Meditation- 4th July 1992

IT is paramount to all concerned with parachutes and impending falls, planned or spontaneous, that they check their connections - all vital cords - afore leaping.

We may form a 'mental' parachute, one which may shelter ourselves and take rise upon the free-falling terrain, that our journey through this sky may be delayed in time enough to capture some of the scenery, rather than rush to meet with an otherwise unfriendly bed of earth below. One's parachute does fit snugly away; it is quite a contrast of area to mass, once opened. And we are not confined to white either. What would the design be? You might ponder this through until comfortable with a personal hue or appliqué. And remembering also of its radiance as so lit, between you and the Sun.

In a Hans Christian Andersen story, there was a little boy who would hold a magic umbrella to sleeping folk. . . and they would dream; dreaming dreams of pictures and visions, as were best coming to them: Ole Lukøje. And this child would visit bringing his small dome of imaginings to their bedside, and they would be sweet, untroubled and picturesque. 

As smoke which curls and spirals and wafts and wavers and drifts and dissipates until dissolved, one may look to the sections of their overhanging parachute and see whereupon, such visions unfold in this and that section; in color, in format, in imaginings played out. For this be our special parachute; the one which affords us the time to envision the skies intimately.

Here is an old favorite:-
There is a world we see,
and then a piece of ground: a mountain.
On the mountain there is a forest, in the forest we go to a tree.
Atop a tree a tangled nest.
In the nest an egg, upon does rest.
And in the egg a bird springs forth,
and opens mouth.
His voice rings out and out and out.
It flies from the egg, from the nest, from the tree.
It calls from the forest and the mountain, to the sea.
It goes twice around the planet, and comes back to me.

Within this presentation we find the action of the focusing pupil within the eye - which, by the bye, shall be physically strengthened by such inner contemplation; for we may actually direct our thoughts in ways of exercise which give to our systems a rhythm or a re-establishment of a kindred inclination. We are powerful in our imaginings, and hold sway over all related functions.

The parachute imagery may help one to begin, begin into the sky-dome meditative state, until it becomes easier to unfold one's parachute, or conversely, fold it back up and pack it away again.

What of meditation? Meditation is a conscious step out of time whereby the individual who looks inward has forgone the world and its limitations, and allowed time to be afforded for this rest, repose and concentration, out of time.

It is not that we are to be at all times 'carefree', nor that this is the main feature of any practiced meditation. However one can say that if an individual lends himself to such practice, he shall benefit from the 'slack' - from the conditions of such great rest which do accompany his meditative endeavors. And this is a result which is not to be bypassed as purely relaxation, but moreover a relaxation of inner tension (inner, inner tension), in alignment with all other tensions, the whole way through.

The first happy result comes from the fact that one has given time to it at all. For this is special time, the veritable 'quality time' permitted to self, by self. Furthermore it is not as an escape from the world, insomuch as a mutual bonding with those aspects of the world unnoticed by the 'fast fall, nose-dive'.

One need not become as the extreme yogi who almost disincarnates with shallow breath and sublime extraction, with merely a fine thread remaining earthbound so attached. This meditation which takes us to those moments after waking or before slumber, will produce a slowing of the pulse, and of the breathing quite naturally; but does not need in any way to be severe to effect enormous change.

Folk may be daunted by suppressed pictures, resurrected memories or challenging, nagging thoughts, all which present and impinge upon the quiet times. Even the quietest of conditions may be interrupted and made noisy. It is important that one remains in good humor throughout, without the stressful attempts to make an aggravated peace with such presentations. For in patience they too will quieten; and yet having said this, such reflection and examination, real examination, is very good of itself. That one may be awake enough to project into that which is before the mind's eye and meet with it and commit it to an orderly place once and for all.

Too often one may try impatiently and proclaim "Well let's get to the good bit" (meaning the deeper aspects of a meditation), and then feel most abashed when sleep calls and no immediate results, result. If we are to observe something about development it is this: any results which occur instantaneously in a large manner are good for a short time only, or are more trouble than they are worth.

If development ensues over time with steady preparation and results, in its own time, which is conducive to the rhythms and the constellations and one's personal aspects, then it is to be regarded as substantial progress. Therefore one shall not find immediate results in meditation, but a gradual strengthening and wellbeing shall follow slowly behind.

To give time to oneself for renewal and for discipline, for exercise and general improvement of all of the constitution, is an attitude of 'caring' for oneself. The vitalities respond far more deftly with precision, with tenacity, because of this consideration. The 'time out' is never forfeited, for it is actually extended and furthered (in terms of years) to each and every person. The fact that some may live very long indeed, may give you an idea of that which is invoked by this 'living out of time'- an actual extension of worldly time, physical worldly time, afforded by this practice (made perfect!).

It is because one's constitution has a limited capacity for assimilation. Life is ceaseless assimilation: worldly life requires that we incorporate worldly substance within our being's being. And to an extent this is a sufferance. Of course one does not mean to say in grim terms, that the privilege which is life is of suffering. However there are tensions within a man that do protest the cohabitation of certain demanding conditions, which may be viewed at times within the world particularly to conflict, or be in argument, rather than conducive to all aspects which comprise a man.

Now as regards assimilation, we are only 'good for' a limited capacity of worldly material before there calls the need for assimilation in higher requirements. And as we know, the body does tire within the world, and ages from this calling of the higher man. However in the case of meditation we are actually submitting to an assimilation which does please our higher being and nourishes it, relaxes the tensions which are from level three down (explanation later); and have lost nothing in the practice at all. For it is the assimilation of oxygen, the ability to do so and combust, that makes for incarnation, and this time-out will afford us ability to take in yet more time, as one does work with the other.

Conversely we may examine the deathly impact of a relaxation of the lower aspects and the tension thereof as regards alcoholic beverages and the like. Here the aspirant (good word, 'aspire'; also as in breathing) becomes as a perspirant (from the Latin persparare: to blow, from per- through + sparare to breathe); whereby the regulation of such assimilation of time is as with meditation, but not as is with meditation. For in the one case the aspirant may actually enhance his ability to incorporate the world within himself upon return from meditation, and in the other, the perspirant does not of himself so 'give over' to this timely consideration, but rather has forced himself from his shell and cannot assimilate time well at all. And the illusion of timelessness is because of inability - a no-man's land, which in the long run detracts from such abilities in later life to work the constitution thoroughly, adeptly and with precision.

One may be sufficiently 'relaxed' in death, but this does not mean to say that total relaxation is desirable. This is why meditation and meditation's accompanying contemplations are referred to as exercises; for in truth the individual who makes effort to manage himself in these realms of behavior, shall be qualified in subsequent tension also. That one becomes strong from the ability to venture in and out of these conditions at will.

One could be with such strength from these exercises that any conditions as set by the world, would inflict little pain, if any. And though we might weep for those who are imprisoned: be it jail or in withering limbs, one may readily see the benefit derived from the abilities to enter into meditative contemplation, and withdraw and re-enter accordingly.

If after twenty years of such practice one could say, "I now really feel the benefits!", then how wonderful it is - especially when one considers, that in twenty years hence the benefits may be well needed! Enough humor! 

Meditation on meditations is recommended to all men and women. The only but or hesitation we would add is that meditation as used for magical purposes is undesirable. For we find that if there is a 'forcing' within that relaxation of inner tensions, the unguarded may find that the resultant tendencies become obsessive and overruling. That, that which is adopted as practice may be indeed difficult to shake, and negate decisions of will in relation to the strength of experience. In other words, we may all try so hard and so well, that we develop into living fixations, that only one particular spot on the parachute be illumined.

If I am to contemplate the Holies, the Mysteries or the natural wonders, I am to throw myself out from myself and be cast into those qualities which I seek to know. But if I am determined by a desire to invoke a magic or a phenomenon within myself, then I am not at liberty to submit to the higher knowledge of these mysteries, as I am taken up with the effecting of properties as pertaining to myself. There are totally different results from this. The necessity of perspective is a large issue to the would-be aspirant.

All lofty thought makes for good material substance for meditative contemplation, for it is through the avenues of such inspiration that we may travel the paths to the essential wisdom of which they are offspring; and by their nature, invocations will vary. Furthermore, the aspirant himself is always the better judge as to the quality and the representation of any given meditative contemplations.

Commentaries are useful and enlightening, and for the beginner much treasured as candles illumining the visions. And potent visions will come as soul pictures. The aspirant will learn of the nature, the direction, and the action that such pictures take. It is not dissimilar to one's own dreams, whereby the best interpreter in the world is oneself.

Canons are very sure of themselves, but have no personal sense of direction.

The Pursuit of Knowledge- 1st July 1992

THE conjecture about 'Black Holes' is interesting because it exhumes a study of something, which by definition, is not there. Such studies are at best difficult, and suffice to say more properly, that there are most definitely gateways between this realm of our perception leading into that which may not be encompassed by our senses or by instruments, or otherwise directly accessible to Man. This would be a large concession if the scientific world could extend their theories to accommodate those prospects of there being worlds layer upon layer, related and unrelated to our own; albeit unseen and unexperienced.

The point of such conjecture may be brought into question. There is actually no war against a comfortable and smug materialism. For if something is beyond recognition and comprehension it is only reasonable to accept this, and put it down to the 'unknowable'. Therefore we may only begin our studies with that which we may know, or have opportunity for coming to know - expectations of otherwise need re-examining.

This does not in any way detract from a Spiritual Science, however, one's nous, one's knowing, might be better defined. Regardless of popular opinion, knowledge does not rest on consensus but on fact and the subjective experience of such facts as are there. Agreement as to facts is secondary and good for substantiation, but not reliable.

If I set about to know something and to test it for myself, I must satisfy myself that I shall know how to begin, and how to identify the result with which I am satisfied. Furthermore I shall do this, having a history - of which I am aware of - of many 'wrong' assumptions, whereby in confusion or misapprehension I have mistakenly gauged a situation and have been incorrect in my judgment. Nonetheless, with great optimism I endeavor time and time again to be the better judge, and make for opinion.

This is no cynical treatise on the gleaning of knowledge. Indeed, it is a wondrous endeavor in which curiosity inflames and men seek to discover the unknown. It is primal, it is essential - in some, deterred, quashed and broken - and yet such assimilation carries on regardless.

The ingestion of knowledge is reliant upon a being that is capable of expanding and infilling with the veritable 'stuff' which comprehension is made of. We are told that there is the capacity there for one to encompass all knowledge at the one time; and have provision for this, in breadth, in strength, in expansion - very stretchy! Although, we have never seen it done!

The pursuit of knowledge appears second only to the pursuit for love; and so often they are definitely one and the same. It is fine to see a student aspire towards the truth, as a truth, as was eons before; and also to remain candid about the differences between the unknowable, and the knowable unknowable!

The vistas of discovery do widen with each grand step - wonderment with anticipation, wonderment which comes with the privilege of knowing, the holding, in this the entrustment of those finest of treasures: the truth. This is because the TRUTH, is what IS: of our Father - that which is complete, most perfect, uncontaminated, without compromise, out of time, in actuality, the quiescence of isms, perpetual and everlasting.

From the Truth we find streams of fragmented expressions, of persuasions, of manifestations, because the creative impulses are deviant in respect to that which has never been, that which is new. For out from the unfolding of such Truth, there are possibilities. And possibilities are given Time, for a time, in which they may or may not become incorporated in Truth. They must be worthy. They must become in accord with the almighty presence and power of the Truth.

When the carpet of time is rolled up and away once more, some are taken with it, whilst some may remain in the bosom of our universe. Creation herself withstands and remains, for she and her Nature are inherent to the Truth. Some designs require a little working on! "Not enough Time" they cry - out comes the carpet again. Her helpers pick through to find the lost jewels - and recover them they might: Lost worlds and lost souls, as gnats, as fireflies. 

Sound in the Ether- 27th June 1992

TELEPORTATIONS, precipitations and rappings, used in the past to be a common occurrence. The ethers, audibly, tangibly, could carry those sounds as given out; whilst also as steady and as coherent as to allow transportation of far flung objects. Neither of the two phenomena occurs today; certainly nothing so significant. However these occurrences were usually blamed upon the nixies or the dead; depending upon it being a 'knock on wood' or a saucepan flung at the head!

The sub-physical properties of the ethers, and also concurrently, those within immediate range thereof, do vary from location to location, dependent upon: hemisphere, climate, proximity to sea, altitude and interference (from a number of influences). Much the same as the quality of the air may be measured, so too may the finer attributes of uncontaminated atmospheres, impressionable or fully impressioned, be actually, measurably significant. Just as visibility through crystal is superior to transparencies otherwise, so too the properties utilized within the ethers translate impressions back to men with defined resonance and clarity, marginally affected.

It is interesting is it not, that people often speak of 'clearing the air'. Of course this usually refers to honesty, but is as good a colloquialism to cite as any. In this instance 'clearing the air' shall refer to the attempt to actually improve those conditions of surrounding and immediate ethers, that they might be in accordance with those aspects most suitable to wholesome, healthy, enlightening discourse, meditation or prayer - that the atmosphere be relieved, be unencumbered. Of course this should be a tall order particularly if one were to approach this task as a fanatic; but we talk in terms of improving conditions rather than seeking complete purification. 

Of the favored practices today, we find that folk do often sprinkle the water, light the candle and incense, ring the bells, the gongs or whatever, chant, incant, cut the air in imaginative motion, sit in circles, etc. etc., and or pray.

Now the practice of the above list is fine and quite helpful, and certainly does make a difference (which we shall outline in a moment). However it is the last consideration which is of the greatest difference; and as one may often start with an opening prayer, it is advisable to include in this conferment, the wish and the need for a 'clearing of the ethers'. Because the very sobriety of prayer does indeed clear the room of unsavory influences to begin with - those which cannot tolerate prayer evacuate readily - one is halfway there to the whole job done. Furthermore, conditions surrounding one may be altered and attuned; but only if asked for, envisualized and concentrated upon. For not all have the good fortune to sit acrest a mountain top or bathe in the crystalline air of the sacred. One is impinged upon by influence upon influence; nothing which would particularly upset or hinder a man of itself, but does not make for a good response time, set in the spaces between a man and his thought. 

The singer will know this. That as the words issue melodically, there is a marked difference in perception on behalf of the singer, and for that matter any others who may be in proximity.

The spoken word is melodic in part, but with a predetermined meter and such inflections that are designed to be impressioned by the man speaking them, but also to be received cordially. One may usually sense the boundaries of such, although some have a problem with this. We may look at the differences and implications of each. There is a range of projection, not so much as from loudness to silence (although this of course does make similar exchange), but from melodic to monotone. The difference of delivery style and its subsequent understanding from those who receive is not only because of their perception in relation to melody or drone, but also how exactly the veritable ethers are subjected by such an issue.

Melody quickens, melody weaves in and out with each note enlivening and enlightening (like highlighting) those aspects of the ethers which are responsive to those particular notes - thus making for ready impression for those within proximity to experience it. A drone, on the other hand, stimulates only a small and concentrated portion with little impact, very little attractive impact, and the men concerned do not respond, because the droning has not stimulated those etheric notes which are to men inspiring. One may be able to gauge from this that the practice of clearing the ethers does also enable one to impress and receive a more accurate and clear response to that sympathetic resonance as described.

It is not that the music permeates all of the ethers, but that they are enlivened and stimulated, sympathetically throughout. Conversely, particular notes within particular ranges do belong to particular ethers, so that the family are held within the multiphased vitality-fluids which circulate within specific ranges.

The studies made of actual sound expressions phonetically would be enriched if one understood also the equations of tone/note/sound expression. Sounds have parent notes, but also of course are coupled with the complete range of notes. The example of 'g': guh, the 'g' sound does infer differing meanings, differing expressions, embodied by different notes. For the 'g' sound, as with all other sounds, is the delivery of a note, not a note of itself. It is precisely the form of the delivery which certainly makes up the nature of that given note. However, the note itself will determine the character of the sound.

Now in the case of your friend's therapies*, quite often the men and women concerned would feel their own way into the notes that they were to produce, because it is coming from themselves in order that subsequent remedies for themselves be made way for: Coffee just as you like it!

However, in the case of affecting others than yourself - with a particular point in mind - the relationship of such sound to notes is as important as paint-pigment is to water, is to painting; and too, from where the notes do issue forth. 

One can say that there is always an intrinsic difference between that which is imparted, issued by way of a living, live, emanating being, as opposed to that which is imparted through mechanical or lifeless delivery. Furthermore there shall also be a difference between the notes as given through a trumpet blown by a man and those which are pumped - measurably etherically different. (Although this will not apply to an electronic organ being played, or on remote relay.) The old test with plant growth would clearly establish such differing characteristics as performed in the instance of 'live' noise as distinct from just noise.

In the case of 'live noise' emanating as from a living being, radiating out, as it were, we find that all sound is characteristically imbued by he who does issue. So we find that there is yet another characteristic to our sound/note: it carries a persona of its own. Furthermore, there are only parts or traits, which do correspond with the note issued, and in likeness and in emphasis of the moment, there is but a fragment of the man (or being) delivered with the sound/note determination. 

Communication is basic to the imparting and receiving of these impressions so carried and illumined with the ethers. Whether vocally reproduced or mentally imparted or received, it is sequence and color rather than word, which mark out the notations of communication. It is pure expression, rather than abstract symbolism. Communication imparts that which is, firstly and lastly.

If one wonders how folk communicate otherwise, without sympathy to this, the answer of course is that maybe within their thinking they are indeed clumsy, confused and unsympathetic to their true forms of communication. Which we might add, they do indeed take part in and live by, known to them or not. It is not a matter of acquiring any new talents here at all, but rather signifying that which we do already in reality go by.

It is also true to say that a repressed man will "hold it all in", and there is much would-be expression there, so closely bound to the chest with much pressure besides. For we may measure our activity by way of that which we give out (surrender) of ourselves into the world. 

For some, all movements are forced or as clumsy, which they themselves would testify to, that there is an awkwardness which gives an impression of frozen limbs or a fragmented motion. A child who is silenced excessively may well suffer from this later on into adult life. He may not cry, he may not release, and he may not subsequently endure well. He cannot sing, he is quietly spoken - or drastically overbearing at those times when regulation ceases. He inwardly stutters and hesitates. Many a child was cuffed around the head for 'making too much noise'. This noise is what we give out firstly by way of experiencing 'the water' so to speak, it is the primary and first expression - be it enhanced with joy, with love, and so forth. 

The 'screaming therapies' as undignified as they are, can be profoundly useful to the individual who suffers these inhibitions; providing that one does not direct the screaming at anyone or anything- not even with anger, and not at themselves or the past- just purely creating a din, for a time set by them, in a suitable and convenient place. Controlled outbursts will encourage the individual to begin such release as was stifled in the past. 

Each star in the sky pulses with radiant sound- that sound which it emanates of its own, and that which communicates to it. Such symphonies as are the galaxies, are about our activity within our own microcosmic world, right here in our surrounding ethers; circulating too, through that which makes for the bodily constitution.

An honest word spoken - especially one with kind intent - is issued necessarily from the key of sincerity. Half-hearted ejections are spawned to a wind which flies back into the face of the pronouncer. The two are very, very different indeed. One can test honesty and lies upon a plant also. A man may be made quite ill by keeping in the company of lies. The reason for this being, that there are indeed mixed signals whereby he who meets with a lie can and does distinguish the reality of it, regardless of what the overriding consciousness submits to. To keep balance of the two counter-projections and make accommodation for such within oneself, makes for a strenuous and taxing existence.

Many actors fall prematurely ill or to despair for this reason. Of course in the case of an actor he does unwittingly pronounce lies - in the sense of his adopted persona - but even this is enough to cause a reality of conflicting soul impressions, as well as altering the etheric make-up sufficiently to cause much damage.

What of the speechless monk? In humility he says to the world "I shall be no more significant than a flea on the dog's back of community!" But because of such silence he is not stronger in those aspects which would have been to the good had he not weakened his potencies of production. For one must draw from the well that the well might replenish; this is the law as regards all inexhaustible gifts of the soul. In the case of silence we find that a man who withholds intentionally as prerogative, places such limits which become incorporated as habit to him and that there will come a day of no choice. However, if in open prayer or psalm or quiet mutterings, he does keep in practice, then the explicit words stream into the ethers with greater intensity. 

*Philophonetics

The Grim Troubadour, part 2

A mission of Christ was to free any man afflicted by a 'seal', by an 'imprint', by a mark which claimed as the mule. What on Earth do people imagine that our beloved Christ came particularly to do? And what is there, that he cannot do for those who abide with Him?..... The old Egyptians would have their ways! They stalk, they pace, defile, degrade and then disgrace!

We cannot speak of seals in great detail. To do so would become a prescription for such - and that is not desirous. However, what may be said is that this attachment within a man does not dissolve and does not become incorporated within his being after death. One does not bear artificial appendages that are 'withdrawable' - transferable, yes, withdrawable in and out of incarnation, no. 

The 'Keeper of the Seals' was the term given to the chief hierophant, who, during spells of initiatory ingestions required that the subservient pupil would allow such seals afforded to them, as a mark of their lodge, of their school, of their faction; and such were imposed, given and known only to the hierophant whose jurisdiction prevailed. In times of initiations into spheres, venturing into planes, such relationships were as linkages, from pupil to master - like a lifeline from one to the other, and thus they stayed. Such seals did however have definite form given to them, and had power to override the will of the pupil in those times, as necessary - depending upon who was the keeper. Much the same as the 'learn to drive car' which has two steering wheels, two brake pedals. As one can well imagine much trust was mandatory on behalf of the pupil as to who he may trust....

Some would only understand that to be seen to be good, is as good as being good - however, this is an unwholesome reality. One is either good or not good, in whatever aspect that is chosen to review. It is not enough to be seen to be priestly, but rather to be made of the stuff in which priests are made of. That is: to be administrators to men, servants of God and His people - Minister: to administer - whatever it takes, in the calling, in the service, and in the glory remonstrated by the celebrations....

To some, at one time, the world was darkened, in a claustrophobic, constricting sense which stifled the aspirant, weakened and overshadowed even the most pious. This darkness consumed the air and many saw only demons - invisible, and within men - and trembled throughout the incarnation. One might well understand an unswerving and determined individual who, by today might be seen to be 'pigheaded' to say the least, not understanding the needs of the day and the plight of those who were awakened enough to perceive the ghoulish grip upon the hearts of men.

-B.Hive 

It is only a small number of people in each case who understand all these things. For as a rule these societies are organized in such a way that the ceremonial magic they practice influences only those who are unaware of the implications, merely desiring to make contact with the spiritual world by means of symbolic ceremonies. There are many such people. And those who have this desire are by no means necessarily the worst. They are accepted as members of the circle of ceremonial magic among whom there are then a few who simply use the rest of the members as instruments. Therefore one should beware of all secret societies administered by so-called higher grades whose aims are kept hidden from the lower grades. These administrative grades usually comprise those who have been initiated to a stage at which they only have a vague idea of what I have just been explaining to you. They comprise those who are to work positively in connection with certain goals and aims which are then realized by the wider group of those who have been merely inveigled into the circle of ceremonial magic. Everything these people do is done in such a way that it leads in the direction required by the higher grades but is strengthened by the forces which come from ceremonial magic.

-Rudolf Steiner 

The Grim Troubadour- 17th June 1992

JUST as one finds that there is a fluoride conspiracy - that indeed, the unwholesome consequences are intentional on behalf of all of those who contrive and access - one shall unfortunately find also those men who are in league with the path of desire, who pledge to greed, and parley with an otherwise amiable providence.

To such individuals who carelessly negotiate the futures of other men in conciliatory deals, providing for self-interest above care, charity or simple consideration - these who are damned, self-damned, are the white-collar criminals whose privileges set them propelling woes, propounding lies.

If we are to make deals with such, we then render our associations thus marked - imprinted as it were - and forthcoming relationships shall be determined by the meter and the gauge, of these our accepted acquaintances. No one profits by shoulder-rubbing with criminals, no one leaves unmarked.

The lines are drawn, the decisions are made.

One may question this hard and fast approach, and query with eyebrow cocked, "Oh surely you exaggerate, for no one is black or white!" To which we answer with certainty - yes indeed they are, just that - and the face of the man will tell you. This does not mean to say that in years he may change one for the other; but the preference is there, the inclinations are there; the man, the conscious will, knows where his decided preference lies.

Christian soldiers must come to recognize these signs, ere they be misled and cut down. It does not involve suspicion, but rather discrimination. There is no bias as to person, but rather as to attitude of person. There is no indefinite judgment; but rather assessment of current concerns. For the safest company is with those who are trustworthy and of happy disposition.

Pneu- 31st May 1992

WHAT makes instinct distinct from self-determination? The nature of instinct within man, beast and plant, is most commonly accepted to be inherent in all and rarely viewed with open question. Firstly because that which is instinctive comes so naturally, that the processes of reasoning or questioning are obsolete and undeterminative as regards all that is instinctive.

If one may understand the patterns of instinct, they may follow through to the behavioral tendencies of adopted habits which correspond similarly and mimic such trends- save that habits are acquired and as such may or may not be intrinsically useful to a man, whereby the nature of any habit becomes perceived by the individual as instinctual, regardless of its worthiness to be employed.

The modern-day scientist would examine the tendencies of inherent instinct and place values of such, being as if they were 'coded' into that material which comprises the species they intend to evaluate. That the babe may suck the breast and later her thumb; that the dog too may suckle, whilst also knows how to nip and bite - these basic functions, along with countless others, are precognized, without need for explanation or display from another.

An instinct will preside within the being, needing only to be expressed and managed, self-learnt through expression, independent of all other beings. But in the worldly sense is this true? Or rather, as is the case, we find that there is a body of knowledge from which the being draws from, enabling them to 'pick up' the relevant wisdoms thus accumulated by their species over time. We find this to be the case moreover, that depending upon to which species we are born into (we of course, speaking broadly for the sake of the talk) we shall have indefinite access into that which has determined the makeover and language, of this our fellows. And that all are consistent in this, because of that evolving body of knowledge, predetermined by eons and epochs of acquiring (in groups) those characteristics, traits and motivations, relevant and dominant throughout their evolution.

Furthermore, these 'bodies of knowledge-intrinsic' pertain to split categories such as global positioning and astrological dispositions. So one finds that the species themselves hold provision for differing characteristics, after the fact of those indeed shared.

For one to hold passport into such bodies of instinctual knowledge and know-how, one must be of that signatory ensemble, for otherwise we could not make the necessary connection to receive 'the keys' and further acquisition. This process does indeed save eons of re-learning, which within a single lifespan has to be necessarily picked up and gone through; but not with singular experience as to why or how these functions are achieved. 

The baby bird is provoked to recall his instinctual knowledge at times which are correct to his receiving; that he has strength enough to carry through the motions of flight and perfect his little body so. One must realize that all instincts do not come at once, nor are they brought into a life collectively, or else the bird should attempt his flight too soon.

If one looks to the development of a man, there are certainly stages and instincts which preside one upon another. If it were the case that men had all instincts within them at birth, they should not proceed in the manner that they do, from 'a' to 'z', but go to 'z' as quickly as they are expelled from the womb. The collective intrinsic knowledge of man - from which he holds access to - is as the evolution of man so recorded up to date: the patterns for which, he does draw from.

One species may not draw from these 'bodies' which are not of their own, or else the bird would bark, the dog would chirp. However, in the case of Man and his extended evolution, there is historically within his 'body of instinctual knowledge' much recall as to former phases of evolution, and to that which pertains throughout his constitution today. This also suggests that there is a direct order of knowledge acquired in this manner on many levels, always extending to the most higher and purified tendencies of the species, rather than an overall blueprint of all evolvement. That there are specific tides and persuasions from which the man is most determined: the man of today. At various levels of expression and activity he can and does provoke more of this instinctive-knowledge to unfold within his being. 

Thus the higher and the finer attributes so worked upon, whilst also all that which is viewed to be verily the 'mechanisms' within the human constitution, are contributed by men for future men collectively; into that body of instinctual/inherent knowledge which we shall term from now on as: Pneu.

Now because we hold access and ability to draw from the Pneu of Men, we understand that which is the suppression of self in order to acquire much and most of that which is relevant to incarnation. This practice of self-suppression allows for an overriding determination, which if otherwise interfered with by the ego, should not be given provision for expression. So the man is required to become as all men in those aspects which are instinctual; whilst at the same time retaining capability for ego-orientation.

In times of habit (habitual activity reasserted by a man) we find that once again the ego is so suppressed in order for the adopted habit to preside. It is not until a conscious choice and effort of will begins to eke out the particular habit, that the man shall correct the disposition of such a weakened ego-reaction to that habit from which he is locked in. 

Now it may be that the habit is preferred and to good measure - such as typing or knowing the notes on a piano - certain skills are acquired and the functions of delivery become habitual, so that there is limited consciousness/will directed into such activity. One can then take the activity into a higher degree of function and use such habits as the props for the stage which one works upon- well and good.

We have clearly the ability to adopt habits for the purpose of personal evolvement. When however, a habit has become undesirable and does not work on behalf of the man - in the secondary case - we need then to explore how one may indeed break this cycle of concentrated and individualized Pneu, and be able to divorce oneself from the adopted habit so explained.

As described before, we are in measure continually in a condition of either tension or flex. In the case of which we speak of, the tension is that condition whereupon the will of a man is poised for activity and may be exerted on behalf of the ego when so directed. This is necessarily a state of tension, for it comes with the accompanying build up of forces required for the expulsion of self-proclaimed activity.

In the contextual sense, the condition of flex relates moreover to the suppression of the ego and its directives of will, where the individual has 'breathed out', expired those forces ordinarily summoned, and is ready to inhale or draw in directives from elsewhere (in this case the Pneu, or the personal Pneu). 

Overall the ego is still in command of either function, however once retained in the submission of flex, remains so until the cycle it has entered into is played through to the limit of its extent. Therefore in the case of recurring habits, one has such a time during the course of that habit activated, in which one (by choice) is complemented, and bound to seeing it through to its fruition; and then episodes thereafter of making conscious denial, conscious rejection of such compulsion. 

But the nature of the habit is that it will present and present again, because of the original adoption. Which depending, may have occurred because of several or several hundred relations with said habit - but did occur nonetheless at that point where the ego was held back, forced out or rendered into submission. Furthermore, it lies within the mission of Pneu that it shall either be used for advancement and evolvement, or shall present again in physical confrontations, until such a time as the ego may make for such amendments as are necessary to cast the unwelcome and unproductive aspect of Pneu out from the body which rejects it. 

So the 'upside' of a recurring habit, is that in the fact of its constant representation we may strengthen ourselves to the resistance of such, if it cannot be turned into an evaluated productive employee of the constitution or mind.

The expulsion of a habit requires motivation on behalf of the higher aspects of the individual who foresees from past experience the undesirous aspects which accompany such a habit. Upon recognition and alarm thereby provoked, the individual may begin to exert such will as is required and move to wakefulness in an otherwise sleepy condition. Of course this is not easy, because full recognition has been forfeited from that time of ego-suppression in the first adoption of such habit. Therefore, even though the consequences may be recalled, the moment in time when aspects appeared favorable has overridden the consciousness and subsequent assertions. Therefore the question is: may the roots (the beginnings) of any habit, be cut beneath them? Or is it more the case that through the course of a lifetime are we lumbered with a personal Pneu, which is unchangeable once grafted on?

Habits do not determine a man, but they do deter a man greatly- especially when one begins to make effort into full consciousness and pushes to the limits in struggle to become ever more wakeful. It would be unwise for one to attempt to 'throw the baby out with the bath water' by considering all Pneu to be the enemy, for surely it is not. It is both servant and teacher, a great facility and repository for acquired wisdom, skill and evolvement.

Therefore one may not cast war upon those aspects of ego-suppression in which one lends themselves into the confidence of Pneu; be it the larger or the personal. Once established, certain tendencies to which one bows to shall dominate, but be able to take on differing forms. For it is the characteristic with which we imbue all activity, the characteristic which colors the ever-presenting habit thus adopted.

So the swiftest remedy to an unwelcome habit once sighted, is the redetermination of that particular habit so that its aspects may be rendered productive, rather than harmful. This does require conscious effort, but the changeover in this instance is easier than the extraction of the whole. 

An explanation of this is forthcoming: If I am to be habitually spiteful, for example, and during such episodes have come to realize the harmful nature of such a habit and wish to change, I may well wish for this undesirous tendency to cease, but find that I lapse into more and more situations where I 'slip in' to this habit, even at the disgust of myself. We may actually modify the characteristic of this habit quite consciously, beginning at first after the event. The abhorrence of the habit brings conflict, as the ego is stimulated into secondary action. The abhorrence could become habitual also, unless actively worked upon. The spitefulness could well be directed upon myself if not checked, and this in no measure would be productive either. So if I am to begin to alter the characteristic of the habit, I am to find an alternative which attaches itself to such spitefulness: the remedy in this case being forgiveness. One can exercise the virtues just as one does exercise the tendons (not muscles, tendons). Eventually the nature of this exercise will also become second nature i.e. when the habit of spitefulness presents, it shall have attached to it its partner remedy which will characterize the thinking thereafter. The ego shall submit to a worthier determination. 

In the case of an impending physical malformation (cancer predominately), in that pattern called upon from the Pneu of Man - reference: organ/tissue growth - there has been an explicit division set between the individual and his link to this instinct, and the adoption of unrelated patterns within the constitution. Now whilst this is somewhat simply put, one may question and examine why such tendencies are altered so, and disrupted from the usual course. 

There is firstly an ego-resistance pertaining to that part of the constitution. Here the problem is almost to the reverse of the first, as discussed. For one has not so much added to the original, but strayed in some measure from that aspect of Pneu which otherwise would happily incorporate. In this instance submission is required, and here is part of an explanation about the nature of meditation and those folk who are so assisted by the very real consequences of such; for we are empowered to return to the original and underlying aspects which belong to the intrinsic makeover of a healthy constitution. It is here at the beginning and here with us always. 

Which lead us into two further considerations:

1) Those who are born with disabilities.
2) The question of old age.

Firstly, the incarnating ego has had prior existence and therefore prior determinations as to their personal resistance to mainstream incorporations as drawn from in the Pneu of Humanity. Therefore it is within their empowerment to be born incomplete, and this shall be discussed at a further date as to why this might be so.

Also added to this, physical interferences can certainly play a part on a physical level, so as to be irrevocably (in today's terms) inflicted upon personal tendencies and patterns of growth. It is as a blockage to reception however, that the organ or tissue may not respond within its capabilities as it should. e.g. If I am bound at the wrists, I am limited in moving my hands even though my arms and hands for that matter, may be perfectly capable.

Secondly, in the case of 'old age' and the deteriorating factor we have two instances to cite. One is the consideration that mankind generally speaking, holds the qualifications within the Pneu which provide not for indefinite manifestation, but rather for scale as regards their incarnating period. 

Now added to this there are already aspects given to the body of Pneu which provide for a relatively enhanced and longer life afforded. But as said before, it is reliant too upon those conditions as brought about by the man himself, that through his development set in stages, he may provoke further aspects within himself and that he must go from one to another in succession and be so developed as to unfold them.

The second aspect to this is based upon the ego-identity and general resistance which follows through in adulthood in ways which deny the Pneu its replenishing properties. During the course of a lifetime the man is becoming more and more practiced in an overall tension; or accordingly has adopted a personal Pneu which begins to override his ability to submit to the comprehensive larger Pneu of humanity's designs - that the forces which draw the frame together and revivify, are repelled, that the designs for such revivification are rejected. That life is resisted through the activity of the ego; and the individual slowly begins to 'unravel', dissipate, disincarnate and dissolve - out from this life, Heaven bound.

Conversely too, on other levels it may be that the ego itself begins to withdraw from the frame because of a submission to Heaven herself. All of those who have crossed over call to the elderly: in recollection, in dream, and the desire for the former worlds becomes greater than the desire for incarnation itself. Yet there is before this, a certain rigidity which becomes a man, whereby he resists the world and loses suppleness in the process. The ego can only live so long in the frame before this occurs. 

Overall the provision is in the Pneu for now and for future man. But the individual present day, requires the development before he may reach into those processes which will one day override the tendency to age and wither.

The Virtues- 26th May 1992

HONESTY is as much an art; accomplished with precision, accuracy and a flourish of gaiety!

• to be concise without conjecture;

• to be particular without undue reference;

• to be blatant without assumption;

• to be considerate without blame or hurt therefrom.

It becomes a useful exercise in wakefulness and self-determination (in the true sense of the word) to practice explicit honesty, to try with conscious intent to be true in word and recollection.

How uncomfortable one becomes at the outset of such a suggestion. Whether one is governed by such ideals or prefers to place them with secondary importance, it is nonetheless disconcerting to doubt the integrity of one's inner stipulations.

But honesty is simple and plain, and primary to existence - the fragrance is enduring and shall linger long after the lies have dispelled.....

Faithfulness is a virtue, for those who ride the chariots into life - the steadfast and the strong, the unshakeable, the undeterred. For the student of the inner path, such faithfulness is prerequisite to that trust so sought for, and is acquired through arduous labor; who, by such provings give substance enough for both armour and shield.

Sobriety is called for in each and every element of study - that we are not swayed this way and that, but do know of the knowledge which careful attainment shall bring. The keynote of he who is earnest, with sober intent, is deep and long, forever reminding one of the seriousness within all elements of manifestation. That we do not 'make lightly' of that which our heart contests, and with quiet remembrance of all ills and injustices, move carefully about the world, hesitant to prolong such grief as has passed before us.

Sublimity is the reverence and respect for this our spiritual heritage. That one knows with surety, that all beings which comprise the lower worlds and higher spheres, are all with reverence to great Divinity. The sublime calls us all, and it is to her we must answer. All deeds and reasonings, must be in accordance with the Heavenly order - for the enhancement, betterment and furthering of all fellows.

Serenity tells us of the beauty as expelled throughout Creation, underlying all manifestation, as pivot to design, as promise to completion. That above the tumultuous world, we seek in essence to come to serenity as is known by the soul, and accept our lot. . . presently and forever.

Patience smiles when others do cry. We may make practice towards developing patience in all times of strife, in hurry, in dissatisfaction. By such a patient perspective we are given to a reasonableness, which may readily calculate, make good assessment, in that time which has been given. When time is afforded (presumably too much to the impatient), we must come to look for that hidden reason, for which we are required our patience. There shall always be good reasons in such timing, and by patience we are enabled to use such as our ears to hear, or eyes to see, what otherwise may have been sorely missed.

Forbearance knows of duty, but also that which duty endows to the soul. When entrusted with mighty objectives, and subsequent burdens, it is forbearance which will carry one through: in the time prior to the rewards, or to cessation, in the time before the harvest. And to be glad, for that receiving of strength, at those most heaviest times when so little was there - that each who ask, shall be given such ability as to carry on.

Charity is as the richest of all riches, for he who holds charity within his heart wants nothing for himself, and yet would deny his brother nothing. 

Thriftiness makes for a good ecology in any system! It adheres to the law of need rather than greed. To be thrifty need not be sparing, but to be able to weigh and measure with consideration as to tomorrow, as well as today. For this, it shall provide for.

Joyfulness, without exaggeration, in humble gratitude, thanksgiving, and sympathetic experience with the pulse and motivation which drives all beings to delight. We may well rejoice that the prime aspect to all of life, is not only in the pleasurable, but that which inspires much joy within. And that this does occur throughout all regions of Cosmic activity: great happiness in being.