Men, Women & God- 19th January 1996

Question:
Dear Teachers,
I have been reading a book which is about ways that a woman may learn to act out from her instinctual nature, her intuitive knowledge and her soul-self, and this is achieved with the study of certain stories that bring soul-pictures and understandings back into our beings, helping us to draw upon an inherent and noble strength (Christos?) within.
My questions are: What do you think of this, and furthermore how is it in relation to men and their ways of perception and knowing? Can men deepen themselves similarly and search their psyche for a deeper intuitive way of living? Do the paths differ for men as for women? Is there a preferred emphasis you suggest upon either?

WHILE it is that men view the world from the outside in, women tend to perceive it contrariwise, peering from the inside out. Man finds himself in the world at large, he gathers, he wins, he attacks, he must search, and he shall do this in conference all the while with that part of the self which maintains the inner reside.

Women must find their world through meaning - meanings which are implied rather than actuated. Suggestions of life sustain all life beginnings, and this is where the woman can be - she goes before and she goes after and she brings completion. She does not search for herself in the woody recesses or watery passes, for her 'sense' of time and place belong in the soul regions, which she must pass the gate before every thought, every care and deed accomplished. 

She brings the warmth to the flame, whilst he brings the light.

Oh pierced now, this unlit space,
With soldier force and brazen flame,
You contrast me as night does day.

So it is that the man has an opportunity to enter into his perceptions in that incarnation of manliness, with a purpose and a continuity which is not shared alike with that of the female incarnation. Whilst it is that the soul and the spirit of Man are amphimorous, they are characteristically female and male also - just as all odd numbers are masculine, and even numbers are feminine; the number one (that number of Father God Himself ) contrasts the duality of soul in which we know consciousness and come to know all others.

There are the two ponds of sight: one in where the foot is caught and held by weeds, the other to where we drown completely - that in men they are held and fixed to the specifics that they envision, whilst in womanly aspect we are immersed in the whole - the entire panorama does take us with its 'overallness'.

• Aspect - Male

• Patronage – Female

• Time, in increment and divisioning – Male

• Continuum - Female

The question brings rise to a state whereby a man may act out of such a meditative preliminary that he may access the higher knowing; both of his own and the corporate knowing of all men and of Christ. Of course this is possible, for in isolation man would be a sorry creature of intellect only, and whilst intellect canvasses the graph, it is not of itself, the conforming and non-conforming structures within.

When a man references God, Father God, he must travel past himself, negotiate the opinions and fixations of all others as well, that he may come further to the truth of that which preoccupies him. He is removed, that he may return. He can then be decisive, and decisive objectively.

When a woman references God, same God but that of His Holy and Quickening Spirit, she travels within herself and then hones in all the closer, ever closer to that which she must understand. She is neither removed nor temporarily static by nature, but impelled to search out the very nature and spirit of that which concerns her. In this we find that the ponds are transversed - women are then held by the particular (the male aspect of their knowing), whilst the men are given to the overall picture (the female aspect of their knowing).

To feel sure-footed, to be equipped, to feel firm within the world with a 'soundness' of reasoning, a deliberate purpose and a kindly nature which consummates in kind, means that we may meet with all living beings in the spirit so given in the original Paradise. We are humbled before life and marvel at its tenacity. We are neither blocked nor confused, but rather clear, detailed and divine.

This is so and not so when it comes to a man's most ordinary life. For it is that we often do not have such soundness to qualify our reasoning - our ground beneath is hesitantly trod, our kindness has withdrawn from our offering; for we are tight-bound with fear, fear of such uncertainties that feature in this our life.

So men (and men it is in particular) may be convened by daunting uncertainties which inhibit and restrict and cripple the pathway to God. The fears and offspring of anxiety are translated into activity, i.e. work or collapse. However, it is but a side-step to resolve, to exchange occupation for preoccupation. And it was that many great cathedrals were built in this manner - momentous works set about and made real, all by men who were fraught with such inner dilemmas which made them worldly productive.

For the women who are so taken by self uncertainty and conflicts of soul and self, the response and result can be quite different. 'Busyness' can step in and take over, without the great achievement that a man who is removed from Father God is caused to create. But when a woman is removed from the spirit and nature (of herself and of those things around her), she has all the flurry and disquiet of the ever-moving Spirit, but not the containment necessary to make perfect the moment or the situation.

The problems which ensue become more obvious and compounding in time. She will give rise to details which though highlighted are unimportant - unimportant to her in reality and to that which she endeavors to do. In other words, she, having temporarily lost her way inward to the connections with life-spirit to matters before her, becomes fixated with the inanimate and uninspired bearings that press into her consciousness with ferocity which the Holy Spirit drives.

Eventually, should a man 'work himself to death' (i.e. creativity over-bounds, but has not referred to God for resolution and is problem driven to the extreme, that Father God shall take him) he will enter into the Heavens carrying those worldly perplexes, and these may carry over and affect his bodily substance in future incarnations.

This is why it is to good reason that a man may cease his greater activity towards the end of his life and give over to 'finding God' in the quiet. To the extreme however, we may find that men who are peaceable and content with their relationship to Him may suffer a lethargy (no worldly enterprise), and this in the young is inappropriate to life. Ironically this too will weaken the future bodies of men as there are always the two forces implied in existence: that of sustaining and that of creating.

Our worldly activity does invoke and incorporate heavenly response, forces which are drawn upon and called upon only by our very actions here within the physical realm. In this way worldly activity is paramount to heavenliness. The soul of man does know this as it is his answer to remedy the feeling of lack of soul-life within himself. That his soul aspect is not insinuated causes the aggravation which entitles the work. He is driven by lack of, more often that not.

Yet! What should arise should a man come to both? That he is productive and active working out from such certainties which only Father God may maintain. It becomes then not so much a matter for the physical gestures within his time, moreover he begins to build his towering forms of creativity within the spiritual hemispheres: our future world.

What merit has esoteric thought for a man to become so ever effectual? Often this is deliberated, and not only amongst the novices who are understandably confused and mistrustful of its leadings. One may well wonder why we should cross kingdoms with our comprehension and come to study those unseen things, that some would maintain God Himself has kept secret from us. Argument comes also maintaining that loyalty to Christ is quite enough to bring us into a future of being. But we must add to this that it was Christ Himself that created the associated kingdoms, and though it is that Man is deft to some degree, he is also, comparatively speaking, immature and inexperienced. In time, as experience comes to him, he shall find that what was formerly unseen and held to be mysterious, is but as natural and as normal as what he now may encompass and accept.

Both men and women may learn to return to the quiet in order that they may confer with our Father God and therefore become with such intuition as is His. That a man may travel outwards from himself and the woman inwardly in search so also, our higher natures require a kindness and forgiveness of self. For no amount of quiet may be maintained in the chaos of self-contempt. 

Whether it be a vanity or a matter of conscience, there are persistent self-doubts which do verily wear away at a man to no good effect. We may gauge the valueless self-doubts from the useful self cautions by way of asking: do they strengthen or weaken, do they enhance or degrade, do they uplift or deflate?

The saints were not brought into personal and consuming sorrow because of their guilts and repentance. To this end the saints were joyous. When they did cry it was not for themselves but for the stragglers who were then bound for Hell. In ecstasy they would cry also, but this being an expression of mute adoration and the conjoining with Spirit as it touched their soul-mind.

Where are the examples of the textbook morality? In adult consciousness there are none so adapted as to be carefree and guiltless. However, (and this we say with emphasis) know your own sins and you know the world also. Know of them, rather than ignore them, but keep them housed with a tender compassion. Do not engage with overfeeding a self-doubt, for this only brings vitality to the very thought-forms so related.

We need to remember that the elemental thought-beings which comprise our personal atmosphere, enjoy upset as is remonstrated, and do encourage it, rather than peace. For in peacefulness there is no vitality to feed these accompanying creatures and they will moan all the more begging attention; for a time.

Truly a man, or woman, may well weigh all within their heart as the moment requires. The true conscience cannot ever be set ahead of time, for it is an active conference alongside the issues of the moment. Men must come to know for themselves, but also and more importantly, to rely on the proper means of this knowing, for no longer may exterial rules carry through with reliable compliance. There are many 'good' men who are dying from the less obvious sins which atrophy the heart.

Our highermost instinctual selves become presently known when we may manifest a likeness in active love. Such love may be witnessed in a concern for another, a true study for the study's sake, or in periods of deep empathy or communion when we are also encompassed by those angelic beings who bring light to the consciousness and then help to guide our worldly maneuvers and transactions.

Angelic influence such as this, does not bring monetary wealth to a man (as is often hoped), for money in itself does not appear tangibly within the associated spiritual realms. They bring to Man the causeways and the opportunities, the clear runs through, dictated by his desires then made enlivened. By desire it is meant "that which seeks, and promotes a man to go beyond himself, by the nature of that seeking". This is what desire is.

Desire furthers that which is. Desires target outcomes. Man then learns to discern the most 'desirable' outcome to infill his desire so invested in. There are lesser and greater desires. Beyond the greater, there are those which are sublime for which we hold an intrinsic understanding:

• Desire to know God

• Desire to be God

• Desire to live (active)

• Desire to thrive (aspire)

• Desire to be (passive)

• Desire to conform (the great laws which contain us)

• Desire to maintain (Godly concern)

• Desire to commute (to travel out)

• Desire to arrive (to fulfill future, to grapple thought)

• Desire to know

• Desire to cease aloneness

• Desire to excel

• Desire to desire

• Desire to be worthy (of God's love)

• Desire to be worthy (for existence)

• Desire to create (and procreate)

• Desire to make known (to be seen to be tangible)

• Desire to fulfill (others)

• Desire to invoke love

• Desire to invoke beauty

• Desire to invoke chaos

• Desire to empower self

• Desire to contain self

• Desire to empower God (and Christ)

• Desire to contain God (and Christ)

• Desire to incorporate the World

• Desire to incorporate all men

• Desire to promote unity

• Desire 'Godsight' - divine interpretation (intuitive divination)

• Desire for aptitude

• Desire for potency and commensurate strength

• Desire for surety and guarantee (universally given)

• Desire for furtherance (for self and for others)

• Desire for deliverance (for self and for others)

• Desire for continuance (for self and for others)

Amen

These basic and inherent desires when thought of, shall help retrieve our personal sense of likeness to God, just as prayers and hymns which invoke elements of these, also may bring us both outwardly and inwardly to that primordial self which is independent of the worldly glamor. (Glamor in this context implies: garment of magical presentation - the glamor is an attractive facade, but facade nonetheless.)

We may couple those things on our table so given, after having worked through a primary contemplation, as each one may be added to all else and meditated upon in dual relation.

This avoids the vitality going out into specifics, and yet does make for potent reckoning, bringing impulse afresh to the very specifics we may target in our day to day life. It is important to bring the lively forces into those desires within our beings, because often as not the specifics if solely characterized, do not answer these needs, whereas the fundamental desires as inherited, stimulate the future in Man for all men and women alike.