of the former, for then the personality atrophies the soul within and chokes the Arterial Self into semi-submission. Rather than then becoming urged prematurely into a quickening future we can find that the man can be with a false face, living to maintain the appearance of a time already passed, which brings us to:
Problem c: Habits Redundant

The Arterial Self & the Sins of Omission- 9th January 1997

First Problem: a
Question:
We refer to part of the Elder Brothers' Lord's Prayer: "Lead us not into temptation, and if put to the challenge, may we walk in the shadow of Your example to find the light home".

As further background we considered the previous question and consequent teaching 'The Articulate Man'. The truth that we learnt from 'The Articulate Man' was that rather than Christ having a Double to enhance His higher self by the dynamic of contrast, like all other human beings, His Passion and Crucifixion was the contrast by which we can know Great Joy, as did He.

It also seemed that if the passion and crucifixion of Christ were to be the way in which we meet and defeat the challenge of temptation, then this would have very little to do with Sins of Commission such as greed, gluttony, lust, etc. - the question then arose - could the greater temptation and challenge be to simply to do nothing?
- J.W.

THE Arterial Self of Man begins with pure selfhood and ends at God, around which his consciousness does pivot and his emotions incline.

In tangent to this becomes the ethereal forces of thought about his person and surrounding his developing ego - those which cling from memory incitements, those that are imposed from without. This uppermost primary nature - the stronghold, the instigator - is rational and true to the soul and the soul's desires.

Phases of egohood and mandatory commiserations are parallel or at times distinct, depending upon the power of 'truth' being placed as a permanent reality and honored in self as such.

The nobility of all men within their innermost spirituality is apparent, for the true selfhood is equal to Christhood. Even though there is distinction and individuality prevailing, those uppermost traits are as true to Him, as they are true to the nature of each man, woman and spirit. A person's selfhood is sacred to them and to God. The insignia of that individuality, the traits both rare and common, the right within to make choices regarding their own destiny as it accumulates in the forming of the present also, the protection of the ego in the honesty only self can know within - these precious components of the Arterial Self make for a man to continue being a man, rather than just an image, 'forgery' or apparition of self.

And, apparitions there are! - Men who have forsaken themselves and their consciousness in a variety of ways, in an omission of self from the world they merely act in. A semblance does not suffice however, for although the physical actions guesstimate a goodness, an illness or even an indifference, the spiritual actions which expire from a man emulate his true self and all that it trembles with.

Now this is not to say that there are split entities living a coexistent reality; and may we also add to this in pointing out further that there are in fact many aspects to a man and his consciousness other than this also. Yet what is attempted at here is an understanding that the personality may or may not cooperate or oblige the Arterial Self (the 'I am'), when it may in fact negotiate its properties with other 'serfs' whose wills or wants cry louder.

The qualities of sacrifice, submission and surrender are inherent in Man from the instinctual domain (the Pneu), to the inclinations from Christ as currently alive within his heart and psyche. However, the terms of sacrifice and submission must be afforded by the Arterial Self and not required, nor demanded or assumed to be a given. If the man's personality-self contradicts his true inclinations and thereby betrays his Arterial Self with false representation, it begins in deleterious action to literally 'unmake' the man, in both physical and subtle reasonings (bodies).

 
"To thine own self be true" was and is prerequisitional to living the spiritual realities. Conscience is hierarchical, but may only become formulated if the honesty of a man translates without him, in his life as well. By this it is meant, that a closeted truth about one's own true nature not only unravels the man, but also prevents his ongoing into either further development or to change.

Too often a person may warrant an obscurity, or beset himself with outer judgments that deride his initial and signatory self. Dilemmas may continue on for hours because of this, in an invisible exchange of disagreement, where the inner man requests to be acknowledged and is frustrated. The personality may take the least line of resistance and offer its assurances to the wanting world - for example:

The Arterial Self - Problem a

A man is shopping with a friend and happens to pass by a window which has electric trains displayed. He falters before the exhibit, entranced by the memories which this begins to awaken, memories which largely are consisting of wanting and marveling and so forth.

The friend who is beside him is preoccupied with an itinerary and uninterested in the toy trains, and so urges the man to continue their walking. He intimates, but the friend presses with some words which cajole him with a mock affection and a dismissal of his interest. He gives way and then does follow - although for the rest of the day he will be disturbed but not know why.

Commentary:
Immediately we may all understand this type of event. It describes the anomalies which exist even between good friends whereupon one may have no understanding of the other in a particular regard. However, in all peopled transactions there are further events conspiring and no simple occurrence is insignificant or without its outfall.

When we urge another or pressure for their agreement it is worth noting that even enthusiasm can injure if we are asking for a dishonesty from them, expecting a compliance. The variations of this are difficult to gauge however, because there are differing moods and frequencies of health and all manner of considerations which may well affect a man on any given day. So then the question is how best are we to interact with each man and woman affording their true natures without also compromising our own.

Firstly, we may view this problematically, and in the personal this is both necessary and articulate. If we can understand the transactional differences underlying soul-honesty we may then begin to see the insult to Christ when we forfeit our selves, and then how to avoid such decadence.

In the case of the man and the railway train window we know that he was experiencing something which was then important to him. It was not what one might call a religious experience, but it was arterially speaking, important. It caught his attention to the exclusion of all else, it worked in upon him and began to release thoughts and feelings which were submerged within his memory and even his longings. 

Curiosity was stimulating his astral body and there was a subsequent tingling at all of his junctures and points, to fingertips and toe-tips. The adrenaline worked most naturally around this and so too his etheric body began to liven up, drawing about itself the forces which concentrate around the chest and head (or wherever there is such interest manifest).

A sensation of timelessness alleviated and elevated his time-consumed consciousness, absorbed and quite drawn out from his ego. Yet also participating with his ego, he had managed to direct his attention to the colorful parts moving around and around before him. This was a longing from the past awaiting to be answered. When he was interrupted in this experience his first reaction was to pull back and continue the fixation. But alas! He was sorely interrupted and imposed upon.

The insult added to the injury here, was not that the friend dismissed the interest as being unimportant, but that the man himself gave way and did not determine there and then his true feelings upon the matter. Men become so used to this effort of congeniality that they mistakenly believe that there is no consequence, and one could certainly set about to please all others before self and maintain that the higher good was concurrent, however it is not. No surrendering to another's ways and wants is beneficial unless it has been ordained by the Arterial Self as a natural act. 

The Arterial Self is not a 'Higher Self' as described by the yogis or mystics, it is rather the preferential deliberating nature which has choice before it, and all choices can be good. The higher attributes could rightly select a poverty that requires a man to serve charity, and when his body deteriorates from hunger and overwork the 'higher' soul could be well satisfied, and yet the Arterial Self may protest this with good reason.

Here then is a distinction therefore between the two. It is not a case of the Arterial Self being immoral because it does not always choose the most righteous course of action, it is moreover because it knows its capabilities and what it can and cannot afford, and its preference.

Here we can see also that the spirit may dismiss the physical world's requirements, almost as unlawfully as the physical world's persistence upon the soul…. and deliberating the two is given to the over-ego, the Arterial Self, as opposed to the developing ego and its experiments into the bargain.

There has always been the question about instantaneous purity as sanctioned by the moralists, as becoming possible. Such a 'perfected' man who has contradicted his Arterial Self and with an immature capability that has forced himself beyond his means, may invoke the very opposite to that he has set out to achieve.

One of the reasons for this lies in the consequence to all actions depending upon their origin rather than their physical set sequence. A 'good' action from an inadequate man is moreover interpreted lastingly from the initial motivation as experienced within the Arterial Self, and if the Arterial Self is out of agreement with this action it shall become null and void. This is because there is a protection afforded the core self of a man, that he is liable moreover within his true nature and not out of it.

Conversely, if he were to suffer the dictates of his acting conscience (social conscience, spiritual guiding, whatever) and abstain from his favorite foods in order to diet, but the purpose was not agreed upon by his Arterial Self, he will not take advantage of any long-lasting health result. Also he will go back to preferring those foods he instinctively hungers for, and seek to satisfy that particular hunger. Here we can also suggest that the hunger and the foods themselves are not the critical issue. We can respect the man in his desires - and yea, the point is in that very respecting.

Goodness is its own reward, however insincere goodness is spiritually impotent. The significator has to remain with the core person and what they may achieve out from there; all else is superficial and of little lasting importance.

It may be that the individual’s Arterial Self comes to want for a complete change in diet, because out from their being comes the recollections of such relationships and interactions to foods, alongside a knowing that maintains what is required and needed for future sustenance. Then we find that the dynamics between that man and his nutrition give pleasures which can be experienced even in the simplest of foods. The first pleasure known is in the honesty of self and the compliance to need. Similarly, if not in the advanced relationship, then one can know this simply in the experience of eating the very foods you want the most. The pleasure comes in pleasing yourself, not so much as the substance of the food.

If taken incorrectly these passages may appear to promote an utterly self-centered and self-fulfilling lifestyle. This is not the reasoning of the meaning, but it is moreover a guide to understand what it feels like to be agreeable to oneself. Overindulgence is actually symptomatic of a soul who is not answering their Arterial Self, their true I Am, but living in compromise to it. So the most effective way to reestablish a pleasing of that self becomes prominent in basic codes, expressed in ways which otherwise would not be so excessive.

The importance of 'expressing oneself', albeit truthfully, has been maintained largely amongst the people who are habitually having to come to choices which seem to present and represent over and over begging their attention. Expression from a man does not have to be indicated by grandstanding or imposing around others, but communicating a genuine aspect that is in line with his true feelings and thoughts coming from the core.

Self-expression is creative, skilful and intuitive. Those who have poor vocabulary quite often improvise with an immediate honesty of gesture and face; and for those who are articulate the meanings implied or given, when genuine, are pleasing to those who receive them. There is a great pleasure in the giving and receiving of true genuineness.

So in this conveyance between souls we find perhaps the greatest vitality - there is no other interaction which moves the ethers so! Here too, amongst the real conjunctures where expression runs freely, there is a promotion of Christ, for literally He lives in those very conjunctures of Man.

Now we come to the thought which suggests that it surely pains the World and the soul, when a Christian compromises their love for Christ in their expression or lack thereof, of Him. The being which inhabits this planet has very much an arterial nature also, one which according to its singular evolution has formed coinciding with that of our own. Earthquakes, tremors and eruptions are not merely allegorical to the human condition, they are expressions of a tension which has collectively imposed itself upon physical life. This tension comes from the differences between Man and our World's Arterial Self. The natural disasters as brought upon by wind, tide, flood and tempest, are tensions of angelic proportion, which cannot absorb the conflictive thought which denies our Christ.

Our earth, our sky, does vomit because of our disregard and our indifference to Christ, and similarly we too, tremble and revolt when imposed upon to make a denial of Him.

On the hearth of all physical warmth sit the cold creatures who know not the Sun, nor touch. Reptilian and blind, these demons who oppose our Lord do not know warmth for they have not the spiritual metabolism or sympathetic reasonings. We are too often silenced by conspiratorial influences who would deny Man his very nature borne inherent in him. One of the reasons that men are imposed upon to deny themselves and deny their Christ comes from the overall contest of all beings.

The very first truth is that of the Warmth - the warmth of Christ, bringing the warmth to Man. Here is a primary and undeniable pleasure each man recognizes similarly: that our Arterial Self craves warmth; and as indisputably, we do also crave Christ - to speak out with a perfect expression and to not be quashed or put down in that expression.

The same membranous forces which compel our protections around the aura's mergings contest back to us ourselves, in an echo of self, as it were. This phenomenon provides a pulse and a strengthening to all consciousness, for one must regard selfhood to be a compilation of many, almost countless, statements of self. These 'statements' are living realities which carry on into the hours of eternity itself and each entity has them, whilst each also is contained within membranous walls of opposing material.

The tension here must be perfect and commensurate with the force compelled outwardly. Central to this a man lives amongst a continual contest of his own very concepts and statements which he has prized so dearly as to keep a compendium upon his core self (core statements if you like) and weather the consequences. You see nothing can remain if it is static or stagnant. The concepts are perpetually reinforced by the exercise afforded them by this law. Everything travels backwards and forwards in perpetuity.

The denial of Christ in our conscious living however, is tantamount to the same denial as aforementioned with our arterial selves, and yet with this difference: He suffers because of it. If our affinities were at one with His within our arterial selves and were overchosen for a lesser demand, one contrary to the core, then quite also He pains.

Wherever love is refused He pains. If a child is aborted and scorned from the womb, He pains. Wherever He is refused, the World pains. Wherever a man refuses his true self, He weakens himself because he sets about a contest in the ethers of opposite equals.

Activities within the outer world are dealt with in karmic repercussion, to the end that the consequences involved will eventually form a man's character and answer his needs for interaction. In this sense it does tend to look after itself. Good deeds are rewarded explicitly and bad deeds are magnetic to much learning. The world and our activities in it upon that level have ultimately preordained consequences.

More devastating than doing is not doing, because the action of the 'doing' is always guaranteed to have a consequence for the better, whereas the result of the 'not doing' is of death. Not doing = death itself - Man the creator has been given the opportunity and has dropped it, and for whatever the reason, it spills a finality. Whether it be the desisting of an elemental who is no longer repleted or a good act passed by, a charity unanswered, it is in those moments, months or even years when we deny life, we are signatories to its death.

Yes, many profoundly spiritual enterprises have fallen so, because good men have withheld their true opinions and not come forward to voice them rejoicingly. Whenever there becomes a force or a person who seeks to prohibit an enthusiasm or joy manifest, there is a clear indication that they have not the right to do so, and nor should it be heeded. For without the indications that the enthusiasm and the joy provide, we should not know of our whereabouts in becoming so inwardly true. The man of charity needs be empowered with a great joy in his giving.

Christianity must foremostly provoke enthusiasm, great love known and great desire answered, so that the accordance with life itself be felt, known and welcomed. We need not maintain that this enthusiasm must be joined in upon; but we do maintain our own right to hold it; otherwise we should be lusterless and coddled in sin, or perfect and sour, resulting in further and greater sin to come.

One need not petition happiness, for it will come. The knack is to know it when it does, and to not refuse it. For all those men who have dismissed their opportunities to delight in Christ and welcome His Being further into the World, they do in a small way, become Anti-Christ. For in all things we are either one or the other.

By what we do,
Do we become,
Mistakes and all,
By this we learn.

By what we don't
Brings certain death.
Pray Christ our lives
We’ll live as best;
For in Truth
We are,
We are.