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

Thursday, May 20, 2010

The Impasse between Primary & Secondary Considerations- 6th December 1993

THERE are those times when we come to an impasse and there is no known way to resolve, proceed or determine amicably. Inwardly we may come to an impasse also for a time, indefinitely with no latchkey to progress, no mite of dissemination. For there are, quite simply, unresolvables upon which the world does rest also, and we as men find them out continually, even though we learn also a commensurate measure of peace.

If we are pressed to make change, within or without, it may not come easily for the present. Current conditions are irreconcilable to change and so we are obstinate and withholding. This rigidity, when exercised to good purpose, becomes essential to determining a steady character. However one may not be defensive to all change continually, for it then becomes a contest to life and the man becomes so decided in all that he is or wants to be, that he unwittingly resists and repels much goodness that would otherwise come to him.

So often there are crucial episodes affronting a man's circumstances and he has overlooked the Guardian's urgings, believing that change is unwanted. Should we pray for direction and assistance we should be open to it when it comes, as come it shall.

The student shall gain confidence by and by, in the value of his true opinion. It need be reiterated that only one knows their true heart, and to deny such promptings is confusing to the soul to say the least. When all has been measured beyond the exterial opinions, you must come to discernment for yourself and know exactly what is right and what is wrong.

Often this is confused with self-seeking for self-satisfaction, and it is argued that true discernment shall be clouded by improper motives or misguided desires. Firstly one must ask - who is it that you may trust if not yourself, to judge these and any matters? Secondly, if you do not practice being guided by the heart's directives then how may you hearken to your soul and the souls of the world in the future? To know your heart and know your mind is a good beginning, the causality of all good action.

If we do not live in accordance with these our higher tensions, then we desist and detract from a full and meaningful life. Life lives us, and obvious as it may sound, we become motivated and stimulated exterialy by that which is upon us at the time, and we respond accordingly. So you can see how it is that a man may be so closed to his higher directives and the angelic whisperings only to find a basal stimulation upon a semiconscious fixed existence, narrowing down unto death.

It may be that in the opinion of others there would be much disagreement - this is inevitable, sadly, that men are unsympathetic to each other. How can it be, you ask, that there are such outstanding differences at issue, that one man may be right and his opponent equally so?

When we come to examine our own inner intentions we may begin by sorting out the primary from the secondary considerations. We may not use this method to seek to justify ourselves completely, for in one sense that would be an impossibility, and in another it becomes a fruitless attempt should we not be true to ourselves firstly. To establish our primary intention we ask of ourselves, "What is my first reason?" and "What is the strongest motivating current that moves me?"

The secondary consideration is the question of the outfall from the first. This may be in contrast, and if qualified in options would be endless, of course. However, some may be entered into.

So we arrive at a set problem: for example, the Knight errant, would-be crusader for the Cause, has doubts about joining in league with company. Now there are two points of view to be had here, upon the subject of a primary consideration. That is, that some do work from negative assumptions that men believe and judge awrong and that one may look for such motivation at the outset. 

However, we do not fall in with that stream of thought, but acknowledge the contrary: that men begin with good and worthy desires essentially, and for that which is profitable to the soul. For why should a man seek for otherwise? It is natural to seek after the good and in the fullest sense- that is precisely what self-seeking is, being meritorious and wholesome to the outreaching soul.

Therefore we would not make suspicion of the Knight that he does not truly love Christ as he says he does; we would not surmise that he offers little in pledge but wants for vainglory; nor too that he has fanciful notions of knighthood in general. For even though one may never perhaps, love Christ as fully as is possible, and so it is a true judgment of any man to pooh-pooh such a generous declaration, we may counter this with the truer view of the heart, which indeed does know and love Christ completely. Therefore, the Knight when speaking from the heart is to be taken on his word and believed.

Secondly, whilst it may be said of any man who pledges afore time, that he has not the foresight for prediction; and too, it may be argued that it is tinged with exploitation, and that he seeks more than he does offer - we may agree to this insofar as all men, secondarily, are fain to these weaknesses. Whereas primarily and from the heart, it is the offering and original desire which makes the difference.

Outcomes are dependent upon many interconnecting factors and may be unresolvable in relation to original intention, and yet it is the seed that must go first regardless, and the offering is merit-worthy and not to be cut down by insidious condemnation.

Thirdly, it may be said (secondarily) that all men have fanciful notions of that which they should like to become. The athlete trains to such 'delusions', as does the saint attempt to graft himself to God; as we must necessarily project out from ourselves in order to incorporate and become more than ourselves. 

Naïveté is no sin, and in point of fact, the heart/soul is not so naive, for this is from where the motives of self-betterment are spawned.

So we may come to practice our criticisms of both ourselves and others in a most positive way, knowing that the worldly implications are one set of problems which are always negotiable, whilst the primary concerns of the interior's callings are there to be respected and acknowledged.

We do need confidence in our own goodness, for the very reason that if and when the world may contest otherwise, our surety of the heart-directive may be as a beacon to those who are unsure but wanting, and at the impasse of life contesting Life.

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