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) ©

Saturday, September 26, 2009

Book Amoebae-23rd September 1991

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Friday, September 25, 2009

The Sea of Existence- 22nd September 1991

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

Novalis, Heinrich von Ofterdingen

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

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

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

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

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

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


Thursday, September 24, 2009

Ideals & the Birth of Actuality- 21st September 1991

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Wednesday, September 23, 2009

From the Mountain Top- 15th September 1991

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Tuesday, September 22, 2009

Concern- 15th September 1991

THERE is an expression that we go "two steps forward, and one step backwards"; and in relation to our thinking and our concepts, with a certain point of view, a direction in thought or concern brings us one step back from the advance to survey that which we have encountered or ventured into. It may be perceived as an act of hesitation, a guarded reluctance, but more properly it is a cautionary sense of proportional inquiry.

Moreover also, it does lead to sympathy when implicated and referred to one's own experience or recall, whereby the conscience itself is consulted and is allowed to speak.
When we take the time to review and to survey that which is set before us, we pull up the steed of activity and give over to that which is brought before us, either through our attractions or another's design. And in order to completely grasp any particular concept or for that matter, situation, we must allow for that 'one step back' rather than push to move forward continually at all costs.

Were that the General had no concern for the welfare of his army and was predisposed to concentrating only upon the next battle, the next victory, he should have lost his men through fatigue or hunger way before any fight was to commence.

Concern is vital and is good practice even when one does not feel desirous to employ the traction of sincere review. One may not calculate without concern. All rash actions which prohibit the necessary time given or effort afforded, are usually regretted in a later time when consideration is finally afforded.

Monday, September 21, 2009

The Passions- 14th September 1991

THE passions of men are rarely distinguished, sorted through and made singly apparent. Also concurrently, one may cite the representative passions in their outer and corresponding variants of expression.

Passion shall arise within a man or a woman, and if it is not realized in one certain mode of expressive release it shall be redirected into other involvements, bringing with it the 'charge', the exhilaration of such experience which would not be known if rather that element of passion had been performed and incited through other means.

Men may be stirred according to that which their consciousness is most encouraged and can give over to passionate remonstrations and exhilarated propulsions throughout, whereupon they have literally 'sparked' their desires - be them perfunctory to the physical world and their metabolism, be it through animal magnetism and its drives and physical involvements, be it through the sphere of artistic love of creation, be it through the aesthetic or mystical relationship, be it involving the passion of prayer, aspiration- even flagellation.

A man may be involved passionately with social involvements, working for justice or working for anger. A man may passionately embrace the physical world, and through such concentration on such becomes so entwined in that which the world does offer.

Passion itself is representative of that which we know to be ecstasy empowered. It is the driving force which is called down into that which we focus upon. If our conscious world is most comfortable with this or that sphere of activity, then our passionate expense presides there also.

Habits of themselves will for the most part negate the passions. Passions do thrive upon the unique and unknown, whereupon there is a realization, a confrontation, which through the propulsion of passion is attained.

Dreamers often reach out in visions, sipping from the cup of passion itself. The nature of passion is not to sustain but to enhance, to escalate; and it is sporadic and impulsive. It is not something whereupon one may 'level out' or negate indefinitely.

Passion is impartial to judgment or error, to morality or to immorality. Passion is the naive substance of an exhilarating fire which will be used as will, with no 'built in' disposition or characteristic afforded to where it is spent. 

It is a dangerous game that some men intend quite consciously to incite and work upon another's passions and therefore frailty. For rarely can men control at will that which is already ignited, let alone direct accordingly and specially that fire which has the power to enhance experience at many higher levels than already realized.

Men and women have not the awareness, but rather are casual as regards their total wellbeing. They may be quite misled by another through those passions which would speak to them of the great, the grand, and the overwhelming. For it does make for great impressions, just as color which has been enhanced or music which has volume increased - and men may not judge the quality of that experience by means of the passion-enforced vitality and measure thereby.

In other words there is much one may be shown in a darkened room which appears to be greater filled when lit, however the contents of that room was always the same before and after, irrespective of the one who instigated greater visibility. Now in that case one could thank the one for such an enlightenment, however it can be argued that one might also waste a fair amount of time in one room rather than viewing another of choice. Rapture may be very persuasive.

Passion enhances that which we experience and takes us a little further very quickly. So what of the darkened room? There is practically nothing which does not hold something of great interest that would not become amazingly significant to us. But one may induce passion for passion's sake and be so seduced by any experience that there is little to arouse the sensibilities without the exhilaration the passion inspires. Therefore if a man has the gift of inciting and arousing passionate inquiry within another, it may well be at the expense of deeper meaning, of discernment and of something which is, of measure, infinitely longer lasting. For as cited before, the nature of passion is not that of permanency or stability, but rather the very opposite. This is why the lower passions when indulged in and expressed, often call for quite obscure and obscene variations to what usually would satisfy the original experience.

Then there are those who through artificial means may take into themselves with pill, potion or intravenous device, passion which becomes all consuming. The exhilaration of experience makes for all experience, whilst so induced, to be ecstatic at first and then because of the 'sameness' of the impressions - to which the passion flows into - the drugs become ineffectual and are replaced with a habitual drive without the ecstasy experienced at first.

None of this is to suggest that we should attempt to become passionless people or that the student who does seriously contemplate the inner path should attempt to 'shut off/close down' that flow of passion which arises. For one thing, every man in one way or another, in one sphere or another, will experience and utilize passion. It is somewhat devastating to begin to close off from that which comes to us. But it is wise also to recognize the moments of intensity and times of relative 'lustless' applications, as being the same experience either enhanced or interpreted in a diminished capacity. 

Therefore it is primarily important, as to what exactly we choose to fix our attention upon, regardless of the level of experience thus given back. To know that there are fluctuations and to know to discern certain qualities which are the very nature of our experiences, rather than them being attained quickly and with greater impression.

In old age one finds much joy that the quieter pleasures of life bring. Roller coaster pursuits are regarded as tiring rather than fun. We must examine our reasons, our motivations, our intentions, for involvements; and also that which our worldly or conceptional involvements bring to us and to others. Not to measure the feedback of experience, for in spiritual pursuits there are many who complicate and mistakenly gauge their progress personally by the spectacular rather than the beautiful.

There is a certain competitiveness and aggressiveness whereupon we find that men wish most passionately to climb to the top of the highest mountain and overcome the odds, but the reason for doing so escapes them, as much as it does us. There is a good example in that. For what purpose do mountain climbers climb? If they pick a good day, with good conditions and a rather wonderful view, irrespective of altitude and whether or not it has been done before, well and good. But should there be the element of:
1. They have not exceeded themselves in this way. (Note the need for variety, the newness, the element of passion.)
2. Others have not achieved this climb in this way before. (Again the abject call for variety, which does not pertain to the actual climb at all, or their individual experience or pleasure derived.)
 3. The conditions are hazardous. (Who in their right mind would welcome such prospects, if not the thrill seeker inflamed by passion, rather than the experience of the climb?)

So from the above example one might see as to where passion and the interpretation of experience may go horribly wrong. 

Now it may be that a man decides most consciously that he enjoys the aspects of passion and prefers the sporadic levels of fulfillment and all that it brings; in other words, experience for passion's sake rather than passion for experience's sake. As with all potent brews of life-force one will find that moderation is best and the immoderate do eventually weaken and sicken themselves by the over-action, the over-stimulation, and the overuse of their involvements with this; as well as any other extreme.

At the expense of so many other attributes and so many talents which are so negated by the self-indulgence of the extremely passionate man, one may perceive within subtle bodies, much like holes, dark spots, where there is almost a death to some of the under-used regions within his constitution. It will expend the overall vitalities, and the balance for daily sustenance will be so overrun that the determining qualities from which a man is cosmically sustained do turn upon the man as a poison. That which is not received into ourselves in other ways becomes intolerable. 

If we are not to develop the capacity to utilize and channel the cosmic virtues - the cosmic medicinal properties - with certain talents and acquired expertise, we are then 'caught short' of those factors which enable existence and manifestation in this and that region. Thus over-stimulation leads to an arrest of other faculties and when employed and activated consciously with the sole intent of doing so, then the constitution is starved of the soul nutrients it could otherwise receive.

For it is one matter to come to passion through experiences which present themselves and are common to the progressive learning and interactions we thus naturally encounter, and it is a totally different matter to incite passion for passion's sake. It is as dangerous to a man in any form of passion, whether it be through the excitement of the sensuous or the ecstasy of the aesthetic, to employ passion for passion's sake and over-stimulate the need for overemphasized impressioning.

Just as a man who accustoms himself to magnifying glasses does weaken his sight, so too will his ability to perceive actual value within those gradients of experience, which are of themselves, wondrous, especially when come to through progressive attainment rather than by spurious, spontaneous and unstable exhilaration.

For passion may speak to us of that which we may encounter and attain, and will naturally come to a man in many varied ways. No man will be divorced from or without his share of passion. But better to hold passion as a 'sweetener' which says, "Here is the summit of this which you are so involved in. I shall take you further. You, through your desires, your study, your longings, shall come to know this better"; rather than you continually seeking out passion, not for concern or for the love of particulars, but for the use of the experiential opiate which fires and provokes, being then undirected with no channel of reason, interest or love.

Sunday, September 20, 2009

The Temperaments & the Elements- 11th September 1991

THE rules of the temperaments are the same as those which govern the characteristic tendencies peculiar to a race. The 'swabhava' or 'essential essence of characteristics' is much governed according to the conditions at birth whereupon the man has much decided upon, entering into this or that country with those attributes required for survival and adaptation. 

This is based on geographical location in respect to the poles and the climate that is to be endured, and also those 'blood' characteristics which are formed over many, many generations.

One can witness many exceptions within a rule where an individual has properties and strength of will which in time will override those commanding characteristics and replace certain others pertaining to other factors, namely:
a) Geographical switch in location of permanency.
b) Past life tendency (as a magnet) drawing forth those former tendencies.
c) Health and the nature of the physical condition responsive to those conditions.
d) Ego-identity making conscious application which redefines and redirects those channeled forces - pertaining to certain attributes and modi operandi inherent and replaced.

Many a soul may argue that racially speaking they are in the wrong place as regards former communities in former localities, which best suited. However, compensatory desires are forever dictated by the soul of the individual which specifically destines itself long before birth at that particular region of the Globe. One seeks experience which is of a different variety and not mere repetition, and although some measure of tendency to repetition of flow-on can, from life to life, propel like souls in waves upon return into re-embodiment, this is not the chief concern of any incarnating individual.
Print made by Albrecht Dürer, 1515 (circa)
Panofsky interpreted the print in terms of Dürer's continuing interest in the types of melancholy to affect the human condition which so preoccupied medical men of the day; with for example, the man in the centre, who apparently tears his hair, signifying choleric melancholy, the sleeping figure representing phlegmatic melancholy and the pleasure-seeking satyr representing sanguine melancholy.
However, this is not to say that the defines of a particular race and their constitution is the complete man in toto. One cannot argue though, that there are no differences between strength and agility, thinking forces and reception, cognition of concepts and so forth.

Many of the treasures of the heavens are received and brought with us on the journey back into incarnation. The re-embodying ego divines in pre-earth life that which is best suited in temperament, just as also he is depicted with those racial characteristics, time of birth and location upon which he is attracted to in either great sympathetic bonds, or conversely through former antipathetic reactions, into those conditions which are the very opposite to his former existence.

The question - when one comes to either thinking in terms of higher or lower aspects of tendencies and characteristics of man - is whether or not these conditions which are adopted for a time are so set as they are unchangeable.
One must consider the factors which make for opportunities for certain characteristics to flourish and perform- namely the starry conditions at that time, which at intervals incite more or less of those commanding characteristics into activity. For being born of those starry impulses and channeling thus thereby, one attains certain qualities which pertain directly to cosmic influences. From these movements and conditions one is inflamed in particular ways, and is either receptive to the extreme or by the very nature of the man, unreceptive to such influences.

So if one is predisposed to receptivity in a given manner and has adopted a 'blood' temperament or a personality temperament or a soul temperament, one is exposed to set patterns of determined response and interaction which befits that particular host of influences. It may be said here that the three need not correspond but are in fact usually at contrast with each other. Added to this certain changes may be effected where modification is made and certain qualities are exchanged for others within an individual.

In the case of the attributes which are so imparted in racial 'blood' temperaments, one finds that the ego at given opportunities may redress the organism and rework those physical attributes inherited at birth. Also a shift in location will have certain effect, as the organism and the personality is so altered in response to those extraordinary conditions set before it. The changes are almost immediate and will alter throughout the generations who have settled in the newer region (even though their descent is from a totally different region) displaying characteristics peculiar to the new settlement.

The fiery influences so received and distributed throughout the nature of the personality are directed in like manner, but too may be reworked. As illness is a fine opportunity for great change to be effected within the physical constitution, so too are mishaps and marked changes in outer conditions wonderful opportunities for the temperament of the personality to begin to work anew on those adopted attributes. Depending on the level of the governing consciousness, one might find however that those 'blood' characteristics dominate and determine moreover the nature of the personality - it is a battle of balance and redress between the two as to which will be the determiner.

Thirdly there is the soul-temperament which is characteristic upon the impressions which were made as summation from previous experience. This is carried through and is usually depicted from the actual time of birth. Then there are tendencies working through from the past that may dominate, again depending on the strength of the consciousness and the desired activity thereof. 

There is opportunity in the mode of the personality to qualify or balance such tendencies, explore or redress the former characteristics so impressed on the individual. But of course one must consider too the extraneous circumstances and their workings on the entire individual at any given point of time. The preferred characteristics so acquired might differ according to circumstances pertaining to the moment and certainly to the level of awareness presiding at that time.

Interestingly enough, if one is to separate the individual temperaments, namely four contrasting for the blood, four for the personality and four for the soul, when mixed with differing determinations, we come to twelve; and then so on into further multiplications.

It may be said that when one comes to consider the four elements which are manifest upon the earth as being in quality, that of the ether, that of the fire, that of the fluidic and that of the earth, one is disposed to an interpretation of those representations as being essential to the nature/characteristic of those qualities. However, in substance they are but one and the same - those physical representatives - save for the dominating principle of one or more of the commanding elemental influences. One may transcend another and one may work upon another and alter it accordingly. That the earth does swell with the water, that the water may quench the fire, that the fire may consume and translate the water to be released into the ether, that the ether may persuade and sustain the flame; that earth by its nature may contain the flame, that the ether by its nature might accommodate both particles of that which we recognize as condensation when earthbound.

The elemental qualities which work through and thus preside determinator in manifestation, are essential impulses permeating all matter, streaming in, in given avenues of design. Manifestation itself is plastic to these influences, and made characteristically quite different because of these four differing qualities. 

So too with the elemental man. Form and structure as being representative of the physical interactions also does apply cohesively to the nature of those governing qualities which affect the higher realms. As all that which comprises our natural world, we too are plastic to the influences which preside and dominate certain aspects of our being. For change is imperative to growth and reproduction, to cycles and to evolution. Without such change there should be no interplay or receptivity within the cosmic persuasions - that the cosmic wheels may continue to turn. 

When we look to the elemental impulses we are trying to decipher that which motivates and animates those essential properties in which we work in. In Cosmic terms this is true also. The hierarchies who are predominantly of the nature and characteristic of these qualities, impart to the surrounding 'stuff and fiber' of the higher and lower spheres, as representatives of that which is required by them and their respective impulses, to motivate (in permeation) that which is Creation. So the essential ingredients for manifestation are the essential four impulses of those elements, as witnessed in their workings upon the earth, received and working from yet higher properties of tendency.

Man shifts between aspects and is nourished by all modes of being. He, as incorporated within, is subject to larger patterns of received impulses, whilst is also at liberty to receive and negate, in part, certain influences respective directly to his sphere of operation. However, nothing remains the same as this is the requirement satisfied by the workings of all four influences so set in place. As such, he shall come to the properties of all four and come to decipher and govern those influences which are to be selected and correct- through grappling come to acquired mastery, understanding the appropriate times for appropriate influence. For as they are building influences throughout the earthly kingdom itself - these four qualities, these elemental values - one may harmoniously direct such qualities as pertinent, within the constitution of the organism and soul of Man.

The knowledge of such elements thus far is through individual experience of those capabilities which are permeated and expressing throughout - featuring one singly at a time, within the differing modes of consciousness and being. However, in future times when the expressions are spent and well learnt, man will have greater freedom in the creative channeling of such influences; the same creativity which the natural kingdoms have been born of.

Elemental gods have been personified, as in the Gods Shiva (and his curry-eating followers), Vishnu, and Brahma.

The virtues are to the elements as colors are to the light. The relationship between the two are of influences respective, but not of the same. For the virtues are finally 'sapped' in excretion when manifestation comes to periods of inanimate rest, and distilled as it were, from that life which was perpetuated by the influences of those elemental impulses. And they are saved and so withdrawn, for their substance is from yet higher realms, which are essential to the characteristics which are effected through the impulses so given. We may come to know and exhibit, and receive that which is a virtue by virtue of the elemental precipitator and his gift to manifestation for the workings thereof. But the cosmic substance of Divine inclination is not imparted from the source of the elemental persuasion. It is affected and made vehicle, but is not the source.

As man comes to know of the driving forces that cohesively make up the grand interplay of those strands of life which are so connected, he may come to distinguish the properties of each elemental influence and so direct the impulses according to his design. Expression within the perimeters of the particular, gives essential firsthand experience of such qualities, as exhibited as certain characteristics imbued, featured at times through phases of his consciousness and constitution.

Christ Crowned with Thorns, Bosch. The lower elemental persuasions.

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