Partners in Individuality- 22nd October 1991

LONG John Silver was more renowned for his parrot, than for his only having one leg. One could say that the most memorable attribute this character had, was one which really was not him at all . . . but rather at his side. Often we look to accessories about a man which may help to characterize his personality so. However, one man as distinct from any other, can be almost indistinguishable at first glance - unless there is something extraordinary being then particularly memorable.

So it happens that when we come to remember a fellow, in order to bring him to mind we do so by recalling his peculiarities - even if these are unkind or untrue to his actual representation of qualities which warrant real remembrance. The physical features dominate in this recall, and first spring to mind any unfortunate 'oddities' which prevail.

One might question this ever so slight analysis of recall, however it is important in our value judgments daily, to be aware of our 'quirks' and our shortcomings. For whether or not a man presents himself as being 'weighty', long nosed, balding or disheveled, has little reality on that true memory impression we have on a soul-to-soul level.

We do have memory recall on far higher levels than those which the tricks of the intellect may produce. We are impressed instantaneously and enduringly at first contact and thereafter - even though we may consciously be unable to signify such meetings. Our dealings with others are never haphazard; one soul to another, whether in casual passing or in interludes which span the years, share great moments of greeting with lasting impressions. This is no less significant when the encounters are brief and simple. Contact is contact, and does open the doorway for future concerns, future connections and future interactions.

We may meet with someone in the street, we may pass them by with a solitary glance or perhaps the vehicles in which we travel might collide - whatever the case, these meetings have their special place in time and are recorded accordingly. Wherever there is a mix from one to two, there is a recording we keep of that particular mix. The equation of that which is ourselves coupled with that which is another (in whatever form presented), is established and so characteristically impressed for soul-recall at next meeting.

Were we to rely on transient memories solely, we should forfeit such upon death or give over to pictures and imaginings, interpretations and summations, which are characteristic of that moment and time. However in these special relationships so established, we carry keys to future meetings, even though conditions within and without have seemingly altered beyond instant recognition. For there is necessity that we should carry within us the ability to truly recognize a fellow friend.

Exactly how this is effected is an extraordinary thing indeed! If one can imagine that from lifetime to lifetime and during certain periods in between, we vary so much in ways in which we may present ourselves, and in relationships that we enjoy. Whilst all the time many souls are reunited, and many a relationship of great significance can be traced to earlier encounters in far differing circumstances. However the personal signature of that individual coupled with the signature of our self, becomes as one unique signature in this our recording. Wherever the opportunities present and the two are in similar vicinity (near orbit) to one another, this key recording shall cause gravitation where the opportunity to meet once again and reunite is again established.

This factor takes the 'impersonality' out from an otherwise impersonal structure. Without this condition, without this soul-recognition, we should surely skip the Cosmos completely unattached as it were, and without much hope at all of continuing encounters.

Whilst there is also the facsimile of certain karma between individuals, the karmic relationship is worked on in a different manner to the above described. For although there is much great achievement in the settling and re-sorting of this and that which may need attention between two or more, these instances worked through may well be tainted with impressions more of the moment, as they pertain to dealings of a particular moment. But the signature soul-relationship endures far past obligatory meetings and interactions, and is with us long after the memory of such enhanced 'corrections' have passed.

Therefore there may be great satisfaction in our assisting a fellow who we owe gratitude to, and content with such fulfillment, are not impressed with the need to indefinitely take up with them. However that special relationship will draw us together in many future encounters, without necessity from either party to actively assert particularly anything- maybe just to 'catch up' as it were. Similarly I may briefly meet a man, whereas there has been little or no karmic impression in that slight encounter - and yet in one simple meeting, I shall have an impression which shall be recorded there to stay forever on. I shall recognize soul-to-soul, that individual at yet another passing.

Often a man may experience what is termed a déjà vu. This need not be (as is often mistaken) something of the present being re-enacted as though we had been there before. It is usually the case that we are shocked into a certain defined, clarity-filled awareness of what we are doing. The eeriness of this awareness is that hitherto we were not so aware. Usually this is sparked by such an encounter with another 'ringing bells' so to speak, in which we are awake to the recognition of some other fellow whom we have made contact once again with. This contact may have been so brief as it has passed unnoticeably and our attention has been taken up elsewhere - nonetheless we are impressed with that reuniting.

Of course this does not mean to say that we have experience of that déjà vu every time we make contact again with those of the past, for this occurs so often in the course of a day, that we should be caught up by this experience continually. However, there can be special meetings and certain circumstances which inspire this spark of recall. Even before that meeting on the day, we may be alerted to its happening.

One might wonder what distinguishes one soul from another, and added to that there is a complexity which provides for the soul to become more enhanced and more fulfilled and altered accordingly. One might say that when one is alone there is little differentiation, but where one meets with another there is comparison for both.

For example: if I never use my foot upon the ground, my foot has less significance, even to me. When the foot makes impact upon the ground there is a relationship of foot to ground. The foot has become noticeably significant, the ground too. One against another brings consciousness and provision for activity.

We are what we are in the likeness and through the impact of others. This is no less true for our likeness being that of the Father's. For we should be nothing without Him, through which our relationship becomes notable. We must be dual in relationship with Him, for us to be us. There must always be a relationship, there must always be two for one to know another and thereby know oneself.

How am I to recognize a world, even if I have all of my faculties, if there is no world to recognize? How am I to hold an identity, even if I have one, if I am not with another? For life is a series of conflicts and harmonies. We may either become that which impinges upon us and absorb it accordingly, or we repel. We are in identity through our relationships to each differing and unique individuality - this is what makes it so.

Ultimately we may measure ourselves in relation to the Father and in relation to the great individuals, and come to know ourselves intimately through this special mix of duality. One becomes two because one cannot be one without another.

The soul is as a mirror, and all brothers as our teachers. All encounters are of supreme significance....and many a road, with many an 'old friend'.

Ice the Great Magician

Dear Readers,

As an addendum to the recent blog entry on water and karma I have the following:

There was a time when Helena Blavatsky was shunned by some in the Theosophical Society. She still had little study meetings in London with stalwart fans. These are published as Transactions of the Blavatsky Lodge. Here is an excerpt of relevance to our subject:

From H.P.Blavatsky, Transactions of the Blavatsky Lodge:

Q. When Tyndall* took a large block of ice and threw a powerful ray upon it and thence on to a screen, there were to be seen the forms of ferns and plants in it. What is the reason for this?
*(Professor John Tyndall b. 1820)

A. .......Occultism would explain it by saying either that the ray helped to show the astral shapes which were preparing to form future ferns and plants, or that the ice had preserved the reflection of actual ferns and plants that had been reflected in it. Ice is a great magician, whose occult properties are as little known as those of Ether. .....This is well known to the learned Yogis who dwell on the eternal ice of Bodrinath and the Himalayas.

 At any rate, ice has certainly the property of retaining images of things impressed on its surface under certain conditions of light, images which it preserves until it is melted. .... in decomposing the ice with heat you deal with the forces and the that were impressed on it, then you find that it throws off these images and the forms appear. It is but one link leading to another link.

Rudolf Steiner also noted this marvel:

When Steiner noted that the icy crystals that form in winter on the panes of windows are different on a flower shop from those appearing on the windows of a butcher shop, he suggested to Pfeiffer and to another of his early followers, Lily Kolisko, that they experiment in the lab with the formation of crystals as a means of demonstrating what he called the "formative forces" in nature.

- Secrets of the Soil, Tompkins and Bird, 1989

In recent years the late Masuro Emoto has been known for his work in demonstrating the responsive nature of water to human thoughts and emotions. 

Presently Awkward- 19th October 1991

Let no man discredit the Gods of the past,
Lest he chance to meet one and suffer foolish regret ever on.

THE HIGH beings of whom we once pronounced our undying allegiances to, are now at best as shadowy apparitions of an ancient world. They have been closeted by the consciousness of modern man today and replaced with idols and personalities who play a mighty game of cricket or win the financial lotteries in the Who's Who of greed and pseudo-majesty.

We have replaced reverence with adulation; we replace humility with false but explicit nervousness and doubt. We have replaced firmness of attitude and steadfastness of faith with vague and untimely assertions - those that we prefer not to die for, but rather casually discuss and contemplate.

The modern world is so rapidly expressing new and interesting forms of technology that fascination and wonder is meager; great stimulation is commonplace. The higher worlds have been hidden from view; they are as almost detached from humanity as humanity is detached from them. Heritage is scorned and remodeled, and history is pure fantasy, as its insights have become speculative rather than experienced. We leave history to the scholars to argue, we are not perturbed by the accuracy of account. The scholars are unmoved by the treasured works of the former world; they would rather place dates and tags and file chronologically with neat precision - they do not know of the times to which they refer.

We endeavor to encompass a fair attitude to all men, that there be little or no racial distinctions - although physical testimony to such equality has not yet been realized, as the Third World sit at the feet of the table waiting for scraps, kicked in the interim. Although the modern man is proud of his longings for such equality, he will not vacate the chair, he will not share his place.

And downcast are the men of the past. There is no equality there - much haughty assumption that the men of today are at the apex of this great evolutionary trek, and those who reflect back do so with modern eyes and see but a few thousand years.

The woman would be as men and the men as women, but neither more complete, for both are still neglectful of the identity of pure spirit, and the spirit of a man and the spirit of a woman, and the spirit of both being thus perfected.

And not one tenth of the day is given over to seriousness. And not one tenth of the day is given over to the love of beauty. And not one tenth is given to accomplishing the difficult, and neither to piety, neither to honesty, neither to advancing grace, neither to gratitude in the extreme.

Would that the Heart Foundation gave counsel as to the exercise and developing capacity of the heart to love. By all means stretch the sinews, but also try to stretch the ideals. Wholesome food in the mouth, wholesome words issuing from.

All poisons elementary to man are made so by those poisons excreted from inadequacy and excrement from the sphere of thought reaching up to the cosmic realms. Diseases are offspring of man's own destructivita.

For every small and innocent child refused a life, which would otherwise have been given free license, were it not for negligence, were it not for interference - for all of those babes surrendered back prematurely to the heavenly worlds the Globe is stained and screeching, until this is no longer more.

If humanity refuses its humanity, then overall the grim consequences shatter all regions. All men are confronted by this grand necessity to make aright those former and ongoing sins of great negligence. All men are answerable and inextricably linked, and denial of this makes it all the harder a task.

There is much comfort in Heaven for those who have suffered the wrongs of the world - but no comfort for those who grant not consideration to the righteous. The pain of the world is the pain of incessant incarnation, which drives a man upon return to realize the sturdy realities of which we must all give over to Heavenly transformation.

It truly is not enough to take five minutes a month in quiet meditation, as these five minutes will pus and suppurate on the outermost edge of this, our inner wound. Rather that we are to address the problems of the moment within the very moment and drive down into the consciousness those pressing issues which will not be put off. For to what purpose is leisure time? It is taken to be to the purpose that we might forget, that we might neglect and go on an indefinite holiday. The distractions of pastimes are the filling stuff of a padded intellect. They serve no great purpose; they do not ward off ulcers.

Is the hard line too hard?: That we should be gainfully employed. If duty requires that we give over our time to this and to that, well and good. But our thoughts are ever our own, within whatever occupation. We must make use of our time wherever we are, with whatever we are doing, whoever we make intimate contact with, and begin refining, and begin with eager determination.

Reluctance, reticence, comes from beta-blocking unraveling swellings: the pressure in one's head when one does try to concentrate; that we are so used to succumbing to invited stupidities - all men may work to surpass this inadequacy. We are all given to improvement; we can in fact make great moves out from this 'marshmallow' impressionistic thought void.

Come the time when we take parley with those: our most High Fellows of the Heavenly order, then shall we come to acknowledge the source of all earthly inspiration, so translated, so worked upon and imparted that we might sup from yet the greater table. 

Light a candle on the altar of Humanity for those who from the great divinities wish us well. And for all that which comprises the past be mindful and respectful, as we are ever in such company, as all our todays are as one yesterday, and the yesteryears are the scope of future prospects, and our deeds and thoughts provide the scope of salvation.

"I have found it!": The Relationship of Water to KARMA- 18th October 1991

Two little beetles sitting on a rock,

One had wings, the other had not.

OUR bones do not support the frame of themselves; they do but cause much more of a need for support by weight alone. Our muscles do not support the skeletal frame on their own; and certainly not all at once, as muscles contradict and thereby work against each other. A mobile man may stand upright and thereafter move forward, but an immobile man struggles without the impetus to support him. Without muscles we are but limp, without bones we are but limp, without the free-flowing blood-system we become totally rigid.

As far as doctrine goes, the student requires:

a) The mobility of motivation
b) The bone structure of solid truths
c) The muscle tone of paradox: being the ability to comprehend the larger and the smaller pictures and also interpret seeming contradictions
d) The blood-system of the enriching virtuous life

For the blood-system - being the carrier of our will and of our destiny - is akin to the Divine Will, Divine destiny, which is comprised of the high love and starry virtues from without entering into within.

Archimedes discovered the laws of karma and so described the process of infusion and impact - there was never an intent of engineering as such, that being mere offspring to a fine principle explained. Karma must dwell within the fluidic condition, as it is reshaping and plastic to all impressions continually.

This is often the case, that there comes one who recognizes, nay experiences, active principles, and from which may make useful examples worked firstly for the purpose of display and then secondly in newly acquired application. Every would-be inventor should have his bag of cosmic tools! And a manual on first, second and third principles of practical creation! 

Observation is of course the beginning point, from which the keen mind may draw much inspiration. The talent of observation is acquired, whilst the 'sorting out' of hearsay enables one to discard all factors which pre-empt and inhibit the true observance. The knack to this is specialized, as it is difficult to shaft away ideas preconceived and conclusions foredrawn, e.g. I observe that the sun is shining, I observe that the clouds move across and block my view, but I am used to saying the expression that "the sun has gone in", whilst the sun has not gone into the cloud mass, rather the clouds have moved in between it and my view. The stars do not 'come out at night’; they are but at certain times afforded visibility. The days do not come and go - they are but as one continuum.

Therefore the astute observer must not only necessarily observe, but also give over consideration to those premises which may lead to false methods of inquiry. Unless we check and question our thinking processes, and ask of ourselves if they are in true order or perhaps would be better for refining, then we are apt to make false judgements misinformed, prohibiting true observation.

One key to true inquiry is selfless motivation. If we have taken interest in a subject and have decided to pursue its revelations, we may come to love that which we study outside of ourself, without personal implications. 

I hold a block of ice. I admire its crystalline, glassy qualities. I examine the fractures within. I acknowledge the sharp, but numbing coldness. I witness the mist which arises. I feel the water as it drips from the ice-block. I watch the deterioration of form. More water, less block. Finally there is a small pool of water. After then, with evaporation, the water is no more . . . I am left with nothing. From this what have I learnt?

Practically nothing, for I have missed all of the points of observance. For one thing, I have seen nothing new to awaken me to a special interest. For another, I am impatient for the ice to melt and for the examination to be over. I have seen before this phenomenon and I am impatient with it. I am not truly concerned with the nature of the water so held, as it makes its marvelous transformations. Yet from this small example one is offered great distinctions in the process of manifestation, and not purely distinctions of form and its relation to degree of temperature, but of form itself and of the nature of water.

I am required to seek out the moulds of the original ice-block that might enable me to cast yet another and complete the cycle. If I were to do this repeatedly, one would assume that the mundaneness of the experiment would overtake me all the more. But interestingly, it would become ever more fascinating. And if I persisted long and hard enough, being witness to this phenomenon, the water would of itself give counsel to me and make great explanations. Key # 2 is perseverance. Key # 3 is patience and a willingness to listen.

You may try the examination of the ice-block daily, and make notes concerning your observances. From this we may learn to examine and observe, and also something of water and something of water-speak.

Have you ever tried to water your pot-plants with ice-blocks? Men are known to water themselves with ice-blocks. Forget the notion that ice serves us in order to simply keep our food and drinks cold. One must find out what occurs at zero degrees Celsius and then test the example as many ways possible, remembering the impressionability of Karma.

Vitality Down to the Toes- 15th October 1991

THE TIPS of our toes are at the extreme south-end from the head, and as such are the extreme extremities of which we are least wanted to concern ourselves. Usually speaking, we are far more aware of that which we use bodily above the waist - motivating the hands with great deliberation and concentrating much upon them, sensing through them with touch and grasp.

Although our mobility and our balance is relied upon by way of the flex, tone and nerve/muscle responses in the lower half of the gait, one seldom refers to living a conscious recognition of that fact; especially from below the buttocks. We hear of tension in the back (carrying the heavy load), tightness in the chest (constriction of anxiety), anger in the gut region (stomach in knots, or stomach churned), baneful references to the process of excretion (you know of those exclamations), heaviness of heart (or for that matter, longings, loves and desires), sensuous formations from the lips (being of course so expressive), leading by the head (considering that the temple is in fact within the temples) and the eyes (being very much the window to the soul). These and more, are often referred to within our terms of experience, but rarely a mention of the lower torso, and particularly expression within the ten toes. Whilst it would be undesirable to try to force one's consciousness into one's socks, it is on the other hand most curious how we do not acknowledge our major representative which makes continual connection with the earth, with the ground beneath our feet.

In very rare instances where there has been paralysis of the hands or arms, folk have managed with second-best to redirect certain functions which enable them greater mobility and exactness to the toes whereby they might mimic some actions performed by the fingers. However this would not have been possible if the arms or hands were completely intact and as usual. For the will which is required to drive the feet in ways peculiar, would need be taken from the capacity of a once healthy arm and hand, and there could not be two regions devoted to similar motivations - two as in two different, rather than corresponding opposites of the same. But in the case of normal usage it is true to say that we are least aware of that part of us which has most physical contact, upon which we must rely in regards to our physical relationship, man to earth.

Is this the case for the animal? Has the animal consciousness of his feet or rather does he maintain his experience perspective from head to chest, and then in lesser degrees, stomach to feet? If the creature is four-footed we have then a beginning clue as to the abilities thus spread over the four feet. Whether frontal or at rear, necessary to balance they must be equal. Therefore the question is: exactly how much stimulation is derived for an animal through all four feet. Is he as unaware of their 'belonging' to the entire constitution, as we as men are? 

To the observer it is plain to see that the fellows within the animal kingdom - save those who are overweight and struggle accordingly - have far greater agility and nimbleness which exceeds the abilities of the human contrast. So too with the insects- one might marvel at the physical abilities of especially the airborne insect. They are truly tremendous! Would that we could alight or fly and share such freedom of movement with scope of commensurate area and propulsion, as do the minute insects! 

We have to admit that whilst our form lends us to wonderful particulars commensurate with our daily pursuits, and also that our organs are so developed as to receive impressions which exceed our brothers from the kingdoms below, their relationship with the physical world provides greater dexterity, with an 'all-over' balance.

The animals are aware of their capabilities physically and continually push them to the limit. They are conscious in their whiskers, in their tusks, in their paws, in their fur-fibres or leather hide. They are not singularly specific in this consciousness; they do not acknowledge that they might see through their eyes or are satisfied in the belly. There are no particulars but rather an overall advance into life. They are as one organ with many which comprise, however nonetheless one harmonious organ which has one relationship all-over with the physical world.

Man on the other hand is most divisively split, and is consciously active in many ways which do not necessarily require agreement of reference. For example: a man might suffer a discomfort physically and yet know within himself, that regardless, he is happy. But the animal on the other hand, is always unhappy when he suffers. If a part of him is acknowledging discomfort, all of him will reflect the said discomfort. Similarly, if all is well within his physical constitution he is content. Conversely, one can see rather immediately, that should an animal suffer great fright, shock or loss, then his physical constitution will entirely suffer from that point, and that he is impressionable in the extreme.

The physical constitution of a man is forever undergoing many changes and adjustments. Overall there are marked evolutionary changes, whilst besides these (and there would be enough to cite to fill a book) there are also the individual signatures within a man, from brain to entrails. Although we share a common plan for certain forms and scope of physical abilities, men differ in ways peculiar to them and their mix, whilst also continually undergoing changes which are prominent to their times and their environment. Blanket statements are not easily made, therefore.

But rather one can say that within a man there can be much argument in this his physical body and that which comprises it so. Rather than a harmonious, wholesome, balanced congregation of perfect society, we find that there are great tussles and activities, alike to a room of shouting men all at the top of their voice. The vitalities are consistent within their own spectrums of activity, but are in competition as regards developments and their relationships with cohabitant forms of function: Much chaos in perfecting perfection!

Thankfully for the main part, we go about the world unawares of the great neighboring disagreements which preside in this our own bodies. We are quite stimulated, unknowingly however, by this or by that influx and expression, when by our own inner activity we have received and spent the said vitalities in certain areas which do correspond to that physical counterpart. At present it would be disastrous to one's concentration and to one's exertion of will, if one were to be subjected to being conscious of that which comprises our physical form. It is often the case when a man has stepped beneath his control in this way, that madness can overtake him when he has become so absorbed in this manner and is consciously consumed by this uncomfortable awareness. 

To the lesser extreme, a man might perceive the world to be a fearful or warlike threat in the exterior, whereupon he is reflecting not an awareness related to actuality or experience, but is rather prompted by physical malady upon which he is painfully aware. Furthermore, this physical upheaval is felt to have become quite out of control, but having been directly related to his inner condition in the first place.

A man with a rumbling bowel will perceive the world in a far different fashion to a man who has a free-flowing intestine. This is not to say that in any way are we to interpret the world or the heavens by measure of our physical constitution, but rather to cite that this may be the case should we actively be prone to do so.

Many a hysteric or man who suffers 'hallucinations' will tell you graphically of great disturbances which he suffers the experience of. Some interpretation of the pictures presented and put into words may help to provide a key as to the area where the greatest aggravation lies. But moreover, the prominent problem is that the individual is locked into realms of perception which ordinarily he is saved from suffering. And suffering it is, for the connections which should be made in his relationship to the outer world are so confused by this impasse. Therefore in order to treat the man we must look to the remedy which assists his awareness foci in returning to place, in proper perspective.

Firstly it must be said that no one man may adjust another's consciousness according to his own will or desire artificially. One must always offer assistance but not presume license to impose it. For one thing the consequences will not be fruitful but made worse; for another it is according to those conditions of freedom which we are subject to that stipulates such preventive means for blocking interference. However an individual who is entrapped in a particular condition may dearly desire with great motivation to move from a circumstance in which he does in fact require much help; and without which is caught until death or thereafter.

Now in the instance of the malady which we have above outlined, it can be said that the use of water is most useful. To bathe in water which may carry the weight and make buoyant the man who is so aggravated, this is a good beginning treatment. In itself it may sound simple to prescribe many baths - or better still, submersion in sea - for this individual. But one must remember that the physical constitution has become dictator to the consciousness, and there is the consuming anguish of the mental disablement in the consuming over-awareness of his own physical constitution (or parts thereof). 

Apart from the many healing properties of water, we may also find that two specific changes will occur when one is submersed. Firstly there is a diffusement of vitality whereupon a man who has been overwrought and overcome shall immediately relax and calm, once in the water. The thoughts themselves are given to re-assortment, and the individual shall find certain peace in this diffusement.

Secondly, when one is held by water the physical body is immediately relieved and the consciousness within that structure knows also a freedom, a particular 'sigh of relief'. One is removed out from the physical constitution (not entirely of course), sufficiently removed as to less of a care and less of an awareness of the otherwise heavy and exaggerated form. The 'overallness' of the water exceeds and takes over the cares of the overall frame, and the individual inwardly experiences release by this. 

For the remedies are seldom 'all at once', but rather to coerce the consciousness back into that which it is truly most suited. For whatever reason, a man who is in the habit of continually entering into the internal psyche of a particular function is liable to misinterpret that experience for his inner identity, his individuality or the world, rather than with less but more accurate perspective of it being but a part of a certain expression as thus.

If he is to be 'eked out' from that condition - as with a timid mouse - then it is to be as a gentle awakening into his newfound reality, back into that which he was and is a part of; and not by violent measure i.e. electrical shock, violence or deprivation. For all of these treatments, as with a punishment, bring the pain to be more magnified and the consciousness less easy with the world which it seeks to return to. It is therefore hazardous, even if there appears to be a result in the short-term, to interfere with a man and his relationship to the world in this way.

Secondly, one may decipher that which he describes and try to correct the physical disruption. This is not as easy to diagnose as one would wish, as it is not always easy to diagnose invisible disease. However, there can be no doubt whatsoever that physical substances and physical conditions have their impact which impinge and upset the aggravation that is all consuming. There is something which he may ingest or confront which he has physical revulsion to. 

Whatever the impulse is- the nature and character of that substance or condition- one can be sure that the individual cannot properly repel or assimilate that which it is. There becomes an overactive chaos, for there is an inadequacy which pertains to that meeting: that confrontation of substance or environment. The system is overworked because of its inability. This is aggravation. And this is what is overly commanding the attention of the physically oriented consciousness. 

Usually one has the ability to accept into oneself or deflect from oneself. If we take into our self that which we can neither accept nor refuse, then it is as a poison; and of course death may result. Moderately speaking, there may be substances - in either food or environment - which for want of the individual, he may not be able to: overcome, assimilate, digest, refuse or transfuse; and this in a minor way may cause repeated upset.

All substances have their own characters and natures which are cosmically colored. If the physical constitution of a man fails to recognize and deal with a physical substance it is because that part of his organism which corresponds to the higher attributes of his being cannot assimilate or summon power of refusal- just as a foot which is withered from unuse cannot deflect a football and cannot stand a ground. The very substance which upsets him may in fact be presenting qualities which he is without or without experience thereof. His system cannot deal accordingly and there becomes a concentration of activity, in effort to transfuse or translate the nature of that substance. 

This may well become the war which is distracting and alerting the individual's consciousness to great distraction. Therefore one may watch for that which causes the condition greater upset than usual, and where possible withdraw it for a time. The homeopathic introductions to substance do certainly help in these instances, as the confrontations are finally resolved by this method. 

Lastly, one cannot work hard enough to manage that a proper environment be established for the individual we are trying to 'bring home’ from their mental maladies. Are the colors, are the pictures inspiring and uplifting? May we read to him, may we surround him with moral tales and higher insights? Even the soul who cannot sit still is impressed: soul-impressed by pictures and thoughts which are characteristically inspiring by their nature. For these will answer on the highest level, that which he needs to make strong his constitution. If nothing else, if this is disregarded then it will certainly make for a better world for him to return to. And ‘return’ is the correct word for it.

If we are presented with a loved one who has altered so dramatically and become that which we do not recognize, if what we see before us, being formerly the child and now a shell (one can usually tell by the eyes, the doors being closed) then we may understand that the individuality has in part, withdrawn: with either a demon or a quasi-consciousness, or as the zombie, a walking sleeper. 

This inability to connect and make contact in a way in which we would ascertain is 'normal', may not necessarily be a reflection of that individuality's inherent character, but rather their relationship with their exterior functions. A man of himself is not his sins, however many a weakness leads to a break-down and connections are severed according to ability. Equally so, we do not entertain the devil in any man and confuse this to be the individual.

The true individuality which is the higher aspect of a man: that which is divine and enduring, is not tainted by destructive sin. But rather, that which could have become effectual - and made also, according to the plan, according to the spirit - is negated and rendered useless. 

Any act of destruction seizes such destruction upon he who thus indulges. And no soul does willingly choose to interact on this or that demeaning level, with that which contradicts his higher inclinations. But he can withdraw and sacrifice his capabilities to that which is unhealthy to the soul-condition. A soul cannot inhabit a venue which is rendered inhospitable and inhabitable to that soul. 

The task then is to 'make good' and make perfect that which comprises ourselves, from the very highest down to the very lowest. Divinity seeks to ennoble and ever perfect, and one may not so readily shaft away, refuse, that which has become (by our own inabilities) putrefied waste. We must rather take the job in hand, for we are accountable for our own waste and refuse at one time or another, whether chosen or not. It shall all be picked up and dealt with necessarily. Besides which, it does make for good manure, if nothing else. 

So we must not be content for a man to be with madness, nor peg him indefinitely to be so. Similarly, here is great lesson of the path of certain indulgences which shall lead us into binds which consequently require much sorting out. 

There can be no harm whatsoever in striving to make of the small world surrounding ourselves and our troubled friends, with representations of that which is good, beautiful and holy, for herein will be found, (and only herein) great remedy for all of our afflictions. 

One too may take much time out for prayer in this regard. Always take picture and vision of the scathing vileness so transmuted by those the Divine qualities, as this shall help to envelope the man who is in great need of making amends and coming to realize that other world, which is far from as fearful as encountered in his upset, dreads and imaginings.

Hints from Higher Ground- 14th October 1991

Panning for gold,
Panning for silver;
Bringing up much fish,
Much silver and gold.

The act of typing can 'eke' one into the clear of thought mind, sufficiently to respond to another's dictation. It is a translative concentration, which is trained to pick up and put down; and in certain rhythm, does so.

The typist is still free to think, or to stop, for that matter. It simply implies, that she/he may also assume the typing mode and perform the task of transference.

THOUGHTS are elusive unless directed into something, i.e. experience, past experience (recall). Formative speculation on the other hand, is like swimming in the ocean. Contemplation is directional and requires the necessary impulses within the man, who desires to go further.

Prayer supersedes the two, as it is with intent and larger impulses, which are both directed and rooted in higher aspiration. Prayer is always caught by that which it is characteristically designed to seek out; and always answered, for this is the nature of any directional impulse: it does not stream out indefinitely. One may assume that prayer is of the male aspect, whilst meditation, of the female.

888

One may rightfully come to feel dignity in thus proclaiming oneself to be a student of the mysteries; that one has made the contact, and then the affirmation that one is intent to inquire further. That there is conviction and seriousness, and with this a commensurate love and respect for their humanity; for there is dignity in this the higher motivation.

888

Leaving the world of men means to say, that one leaves the world of fragmented arguments and rifts which separate man from the higher worlds, leaving them to their respective regions and going further afield in seeking out a resolution for their very plight (of the moment).

Sometimes one does need go a little further than one's own home in order to administer a required remedy for those who reside, that are ill and wanting. It does not mean that one has forsaken those who cannot venture out for themselves, by this the pilgrimage for those otherwise inconsolable.

888

If one wishes to adopt strength of character and become sturdy in the world, whilst prepared to meet any other, then it is with much diverse opposition and protest that they shall firstly be persuaded against. For one's joy may be known to another as irksome labor, because the latter has not the qualifications of interpretation, has not the initial introductions that he might understand a heavenly translation. The confusion of those who mock, jeer and object, is making this apparent by such wild gesticulation. For who would really be concerned that another might seek that which is good and holy?- Only the man who has not the taste, nor the sight, nor the feeling for such. For to those who have witnessed the spirit in being, they would not deny themselves in guileful misinterpretation.

At times hate may seize a man and come before him and that which he essentially longs for; for hate is hateful, just as sorrow is sorrowful, by nature. This is all they know to offer and bring to the humanity that accepts them. Nonetheless, those who entertain hate and have stained their heart thereby, and all that issues from deed and from mouth have foul example to live by, and perceive not the grand alternative.

"Cast hate from your heart" is the message again and again. The cynical are so saturated and overcome by hateful expression. Rather than by constructive, objective, perceptive inquiry, the cynic offers no more than destructive criticism, which is motivated by his hateful condition.

By the way, have you ever considered that raving egotism coupled with self gratification is but another form of incest? It certainly is. At the expense of yourself, your dealings with your closest family member, yourself, can become by nature, incestuous - but that is another commentary.

888

If a man on a street corner asks of you for a coin and you have a coin, then you may give it to him and impart also some measure of kindness. Without the kindly intent, one might as well offer a shrivelled pea, for it is truly the kindness which he seeks, as this and not the coin shall help him from this sorry condition.

The man who will rob you of your coin does not ask for an act of kindness, as he would prefer to address you with great imposition. He seeks out your money and believes that he might take it. And taken in such a way, it becomes as burning poison. It shall bring him no happiness and no relief.

We pity the robber and think kindly of the beggar. We do not encourage the violent, and we resist their ruthless ways of disregard. However, it is not condescending to offer charity to one who has not what we have and asks us for small piece.

Equally so, one cannot abide by the man who should try to take the gold from the teaching - the one who does violently press upon you for such. We are all beggars in the eyes of Heaven. We are not at liberty to take anything for ourselves simply to satisfy some ungrateful urge, some lower passion.

We are all beggars in want of charity in need of Divine Grace and sustenance. We are as one beggar to another - and as helpless as babes. We have not the power of ourselves to prevail, and this is why we must repeatedly consult with those who are so much the stronger and wiser than we. If we are to give back only disrespect and contempt, then pity us. Pity he who would become only as a robber.

This is why we ask in humility, we do not demand what we cannot demand - wasted affirmations, poised for refusal. The embittered become so much more embittered, when they learn of their unfrequented callings, until they cry out from those dark and hidden places - whether with urgent pain or whether from solitude. He does this because of the desperate realization that he no longer wants to conceal himself from that which supports and sustains him.

What for, to try to steal that which is duly granted? As the long lost prince who has regained his identity and returns to claim the castle, we too may claim our inheritance, with many a battle and confrontation along the perilous trek made back.

888

And yes it is true that one and one make two, as far as it goes, except for this: one may not be solely one at all. One might hold within it a key, which when matched with another one, does make for three in the equation. And so we have 1/potential + 1/potential (more precisely 1(male symbol) /potential + (female symbol)/potential) = 1(male symbol) or 1(female symbol) (or even more) plus the original two. Mathematics relates to that which is fixed and perceptible in time on that particular level of perception, but life itself is never fragmented and held out from its contributing whole. The equation of 1 and 1 does not relate merely to biology. Equally so, one may never maintain that we are what we are. For we are with keys of potential and are as ever in flux; and we are not as defined - just as the fleeting intellect that presumes so.

Definitions may only take one so far. They are useful of course, more than that they can be supreme examples and representations, but are never to be confused with reality. An interpretation of reality is not the reality which it seeks to define or interpret.

We are again reminded of our place and our so limited comprehension. But not to the point of distress or dismissal and not to the argument that conjecture and study is pointless or without aim. For although one may never embrace the whole of the Cosmic Creation, one may certainly get close. Thus the greatness of striving to attempt this climb, on this our highest mountain - and let no man from the base try to tell you of the view from the top.

Indecisiveness- 12th October 1991

Humpty Dumpty's Downfall


Humpty Dumpty couldn't decide
One way or the other,
Because of indecision,
From this to that did waver.
All the steeds of great thought,
And all the deeds of great men,
Couldn't put Humpty together again,
For the egg, that was Humpty,
Was laid by a hen!

INDECISIVENESS, in terms of being pre-emptive to a formal choice, maybe purely time-out for consideration and analysis. However, if there is no follow on from such indecisiveness, no actual purpose to the indetermination, then one may presume that there is a 'blockage' of a kind preventing clear choice. 

One may be indecisive and give time for prayer with hope to intuitive answer. This may allow compensation for the inadequacies of perception and interpretation, when one consults the higher powers that be, for such assistance. It may also denote certain impartiality, whereby the calculated decision is founded by a subjective truce, giving way to objective concerns- a fair perspective.

It may also indicate (where prolonged) a stalemate of static reference. The individual has nowhere to safely go in this the decision, and 'puts off' the final day of reckoning. The confrontation is ignored. The overall attitude becomes denial of acknowledgment.

This is particularly interesting, as two separate outcomes may eventuate from this indecision, this indefinite faltering. The issue at hand may dissipate, losing the wind from the sails, so to speak. It may simply be that conditions change whereby the individual may 'put off' such reckoning and determination, until similar conditions present themselves again.

Or alternatively, as is often the case, that which was denied review and consideration, becomes as a burden of a tight fitting skin, which is actually borne by the individual up until the matter is inwardly resolved. One can see many individuals who have this great malady. They have shirked certain decisions which in the past required of their attention, decisions which at the time, in their youth, were terribly important to the individual. Perhaps at the time there was much confusion because of the importance; also that there were extraneous circumstances which prohibited an honest deduction, honest to their inner requirements, answerable to their outer circumstances. Then following on in later life the issue is still without redress, and yet the intensity of the said concern had made provision for actual life-prolonging of the unanswered conflict. 

There are times throughout life where great intersections are approached, whereby one's destiny is offered to varied endeavor and multiple outcomes. Throughout these periods of choice, there are decisions which have to be defined and worked upon, even though there may be certain pain within the change required at the initial stage of great change.

However, whilst we are free to decide and free also to unoblige the fates with our favor or welcoming, there can also be at certain times marked obstinacy, whereupon the individual succumbs to circumstance, giving less consideration to his own inner desires and inner reckonings, and makes no resolve but rather moves into activities and 'lifestyles' which have been predetermined by outer mean. In other words, the individual gives over his own considerations for those alleged by the state or his peers or his family; and takes directions and resolves decisions, using values determined outside of his own personal judgment without involving the processes of reflection or questioning as to those acts.

It can be said here also that there are times when one is impartial, but if this is decided upon with deliberation, then the impartiality becomes a conscious act within itself, and a choice decided. Therefore it is not impartiality to which we refer. It is moreover that condition which begins and ends with indecisiveness and the inability to confront those special choices which are set before us, that we might duly follow on from.

Returning once more to the chap who has relied upon the majority rule rather than assuming responsibility within himself for a particular decision, we find that there are two possible outcomes which stream from this path of attitude. Firstly, it is very possible, that although the decision has not been consciously addressed, and therefore is to less value, one can say that the consequences are nonetheless experienced in due time, and therefore of value unto themselves. So sooner or later the situation will rebound and require with its presentment, again formal consideration. Now if the individual has followed on a path which is concurrent with choice that is natural to his higher self, (if even if it is not acknowledged), and so by placing those questions in the hands of the state, family or peers, has been given over to that which would have been the moral choice of the soul, or the soul-directive from his higher self, then well and good. If it is in alignment (even though it is partially chance and partially decision) then the matter will continue, and life will proceed onto the next so-called intersection.

But secondly, if however the path which streams from that choice is in contradiction to his higher self, and in conflict with his inner identity (would that he would have resolved the confrontation initially to discover this) and yet he proceeds in the negative, then not only are the consequences within the pattern of his future dealings changed markedly, but also the 'guilt' which accompanies the hazardous negligence.

For this is the nature of guilt and it is alike to the barnacles that cluster on a shell - it stays with a man as a reminder of those times in which he did not address dutifully that which had presented itself. He did not correspond within his higher self and has had to wear the consequences long after.

If there is anything to be learnt from this it is the importance of honest consideration. If we are to be indecisive, then it is best to use the opportunity to explore that which we are undecided about, rather than simply ceasing to question.

If we are to pray, then fervently pray, if this is to be the method in which one finds the ultimate guidepost- and a good one it is too. For then we may be assured that we have endeavored to consult with the higher perspective and are open to such directives.

We cannot 'give in' or give over responsibility to another, for this is false economy in regards to ourselves. No matter how difficult it may appear to be, to actually confront a decision which is set before us, it is far more difficult to answer to the consequences of a decision which would otherwise have been better determined, were one to have worked for the answer.

There are many who fear that they are not capable of acting without fault. They would seek out reference which is determined by another. However, it is obviously important that their choice of reference, when seeking sage or seer, be empirically pertinent to them as well as the 'sound' basis for ideals.

If although, they are in the habit of giving over all decision making to higher authorities, then the actual choosing of the higher authorities may be questionable. They continually forgo the opportunities for discernment, they are not practiced in 'working out' or adept in knowing of their own individual preferences. One may deny the conscience when relying upon another's values, and so in such constant denial, has little to go by when choosing their 'role models' or legislators, wives, husbands or masters of fate.

To be awake and aware, and true to oneself. To neither leap into decisions (as if prompted by another, or the possibility of an urgent regret) or to sit undecided upon the wall indefinitely, awaiting wings in order to fly from the situation.

For in many instances the complicated byways which result from our worldly activities are all useful, and not to be regarded as a waste of time or of great fault. For we are assured of repercussions which will help us gauge far more knowledge of the outcomes, would that we would learn by them. But one has to be open to learning, rather than expecting all to simply 'fall into place' without our raising a hand or an ear, or a consideration, in the part in which we play. To try to the best of our abilities to take the matter in hand, and know also that which we cannot prevail upon, and that which we must comply with.

If one is powerless to effect change upon an exterial problem, then one may take time to work on attitude, and adaptation to those temporal circumstances. There are always many great and varied decisions that one may consciously address. It is helpful also, to recall those instances where in the past one has not judged accordingly and neglected a matter. 

'Rooting out' such instances is extremely beneficial, even though many tears shall spring out. For it does help put the matter aright, even though it may appear to be of the past only; for hitherto the conscious acknowledgment had been unstated and unexperienced, but is given relief by the working through of those times. 

Equally so, one may desist from casting fault and blame on circumstances which were imposed on those occasions. Make peace with them and 'figure out' what the informed opinion of today would be. Then we find great usefulness in our regrets and within our guilts. But until such time as we make the confrontation, we shall perilously waver and quiver within ourselves. Some folks are often haunted throughout the course of a lifetime by a single major confrontation which is represented over and over again, in different forms.

If we presume to be continually 'open minded' and without direction, we have no basis from which to begin conscious learning. If we are to avoid mistakes we are learn from past indiscretions; and it does not help one to presume that he or she is faultless, simply because they will not refer to past mistakes or make account for those directions in future activity.

The term agnostic implies that one is content to 'not know'. How may one truly be 'content to not know'? If one feels that they are truly agnostic, then there is something there which requires address. They should wish to work upon an answer. It actually implies that they do not wish to work upon an answer- it implies the unknowable. Yet this is in contradiction to the dictates of the higher man, and shall return again and again and seek out conscious consideration. So many confrontations will preside until one way or the other the individual is firm upon the point. Once a point is established he may finally proceed on from there. Proceed from that premise and the attitude that follows. But until that one decision has been connected with, it will hold him back from those which are to follow. One cannot leap into future intersecting opportunities without passing through those necessarily at the forefront of the others.

There may be great moral questions which are to be addressed and decided, which do work upon a man. If he negates his will and violates his higher self, and prefers to dwell outwardly, radiating all his activity out into the 'common' (and usually in activities which defy self-consciousness), then he shall eventually come to severe shock when those same questions present themselves through the means of the consequences.We all have a dog at our feet which requires our consideration. He will follow and bark and tug and keep coming, until we are 'back on track' and prepared to proceed a little further.

It is a little like those games whereby certain objects must be sought out and collected. The group sets out with clues in hand and searches one by one, collects and returns the winner when all are obtained. We have much to address and take into ourselves, and it occurs systematically wherever we choose to look, and they must come to us one by one. We must find one, before we go onto the next set of clues. It shall surely bother us until we have found that particular one that we are looking for. It is often within the matter at hand. It is certainly not far away. And it is for each of us to find for ourselves, with a little dog at our heels, snapping and barking, and inciting us to go a little further.

Answers are truly to be 'found within ourselves'. Although some might say that this is regrettable, decisions which are not attuned to the experience, values and needs of our higher nature, and higher man, do keep re-presenting, until they are aligned and acknowledged. For the lower nature may wish to 'go its own way', and pulls and tugs at sleepy intervals, but it cannot hold the vision which is encompassed by the higher aspects. The concerns differ accordingly. But the eternal man necessarily has far different concerns over such decisions which confront one in their life. And the higher man will not be satisfied, until the pupil of the lower self has incorporated within, the higher values, and therefore discernment pertaining to them. As the objective, is as ever, to go up the ranks and not be enmeshed in the lower, it cannot be otherwise. So there is a certain conformity required which to some appears quite onerous.

However, one can take heart, because one learns of greater capabilities which accompany true insight, and when the two are aligned there is a greater freedom of the individual, in this the perfected man.

For what purpose is there a lower man at all, one might ask? To this we can only answer that this is consistent with the laws of divine propagation. The purpose of regeneration, the purpose of infancy and maturity; that there is multiplication throughout all life with further transformation. And where this is not, there is cessation. All must expand and move forward and be infilled, and impart, transmute and translate, and accommodate the divine. Without being party to this very intricate and fascinating process, we in stagnation, should simply be left behind as a cracked and useless egg.