A CLUB OF SUPERNAL INTERESTS Christian Esotericism, Spiritual Science, Esoteric Christianity - All Authored by a Lodge of Christian Teachers (unless otherwise stated.) (All writings copyright) ©

Thursday, December 31, 2009

Beauty & Conceit- 22nd May 1992

WHAT is that thing which establishes the all important difference?:
  • between fetish and devotion;
  • between obstinacy and compliance to the Law;
  • between humility and downheartedness;
  • between forthrightness and self-determination;
  • between conviction and dogmatism;
  • between consistency and 'staidness';
  • betwixt indignation and anger;
  • separating alarm from fear with due consideration;
  • level, rational thinking from mechanical intercourse;
  • true compassion from self-indulgence;
  • ego-identity from egotism and self-love
What are the gradients which distinguish one from the other?
It is the individual who determines thus. How quickly we view the soul of another and in judgment perceive the first within ourselves and the second within the other. Conceit is the divider to the extreme - always first and last. Conceit and the amount thereof, shall make for the distinguishing marks upon attitude of mind, soul and subsequent action.

Oh precious man! - To whom much glory is afforded. The truth is ever the accelerator and the provision for this our humble plight! How does one drive out such conceit, and with constancy and vigilant enterprise, deny his return and his whisperings?

We need not be uncertain in order to be curious or open-minded, and yet the paradox of separating knowledge and doubt from each other shall prove that further knowledge does illumine one; whereas doubts shall only bring chaos. Certain chaos may be afforded at intervals which in time bring new order, bring new offerings. 

Do we doubt with validity or do we doubt because we fear to be wrong? Do we doubt because we do doubt but ourselves? Such considerations require some stable premise from which to work from.

If we can but separate self-interest from that which we set out to develop - i.e. for the sake of the good and the glorious - then we shall mark such divisions with according intent.

It is instinctive to man to be without conceit, yet the older one gets the more pivotal, the more remedial, the question becomes. One may deny the self by the adoption of conceit. The most unsure, unconfident man, may be enveloped quite grossly in Conceit's hesitations, because all is taken to self without release: release into the world, release into simply being, and release into the love of God. 

Just as surely as true self-denial is the withholding of those Heavenly attributes, so also is conceit the carrier and vehicle for the intimidation of soul. As much as there are diseases of body and subsequent disturbances, there are too, maladies of spirit. 

Interestingly enough, for those who are so taken with fixations about 'galactic wars and battles', it is usually because of inner tensions and conflicts that they associate with such concepts and queerly find them pleasing to consider. If there is something to be certain about, it is the importance of being certain that the prospects of Beauty, of Grace and of Divine love shall find expression, no matter how long the winter or heavy the snowfall! That Heaven herself shall and does prevail. That Creation has provided for decay and decease by Her terms and none other; for such elements would not be if it were not by Her design. And that Creation outlives all destruction because of this. 

So by this broader approach, which may not be deemed optimism but rather happy fact, we may establish a point of view which is harmoniously strong; and whilst strengthens the self, is not of the self. 

On the other hand, we may find that opponents are many who devise considerations which are negligent or remiss, in thus accepting the Holy Cosmos. For there is strife - as has been for a very long episode - strife which is born again from this conceit which believes that the outer and inner spheres may be reflected within the personal arena. However, all that which is attributable in Man is to be found in actuality, tangibly without. That which is elemental to the good and the glorious is manifested not only in realms of spiritual conjecture. Lo! Think only of those images produced today purporting trillions of galaxies, profoundly beautiful even to the uninspired! Beauty is a fact: undeniable, unpronounceable.

Here we may stop to consider what beauty exactly may be; or more properly the nature of Beauty in all of her manifestations. One will feel accordingly that beauty is an example of that which appeals to us as being right: as it should be, an inspiring design, an example of perfection. The hillocks may be ill-defined and the curves of the sea change with rapidity, but overall that natural world and those expressions of Creation that hold beauty within which we marvel at - all feel correct and are pleasing because they feel right.

If something is out of place on a picture or a face, then we immediately become disconcerted, and we may not feel inspired to beauty. Rather and interestingly, beauty is intrinsic to Creation, and this is known by us. But deviations and mixes which are inharmonious denote a sinister deformation of what was once or should be, beautiful.

These are high and lofty concepts and are not to be confused with mere insults or judgments as to the lot of many and their current habitat. But most assuredly, one cannot gauge the spiritual implications and prospects of men simply by the world today and the images cast within. However, if we can arrive at this simple truth, we shall find that many are out of touch with the concept of beauty actually being hand in hand with the true and glorious order of being- to know beauty and come to recognize it. 

We find that when a soul is exalted by wondrous inspirations - whether they be colored by: compassion, by striving, by compunction, by illumination and so forth - there is an ineffable beauty so known, that infills he who does receive. So often we recoil from that which is unsightly in the world and know not of certain hideous sins that we support unseen, but in scowl, in attitude, go with us.

Here we find that Conceit has the remarkable ability to reassure us that ugliness is in fact, acceptable. For Conceit is verily the half-brother to Beauty, and steps in afore Beauty may be realized. One does inhibit the other in both force and in manifestation. For Conceit is content and relatively inactive in inspiration. Beauty - essential to Creation - is constantly active, motivating and producing. 

Originally the ascetics meant well by full believing that Beauty could not be made manifest by man, as well as in God or secondly within Creation. So the world was to be discarded and the life a simple one. Then concurrently, those who were empowered to be artists or afford the artists, lived too for a beauty and strove to embellish the world or their homes with creations of such. 

Today the emphasis is on essentialism, whereby the common thought discards a striving towards beauty and replaces much consideration to functionalism first. This is making people ill. It really makes a difference. Not even that men must dwell amongst unsightly creations of uninspired men, but that rarely do men strive for beauty itself. The children are affected thereby, as are the resounding thoughts of men. They are discontent, they are suicidal to the extreme - because, they know that Beauty is not being entertained and so drawn into the earthly sphere. They long for her.

Most people will find agreement on true beauty. And here to interject - it is important to say, that were one to set about creating a public venue, do not (not even just for the sake of good taste) make it gimmicky and try to attract folk so. People need beauty, even outstanding beauty. How wondrous it should be, if a group of individuals set about - as has been in the past - creating a public place of truly remarkable beauty. Mr. Disney definitely got it all wrong, and yet you must realize, people still go there in search of such inspiration and wonderment and come away sorely disappointed- quite deformed characteristics, etc. On the other hand, the original efforts did do very well by nature and characteristic in some of the effects.

Particular countries today do radiate an illumined sense of the richness of color, of curve, of creation. These are of the old-world, rather than of newer trends. 

The perception of true beauty answers all conceit. This we may marvel at and give praise accordingly to a marvelous design with a wondrous intent. Let us not doubt, nor dismay, nor self-indulge, but come to know that the larger scheme is pleasing, infilling, true and correct . . . and most beautiful.

Tuesday, December 29, 2009

Testing Medicines- 12th May 1992

Reference: AIDS

• First point, is that all substances may become poisonous to man.

• Second point: as with the example shown with silver, there are periods during the day, month and the year, where toxicity will rise and fall - the complete relationship to man will alter. Differing results will be shown depending upon ingestion times, and times of overall experiments. A substance can swing from a food to a poison in twelve hour periods.

• Third point: is that upon which the many medicines hitherto provided were based or formed upon bacterially. Namely, if bacteria has been cultured or administered through use of wheat (deformed then in that sense), it may be that wheat products later on become poisonous.

To a degree, a weakened immune response at the time of ingestion may also cause later vulnerability, but a severe case such as this is not the point - the actual point being that the substances whereby antibiotic bacteria are harvested, mutate the substance and the man's relationship to the substance, and the tolerance is so lowered, that at the peak times of toxicity (less resistance also) the man shall be incapable of assimilating or passing the now foreign format of that which was formerly known to him.

Organic products that decompose are as poison; it is the growth of a healthy etheric life-pattern which sustains and supports desirous influences within a man. However, life which follows after decomposition is a separate life; one which feeds off decomposition, and thus encourages the breakdown of the lively elements which it sets itself upon.

Before a medicine is administered the trials should be made at all times of the day to measure response; and for that matter, all times of the year. Only suitable times should be cleaved to - if it is apparent that this is so. So many tests are incomplete because this consideration is not taken into account.

Sunday, December 27, 2009

Anxiety & Doom- 6th May 1992

ANXIETY is paralleled by muscular cramp. In seizure we are temporarily immobilized and resist ourselves- be it the clamp and tackle of a muscular reflex, or the locking of thoughts which are equally as difficult to 'loosen' and ease up. The pressure and consequent pain is derivative of that action - one thought acting against another- and the individual suffers turmoil because of this delay in activity.

As with a frozen and unobliging member, one must necessarily act quickly to counteract that particular which is causing the resistance. A healthy flow of mind activity is not so easily accomplished when the mind itself is detailed with exaggerated proportions of upset and seizure. Anxiety is pitched to frenzy and can result in total collapse, before one is released from the drives which have maintained such a seizure.

An individual may be drawn to alarm, when there are no impending causes apparent. This alarm is notified and acted upon - where the breath and the pulse are quickened, the heat is forced in, the individual feels 'stifled' and the concentration is awash. How then to bring about stability upon the rocky seas?

One must learn to bring together some of the recollections of happier times. Whatever the propulsion into anxiety is, it is usually because one believes that control over the situation is to the greater part, lost or forfeited. This feeling of loss of control shall spiral, one upon another, until what was an echo of a truth becomes an enormous reality of doom. Anxiety is precisely the experience of doom itself. And Doom is a formidable vision to experience. Of course, although there may be certain reality in Doom and his character, he himself may not withstand change, change which defies him, again and again.

There have been countless past experiences which all men do share whereupon they have encountered this fiendish apparition, and because of plans tried or ways so entered into, it has resulted poorly - the exit was quick, the shock so great, and so forth. And he does present himself time and time again, even though he shall never have the final word. It is understandable that an individual should feel pursued in the extreme, for encounters in the future will almost assuredly be made.

To the sensitive soul, one can actually receive images of Doom from others who are so impressed, and herein is one anxiety which strikes when confronting other people and becoming irked thereby.

Basically it is because we are acquainted with deep memories of those situations of horror or shock, which preceded our encounter with Doom, that we may become once again sensitive to the prospect of his return. All of those who suffer from anxiety know this dreaded feeling and imagery so conjured thereby.

In actual truth however, we have endured many, many trials and encounters, all of which whose gates we are through and quite safe. It is strange to say, but there is a paradox in meeting with the presence of Doom, for it is almost as if he were but a messenger of hope also. Because by the time that he is truly envisioned, conditions will change in a way that the individual shall be released by that which has overwhelmed them.

It is the apprehension and the alarm of the prospect of meeting with Doom which alerts the individual to the possibility of great change. The prospect of such enormous change upsets the one who envisions and panics and resists in mental deadlock the situation afore them.

So one can see that it maybe remarkably complicated, and yet at the same time nothing may actually issue forth from such alarm. Yet when one considers Doom, and the actuality of former recollections, it is no wonder that some are distressed, as the accumulated experiences of such are acutely experienced in awesome proportions.

However, we must be stern in our knowledge and our considerations of circumstance. It is wise to come to know that we are held safely, snugly in the bosom of circumstance. We shall not fall into a bottomless pit which is endless. Even though we bump and slide there is always rest and repose and exit therefrom.

This is why the happier recollections, the treasures that we know of, can be so useful and of first importance. That we may counter those impressions of upset with those which were grander and more wondrous, which came after.

It is a law common to all that there is restitution always afforded; especially in the sense of one who has suffered - great joys to them are always later the reward. To know this is important- to truly look for happier days. To know that whatever trials and pains may eventuate, there shall be recompense; for each soul is so treasured. The anguish of a violent death, the imprint of grief, of loss and of pain - these are worked upon within the Heavenly spheres to ensure that the soul is renewed and unscathed. 

To the sufferer of anxiety, there is as only one half of the representation becoming known to them. It is as though they are at the threshold with forewarning of Doom and believing that all is quite lost. One must cross that threshold bravely, with whatever one fears, apparent or devised, and come to know that on the other side lies all that is lost and more - quite real and in terms of truth, more tangible than ever before.

We fail to realize this as we walk the world. We necessarily hold much precious to us and shall not submit to loss or change, for such reluctance is an ingredient to existence. But there is surely an existence, which for us is more permanent and shall withstand far beyond the worldly sphere, as it represents only some of that which lies beyond.

To come to agreement within oneself of the parallel of worldly life and that existence which reaches out into forever, is somewhat irreconcilable. However if we can greet Doom himself with the optimism of greater vision and know that even his calling brings promise beyond the threshold of change, then we shall be relieved of much burdensome anxiety which does otherwise grip at the neck of the alarmed.

Friday, December 25, 2009

Light Exercise- 1992

LOOK at the light as it touches unevenly all that it falls upon. See here a shadow, see here a great spark, on the leaves, on the tops of that which it fires.

There are gradients of light, the way in which the scene is lit, and one may focus best upon the shadows, or upon the most brilliant. Seek with your eyes, the shiniest, brightest places within the scene. Go to them, and ask what inhabits these brightest places. They will shift, but they will be present wherever kissed by the radiance. They are much illumined.

Keep looking. See where the light falls, and know that this makes a difference, not only to your vision, but to those places where it is most intense. It may be in reflection, it may be in direct sunshine, look around to the brightest places.... keep looking.

"Oh, Great and Wonderful One, He who brings this Light: the Light, not in symbol, but in actuality - where should we be, without this intensity? I am humbled, I am grateful, I rejoice in this vision granted. And I know that help is at hand wherever Thy Radiance falls.

Pure Light, why do I take thee for granted? Why have I cared not to see you? I look to all else, that by your Power is made known to me; but not at the actual Light itself - the brightest part of the Light."

Look, really look, into those places lit so brightly. By contrast we may experience those places where the light is at its brightest - it is the very contrast that enables us to do so, and it would be hard to imagine a world without contrast, if all images were indeed the same, without the palette of gradient light.

Thursday, December 24, 2009

A Loving Attitude- 5th May 1992

IF folk who wish for 'quick results' within their development, were to be far nicer to all during one single day - actually exert themselves: fervently try nothing else - then the results would be astounding. We continually overlook the obvious; we oversee the simple facts and impede our divinity by such ignorance. And so we require stimulation and provocation - we dismiss, in a single exclamation “Oh, I know that” without experiencing such knowledge.

A simple concentration of concerted effort within our attitude and response to others brings results which are doubly rewarding. And it is because of the conscious intent, and the effort instilled by such desire, that the correspondents shall be similarly ignited; and if not, are singularly aware of the 'difference'.

It is not so much that one wishes to feel good, but to be good in what one does. It is surely preferable to upset, and half-hearted interjections, that by our presence we seek to illumine our corner of the globe, with showers of: radiant helpfulness, happiness, encouragement, enthusiasm, and keen interest, with consideration. 

Let the student exercise this, particularly those who wish to advance and attain their golden stars. For this is the primary mark of a man: whether he be a thunderous shadow or whether he does give back most properly, some reflection of the heavenly attitude.

How should we wish to be assailed? How best should we respond to this the loving touch?

To the bull-headed, to those who have misty clouds around their forehead; to those who impinge, to those who protest; to the vain and the stupid; to both stranger and lover - to embrace all men with loving attitude, and make effort in this.

It is in every holy writ that this is plead and pledged, and made much of. One can be reminded ever yet again and again, and still be not forthcoming. 

Here is the application and activity of the spiritual novitiate. And the training may be ever improved upon, and will be tested radically throughout. And the heart becomes glad, because it is finally given license to perform as it does best. It is known to those who strive actively to take measures of exerting a wondrous influence to greater degrees. It is experienced wholeheartedly and self-explanatory; being yet the best teacher of all.

One does not look for affirmation or requested results, but only seeks to be in that attitude which gives to the day, to the time, to all people - and relaxes. That we are willingly, actively, testing ourselves and our betterment, by seeking out our best face in all circumstance, within all desires; to be a lover of the world, to be concentrated upon the good in all.

For we are only true to ourselves when we live and become the highest expectation; regarding less the illusion that would suggest anything else, otherwise.

Wednesday, December 23, 2009

Crop Circles- 3rd May 1992

IT may be difficult indeed to give an overall blanket statement upon this subject, and yet blanket is the correct term, in more than the obvious. The question pertaining to the fields should moreover have been, "Why has not the entire area been so flattened and yet remained standing, desisting from that which effected the remaining pattern?" This back to front reasoning shall help with the inquiry.

Large, flat, plains, which largely - depending upon graphics - by ordinary standards, are remarkably imprinted; the 'insignia' is not by standards finely detailed or managed in versions which are not large - excessively large, albeit precise.

It has been assumed that there are imprints depressed upon the landscape, and that these imprints - now with great notoriety - are of some coded communication, as best can be shown. Furthermore, behind such are a trail of excited fanatics, who with little direct knowledge accept them to be somewhat holy; and whilst supernatural to the normal order, are intelligently devised.

By the bye, did you know that similar things have been effected as impressions which have taken several centuries to manifest, although laid down and envisaged so many years prior; that the originators are long deceased, but have left a legacy of such design? No matter.

The first point is however, that were one to stand within a field prior to the 'impression' having remained, one would actually see the entire field laid down, later to rise, with that of the design still remaining. Stalks have not been broken in either area; that part which has remained cannot rise and spring back of itself.

It is in this way affected: the base of the plant which meets with the ground becomes, within hours, markedly limp, implying almost a horizontal growth. However, it is so weakened at that level it can no longer support the weight of the plant, and cannot return to its upright stance, as with its fellow/fallow companions.

Therefore this phenomenon rests upon the weakness inspired at the base of the plant, rather than the overall onslaught as brought on by an aerial position. This is effected as well on ground level, as it is from any other, and is not the consequence of 'rays' projected down or any other impedance.

One must understand from this, that clearly there is a direct interruption to the life-force properties of the aspiring growth of those plants which are affected; that it is a severe interruption which causes what would have been new and upright growth, to lose its power of projection. And it is upon this basis (forgive another pun) in which the technique rests.

There are many who are capable of incurring such injury to the plants, and it would be of great concern were this as commonplace as to affect larger areas en masse, rather than the foolery and imagery as is now provoked. Albeit also, it would also be imprudent for us to examine in detail the specifics which may cause such disruption to the natural order, as this would be dangerous knowledge indeed!

There need not be evil intent within the current manifestations, however they can be taken to be as meaningful as they are, at this point indicating what can be done in an obvious manner.

The principle as above described holds good for many techniques, from poisons to etheric disturbances, with gravitational results.

At this point, there are no further remarks to be made or commented upon - except to say, with this subject one embarks upon dangerous ground.

Tuesday, December 22, 2009

One can make better…..-1992

“Gnawing already gnarled bones, the specter did pick with lascivious urgency - arresting yet further, his tender, lame leg.”

ONE can make better, make good or strive to perfect, that which has essentially the ingredients to become that much loved artistic work. In attempts at refinement, one may also crudely set to pervert such work (in innocence), and misguidedly adjust it according to taste and preference which is therefore more palatable.

But all of the effort is to good purpose and with good result. Everything so considered and weighed, becomes evermore remarkable in study, and through these processes.

Sometimes one may feel helpless, as though one should beseech another more qualified. These are always the important times that do test us. And with experience - experience only to be gained with some measure of floundering and blunders from inexperience - is one to become that qualified person whom you would have chosen. Besides, who better for any work than those who are at set task?

We count the inspirations, we do not count the deficiencies. The end result is already greatly determined - much like the composer in relation to the conductor - the conductor has license for expression. Here is the meeting of minds and the glory therein - for empty the shell of an unloved piece.

You worry too much. If any small point need be reiterated, it will be so. Nothing is lost, but much is revealed. Let not the worry seize you and fatigue you, from the outset. All life is labor, and labor brings its subsequent bounties.

Harmony is ever challenged, for this is the way of the world - especially so, when individuals embark on a crusade in the name of such harmony. But if this be realized and considerations are with one intent and one mind, with selfless desire and common goal, how marvelous the outcome, conjointly worked for!

You worry too much. Relax the tension and get on with it. If there are hiccups, take a glass of water. The lesson of idolatry applies much also to future works, as much as it does to those iconoclastic jewels of the past. One cannot afford to be perturbed and held by such distraction, especially when all the viewpoints of the world, may be 'off center'.

Fix your mind on the vision of the future and hold it tight. One must not equate the teachings with self-tiredness or find the 'nitty-gritty' too gritty. Do not complicate fervor with desperation. Neither is particularly useful. Remember that 'slow and steady' etc. etc.

And if you think that this is hard work, relax and enjoy these slow times, and reflect on what is around the corner! Go with the flow, wait for the signs, all will become apparent in time. As the ball rolls, it gathers much momentum - no moss on this rock! Be of good cheer. There is a Father Christmas!

Monday, December 21, 2009

Mad Dogs & Bad Men- 26th April 1992

THERE is nothing quite as unsettling as a dog gone mad before you. It is a situation which can get out of hand whereby there is little one can do for the pitiful dog which one is fearful of. Whatever the temperament might have been, whatever the nature and character of the mutt, it does become demolished and demised, in frequent outbursts of uncontrollable rage, frothing, temper and contempt. Seized with a voltage which erupts in painful episode, disease overridden, overcome, it becomes so savage.

Men too may be so affected pathologically with such psychic 'distemper' - similar (although somewhat more contained) eruptions of violent outburst, angry plea and nonsensical demand. It can be seen in the eyes; or rather the eyes are overshadowed by such madness. It is pitiable, but not to be withstood, but contended with, for the safety and wellbeing of those who are within their hemisphere of great activity.

Men may be provoked and therefore response is partly substantiated, but men who are quick to display wrath, curt or inflammatory, without visible promptings, are displaying an over-eagerness to invite such activity unto themselves, and indulge in formidable recklessness.

There are many to whom life has caused pain, deep and penetrating, who have not succumbed to wrath and its protestations. There are many gentle folk who wish for the peaceable existence, who have suffered the realities of such offspring, and have not turned in likeness, have not 'fought' a violent war. Given that a man may in fact go both ways, why then do some overemphasize their determinations, and willingly become consumed in anger, in spite, in contemptuous attitude and poor conduct? What are the reasons and how best are they managed?

It does not befit a man well to give over to anger. In modern thought today, one hears a lot about those who may 'express themselves' and find an 'outlet' as a remedy. It is explosive therapy indeed, and one in which the teachers know not what it is that they encourage. A man necessarily is fiery by nature, and fiery in all forms of expression, but this fieriness is not to be confused with lower emotions and the dictates thereof. In point of fact, a man is all the more depleted and made quite impotent by the ineffectual expenditure of misguided vitalities, perpetuating more of the same only; rather than driving the will further, or corresponding to that of the will and its finer dictates.

The circuit of anger is self-enclosed and will not be dispelled until entered into with Divine supplication. It is the ceasing, the quelling, the dispelling of the lower passions, which does separate and ease those tensions which are currently regulated throughout the animal/astral sphere. Remembering, it is fine to hold answer at appropriate times of response, and call upon defenses in reply to necessity, rather than the delusion of necessity.

This is the finer point. There is little which really requires immoderate outbursts: words which cut like a knife, thoughts which return upon the gnashing teeth of a ghoulish memory. Harshness and hardness turned upon our current friends is not required. It is as though the angry man would blame his despair and dispassion on his immediate circumstance, because he cannot 'shake off' the attitude of contempt and the aggravation thereby.

We all know in part this indulgence in protesting wrath, more or less. But uncannily to some, they unfortunately become so overrun by such, that they begin to contaminate much that is truly good and have little gauge as to how destructiveness multiplies - how they themselves perpetuate exactly what it is, that they protest. It is to good consideration that we become aware of such boundaries, and know of those conditions which beset a man, in order that we may examine ourselves and our produce; whilst also becoming yet stronger in the knowledge of deflecting the rays which spark from such anger.

If a man is unreasonably seized with venomous words, usually interrupting one's own internal peace, then it is good to be reminded firstly that the man before you is not upset in the ways which he remonstrates, but upset for the sake of upset: his greater upset in relation to the world. For one may be caught in trying to establish a fix on the truth of many complaints and abusive outbursts, and in full conscience be perturbed by the gravity of these accusations. Surely too, there may be much truth spoken from the mouth of one who is particularly versed in adamant complaint and vile anger. But the interesting point to look for is: precisely what is it that the individual himself is doing in order to assist or remedy that which upsets him so? Furthermore, does the aggressive attitude assist him in becoming more effectual, or is he merely 'sounding off'?

If it happens to be that he is indeed 'sounding off', without actually effecting anything at all, if he is too quick to crush (crush, kill, destroy!) and deplete company with a tirade of insidious remarks, then the first problem lies with the individual and his behavior, regardless of what he maintains about the world, or for that matter yourself.

The nature of anger is of two elements: bifold oxygen (in corrosiveness and inflammation) coupled with impure, low-grade iron. The element of the will forces [iron] becomes corrupted within the worldly sphere through overexposure, in relation to time [oxygen], application and moreover, imbalance - tendency, rather than result. Cosmically speaking, there are pure inclinations quite real in definition in this case fought out and directed to depositories which are of themselves, with substance.

However in terms of emotion that is ill-directed and with no set determination, spiraling within a circuit of behavior as an overall tendency so adopted, then one finds that within a man, within the world, the element is corrupted, and by such activity, made less of in time. It is precisely that reactive compository, that superfluous material - again to the law of excess - which withdraws itself, because of ill use or non-use.

The fires of the will shall indeed purify the iron in man; however, often in behavior we find that the will is relinquished by those aspects of character which presume to override the immediate inclinations of the higher self. A man's attributes of character may be dependent upon the consciousness directed precisely into every corner and crevice of his character, for it is to be worked upon, steadied, balanced, directed and made account of. It would indeed be good fortune for all of this to happen of its own - and yet were this the case, the adoption would be also not of self, but superfluous to the self.

If a man is so ignited into anger, it is because the will itself is called down into the individual and is frustrated as to action and is turned upon the self. The individual consciously resists, and for whatever reason cannot employ his will in the area he wishes to consciously change, and because of an inner frustration (i.e. the will so called to action causing aggravation because it is undirected purposefully with no consequence) the man then ignites into eruptive behavior. In other words, if initially there had been some action instead of reaction, there would be no anger. This does not mean that the man would act out of anger, for by this stage it is way too late. But rather, he is generally frustrated by the point of anger because of his desire to fulfill his will at an early stage, and could not engage his efforts in some regard.

From this we can begin to understand that there have been many good men who began with good intent, who became indignant at the world and realized their overall ineffectualness, and rather than by steady employment of regulating their powers and will in a field of endeavor they could manage, they were caught in between a vision and a vision unfulfilled. It is truly self-dismay when one cannot act upon that which one sought to answer- and from this we have anger.

Oddly enough, it is often that folk relate this to fear. The problem itself is not bound by fear at all- fear being yet another element entirely.

Immoderation at the outset will spark the immoderation of behavioral tendencies later on. It is sad to see how a soul who is innocent and brimful of great expectation, may be afflicted with the ties of an overwhelming disposition to despise the world and those who inhabit it. For it does enter into the realm of love and makes the individual impotent for true and proper expression here also. So often it is because a man is crushed by himself perpetually.

Even with the example of a child who has been so treated with the injustices that many poor souls have known- with eyes only for love and hopeful disposition, they have been battered and torn, and cast down, either by hand or by attitude- these children will be so frustrated also. It shall begin that they may summon the will to resolve the conflict, summon the will to strike back, to defend, to contend the injustices, the cruelties, but because they have not the wherewithal to enable themselves an outlet of operation, the will cannot significantly alter their situation and they are frozen as it were, they cannot act. Then it begins, that ignition of anger, which later on through to adult life, may well seize the world and act over and over again, out of time, trying to answer that past conflict, trying to make remedy, but rather, producing much more conflict than is warranted, in pure aggression.

Also, when individuals take into argument or aggression such antagonistic conflicts, one can see how the two circuits of anger agree so well with each other and respectfully unite. . . explosively. It is as though there is some relief in this form of communication, it is as though the burden of this inner frustration that is borne, is for a time removed because the activity is projected outward, away from a man, and he may view it accordingly. However, it is received back until dealt with in a fashion that dispels the seizure for good.

Much after death is so worked upon that the individual comes to realize the preceding factors which have enabled all circumstance. It is not so easy - if it can be called easy - to come to this within our daily concerns and know when to exert our will and how in fact to regulate it so; being more or less aware that it is a formidable task to make effort to effect anything in being. But we too have our impact, and we too must acknowledge that the circuit which exists within our angry environment must be dispelled; for concurrently, it is near impossible to be answered if not.

If a man before you is distressed and caught up in the 'sounding off', unproductive and unwarranted to immediate application, then he is causing so much disruption by his own activity, that the will of others will too be aggravated; for as regards these individualities, their will will also be misdirected - particularly if it is trying to appease the man. So the overall point is understanding the best, most desirous course of attitude to be employed, rather than conspiring to yet further argument or indignation.

Some might suggest that it is an area for philosophers, and yet it may be quite plain to those who know the composite of man, that verily all men do wish to 'make good', and all men have a heart and soul which conspires towards all heavenly inclinations. This is not a statement of the novice or pleasant optimist, not even a concept that only fits the purpose of uplifting all men. It is a truth and one to be recognized, that all men wish to make good in achievement, in effectuality, in their being and what they are to become. However distorted or fanciful their expressions may be, the original desire is not so much to be good, but to make good. It is instinctive, it is inherent, it may even come to the most sinister, cold-hearted, exploitive, conceited, and so forth. It is the desire for betterment. Often as not, it is for general betterment. It need not relate to the ego at all.

A soul is very much governed by the expectation of beauty and of justice. This too is inherent in the sphere of the heart and of inner images which speak of a true and proper world. So often it is not reconciled within the world. So often it is that those who are most visionary are prone to disillusionment.

The most treacherous man with evil intent, does not work from the conscious desire of betterment to himself or for humanity, and this is destructive furthermore, to both. But in the past, he has come to such inner frustration, because he could not make the perception as to the real whys and wherefores of that which presented to him, because he 'misread' and acted in ways which did not answer that which pressed upon him, and now out of time, tries to be as effectual as ever, regardless of that true picture. For it is not because the world does not make sense, but rather that it does not make sense with our consciousness. The spiral of anger, the affection for anger, leads ever into confusion; this is why the circuit, of itself is closed. The individual appears to care less and less, as time goes by.

Remember, anger is unreasonable. The best combatant in the world does not need anger whilst directing the will; and depending upon the importance of the fight he may experience the anger afterwards if he loses, and then will return to that fight and what might have been, over and over, trying to perfect each move, each strategy - and only then. And this too is misdirected. 

Humility provides us with the knowledge that we are fairly insignificant in respect to the outer world. We are significant unto ourselves (significant: signature). We are significant to our Creator, or else we should not be. We are as significant as to effect small changes and do our best, and therefore become more significant when properly managing our efforts- that we have purpose and options, and we can become more. That those glorious aspects, whilst of ourselves, are not of our making, and we are humbled in this respect.

If we are alerted to an angry response it is imperative that we begin a conscious search immediately as to the situation that we are engaged in. The first statement is, "I myself, by myself, cannot control the outer world and those before me. If there is change to be invoked then either I am to take leave, or assist in any way I can. I must become active. I must not direct the activity inward, for there there is no release. I must not ignite into unproductive anger for this will thwart any productivity. I shall use my vitalities so summoned by my will, which was in turn summoned by my desire to make good. I shall direct what vitalities I have into some productive answer to this aggravation. I shall expend eagerness. And I shall place no consequence on outcome."

This does not mean to say that we glance around to find the cricket bat or the means to willfully set ourselves upon someone. This also does not mean to say that one is dispassionate as regards outcome to the point of not caring. What the provision is, is that from the outset, via humility, we begin to gauge our inadequacies, that we might better use what we do have. For one who is not humble knows not his limits and will be dismayed quite easily, as the equation shall vary and disappoint. Also it is taken for granted that the student must at all times be acting from conscience, and the perspective of assisting all situations, rather than divesting or directing, according to personal wishes and wants.

We can often 'feel out' a situation and grasp a picture concept quite readily, when we abandon our personal points of view for that time. It is necessary to be defined, but also necessary to lend ourselves to the larger picture when required. . . and after careful assessment, proceed.

If we are moved to anger, then we must recognize it is because we feel incapable (and probably we are incapable) of reconciling a certain situation. But you know, there was never a situation which could not be bettered and improved upon when directed by the individual properly with good and pure intent. Not in entirety, granted, and perhaps not even with produce within the immediate visible realm, but we must take heart in the fact that if one is not entangled with anger or contempt, one can actually make a difference.

This difference is what is so important to the world, and to ourselves and our inner conflict.

This essay is overall, a form of counseling, if you like. That we may greet the angry man within ourselves and before ourselves, with a cheery and informed response - genuine, because it does strive to make a positive difference, and answer the anger of both past and present. It can be achieved, although not mastered overnight.

Upsets are upsetting. Not all men will be responsive to this. Also it might be said that the positive thought employed and the positive activity which forms out from that thought, does not necessarily have to be exactly directed into the area of concern. A good example of this is, you may be stimulated into anger because a man has brought before you protests about a general social injustice. Instinctively you know that this man in the present does not know firsthand of what he speaks of, but has sympathies from the past (as all sympathies are necessarily) and also bears a tendency to indulge in anger. You may be provoked into a similar response, because you also sympathize with that which he speaks of. You cannot see your way to answer this problem that you feel obliged to address because he has put it before you. You may also feel personally indignant for all of the trouble in the past that you yourself have caused in this regard. You also may wish that he were of a happier disposition, and are angry through the weariness of having to contend with his anger, so projected at you - effort, without effort! Furthermore, you may respond angrily because there is a wealth of sympathetic anger, so sparked! 

It is essential that you actually do something. You could actually go and dig the garden or you could address the problem that has been cited and suggest immediate action towards some gesture of remedy. If your partner who has inspired the initial outburst is not considering action, he shall be in an instant dismissed of his anger. If he returns to yet another, different upset - which most are prone to do - then it is essential to highlight and cite the unproductiveness of such passionate outbursts. If this once again angers the individual - which most are prone to be - then it is essential that one walks away and does something: anything that one can consciously act upon.

How often we plant a flower at a grave in the name of the deceased. And it does help. The angry man might degrade this, and suggest that it does not help, but it does. Furthermore, of course there is no shortage of those around us who can benefit from assistance- seek them out. Whether they are related to one's personal sympathies or not - does it matter? One can always look closer to home. One can make a beginning. Let those who are angered make a positive effort. . . somewhere!

Sunday, December 20, 2009

Prayer- 19th April 1992

WITH the inner attitude of prayer and the words so spoken - amongst also those expressions directed regardless of actual phrases and formulas - with prayer indeed we become connected with all aspects of our true divinity, for the world is hushed and quietened. It is in times of prayer that we may shut the doors to the world for a time, in order that we may return into our worldly activity renewed and restrengthened by the order of true and holy communion.

It is O.K. to laugh during prayer, as much as one may also exhibit all manner of emotions which do surface - but one would not make jest, one would not confer cunning, one could not bring malice, spite or great vengeance into this form of inner speak. We become transfixed in the world, and we may err relentlessly in countless ways, but when we turn our eyes and thoughts inward, and set our heart upon meaningful examination, we find that those attributes unworthy of God fall from us, and are denied 'time', denied expression. So apart from that which prayer does invoke, it does also enhance a man by the practice of altering into more perfect accord, with appropriate behavior and good attitude of spirit.

It is O.K. to feel impotent whilst in prayer - for in truth, we come to realize that should ever the Heavens release us from their care, we are as impotent and would live not for one moment. And so for those who are uncomfortable in this, let them take comfort that it is a credit to true and comprehensive perspective that all are humbled when confronted by God.

It is difficult to sustain prayer for very long periods as the world and its ways require much attention from us. But however, one solitary prayer does by itself enter into the new day ahead and does make a difference. Even though we may be quickly forgetful, even though the two worlds appear not to meet, it is the gesture and the relaxing of inner tension which allows for participation to be welcomed by these our higher worlds. That we may be responsive, that we also too submit, that the single act of welcoming such higher determination, sets and revolves around our daily activity.

It is not to say that a man is 'empowered' all the more, but that he becomes knowing of that empowerment. For the communion of prayer is such, that indeed all prayers are answered - in time. To enter into prayer is to hold the faith that prayer does permeate - to release oneself into trust, into the line of light. 

It is within the realm of prayer that the creative powers of man are best defined, and shall become quite perfect. It is not fancy, it is not imaginative, but of the true practice which will one day become the greatest and most important determination within a man.

Imagine if all the attention and time given to peripheral studies was directed to prayer? How quickly the student would advance! This is not a statement of selfish endeavor - for even if it were to be seen as such by the student, it would be better that the student was indeed practiced and conversant, and would therefore have all folly in time, revealed. How little it is often aspired to or exclaimed, "Oh, if only I could develop myself in prayer, and work more often, give frequent practice and persist!"

It is not that prayer is to be regarded as simply an exercise, but it is also the most important exercise within a man - who if practiced and practiced with stern intent, shall come to perceive the inner worlds and their gravity upon the fate of Man.

 To begin the new day and before retiring, to seal the day past, we refer inwardly to maintain our marriage of both worlds. And whereupon the student does confer in this way at the beginning, it shall be that during the day's activity also, he may slip into his inner devotions and take nourishment thereby. It shall become as natural as any other conversation.

Prayer requires those qualities of meditation which dispel the waft and the busyness from our presence, which enhance our abilities to receive yet further inspirations, that we might cease our own 'chat' and though fervent, be disposed to hear the inner voice or bathe in golden silence. Silence yes, can be golden. And yet, there are those souls who are apprehensive to venture deep within themselves, for herein lies the first and second gateway, herein also the symbols of all 'spirit speak'. And they are immediately so filled with doubts and apparitions, also too the chatter of images past and present, and they feel rather afflicted by such loss of the world, and they plunge depths of drowsiness, unconsciousness, as they step the inner door.

It is of no matter that sleep ensues; it is rather that we are earnest, and so quietened, reverent, somber, thankful, and grace imbued, upon entering into slumber. But also, if we can retain our consciousness, to the point that we are self-conscious and yet ego-infilled, and come to know of the source which we strive to meet, then the visions that shall follow will magnificently uphold a man, and speak to him directly of the mysteries that he does long for.

There may be many a worthy exercise for all aspiring students, and trials a'many throughout the day's activity, which provoke and poke at a man until he becomes quite weary. There are enchantments everywhere, not the least which is that of the misgivings that we hold - the illusions of self, the images of self in relation to the world. And it is to the practice and art of geniality and of virtue, that is recommended in all fiery activity. Second to this and to that, is the practice of prayer - for the rays which envelop a man, and reach out towards all that he does touch, bring Heaven herself a little closer to the Earth, and unite, reunite, all of those beings who cannot otherwise be embraced by us.

For herein is our true family - those of the loving, most loveliest of souls; they who we carelessly abandon, when in ignorance, ignore them so. In prayer they may draw close; and it is quite possible to recognize their presence - a multitude - all personal friends, of many a station, character and degree. And it is these souls, from many many kingdoms, who are responsive and eager to commune and assist with a man. Without the condition of prayer, it is as they are so blocked and 'put out' by all manner of gorgonic and demonic, inharmonious, chaotic, reckless and immature beings who thrive on the inconsistencies of man, and also his impressionability to upset, chaos and disharmony. They live in argument, they live in illness, they sit on the backs of the greedy, they chew on the ear of the insensitive and unsympathetic - they laugh and jeer and provoke many an accident; they sit aside the smug and self-satisfied; they thrive too on covetousness, on astralities of desiressness; in habit, in fear, in bony frame, in jagged glass.

However, when a man enters into prayer, regardless of how feeble his attempts, the door to these saturated beings is slammed shut. They are thrown off, they are hushed, they are dismayed, they cringe and croak - for herein the man refers all he has and is, to those beings whose stature renders all imps benign. They are what they are- only as significant as man himself does make of them. And with prayer they are exiled, flung out from his being, stripped of their sustenance.

And it is not with malice or anger that we should confront these urchins of the world and lower spheres, but that we should be so consistently pure within ourselves that they may enjoy a much improved future also, and be transformed. But because such is consistently slow and tedious, and does not of itself makeover a man with a handful of good desires- and also we dwell in a world so utterly confused with the magnitude of impure thoughts and relative fiends- we should but be overcome, were it not for the heavenly graces and the conferences in prayer.

No man may tell another how to pray. Of course it is wondrous indeed when men do pray together; and difficult also. But whatever the expression, it must come honestly and from the heart, and is most thoroughly recommended as the first and most important practice of any man; particularly those who seek esoteric knowledge, true esoteric knowledge and guidance throughout.

I am in Thy Hands my Father,
I do live in each of my brothers,
I wish only to serve He who loves best,
and no other;
And by this, I shall love too, whom He loves.
And from the highest expectation,
I shall come to my true station,
And in humble gratitude, renounce all costly sins.

Within the Hierarchies there can be little or no intervention unless it is called upon and drawn unto a man, by a man. It is possible through prayer, by such attitude of being, to be as cleansed, as pure enough in order to receive guidance and protection, inspiration, fulfillment and intervention, from many a different being (or for that matter a loved one), who has cleaved to the service of God, and therefore Man.

One does in fact have many a personal Angel and guide - although not necessarily so individually allotted as to be inextricably bound, there are associations which span eons, and caringly enveloping a man or his brethren fellowship, family or race.

We are not in isolation as is depicted by our blindness towards Heaven - we may approach many an individual being and call upon them through prayer directly, advancing to them because of our having such a previous relationship. Remembering also, that it is because we are of Christ and of the Father, that we too know them and have parley and discourse and be so heard upon call.

It is through common interest, a shared affinity, in which souls are drawn. And it is sad that Heaven has become so indistinct unto the world. But with what we do have and all that we are, we may broach the unseen realms in solitude, in happy prayer, and come so close - you know that the brilliance, the luminance, is so great indeed and difficult to encompass, that a man must learn also to withstand so much beauty, so many wonders, lest they too will consume him. It is a delicate balance indeed, that we may absorb and expend - not to be broken by sin, nor crushed by wonder - for it is those places known to us, in deep memory, of outstanding beauty, that would claim us and we them happily, but do only frequent, as with each, temporarily. And it is painful to leave, but is painful also to remain; unless by the effort of progressive development, we are so enhanced that each stay be yet a little longer ... with further insights revealed; and so managed, having been incorporated within our own beings, and therefore interpreted without rendering ourselves impotent by such experience.

Paradise is grand, but is deadly also to the ego. If we are to claim Paradise for ourselves, then it must be done that we are also of that substance: of beauty and grace, in spirit refined. Only our higher selves may make that pilgrimage, and each time is nourished and impressed - but does grieve for that which it could not take into those realms, and returns to recover other aspects immature.

The 'forced' initiations held glimpses into profound spaces, where certain aspects within the nature of a man could not be reconciled, and the man was caused much grievance by this. This is the damnation of Hell - it is the perception of Heaven, without the means to make entrance - and no greater Hell can there be!

Bless all, and ask only for those things which are lasting and of value. Discard your worldliness, your worries and your grievances. Submit all that is difficult to the Divine, and be at peace with this.

Who is this silent Master come,
Whose memory goes backTo where the stars come from?Shall He speak to me,Or be silent, as dumb?Can I abide, with the OneWho surely does know,The trek, and the distance,I am yet to go?This silent, sad stranger,Who invokes joy to behold,Who by His very nature,Uplifts and upholds.
Shall I stretch out my hand,To meet His that awaits?Shall I know of His Love?One that will not forsake!
And by the strength that is His,This man shall never break!As I stand at this frontier,With He who awaits.

Saturday, December 19, 2009

The Materialist- 19th April 1992

MATERIALISM provides for only one static condition of inertia. According to the materialistic perspective there may be no such thing as Divine Cognition, Divine Motivation - circumspect or retrospect - present in living quality and enduring; or that of Divine Memory (also recall).

The properties which the materialist attributes to this great and glorious universe are such that do not afford for impetus, but rather regulation. They have substance, without substantiation: tri-lateral dimensions of finite proportion allowing for no quasi sub-structure - stratum infinitum.

Let us declare that this is fact: if we are decided, then there is fabric and substance in Divine decision. If we are to know of anything, then it follows too that there is higher knowledge, greater knowing; and knowing itself, only known in part by those who may come to sense something of the greater Gnosis.

It is the height of egotism to accept the corporeal realities and willingly ignore realities which present to the soul. The inability to make connections is usually borne by such sufferance, such entire upset, whereupon the man has much anger directed towards his parenting spheres. This anger will not be calmed by denial. Denial alludes to resistance, but in reality denies the secrets of self.

Such a man is driven with definition and repetition, and makes an entire concentration of it, becoming adamant convincingly in an effort to continue such denial. In other words, it is from his own inner core in which the contentions arise, and are made much of, as his dubious and nonsensical affirmations of 'logic' protest and protest, without relief.
There are two questions here:
1) What is the true nature of matter?
2) Why is it that some men are unable to perceive the realities of their linkages with this their higher worlds, and consequent higher forms of being?

The true nature of matter is precisely an issue which of itself is fascinating. For matter itself does shift and alter true to form tangibly, and yet is not understood - not even remotely in current conception. Even strings and spheres and planes and codes do not allow for individuality.

One must first question - within all of the recurring cycles and patterns - why our defined and lawful structures bother to any extent with also, undeniable individuality. It is rare to find two men who agree on all subjects, rarer to find that they shall share entirely the same backgrounds and experience, and relationships to such experience; rarer again, that they should look the same, respond the same, and share fingerprint and so forth.

From this simple, very simplistic argument, one may question the materialist as to the provision (within the law) of individuality. As they would have it, there should be no such thing. Undeniably however, these characteristics which do distinguish one from another, distinguish in a far greater way, all that which is alive and emanates life. Whilst there is a world of generalities which hold good for much agreement, there is also that which does separate all from each other, clearly in division, no matter to what degree they are conjoined.

Distinguishing life therefore, is a process of 'sorting out' and assessing, from the viewpoint of individuality, that which is impressed upon us as being both separate to us, whilst becoming ever yet a part of us in part. The complexities of such design, namely of incorporated individuality, are inherent to self-conscious and conscious distinction. One can generalize about DNA as they might do about trees as seen from afar, but the properties of both may only be assessed at closer range vis-a-vis the distinguishing characteristics which verily set one apart from another. 

All of manifestation requires a parent from which it is born. This need not be a mirror representation in totality of reproduction, but rather aspects lent, certain aspects shared - origin, which will later be drawn together within expression. Something on one plane of manifestation cannot of itself reproduce a total makeover solely from that specific plane, unconnected with spheres higher above. In other words the quality and nature of something is dependent upon its relationship to the higher worlds precisely. All else on one plane would be imitation at best and imitation without life, character, self-perpetuated impulse or motivation. Life without such cords of connection leading into higher, respective emanating spirit, would be horror-filled indeed!

Herein is the astral reflection and perception of the staunch materialist. As he endeavors to look further and perceive into higher realms, he is as caught within the immediate boundaries of an echo, as it were: the astral echo, which exudes much of his own sensory perception, with entanglements suggesting that there is no range beyond such an echo.

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