Locomotion- Worldly & Family Souls- 14th March 1992

IN order to propel or propound, there needs be a condition so receiving, as to enable a forced entry before propulsion ensues. Something which may not be empowered to go forward in one instance, one set of conditions, may be enabled and encouraged in other times under other circumstances. There is always a rhythm of rest, of gathering in, circumspect to expulsion. No one thing is 'full on' even when conditions are auspicious. Therefore it is wise to observe this law in all things, especially as far as the promulgation of the teachings is concerned.

Motivation is essential as the essential drive to any advancement. Motivation begins within the man and streams forth through productivity: the realization of such initial motivation. Men are faint because their motivation is weak, and so loosely divided between the passions within the immediate realm and the trials and the testings which ensue, once begun; for we are answered immediately when we become active within such motivation.

This does help one to gauge precisely our intent to pursue whatever line of interest has caught our interest, that we may come to know instantly something of the future produce and our ability to grapple with the proceeds. In this there may be many a 'warning' or to some an encouragement - if indeed they continue and carry on. 

But vitality is not inexhaustible, as far as the man who is not practiced in the very necessary balance of expenditure and receiving of such, goes. We may distribute only so much, and may lend our efforts to certain concentrates or larger mass, however all activity to which a man conspires is accountable; to that man the magnitude is to be dealt with by him and no other. Therefore limitations may in fact be a respite from an otherwise busy future, tending only to extenuating results - that the consequences be so binding that they are ineffably waylaying. 

There have been men within the world who have mastered such will and motivation as to affect almost, the circumference of the Globe. Certainly within their lifetime their outstanding achievements have radiated out, far past the ordinary perimeters of action, vitality and ensuing consequence. To these there are much larger burdens so determined, as their actions have extended past the souls within their immediate experience, but held effect upon countless others whom they have not known. Of course, this too may span the future generations, and so their destiny of public life is ever more complicated.

So in this we may examine two types of men and women: The first category are those whose radius of activity lends itself primarily to the immediate. Their concerns, their occupation, their affections, hold a low profile, so to speak, and they are very much content with their interactions being relatively insignificant historically, publicly and effectually. This is not to say that the soul is insignificant, but rather to comment on their field and realm of activity within a lifetime. However it can be said that for this category, they will affect those who they live and dwell amongst (ancestors also). They shall be very much a part of family life and so forth, but hold little ambition to make changes upon the larger world. They are little concerned with the larger world until such a time as they are persuaded within their immediate realm to take notice of what actually will affect them. They have not the motivation in this regard and are impotent outside of their domain. They find no inspiration in fostering unknown companions. This has no bearing on their moral conduct or the way in which their development ensues, for these men or women may be angelic or inhuman - it is rather, pure comment on worldly activity and motivation therein.

The second category stands with the men of larger vision. These folk tend to represent as 'old souls' who have come the way of the first and begun to be moved with twinge and insight, as to those expanses which lie outside of their immediate experience. They begin to form opinions, they begin to search and scan and are somewhat separated in consciousness - holding both the daily perspective and the worldly inquiry. These souls may be overly ambitious and fall into particular ills because of immaturity; for it is true to say that there are few men who can comprehensively understand the larger world. However, it is within them to try. 

Once a soul has crossed the bridge into the larger world perspective, he has begun to form particular motivations which will of themselves lead further outwards. He may be a traveler, he may be an entrepreneur, he may be a dictator, he may seek domination, he may be a philanthropist, he may actually be (believe it or not) an ascetic. He may be a doctor, a holy man or a card-shark, whatever his interest, he shall have an outgoing interest and motivation in affecting the larger world. And depending upon his own character, it may be with selfish fulfillment desired or actual sympathetic love that colors such activity.

So we have two distinctly different types of men: those who shall hold to local concerns for a lifetime, with a limited capacity and a limited projection, and those who enter into the public domain and attempt to effect greater change.

The first category may well be interested in self-betterment and work as true as any worker might. They are steady and commendable, and shall find proof of their enterprises more easily distinguishable than those of the second. Those of the second have the possibility for effecting both wonderful causes and consequences; and equally making mistakes in such larger ways as to be quite dangerous to the world and to themselves. It is not so much the quality of emanation but the proficiency.

May we call them the family-souls and the worldly-souls. The worldly-souls, once become as such, rarely if ever return solely to the field of activity of those the family-souls. The reason for this being, that because their effectualness has been extended out to such a large number of men at one time or another, they are thereafter bound by many responsibilities and connections, which will ever lead them back out into the world, and will not be denied once the safeness of the limited activity of the family-soul has been forgone. Relatively, one may refer to it as 'safeness', as it shall be in such a way that taxes and returns as little as one has personally detailed; whilst of course, this in itself shall be complex and of good learning.

What is good for these two distinctions may also be applied to nations and races of men. There are certainly the two categories here, and yet as in the instance of men, it is the worldly-soul who shall carry humanity into the future, as it is his task prescribed by the efforts and motivation within the larger world. 

If one is trying to ascertain the inclinations of a man before them, then it may be helpful to come to realize these two distinctions, for the two are extraordinarily different. They shall have differing needs and differing perspectives, and differing applications. It must also lead one to question thus: "If I consider myself to be as a worldly-soul and sympathize with such, how far am I correct in trying to persuade a family-soul to leave his level of activity, and how far am I morally correct to endeavor to make changes on his behalf?"

In answer to the first question it can be said that usually, one is one or the other from birth onwards, and one may not inspire the other to alter their field of activity, for both will do what they can. 

In answer to the second question, it must be recognized by all those who are now considering worldly activity in any respect or region, that their responsibilities are now so magnified that they must necessarily strive to work from the purest of motivations, lest they wreak havoc on this plastic world. Already one is equipped and empowered by the power of ten, when worldly active. Their experience and digestion thereof, shall be refracted and interpreted by every face whose life they touch and change. Whether it be through the building of a new motorcar or effecting a stronger plastic; whether it be through the propagation of certain thought- be it politics, be it humor, be it high doctrine, be it science.

For those who enter, seeking to take unto themselves, they are so mistaken as to presume that the benefits of such activity outweigh the demands which will follow. If one has not their heart in their activity, then they shall truly falter in the future when their deeds come back to greet them! Know that every deed committed, every activity effected by you, shall be accountable to you, and will require much work for such rectification. Therefore we must question our worldly activity - whether the faces be hidden from view or not - for each and every one will stand before you, either with gladness or with demanding right.

In this one can see how a single soul cannot accumulate much powerful magnitude and hold it to himself, if it be that he works counter to humanity. Ordinarily he would become all the more adept in his effectualness within realms of emanating influence, however if he works in discord and with disruptive forces that bring ill upon large numbers, then he is so obliged to 'make good' all that he has done, as to keep him occupied with all energies thus expended for many a lifetime indeed.

Thus it is that the ambitious will thwart themselves if their interest and motivation is so self-oriented as to judge their activities unwisely. But if on the other hand there is much good for the world, frequented with loving intent, then the weight of their deeds shall also be made known to them with more paths revealed. Both shall be given opportunities for right and proper action and both shall be challenged with circumstances that, if entered into, are disharmonious and destructive. So we must work upon discrimination and never be negligent upon self-review.

It is not enough to identify oneself as a worldly-soul, for in reality this alone does speak to us of a markedly tougher path ahead. But also, be courageous, and also understand another's reluctance to go forth into the world similarly. For if there is one before you who lacks the motivation and is indeed a family-soul, then it is imperative that they gain the strength of true and proper discernment first, before attempting to persuade and fashion the world.

It is to the worldly-souls that we are compelled to speak with firstly, for theirs is the greatest need. Whatever is affected in greater capacity by them, is most desperate and desiring of adhering to conduct which can respond with productive relay. 

All 'active' souls are needed for the work. The testing-ground is the field of our endeavors. A man may not excuse away the fallout from that which he compels the world to do. If there is one-tenth 'bad' associated with his nine-tenths 'good', and he is knowing of such, he must immediately seek to attend to the one-tenth which will otherwise defile all that he works for in toto. The means do not justify the end for they maketh the end.

The future will be built by the thoughts and deeds of worldly-active souls, who with vision, desire and motivation, bring into being the future world.

So many good men are lost to misguided pursuits and are bound by consequences, which when answered, are good in themselves, however are nonetheless waylaying when calculated against the accelerated efforts that might have been managed. One might question, "But how can I do wholly good? The business I am in requires certain sins against humanity, as consequence I know that some of my dealings or investments, are as others, not pure. But surely that is part of life: the good and the bad." However, if one truly wishes to partake in a holy life with holy attitude, and work for the entire betterment of fellow friend and brother, they will come to find that they shall be inhibited and stripped of their worthiness by partaking in said common evils. It will disadvantage all in the long run and is nowhere near commensurate in such compromising.

Better not to enter the worldly arena at all if it be that we are to accept that compromising. Laws will not be compromised. The faces of those who have been harmed and cheated will not be compromised. If we know that our efforts contribute to war arms, if we know that our monies lend to a fraction of evil command, then better that we face it now than later- one cannot begin to teach responsibility with an honest face, however hopeful. Every word is to be weighed. 

The public face begins to persuade the family-soul - directly or indirectly - and the conduct must necessarily be so upstanding and righteous as to protect both. A greater future shall be realized and it will be through the efforts of those worldly-souls made manifest: of perpetual lawfulness, of perpetuating the creative force that mirrors Divine and splendid standards.

The Mystery of the Madonna- 8th March 1992

How be it, that the countenance glum,
from whence it is, that the Sun shines from?

AS instructed, it is for all men to become perfect in the receiving and the giving of those Cosmic forces, that they may: withstand all life, impart all life and be as pure receptacles for such rays of Divine Impulse; that man himself does give and receive qualities which will one day flow through him out into Creation, making yet manifest, marvelous enterprise - to be regulated, to be capable, to be as pure as to not deflect or hazard the Heavenly forces, so characterized. To be qualified to receive, by this our imparting made perfect; to be true to design and incorruptible; to be with strength from the inside out; to be immutable and one and the same with God.

Because we are not as yet so perfect that we may breathe in the Heavenly aspirations and breathe out such pure substance, because of this, we have One who is before the gateway post of humanity who does surrender His Holy capacity for such, lest mankind be blown away by Cosmic wind or icy draught.

One can well imagine such immeasurable effort and consideration, with concentration unerring, with dedication unmovable, with true love unforsaken, in this as conductor of all mainstream force and discharge.

There shall be no time for rest and recreation, no time to smile until such Sentinel be relieved.

Our dear Christ suffers no less than He did at the time of execution. He may well 'dance around the world', but the Resurrection so referred to, did not for Him, relieve Him of His duty, His suffering, His surrendering, but rather made statement thereof. By no means is this the time for Humanity to go frolicking and believe ever falsely that the pain has ceased or the work been completed. 

All life is a gift which we accept graciously or ungraciously. Some would believe that all that comes to them is theirs to have; that there is 'divine right' with names on tags, and that it is 'just' for such ennobled creatures to be bestowed over and over again. For those who would take unto themselves and give nothing in return, they shall be soon vanquished and spent, for there is one Law of provision, one Law they shall come to know.

If it were true that the sins of the world could be negated so simply - and let us suppose for one minute that this was the case - then where, we might ask, is the evidence? They are ever perpetuated. It is true moreover, that mankind would long ago have been swept away by tides too strong to comprehend and manage if it were not for the One who submits Himself to taking to Himself every scrap and impact, that we as yet, cannot.

How long the enduring? Are we to walk away and be well satisfied saying "Lo! The job has been done, see! I shall have no part in it! I shall spend my time taking glory to myself. If my brother suffers, it surely is his fault! For I am accomplished, I have been saved!" This is surely the greatest vanity to presume so much.

If there be any aspect of Christ within us, then it becomes our duty to begin to alleviate His burden; no matter how little we contribute, we must be forthcoming. It is certainly a question of becoming open to this; and not in word so much as in: heart, mind and deed. Not in speculation, but by a living revivification of this truth, which compels correct assessment with equal reply. Pity the small, pity the grand, the weak and the strong; and bring charity into your perspective at the very least.

Our Savior is much preoccupied. He may split into as many divisions as there are souls who need; and souls there are, for truly He becomes as them in order that he might save them accordingly. He does not, however, split words with common conversation. And although empowered to withstand such effort, effort it is, nonetheless; for as said, He will not be content until the last of His flock is gathered in- thankfully.

There are men who too easily would forsake mankind. They believe themselves to be true to themselves, and yet even in this they err. We do but refract our humanity. We cannot divorce our divinity. We can however, make choice to waste literally eons unto eternity in combat with unseen foe.

One may only surpass one’s limitations by encompassing those limitations and making a complete passage into the next: a series which affronts the very horizons of eternity. For now the circuit is closed. For now we are relieved of much that is not within our powers of control to withstand. We may be permeated by much, but what use if those powers were to break a man apart?

We need Christ and all of His labors, and He needs us to acknowledge this much. Seizing actuality need not be depressing. To the contrary, we may draw complete inspiration from this. For surely it would be difficult without such sacrifice given, for us to wish to offer the same.

The job at hand concerns us with our own humanity. This also needs be the case. If we were equipped to take leave of our system and our mainstream evolution, then we are doubly equipped to take on work right here at home.

A compassionate man does not plea distaste or disgust. Any system other than this will slough off those foreign to it; just as we may do the same. The souls who wish to immigrate to foreign realms, may of course hold passport for visitation, but not for an indefinite stay. 

The babe in the womb cannot take nourishment without, and similarly all cords of ours lead to Christ. In reality it was Christ who bore Mary, as with all of us. The mystery of the Madonna is such, that she is quite separate to Mary Mother of Jesus. For the Holy Madonna is His Being also: one of the same, but not of the same. The Christ Child is verily Mankind in infancy. Our aspect of containment and protection is His Face of she: the Holy Mother. He the Creator, is manifest in dual notation.

He too, is compelled to make good what He has done. Within the continuum of time all things may come together. What was, and that which is to be, may manifest concurrently. 

The two Aspects of Christ are not in contradiction to the One who is Perfect in Both. Without such polarity there would be complete unraveling.

One may create and create, ad infinitum, but there should be no fruition of offspring: continual spawning, with souls shafted and discarded - much alike to the early Church Fathers' point of view. But each soul is regarded and so worked upon; and not left in place of those newly 'coming up'. In point of fact, there have been no 'new' souls since the beginning of time (albeit, in Cosmic terms that was not that long ago). 

Those who refute the law of re-embodiment and necessary reincarnation upon the logic which speaks of 'overpopulation', would do well to reflect what the consequences would be if 'new souls' were so easily called into being, endlessly without rest. There has to be an end somewhere. The gates of Heaven would surely be clogged - unless of course, they adhere to either negation of such souls, or circulation of such souls. Whilst it is exact to speak of circulation, it is circulation (as in circular return), rather than Eternal 'shove'.

We are taught that everything has its limit, within its limits. One may certainly go beyond limits, but this will not change the limits of those one has gone beyond- they shall still be limits. If we are to in any way make changes as to limits, they will still be limits defined which we seek to change. The concept of infinity can be confusing to say the least. If we suggest that at this point in time, there is a limit as to what the soul can and cannot do, and a limit to the number of souls doing this, then there may be argument as to the size and nature of the limitless. Possibility is limitless but actuality is limited; certainly, in relation to time.

Without definition, all would be as one great sea of nothing - or everything, if you prefer. It cannot be considered both ways- if it is attempted, it will become extremely confusing. In point of fact, one cannot arrive at the concept of infinity or eternity by reason. One negates the other. So we are compelled to review and observe that which we know and recognize, within defined limits.

Is Christ an Individuality? Some would speak of an 'Impulse' alone or a 'Force', or a condition and so forth. He is more of an Individuality than we are as yet - by the bye - individual-duality.

There are systems who are not as fortunate as ours, whose Master, though qualified, has not His qualities. Sometimes we do wonder if the furthest emanations occasionally spill down and infill some of the men of humanity and inspire them so. These Masters may be equally as mighty and as capable, but are stern taskmasters who do not necessarily transmute the powers of giving to any degree mentionable.

It certainly is a big world out there. And so we must be grateful, grateful to: our beloved Christ, the Heavenly Host who answer His beckon, and to the Father God whose radiance permits. Our personal Savior shall be reckoned at the time when we best emulate He, who surely bears the burdens of the world with grand expectation.

Asthma & Resistance- 1st March 1992

TOLERANCE may take two forms mainly: voluntary and involuntary. One may have acquired the ability to tolerate certain impulses and emanations which impinge upon their person, upon their constitution, upon their thinking processes, upon both heart and mind and the correlation of both, upon the subtle bodies; and in relation to effort thus expended because of such, and so forth. 

If in the process of assimilating those particular forces, which come to meet us in centres of our own constitution, we are unable to do so adequately, then it falls upon necessity that we are empowered to resist such forces at will; for the inner tension of a man who lives between these two opposing modes of being - namely, assimilation and resistance - makes actual manifestation possible.

If within the physical organism there is upset - certain distress (as in the case of asthma specifically) -then there is a weakness as regards the individual's capacity to resist those forces which are causing the physical upset. Therefore we look to those causes directly to establish the aggravating factors. But moreover, we seek for the constitutional practices whereby the individual may be once again stabilized to a point where he may strongly refute all unwelcome impulses and presences, and resist them well.

Alike to a hole in one's armour, or for that matter a hole in one's bucket, any area within the constitution which is required to be central to activity, but has not the fissure (valve) to close completely when challenged, shall be that place where the aggravation is most acute. Regardless of the specific locality, the entire constitution will be markedly affected pursuant to this. Containment within an organism which is given to such weakness is not likely, if not checked. A nervous disposition will most definitely begin the 'openness' to such condition. 

There are those folk who affront the world with a digestion so strong that it would devour and crunch all material thus drawn to it. This digestive process begins, as with all processes, with the subtle constitution and is reflected in intestine and bowel. However an overactive digestive process may not necessarily assimilate much- the two need not correspond well at all. The discrimination may be so slight, that this individual may well digest himself in the long run! The constitution shall turn upon itself with the fervour that it has developed. 

As we progress and the man becomes more choosy as to extracting from the world of impulses, we find that the assimilation when compromised is more complete and that the individual seeks not only the ability to overcome such material, but become acquainted with such -that we do not live purely for the sake of survival, but rather seek to incorporate within our experience of said digestion, something of the nature of that which we take into ourselves. 

A harmony between substance or impulse and our own nature is sought. But there needs be selection as to what may be incorporated and what may be decidedly resisted at any given time. For one cannot duly be taken up with the process of withstanding all forces which compel attention, as there should be no other activity outside of this process afforded for the individual to work upon themselves.

There are signatory keys within all life-projected emanations and these keys make for individual characteristics, as well as their inherent communal aspects and qualities shared. In other words, wherever there are living emanations being imparted there is a life from whence those emanations stream out of. This life is characterized generally, with certain shared qualities which are indicative of its species; and particularly with markings that are specific to it alone. So the impulses which stem from such life come in two distinct forms.

Now those rays which make the life generally what it is are quite easily recognized by a man and dealt with within his own constitution according to his sympathetic/antipathetic abilities. This is not referring solely to food in mouth. This relates moreover to the environment that extends within his immediate radius out into the never-never!

One is never in argument with that which one knows intimately. One may be then qualified to suppress that which we find to be now unconducive to our being personally, or one may be in harmony with the said impulses, or one may be actively taken up with them, upon focus. 

We are all well equipped to already identify many of the general emanations and may adapt ourselves without effort within this coexistence. But what we cannot take into ourselves readily or specifically, are those key signatory qualities which are identified as belonging to the individuality of the life projecting to us. We do not and cannot, adopt or assimilate those particular qualities of individuality. However there are individuals who try. For as sensitivity greatens and acquaintances are made more complete, we come to the core of a nature before us and seek to know it better. However, one cannot resist the unknown. Signature keys are unknown, for the combinations by their nature are necessarily unique. 

For example: If I am confronted by a raspberry, the raspberry is in itself a life from whence many rays and emanations project forth. With this raspberry come many qualities that are known by me, which are identified as raspberry. I know personally his mineral elements and from where they come. I know his brothers which remind me of him. I know his image; I can recall such (but this is of least importance). I know of his particular nature from which his plant was conceived, and on what globe and so forth. I am acquainted with his earthly representation, but also with that which he says to me. But raspberries, alike to fingerprints and snowflakes, do differ in extraordinary ways. Even though he may stem from a being who incorporates all the raspberries in the common world and beyond, even though he is associated with his mother bush, even though to all appearances he is alike to any other raspberry, he is also different. He is different in two respects:

1) He is different, because he is the only raspberry in this space and time that I am considering. The relationship between us both makes this difference. Because the raspberry and I are together, the interaction itself makes the raspberry unique and separate to all of the others within the species. I am bonded in relationship and in concentration, and am at a point where I may actually assimilate or discard. Regardless of even this, in just holding him, in just sharing the same room, he has become influenced by me and I know of this relationship. So this is one of the ways in which he is unique- by the equation of two, in what he presents to the world at a given time.

2) Now he is unique by ways of his key signature also, from whence the life emanations stream from. This life when traced back, returns to the source of all raspberries within his species and is noted accordingly. He is also now manifestly separate and for a time independent of his ethereal linkages. (Of course, this will not sustain him for long.) But already in this he has a history unlike his brothers, and an expression (however slight), in which his brothers could identify him as different to them. It is his history which has marked him with a difference. Impressed upon him is the aspect that the Sun was in upon first shining - or was he in shade? Did he fill till almost bursting, each bulb, or was he starved and without his adequate fluids? Is he bruised, is he complete? Is he pale or is he dark? Has he an abundance of iron or sulfur? Has he twenty two hairs on his head?

 
Although cited, it is not merely physical characteristics which may speak to us of his essential differences, for in point of fact these differing aspects are commonly shared. But however, that which is now the raspberry, did prevail and manifest in times before, and it is those combinations historically which will impart to him his beginnings of uniqueness with a signature all of his own. The forces which formed him, the matters which did gravitate around the core, the vitalities which work through him, all speak of there being a unique life, through which materialization orbits. 

Whether or not one agrees with the concept of a raspberry developing any individuality at all on his own, one may put aside the aspects of time - for any time is history - and apply the same principles to the bush and the nature of the raspberry itself - which too have their signature keys.

When a man suffers an 'allergic' response and the constitution is detailed with alarm and so seized with interruptions to its usual rhythms, it is because the individual himself (if he is not in immediate danger from the substance or emanation) is alerted to the fact that he is unable to assimilate and unable to resist that which is immediately impinging upon him.

The same follows of course with general immunity: that the constitution in that instance has sought resistance and acted upon it because it identifies that which needs be repulsed. However, an immune system which cannot target a specific may be stimulated into activity but with no particular target, for the individual has not the ability to know what it is to resist. So the first question is: if there is no exact identification, then there is no direct impingement threatening- to what then is the individual reacting? It is the presence of the signature keys and their characteristics.

Now as stated before, such signature keys do not overlap or encroach upon another’s - for in this one's individuality would be compromised by greater assimilation. They are however, conjoined in the meeting, producing impressions of such combinations. The usual result upon a subtle level of interaction, is that the individual confines realms of activity to their respective spheres. The two need not confuse each other. But in the case of the man who is sensitive to the characteristics which are usually not revealed, he has begun the ability of recognizing such acute differences but cannot within his ability deal with such accordingly.

In other words, the individual who suffers an attack of irregular breathing is having difficulty in expelling the breath, as he is having difficulty in expelling out from himself those encaptured characteristics which do not belong within his being. He is unable to resist such emanations, because he has deeply entered into a relationship which went beyond their immediate concerns, and has struck upon the insights of producing their key signatures thus revealed to him. Once perceiving these keys he has entered into an ineffable bind, for although sighted they cannot be recognized completely. It is as though his vision is halfway between this world and the supersensible worlds, and he confuses the two.

When we begin to perceive certain characteristics, we draw them to us. The mere concentration of inquiry shall bring them closer - all study will do this. The insights are more pronounced, the reality is intimate, but the ability to deal with it is insufficient; partly because the physical constitution itself has not been prepared in order that it might transmute such equations in a way which need not cause the havoc thus rendered.

The question then is, how can such an individual deal with this sensitivity, this inner perception of identifying those characteristics which (ordinarily) are hidden from immediate confrontation. If indeed, he cannot cease this approach of perception (which would be difficult to do, if not impossible) how then can he make adequate resistance to such key signatures?

One must develop a strong sense of personal identity. The ego of a man is inactive in episodes of trying to grapple with understandings which lie outside of his ego-experience. There is a breathing in and a breathing out of a process that requires that we must not only develop our own individuality, but in order that we might do this, we may also have to 'give over' to the individualities of all other life in order that they are made known to us.

A man who has a great thirst for knowledge would usually make practice of finding such knowledge to be of greater interest to himself than knowledge of himself. Yet of course, the time spent in such activity is assuring enhancement of himself. However, as balance to this - a receptivity to all of that which lies outside of his own being - he must also necessarily confine his own being, protect his own ego, lest it be dissolved amidst the outer interests.

Now of course, the ego would not literally dissolve and has ability of its own to retain such key signature characteristics thus developed. But the individuality whose consciousness fights his protective ego, shall at times, result in conflict whereupon his constitution will echo some of that inner argument. 

This is not to say that a man should give up the 'selfless' interest that he has developed, or that he should follow through with an 'egoistic' perspective in the world. For added to this, an individual may have exactly the same problems when misinterpreting egotistical behavior for egoic activity. The two are not similar at all.

Returning to the issue: self identity, as opposed to all other identity, must be acquired and worked upon.

The assertive character seeks to self-consciously relate the world to the comparison of his being. In this way he may in fact glean little from the world, if he shall not 'give over' his perceptions and impressions to those unique from his own. However, it is the quality of true assertiveness and comparison - self-conscious comparison -that the individual who cannot resist adequately, lacks.

It may be that in general he has no desire to be physically connected and compared with that which he seeks to learn about. If his study leads him into higher realms, then of course the connections may be too narrow a bridge for such comparisons. If his daily activity is not consciously reckoned with, then he shall not identify himself with his surroundings or his activities. Here is a quandary: there can be an actual 'separateness' between the man and his reality, a 'separateness' which one would assume was the very same that the ego required in order that it be self-enclosed. But it is a separateness of self from self, rather than self from world, because in order to give over to those individualities he must protect the ego, unconsciously. 

During prayer we are much alleviated from such conflicts that we are all afflicted with. The nature of living, the nature of coexistence, is that the relationships between our own ego and those without will always be in some measure, out of whack. Because there is individuality, this is so. However, during prayer we may refer all differences and all disturbances because of such, back to the One Great Individuality which encompasses them all: the life from where all emanations stream from.

In this way, we may defer conflicts that we ourselves cannot sight or remedy. Diffusement. If one should like to picture this diffusement, this 'making of peace', one will find that each may be kept to their own and guided back to their respective places.

It is important for a man to inquire deeply and become sensitive to his fellows from all kingdoms, and that the soul is impressed with experience. But regulation of such experience is not easy and quite often we perform in fits and starts; and especially when growing, when learning, we lack the suitable ability to make the road smooth, so to speak. What we find when one prays and gives over the ego in submission to He where there is no conflict, then there is but an enrichment of our own ego-identity depersonified. In this way we can meet with other individualities, from the perspective of the highest to the lowest, rather than the detail of the lowest trying to assimilate the highest. We can in fact incorporate all beings within our system, by these means, for even individuality has its place. 

One word here also about demons. There may be demons of the past: literally beings which have cleaved to a man for their very vitality. There may be demons about, which contest his endeavors and find vulnerability a home for their own stimulation; and demons of malady which specifically encourage upset and ego-suppression. They too have their key signatures and whilst they are also difficult to identify, they may well be a secondary cause to the physical afflictions. For a man who is sensitive and 'open' to the wisdom of his worldly family, attracts by the very nature of such 'openness' all manner of beings who would share his experiences and encourage his non-resistance. 

This is not to meant to alarm an individual further, but rather to suggest that it is best to keep this in mind, which we might add, will help the consciousness to exercise its fissures in response to unwanted 'alien' attack. It is not a question of fear but rather caution, and certainly not a thought which should provoke an individual into panic or suppression. One must never feel threatened, because in reality one never is. However, the asthmatic well knows the threatening nature of his attack and must work in opposition to such attacks, knowingly.

Physically speaking, the wearing of hats or gloves does assist one in the awareness of becoming self-enclosed- much alike to the binding around the chest. The constrictive nature of such enclosure may seem to be an aggravant in itself, but to some it will work wonders (although not too tight!).

It is wise when washing hands to imagine much unwanted emanations streaming out from one's being, and being absolved from their attractions to your personage. We are to 'free up' those participating forces and seek to dispel that which is not our own, at the appropriate times. It is not necessary to feel obliged to take into ourselves something of everything.

We must commit all extraneous individualities to their respective centres and pray continuously that this will be so. That there are times for definition as to our own identity, and that we seek to find this - yes, through experience outside, but also moreover, modified and predigested by the dynamic effect of the ego of Christ himself, through His discretion.

We may incorporate the essential life, and too harbor special relationships upon many levels. But in order that we may do this well we must also develop the ability to withstand and the ability to resist, whilst retaining our own identities. 

The foci of the individual must therefore be removed and concentrated/distracted elsewhere, so that we may 'let go' of the cling-hold that we have by our very attracting. For it is through the overly active concentration on these relationships that we compel them to us for assimilation. It is not so much the case that the raspberry seeks to be made intimately known by us, but more so that we by our very encouragement make it so. Therefore the individual needs be practiced in 'release' and expulsion, as well as resistance.

The properties of water carry with them the key signature of the Heavenly Host. In water we find that the elements are transformed and there is sublime and harmonious attributes which will not aggravate as other substance may do. 

Homeopathy works because it is the water which binds it, the water which carries those forces now unified.

Water as we know it, has power over substance whilst having the power to empower substance.

Take water with each and every meal. Contrary to opinion it shall assist the digestion, as the digestive process will be empowered to assimilate and extract only that which is pertinent - all else will be resisted and spent. The water as taken, will diffuse the emanations.

One cannot live on water alone, as there needs be fiery elements consumed for fiery activity in life. We combust inner conflict; the nature of stomach digestion is fiery. We actually are motivated (as in motion) by taking into ourselves veritable opposing forces which stimulate the vitalities. So in this way iron might require sulfur, and so forth. 

Pure water is the physical manifestation of the Heavenly ego. We may drink of the water together and know of this.

Conch Shells & Paper Nautilus- 1992

THE principles of rotation are such that all points on any outer circumference comply with that gentle central pivot, advancing in predetermined sequence. So it is that there is an arc to any motion, to any question, to any activity. When we arrive at a certain concept it is through a progression of thought so entailed which is ever curved: leaning inwards on a slight tilt, as it were. We do not conceptualize, form thought or phrase laterally, or else such channels of thought would stream out indefinitely, destined for some place in the infinite. Hence, “pearls of wisdom”, have a literal meaning in the spherical graduation. 

Remarkably there are interconnecting magnetisms which may be viewed as threads, or rather more correctly, pathways gathering collectives of similar impulse and frequency. But in general terms, all individual concepts are spherical, and the thoughts that travel the circumference, do travel with that ilk.

For one who is logically minded, who has precise reference to compilation and exactness, they are strong in the talent of 'turning the wheels around' (or spheres more correctly), and have the ability to motivate the relative inertia to speedy rotation, with equal ability to call stop when once aligned, and progressively command the vitalities required for such motivation, swiftly and accurately. For the talent for logical and precise conjecture comes of this control, in setting certain points of the circumference of a concept and aligning them so- the control necessary to the inner motivation, outer calculation, and then the commensurate and exacting halt whereupon concentration is fixed upon a particular point of the said circumference.

Inert concepts are what they are, but are not illumined and set to activity until activated by a man's attention and vitality. Once activated they begin to rotate. When a man refers to his 'head spinning', it is in fact the concepts themselves rotating, without a particular fix being exacted. By this is meant a conscious hold on any given point on the circumference of that concept: a particular thought.

Once a concept has been entered into and a thought focused, one may fleetingly experience the thought and withdraw from any further activity, or remain, and with desire born from curiosity, drive and command the rotation, in examining the concept further, in certain sequence of a set order of further thoughts.

As spoken of earlier, the nature of the sphere is introverted, and that point being central is a gateway to a higher realm. Thus in terms of a concept this also is true: that within each concept is a gateway to a principle which holds keys to ever higher thought and divine conceptualization, and so forth. But in order to perceptibly enter into the higher aspects of any given concept, one must experience the concept in total, and have consciously traveled the circumference in entirety.

"I must think around this subject" is a good phrase indeed. Also there are many points of view, points which are fixed on the circumference of a concept.

All concepts are around us to be experienced at all times, for they make up the substance of that life which we perceive. Whether personally activated by us or not, they are there to be had. 

This was the divine principle of Plato; here was the introduction to a set order of logical progression and progressive departure from conceptual perception. The primitive man may experience concepts largely, in their entirety. A man who has downcast his faculties of logical inquiry - through persuasions of certain intoxications or intoxicating acts - may return to this condition and find unusual satisfaction in instant but unattainable knowledge; made clear, but indefinable in conceptualizing, rather than experiencing ordered and progressive thought.

Clarity with concentration requires practiced skills of directing one's vitalities, as they are the commander of such; yet also with the element of inquiry necessary to illumine anew, and reactivate new concepts rather than traveling the old ones continually. Much vitality is spent through reviewing our favorites and relaying back and forth to positions held in the memory. Much time is given to sorting out such memories, which do hearken us back to particular spots, so fixed that one may find it difficult to move on from there.

We have true memory as part of our finer, subtle constitution. We also have concepts pertaining to those memories which are colored largely by attitude and personal perception. They need not confer with the reality of the past, but rather the personal aspects attributed to the details so remembered, and impressed. We are subtly bound to re-experience those stimulations with magnetic reference. It is almost as if one illumines a concept, but has not the will to move and propel it accordingly and cannot take the thought so fixed from its position pertaining to the memory, and work it through progressively. However, true learning requires experience to call forth the concept in the first place; therefore memory may also be entirely relevant to this learning.

In some the thinking processes are almost entirely fixed: when an individual who has lost the will for inquiry and cannot motivate his concepts internally and travel their circumference through, but rather clings to that which is stationary. Those individuals unpracticed in this, have difficulty at times when impulses begin to set motion amongst the fixed concepts, and have little flex or control in the stop/start motions - which may result in madness or breakdown; although this need not be the only cause of such malady. For one who is expert at such control of the logical processes, but gleans no particular impressions from such, and experiences for the sake of the practice rather than the value of the thinking, can too be set eventually for the path of disorder and disarray; for the discernment required, the discernment for particulars, has been lost. Again, one can have all sorts of 'spinning' out of control, through lack of control.

A soul who is deemed mentally handicapped can conceptualize. This he certainly experiences, and can be subject largely to the concepts brought forth by the company of the individuals who are around him. He may not be able to experience definitive regions of thought and their aspects, nor regulate those fixed points of focus in sustained concentration, but he can however, experience concepts in a way denied to the ordinary man.

Thus it is that a man denied of human company for a large part of his life, may have extraordinary talents when (in the relatively short-term) fixing his memories at particular points, and retaining them in new concepts. Such it is with children also; however in their case the unfolding faculties are acquired with gentle acquisition.

In the case of hypnosis and hypnotic suggestion, we have individuals who incorporate that of their own fixed perspectives, adhering them artificially to another. Animal magnetism was the process of sympathetic adherence of stationary concepts. In this, the individual being worked upon has frozen the aspect and ability of motivating the concept for himself. With fixed point of thought dictated, the concept is highlighted and imparted to him and imposed. This is why it can be conducted through the eyes, from man to man (if the scurrilous hypnotist is well practiced enough), and needs not words to be passed or conscious acknowledgment on behalf of the victim. Victim they are, for it is curious enough to say, that when one has certain concepts imposed in this way, and thus inspired with a point of reference, they are essentially characterized and motivated by their owner and creator, even though imparted and implanted in another. There can be little or no control on behalf of the adoptee to shift the said concept or work through it with governing motivation. There is no personal correspondence, because if there were, we should all interfere directly with each other's thought so continually that there should be no thought.

Concepts hold unique keys of signature. Therefore total expulsion: exorcism of the implanted and imposed concept is required; which is no easy matter, for the individual having thus received it has not the directive power to move it on, having the weakness to receive it in the first place. Alien concepts can group and congregate, and the susceptibility to receive and endure them may grow intensely also. Also there is little power to identify them, for the individual did not create them and cannot move from that fix on the circumference. This is why hypnotic suggestion can be so effective, and also so perilous to the thinking man. It is not so easy to go to another to remove such concepts, as the very act and submission is granting more of the same.

We should never desire to do another man's thinking for him. This would be depriving and corrupt- even though we do desire in daily life to meet with and communicate in the world of ideas and enjoy similar resonances with similar fixations in attitudes and attentions. We must forever remind ourselves that the progressive pathways of thought are entirely personal- objective or not. There can be no teacher or teaching which can dramatically realign or readjust another's thoughts without there being equally dramatic consequences to the detriment of the pupil. For self-control is, as ever, the key to self-freedom.

Inspiration can awaken a man to a concept and a series of thoughts, which was before unrecognised. Whether or not the man has the strength and vitality to pursue the movements required, in the rotation of those concepts and the progression of thoughts that will follow, is entirely governed by him.

One may practice exploring new realms of thought and gradually one will adopt abilities that hitherto were incogitable. Largely one is dependent on the quality of concepts which are highlighted, and therefore attracted to oneself, as one leads to similar. With alert and keen interest, we can acquire the skills of discovering much knowledge- patient perseverance and application, and an open mind. (Self-governed open mind.)

Too many folk cringe from inquiry, discovery and self-control. They equate self-control with fixed ideas, and when the fixed ideas become burdensome, they try to loosen their thinking so totally, as to repel all thinking altogether. When we come to know of the many aspects to a concept, we have the satisfaction in terms of understanding how many perspectives many individuals may hold: each being correctly situated and relevant to them and their truth. The supreme paradox of such knowledge is that particularizing aspects of it is the key to the discovery of the whole, once experienced. Aspects are no less valid because of this.

In reference to the clairvoyant as opposed to the telepathic: one might note that telepathy, as in conversation, has no interference in regards to one's personal concepts; and such thoughts relayed are soon forgotten, having not been adopted personally by the receiver, unless through conscious choice of such discovery. But these concepts are essentially consciously translated, with responses according to the decisions and directives of the second party.

In the case of the medium where consciousness is negated and put aside to rest, as it were, the faculties of logical determination are rendered useless in this process, and thereby weakened. Furthermore, depending upon the individual and his strengths or weaknesses, certain alien concepts may be implanted or imposed, for it is this hypnotic reception upon which he relies on for the receiving of such thoughts and impressions. Thus mediums do not usually have a great capacity for logical thought and abhor with distaste, learning with logical inquiry.

To be balanced in any form of development is to be content with slow and proper progression. Rapid change brings commensurate results. Although it can be said that whenever one enters into a practice of self-improvement and conducts themselves patiently but practically, the results almost immediately are so satisfying and encouraging, that one needs not grandiose results to appreciate the subtle differences between the before and after conditions.

Therefore it is recommended that one be courageous and curious enough to re-learn that which is inquiry. To become interested and experience thought with live questions and motivation. In this, life's learning, all questions do truly hold their answers. . . when one travels the circumference of a concept, working from first thought to last and home again.