Humility, Devotion, Sensation & Intellect- 22nd August 1994

IF we may love it is because we have come to know that which we love truly, it is not because we have artificially manufactured the love as experienced. 


Similarly, when we come to humility it is not by immediate intention, but rather the humility comes as a natural offspring and response from a heart which is opened by love, and further moved by pity or by empathy, by commonalty, or perhaps the desire for striving (on behalf of the other), a desire for furtherance, for betterment, for the conditions or soul of another. 


There are acts which require willing and there are virtues which flow from a man in consequence, and also too, are largely involuntary and without conscious design or exertion. We may be aware of the experience, but not invoke the actual experience purely for the sake of it. 


Devotion is known and elemental to every being. It is not remarkable to one or another, but is subsequent, subsequent to life itself. Devotion insteeps our beings, for it comes from the spirit at the core of the infinitesimal to the All. There becomes a resounding rejoice for this rapture in the living, and were one to penetrate the starry domains they may sense the universal quivering, which when taken as silent, becomes devotion. 

Plants expire affection, a fondness, which is non-specific. The dews which pool in bead and orb, hold the fragrance of fragrance of their love, which bleeds and evaporates into the warmth of the morning.


Today we may look at those virtues which are incorporated within a man, which issue forth in a secondary response to the ego-consciousness and active will, but are primary to his spiritual being overall - the 'evaporative man'- in the soul-life, which is unconsciously emissive. 


Sensation requires response: response to identify, response to reconcile, and response to make adjustments. If I have the sensation of coldness, I may identify the coldness and from where its source comes, and I shall reconcile myself to it, that I may adjust myself in relation to the conditions without or those conditions as governed by my being in relation to it. For every series of such responses there are implications which command or inform yet other sensations, and so on. 

Many men live utterly in a cycle of sensation and response. After the wonder and newness of their childhood has diminished and become entangled in habitual thinking, if the soul-life is undernourished and ill-satisfied and the man himself is disqualified from a fresh attitude and is displaced in heart and mind, then he is often detached and remaining within this simple cycle of activity.


Further to this we are met with the intellectual provokings of inquiry, which bring a man out from his ordinary cycle of responsive events, and by the talent of directing a 'good question' into the 'unknown' he is given the invisible hand of the Muse of the corresponding Angel of Wisdom, who will guide him to which he inquires of. (We made use of the word 'corresponding', as this is precisely what is meant, that the individual shall be answered with the assistance of the one to whom he needs.) 

The intellect is quasi-thought-fluent and quasi-truth-coherent. There is a distinction here between thoughts (which are quite separate in one sense to that which they represent) and to the 'truth', the 'isness' as comprehended by the soul, as is then allowed for and appreciated by the fires of the intellect.


The thoughts encapsulate but are not the actuality. The intellect is capable of understanding both most wonderfully, and once again we may begin to tackle and comprehend the significance and usefulness of exoteric and esoteric thinking. 


Esoteric 'thinking' actually surpasses the thoughts and fires the intellect to be active in the essential comprehension of spiritual 'isness'. This is an exercise which is not independent of intellectual activity, for would that it was, there would be a ) madness, b) non-sense, or c) unconsciousness, and the future development of the mind would be isolated from its divinity and purpose. 


From this one may understand that the intellect, though evolving in Man and increasing in velocity of action, is intrinsic to the correlation between thought and 'new' thought. The 'sensory' man (sensation-response) suffers a 'like-so' thought response and this process is rarely interactive, although two such individuals often parley together. The reason for this is that the individual draws from a past consciousness which related to some experience in the past, and identifies the same in the present. This is relevant and necessary to all concerned, to a degree. 


How often a person may remind us of another and we make such same comparisons and opinions which are presumed upon because of this likeness we identify. Yet by the same token it is completely mistaken thinking to employ this method as far as the 'new' individual before you is concerned. It is preferable to consider the man before you as a mysterious being, rather than believe you have him sewn up by your projected opinion of him.


This holds good, if for nothing more, than the exercise of beginning to 'see' what in the world is really before you; for there is no enigma quite like a man, any man, and this may be a reference for yourself. Humility here will follow. If we actively curtail our opinions, criticisms and even our evaluations of every man we meet and know, then we shall come to the peace which humility brings when it follows this one important premise:

I do not know you as Christ knows you. I should wish to come to love you as Christ loves you. I have no right to confine you by my entangled thoughts about the reality which is you. However, what I can say is that you are of divine origin (like myself) and we are brothers in this, and although I have no real notion of your trials perceived and your trials encountered, I shall assist you where I can, and be honored by your company.

The elemental kingdom, the fairies, actually do for the main part, hold this affection towards all men. Theirs is a pride of association and jealousy for ego, however they can and do serve this world and foremostly set the way for this humble attitude.


The importance of study, which employs the intellectual fires to both degrees, whereupon we rehearse what we know and then 'let go' of it in order to leap into the true reality upon which it leads us to, is that we may also draw into ourselves those virtues which accompany the esoteric thinking. This becomes yet a higher set sequence of sensation and response, for there follows a sensation which is in accordance with the heart (the mediator of the Soul - the Christ-Soul) and then a response of soul which evaporates out from a man. 


Many times there will also be a physical accompaniment which is obvious, such as the benefactions of the devotions which bring tears or varying emissions, consequential to. However, at the same time there shall be a pitch which is identified, reconciling and adjusting in the process of said response. The sensations are pertaining to the unseen realms of activity and so the identification is only momentarily acquired, as the new intellect may not sustain the constants for longer than a 'brief encounter'. Of itself this does only explain the fact and not the reason, except to say that development is gradual and may be improved when practiced. 


There are many experiences of soul which occur to you but do not reconcile within the self's consciousness within the World. That Christ is with you when you have called to Him, may not in the immediate, infiltrate the intellect, or even touch you with a 'tangible' sensation. It is often the lowly invisible beings who sweep impressions upon the astrality of men who seek sensation which is extraordinary, and not the higher more desirable beings. For the Angelic require only that you are lifted into their inspiration and touched accordingly, and that you may come to them in time befitting a proper development which is accomplished and won over with steady rehearsal only. 

Furthermore, as the penetrations into higher knowledge are pursued earnestly and with vigor, there becomes a propensity within the man to embrace all things and parts thereof, as well as beings, with the necessary humility which admits "I do not know", that we may learn. This was indeed a correct surmise as noted (by J.) - and if that accompanying revelation could be maintained throughout one half of the relative creativity, then the locking of consciousness shall be more readily come to. 


Yes there is a certain mystery in this. The exoteric thinking is a ' 7 ', being comprehensive of the thought-defined gambit. The esoteric moves into the ' 8 ', being beyond the range of the '7 '. 


When men combine they either remain as responsive individuals, or may for a time share a consciousness which actually responds but 'feels' and knows of the other's 'sensation' accompanying. When we 'know' something of a man we are better to know a truth, even if the truth acknowledged is that we do not know anything of the man. The closer we are to realizing and experiencing a valid truth leads us to higher comprehensions of the reality we experience; therefore, that thought alone shall in fact bring us closer to our brother, than bring separation. (Providing of course that it is not taken as a negative ruling for all time - it is rather a preliminary to learning.)


Some concepts only provide for a mind-muddle imploring confusion, even agitation. If this is experienced then it is best left alone, for if the individual for any reason has the response of antipathy and rejection, then there will be no opening for the thought to be exchanged for the higher experience. If on the other hand, there is a measure of joy or a pronouncement thereof, then there is a good opportunity to ride the wave into the starry domains to set up a sequence with the great and grandest, who will guide you aloft.