Repressive Memories- 14th July 1992

Of all the things that I could be,
I could not be what I am not,
And of all the things that I could see,
I could not see that which is me,
And try as I might, to catch a phrase
or turn a word,
They're never heard,
These unmuttered words ...
I am a key, I am a lock,
I am the memories, you have forgot.

WE write everything out in triplicate, we inscribe it in the public records of the akashic memory. We incise such experiences as are, and as are invoked within our own memory, and we indelibly impress that repository of recall with all of the company we share.

To be seen through another's eyes may not distinctly run concurrent with the actuality of events and of lasting impressions. However with all folk, and for that matter all beings and all matter, we leave impressions of ourselves: our conduct, our vitalities, our desires and subsequent emanations - and not even so much in the karmic sense of such impressions rendered. We leave a 'scent' such is ours which indefinitely lingers.

The impact which we create with our relationship to all within the world is vital to our future associations. The reason for this is plain: if I am to rehearse something, I shall become ‘good’ at that something because practice is the art of incising memory impressions, which shall be locked into when confronted again by that which drew the original experience together. I may certainly become 'good' at something because of repetition, but moreover the reason for this is because I have laid down the memory, of which I may excel and improve upon. To repeat does not mean to further, however impressions within tangible records make this possible.

One can say too, that the ideas which may surround another man which directly concern you - as far as his impression and his personal recall - dictate another form of repetitive replay, which may hold effect upon certain parts of one's constitutional personality. It is unwise to keep company with those who misjudge you (unless of course they misjudge you for the better). Often a juvenile is corrupted to a greater degree by the actual suppositions and impressions of him, by those elders who regard him a criminal as from the first.

The powers of envisualizing do have effect upon what is to be 'brought out' in characteristics of others. Fear unfortunately, with certain images cast, shall attract to that man those attributes which are envisaged - if there is a level of weakness within the individual to begin with, which usually there is.

The question is for us: how often do we remember aright. Are we just and without criticism when we recall another? Or are they restrained to an embitterment or downcast by our demising dismissals?

We err and we damage the subtle bodies with subtle attitudes. And yes, mere 'thinking', or more correctly, our envisualizations as stimulated concurrently with episodes of memory, are potent and potentially destructive - particularly when there is a grievance, for such will be perpetuated by active recall; and the likelihood of the fellow partner causing more disturbance is incited by the repetition of his character-formation as cast by such memories.

If we were to consciously meet with every memory which does arise, and try to correct those elements within those individuals whose circumstances have brought pain within, and make of them what we should wish of for ourselves, then the pain would be eased in more than two ways. We may release our brothers to perfection, and for the sake of future worlds, it is imperative that we begin to do so.

How often one exclaims "Why, he is exactly as I thought he would be!". The memory impressions have begun with assumptions as placed upon the man in the first instance. How often there is a public man who is confused with an extraordinarily low sense of self, who unwittingly falls to near death or complete exit - impeded and imposed upon by dire public pressure of opinion.

We are not however, so distracted by those impressions as others hold, as to be overcome. For the main part we do remain our own person, with seasonal and cyclical fluctuations presenting opportunities in many levels of being and expression. But it is sufficiently important that one is mindful of the consequences and reactions stimulated from one to another. It is natural to try to please, and one can see from this explanation the psyche of the 'peer group', as is dictated throughout with expectation.

We are to be reminded that we never view the whole man when we relate to one of our brothers. Circumstances have but enlightened us to one or at best a few of his attributes, and we are not privy to see beyond that moment in time. We recognize that all men are capable of more - of giving more, of being more - and one can make it a constant practice to envisualize it so, when in company (and when out of company, for that matter).

Some may view this as an active lie or untruth, that the positive thinker is in some sense delusionary. However it must be reiterated, that the only truth about a man, is that he will always be more holy and inspired than we shall come to consciously recognize. All men may be troubled at times - conflicts are inherited that we might actually prosper from such - and we are all loved equally.

Our view of our fellow man is not as disposable as we would like to believe. Our active thinking, our impressions as given to the soul from such attitudes, remain with us and live within us - and not only do they hold attraction to the person with whom we share such memories, but they do also in the long run, make effect upon our own personalities. As we explore those elements which make for the greatest impressions: the outstanding, the vitally imbued - be them for good, or for disapproval - we begin to turn inwardly and explore those characteristics.

No wonder it was that the old monks went into retreat, far from society! (No wonder we do either! A joke.)

Test and be tested. If not today, then tomorrow! Our brotherly ties are of extraordinary importance, whereupon our most difficult, demanding and fulfilling obligation, is to come to understand and make peace with all men. Alike to the most complicated jigsaw puzzle imaginable, it is to accommodate soul with soul with soul. For this is active creation; the spill-off from those beginnings in which we were envisualised and impressed with the makings of a man. Our definitions are largely determined by us. Our projections return 360 degrees.

But what of oppressive thoughts, and oppressive people? Oppressive people usually demand that they be memorable - that they are not content to be regarded slightly. One has difficulty with such company because one may not necessarily wish to gravitate to their field of influence, as is asked. Furthermore, if one is trying to establish a healthy approach to this person, rather than fall prey to irritation, then there is a double task at hand :

1) Effort to distance oneself.
2) See beyond a tiresome personality to higher man.

Some folk actually feed from the attention of others. Remember back to the memory impressions activated within associates. In the case of the oppressive personality they actually strive to impress you as they would see themselves, and draw from such.

It is an interesting point because this can and cannot be done. It depends on the qualifications of will and conspiration of the individual concerned. Some do have a remarkable ability to impress upon another man exactly the image that they would wish to project - in the sense of that which is consciously drawn from. It becomes a twofold memory impression insofar as the soul draws its own conclusions and they remain, but are not actively recalled because overriding the true image is that picture as imposed upon the man.

Now usually, it may be said, the memory impressions are tinged (as before stated) with all sorts of personal presumptions which stray from the complete and comprehensive reality. Such examinations are given over to the soul but are individually characterized. In the case of the oppressive personality, this is also so: that the projections impressed willfully negate the opportunity for the individual to make of his own impressions, and rather does receive those as given to him. This scenario may be built upon in future repartee.

How suggestible are we? And how do we recognize our own misadventures in memory assumptions, whilst also those unwelcome impressions dictated to us? The greatest fortress of light is that of the truth. As simple as it may sound, a man of good character who ekes towards the humble and positive truths - concerning other men, concerning the world at large - will find that discrimination becomes an easier task and more refined, as more he refines. 

Men can be suggestible as regards all manner of quirks and phases of being. So much of the day itself may be without motivation: self-motivation, active motivation. One wonders that if this is the case and the conscious activity is so quietened, then the individual in part, must give over to suggestions as offered elsewhere.

However men are stubborn too, which correctly says "I shall only be pushed so far!"; and will only abide an oppressive personality for so long. For although we may be in part impressionable as others would have it, we do know within when those impressions do not match: theirs with ours; that all is not right. And it is the submissive, who for many reasons, have to receive past that feeling, ignoring that knowledge, suppressing inner expression. Obvious to say, this is unhealthy.

If we can concentrate on the better man, even in the case of the suppressive personality, we shall find that the response from our partner is wonderful to behold. The encouragement we give, is the encouragement we shall receive. That not only for this reason alone, but nonetheless with it in mind, we are cautious and tardy as to hurtful recollections. We may re-impose within our own history notes those aspects which were formerly overlooked, that with maturity we may overlook the troublesome man and amend the past with the comprehension as to why it may have occurred.

Transience- 13th July 1992

TRANSIENCE, in the golden rule book - of precepts and laws - is the persuasion of time, the gift-bringer of all possibility that changes become negotiable. We have permanence, of which one has won the place which gives over the right to remain, and we have transience, the immature, the undecided.

Many beings do not live in time or by time, and their consciousness has swollen to encompass much of what has past within the oceans of existence. Furthermore, because they are not time-orientated, it happens that they may converse with archetypes or even gaseous blow-ins. They may 'peer' at those stories, as brought by whom or what is before them, and view the past, by their cloak that is woven with certain history - impregnated with personal memory.

It is more or less those beings who are within time who do forget- although there are many conscious beings who are not quite stirred to remember anything. . .many an amoeba with only a thought for today! Flip and frivolous!

However, the question was: How can it be that there are forecasts given to great Cosmic outcomes, that certain knowledge is said to be preordained - especially in the case of high beings to whom we may study the nature and influences of.

It is said that the beams of starlight come from a time which has passed many millions of years before. This is in part correct, but also incorrect. However the example is a good one, for in the case of stories which concern great cosmic battles and their outcome, they are purported so because they have arrived at a conclusion - even though we may still hold influences which shower down upon the globe and affect our kingdoms considerably in a manner which is, relatively speaking, out of date.

The influence long carries on, as small waves radiate out from the larger, until tired - and so we may well confuse a god or two for that very emanation so imparted and perpetuated; allowing also for those very elements which are so permeated by such influence as to perpetuate also past impulses, past emanations. This is why certain outcomes are predictable; however, not strictly in the preordained sense. Because, what has already been may not be termed as 'fated'; it is just that it is yet to be experienced within the relevant realms. 

Added to this there are beings who are entirely sympathetic to the greater ones, and are either related offspring or related as pupil/successors to those elements, which by nature are so characterized and inspired by their originators - and being such, do cleave to 're-enact' much of the drama which has passed before (way back in the bosom of remembrance). As a play so recalled, so dramatized, these kindred beings do take over the part and become the personified arm or leg of the greater above.

Now in this case we may have a singularly different outcome to that of the original drama. The sequence of events may alter but be based on those terms as laid down in the greater heavens. So one may not so easily distinguish present day occurrences with those which have gone before; and it is to the point of great initiation whereby one may actually view the earlier sequence of events preceding these. Yet if one is to hold an affinity for qualities as witnessed raw, magnificent and awesome, it may well be difficult to return with an objective attitude of history and law.

All great beings have living representatives. They may also be divisible of themselves. They may also have lower offcasts which are of themselves and duplicatable. They may leave their impressions everywhere. We should be overcome were we to come face to face with even the shadow of an exalted being. There are even those who are hateful and loathsome in the extreme, but so magnificently so, that one would be 'taken' by the magnificence and strength of their emanations. We are most protected from such visions.

There is one who has tamed Himself that He would not overwhelm to distraction; and we are His in duplication, for He is the King of remedies. How may the elements coexist without warring? Without such domination as to pre-decide, what shall make a man a man? It is because of the properties as given by Christ, of Him. Otherwise we would be rent apart or overshadowed by such beings as do also hold elements within us.

It is the happy mix of divine toleration and resistance which inspires a man most slowly. It is time and the manifestation within. Even with guise and guile, it became preferable for man to dwell in 'sleepy hollow' than combat the forces, naked and without armor.

Transience implies a position which is not fixed. It is within the ability of Man to duck and dodge, to warp and weave, to run, jump and sprint... through powers, be them the smaller or greater. It is this freedom of agility for which he is most envied. And only such is it the way of Men, because of Christ to whom this is attributable. The Powers of themselves are disproportionate and persuasive to dominate. They characterize certain definition, without ability to encompass a mass of qualities; particularly within the immature souls.

Therefore one can forgive a god readily, if it is said that he does 'want for his own way', for to him there can be no other - nor question of it. Without some measure of resistance to his charming nature - whatever the impulse/impulses brought forth - one would be beckoned into a reservoir of his design and tempered accordingly. 

How marvelous it is that Man stands at the juncture of true character forming! This is god status, with choices not even they have been afforded. Of course there has always been the argument that it is desirable to be extremely good at one thing rather than not particularly able in a score and multitude of others! And this might be so to some- however, there is time! And after time. . . some other time! (Another form of time - the same, only longer! A joke.)

Here we may come to another point: about development. It is assumed by some, that there comes a time when the innermost struggles do cease entirely, that one might 'overcome' their self (which is poorly worded, for this is not the case), and be in total accord. Having said that, one wonders how this can be so.

We may assure you that it can become easier to manage - to receive assistance, and to cite problems and weigh them as all good challenges. But who is so developed that they may actually look a god in the eye - malevolent or benevolent - and receive him within and be unchanged? You see, the sharper one's perception becomes, the more defined and the 'larger' the realities of such impulses become apparent. How can one really believe that they are beyond the entrapments and enticements of jealousy or envy, for example? For it may be true that particular forms of jealousy or envy are to be 'rooted out' and disclosed, and that we may be foreign to they who are at the apex of such streams of impulse. But on the other hand, there are higher forms of such, which we must be on guard against, and to the larger part, resist - if it is undesirable to do so, for one must remember that jealousy and envy hold their upside too - the springboard to much development has been such. So it is a constant re-balancing, a re-ordering within one's abilities to make use of such; and determine and redetermine. However, the matter of taking on the God of Jealousy, single-handed or single-minded, is preposterous. Even with an army of angels looking on, it would be the folly of conceit which would suggest that development is such - simply because one strength would negate another. 

It is precisely the innocence of Man - the ingenious stupidities - which do save him. Those and of course, our beloved Christ. For He is the way out from the veils of Stupidity. (Caught between the Rock and a hard place.)

The Search for Specifics- 9th July 1992

RAZOR sharp accuracies, definitively speaking, are as the will-o'-the-wisp, save for fundamental mathematical notations, however one may hold a sense for accuracy, one which, alike to a focus, narrows in on any given specific and pinpoints it as such.

It is a complex question: that of defining a true and exact accuracy. Accurate thinking when applied, is both satisfying and stimulating, for the closer one is to a specific, the closer one may come to the comprehension, the formula, and the actual sense of reality and of the pneu. Usually when one bears down into a sequence of phases of thought, there is an amassing of congenial concepts, which by their structure offer a pictorial representation by their overall grouping. The associations may of themselves be vague, but collectively they depict a decipherable image. 

In point of fact, most people who do not work on achieving a consciousness which is awake, quite often have memory pictures and affinities before them, but rarely enter into specifics, working from antipathies and desire without any actual thought in lively production. 

Excuse the typist and the grasp of sentence structure, if this is meant to be a pure example of specifics! 

The action within a man who is studying a concept with purpose, with defined perspective, is that of a rising up within; much like one would stand on tiptoe to reach a fruit on an upper branch. The cavity of the chest swells and the expression is of expansion. The individual who is endeavoring to 'reach' for a specific feels a push, a direction and a target of which he will find there is a certainty of aspect which is interesting, which actually precedes the 'narrowing down' and the grasping of the specific. 

This has much to do with the "upright nature of a truth", as entered into on previous occasions. That we may come to recognize our processes of longing, and also quite rightly, hold certain to the manner in which we derive our specifics and refine our definitions pertaining to worldly activity.

The notion of specifics does appear to run contrary to the notion of spiritual investigation. One may become bewildered at the possibility that the two may in fact coincide- because it is often presumed that there is little or no clarity in spiritual insight, that at best we will be hazy or shadowy in lofty or inspired thinking. However, parent thoughts do dwell in the upper ethers and are as clear and exact as one could ever experience.

There are two forms of experiencing a lively thought and two directions which one may come by: Firstly, we may reach into a thought because circumstance has drawn a corresponding affinity with the actual thought, and for whatever reason we are within the vortex of an experience which is overwhelming for a time. From the senses up this can apply. In this instance we are not actually striving outside of ourselves for added conjecture, because we are essentially overrun by such experience and are taken with that alone. The time for active thought searching is usually when we are removed from such experience as does overwhelm: Full on or full off.

The second experience of one's thinking is the search for specifics, whereby we come to actually acknowledge the reality of that which is before us, or that which we seek purely for the sake of it and its identity. It is dwelling outside of us - insofar as it is separate to us - and we wish to know further, but know well. It is born from a desire to become correct and 'earthed' within a positive truth. 

The search for specifics does not mean that there is but one conclusion. When speaking of computer logic, this is something that a computer cannot do. Another paradox! One would presume that a computer does nothing but, but the machine goes to what it is told is factual, and is as a driven specific, and does not identify the nature or the correctness inherently within its own investigation. It cannot compare, it cannot re-evaluate, and is drawing from a colorless well of 'sameness' as regards details. Not to mention that it cannot conceptualize. It may draw graphics as a grouping of set point- square references, it may assimilate sequences of play or of search, but it cannot hold concept. 

I wonder if the phrase 'there's a light at the end of the tunnel' is talking about death. In our search for specifics we may wonder in all honesty, how we should know if our progress goes well. For clear and sharp thinking with lively investigation is not always recognized by the disabled thinker. Here is a test one can follow through with:

You stand at the opening to a large and dark mossy forest. At your feet is a rock which you turn over to examine what lies beneath. Underneath there is a depression - quite a deep depression. And as you peer down into that hole your eyeglasses fall off and into it.

A bear comes up behind you and moves the rock back into the hole, flattening the glasses. He then does a dance, takes you by the hand and draws you into the forest. You then sit by a campfire eating toasted cheese with your hairy companion.

Now the point is: what exactly did that story inspire in you? Was it in any way offensive or irksome - or conversely did it feel right? The point here, in the way of thinking is, that one would have to say that the story did not feel right at all. It did not satisfy any moral pictures, it did not satisfy any search for meaning - or did it? If the answer is indeed yes, then the meaning would have to have been extracted by abstract examination, one whereby the influence of the parts of the story were taken image by image and dissected so. 

However, the story presented as a whole, is not satisfactory because it is annoying, unfulfilling and ridiculous. That is interesting, because one may be actually enlightened by similar stories which could be held to be equally as ridiculous, but in point of fact are not, because the nature of the story actually has a very real basis in actuality: be it as representation of worldly occurrences or spiritual pictures of soul-life. If we are disturbed within a sequence - such as in a story - then our disturbance will cause us to search for the specific that is missing. 

If we return to our dark and mossy forest we find immediately that this is representational of the unknown. That is fine as it stands. We are standing at the perimeters of the unknown - which is just about where we are. Then we find a rock. Underneath the rock is a hole. One would expect to find something in the hole. The hole is unsatisfying without there being a finding, because the story bothered to have us look. And instead of feeling dissatisfied at there being an empty hole, let us put something inside it to be found. 

Already we are happier. Our sensibilities tell us that it was worthwhile. The episode of one losing their glasses within the hole, later to be crushed, is very upsetting and provocative, because it suggests to one who is considering the tale, that they have little chance of knowing the unknowable (apart from the fact that they just had the discovery that they needed glasses to do so; that if they couldn't see into the forest before, they have no chance of it now). Very unsatisfying. 

The bear is a complete buffoon. He is irritating and commanding, and represents the feeling when everything gets 'out of hand' and one is at the mercy of fate's charge. And we are drawn witless into the unknown . . . by a dancing bear. Only the thoughtless would be appeased by the image of toasting of the cheese as a fitting ending to such a terrible representation. Furthermore, some actually do perceive life to run like that! 

It is not a question of pleasing men with entirely happy or fitting circumstances within a story, but it is a case of pleasing the sensibilities as to what feels right, from what feels most certainly wrong. If we do not begin to feel firm about discrimination and confident that we are able to begin to investigate such, then we shall be caught in a forest toasting cheese with a bear, content and without glasses!

The Wall Street Flow- 8th July 1992

ASSOCIATES, affiliates, congregates - the specter of business and the fellowship of business are warring in multinational-based trades. There are armies of men united through enterprise, manufacturing and sales - scores of individuals who have happened to depend on 'the company' for family support and financial gain; each with their respective game-masters, each with strategist. The monies flow and the sales teams push and pant and attempt to win the buying public's dollar. No one is sheltered from the intricate network which binds the financial markets to all society.

There has never been a time quite like this one. The proportions of freelance strangleholds, the 'little lords', the grafting on of a new royalty, the sifting of men, the corporate beastie!

Commerce and trade are not new to the world of course. But what exactly is new are the devious and plotted paths that businesses as entities themselves, stalk the world. Some of these 'armies' are as large as the largest fleet, the biggest artillery. They have their own flag, their own identity, and associations which go back to the earliest memories within their employees' minds. Brand names, trade names, logos and their catch phrases: these are examples of the ways of business, 'successful' business - what all businesses aspire to.

"So what?" I hear you say, "Free enterprise is a marvelous thing"; and the notion that men may produce ingenious articles and disperse them throughout the world is a grand and exciting concept indeed. The wheels must undoubtedly turn, and there is need and want for such companies to tend to. But what is not foreseen, what is not readily interpreted, is that each corporation has become an entity - not only a 'legal entity', but in truth is an entity of itself. And the nature of that entity is very much characteristic of the nature of its produce, the nature of its management, the nature of the men who reflect their conditions, and the nature of those impelling entities which have in the first place promoted such a product. 

For it is not by mistake or simple fortune that a particular company shall dominate the markets and take its larger share. One must understand that of every contributing company at large, there is enormous consequence on the face of humanity. There are sections of altered circumstance and altered peoples, because of those contributions as made in the financial world. Dealerships disperse and make available commodities and conditions which hold bearing upon those lives to whom the contact is made. And concurrently, the karmic net widens.

If one could watch the undercurrents beneath the Wall Street flow, they would be enabled to predict the passage which is cut for future trends and the cataclysmic battles which are currently in preparation. For this war, is a war, and the protocols of polite trading with moderate profile, are symptomatic of the calm before the storm; because it is the nature of all of these competing beasts to devour and enlarge, to consume or be consumed. This is why the money-market system is of itself doomed to re-sort itself in ways larger than even it, could predict.

The challenge to all men is to temper their creations with pure motive of assistance, rather than profit. This shall be the way of the enlightened future, when men may trust that wherever a need is answered, the upkeep of the business concerned will look after itself. That the basic law of provision, is providing; that the ledgers may not indefinitely waver. It is productivity, not profit, which decides the worth, the value of an enterprise.

Any organized body of men becomes as an almighty power within the world. It is a marriage of mutual labor and an effort of minds -deliberate and protruding. The camps and families of companies amassed, will become very much related as families (in the blood sense) in later incarnations. Employees and host companies shall become founders of societies, societies who will actually reap the conditions which they helped to set - for better or for otherwise. We have the building of communities within nations. The attraction into a certain organization is of course for the most part, deliberate and decided by the individual himself. However, the longstanding results from such industry of which he is a part of, is not known to him consciously.

The original tax-collectors would draw provisions from the payments, for themselves-this being wages, therefore based on the amount of monies collected, rather than a 'fair day's pay'. All in all, one can see from this system, whereby the overlord collects his dues, the tax-collector his rent, and then the chain of barter beneath - economy began as economy still runs.

The Soul- 7th July 1992

The starry mantle was but a cloak
‘round her head. . . Uncommoness.

THERE are those things which are not the same, which never could be held to be the same, but are distinguished most properly as being both separate and special. We may hold to aspects shared and qualities lent and thus identify much that lies within the world; but we may also look for that which most properly exclaims a uniqueness and a purpose, and a soul.

For it is the soul that does offer, give over, the ability to become most sublimely unique; that all which does go before it and trains after it and does encircle it, makes only for the garment of the soul. But the soul does make the garment - it is spun and woven and sewed and fashioned, by this our soul.

There used to be many a story given about the places in which the soul was hid: under a rock, atop a crest of a mountain, in treasure chest, and so forth. For it has been known to man that most of all, the mystery of one's own soul is as illusive as the setting sun.

It was for these souls that many a pious man has fervored to retrieve and make holy again - to exalt, to restore dignity to, to re-establish a love between a man and his soul that he might love the Father with thanksgiving. It was for the sake of the soul moreover, than deeds in actuality. And it was the purging of the soul, rather than the remaining of innocence, which drew the crusader's sword from his sheath.

But what of its characteristics; who may view and express what it does look like? Quizzically, we have your attention! Here, the vaporous genie in the bottle! For one to see a soul they would have to have soul-eyes to do so. And if it cannot be described as to what a soul may look like in representation, one can say how it feels, and that the beauty of such is as a reflection of sunlight upon the water. For this is the reflection from His Being- out of which we have our spirit-spark enclothed in soul.

I am what I am firstly because I am the soul, not because of the faculty which does recognize such, without which I would still be and still are - in slumber, in wakefulness, I, my soul, endures.

The sense of I, id - individuality in relation to the worlds - becomes distinct because I have a soul; without which I should not come to know that I know, but should gravitate to and around that which I am most sympathetic to. And it is to the ego that we attribute experience and also that which follows experience - and it is the egg-shaped ego which encloses the soul, with essences of: fiery activity (cognition), fiery ethers (form and the plans thereof), divine impulses (characterizing streams of being, planetary rays etc.), vitality fluids (of which there are many), memory (akashic recall), sympathy ('bonded to' influences, signature keys etc.), substance (particles of quality, that which is of elements known or to be known - e.g. copper and its corresponding planet etc.), metabolism (related to sympathy, access to Pneu of Man at present), Desire (subtle body which makes sense of sense, sensitive to fiery activity also), Greater Desire (sensitive to the impulse of greater cognition, motivation, and exclamation) and last but not least, Joy, Love, Laughter, Compassion and Happiness: which are natural to the soul and the ego, and characteristic to the expression of being, as being.

Whilst these divisions have been met with, one may also say correctly that they are all reflective in each and are not divisibly unrelated, but rather cohesively organized and cooperating with submission to the soul.

The personality and the physical body have not been outlined because the reference was to the naked ego disincarnate- none of which should really be briefly summarized and believed thereby to be understood. However, beginnings must be ventured into somewhere.

The physical body is as complex and as intricate - and changing also - in its relation to the kingdoms which belong within the family of Man, and to Man himself. It is not purely a matter of physical matter. The cohesive qualities of physical matter are dictated to by impelling design as given from beings who encompass the Earth, but are not themselves men.

Men could not foresee and embrace the designs that are adequate for them to manifest within presently. Although the souls are in agreement, and all is developed to the point of there being corresponding sympathies and progressive designs, Man does owe his incarnating form and void to those beings who do live amongst the greater elements and work within the service of Man. There are caretakers for each and every kingdom. There are in fact Masters who adhere to the specific realms of incarnation, overseeing and incorporating - a little like stationmasters at a railway junction.

"Many a bit is borrowed" is the phrase - taken from the Moon (exhumed from the Moon!), one animal offcast becomes another animal’s development. Evolving requires sharing. Ecology and interdependence requires mutual involvement, expenditure, and such coexistence that shares also.

Forever adapting, the physical body of men of the planet is shifting and changing, and is not even reliably similar to what it was a matter of two or more thousand years ago. Folk often mistake that which is tangible to be that which is permanent. The higher worlds offer far more permanency (if that can be the word), because they are more fixed in aspect and quality, and are remotely predictable; unlike the physical world.

Men are more readily responsive to exterior planetary impulses than is thought. Aside from the general influences of which we talk much of, there are actually 'goings on' amongst the societies which inhabit such realms that can filter down to the global happenings as regards Earth. A cosmic barn-dance or a cosmic struggle can enter the winds that encircle the Globe and bring such hints as do speak to men persuasively in disruption or in overactive expression. Of course we must return to the cohesive factor with impending systems of greater ecology. There is nothing extraordinary about extraordinary influences.

Forms do exist similarly throughout the cosmic stratospheres. A dragon is a dragon is a dragon is a dragon. All form known to man is known to man because of its prior existence and expression elsewhere. Often it is presumed that the higher worlds are formless, intangible, indecipherable and so forth; but only because that is how they are to one who is conscious of this world, not because the higher worlds are unrelated.

This is not to say that the higher worlds are as the physical either, but that essential form is not plucked from nowhere. How much we may learn from our own world that will guide us well in all places of little Heaven!

If we live according to our first motivation and if we are willing to bend to He our dear Creator, and acknowledge that without He the meaning would be lost within Creation, then we may progressively incorporate the treasures of our findings within those hidden spaces, recesses, in this our being. But if we do not bow to He, then it is as though all manner of findings shall be repulsed from us, because our very own ego has decided it so. If we close to all Grace, if we are abhorrent and abhor, then it is decreed by the one who is ignorant of such glorious and powerful truths, that they are for a time exposed to none, not even this Love.

There are many immature souls who frequent the Earth. It is impossible to make judgments upon this or that predicament. The only judgment one can lawfully make is that all men require assistance at some time or another, and that we must be prepared to render such. If it conspires that it is we that are in need of such assistance, then we are to ask and be glad and humbled; and not to be intolerant of our own failings. All men would prefer to entertain true success! No one is alone in that.

Truth has an uncommon beauty, the soul too. Every soul is one single truth, livingly stated. Furthermore, little Heaven and greater Heaven would not compromise that enspirited soul. We would not be without one! For in truth there are no vacuums in space - gateways to higher worlds yes, vacuums no.

We may marvel at precious life. We may marvel at our very being.

Death in Venus- 6th July 1992

How come the pretty mirror-bell,
To stalk the graces of the night?
Who deep enfolds with great inventory,
Whose magic summons all manner of priority.
And come thee hither,
Towards concealment,
Inscribe thy name on such bleached parchment;
And know tomorrow is breath now spent,
In hide and hollow, thy mark is rent.

THE inventor of barbed-wire thought more than laterally, conceptually. He who impressed the first egg-carton impressed his fellow men also. Ideas, apportioned and applied, do surprisingly take a considerable time and effort before becoming part of the real world. Surprising, when one considers that the possibilities have been there since anon, and that out of so many people, one, two or three were required.

Industry has certainly made its advances, but not because of the accepting populace, and basically it is not due either to the would-be inventors who would further their maintenance and subsistence. But rather, because of the whisperings of Genii which have so prompted upon visitation, and pointed the way to those certain required understandings.

For good or for bad, the inventions flow in and the scramble commences. The 'enlightened' mind is one that enhances that technology which now exists - the leap into total newness has not arrived. Progressive thinking and developing is far different to naive exploration. The naiveté, for example, was dominant back when the Globe was still a mystery. When faraway places were concealed and unknown, folk would speculate and ponder. This is not the way of the modern man today, because haughty as it is, he believes that he knows: that there is nothing hidden from him. Master Science has had it all wrapped up! The naive crevice has closed; and not so long ago when one considers only but a handful of generations. 

Worse still, it is presumed that we all know what we do not. Not only have we conquered those primitive places within the world, but we would seek to indoctrinate ourselves as to the value and meaning of an extraterrestrial existence. People assume much. They are complacent as regards their lazy forms of thought. They are complacent about complacency. The extraterrestrial ideology is an overhang from the concept which says Master Science presumes all: that the naiveté as regards mystery is gone. 

To some it is shocking to admit "I do not know" - at least without the follow up that "It cannot be that important to me anyway". It is the "I do not knows" that tend to hold the most importance and relativity within a man's life. But the ability to question hard has been blocked within men, blocked in such a way that even sensibility may not disrupt, provoke or submit. 

"Doesn't it worry you that you don't know?" you may interject. Watch the blank repose, the face which pretends to question, the eyes that flicker down, the sleepy almost distant reply as they dismiss it with "Well, I guess I never thought about it. Who knows anyway?" End of conversation. 

So the question is, why are we not stimulated to question hard. What exactly is the difficulty in doing so?

We have discussed before the child's delight in questioning for questioning's sake. That the child may 'sense' the answer in such questioning and wonder at wonder; if not discouraged by curt or ridiculous sharp-ended replies. And that adults have tended to meet with many a bad experience in their struggles to acquire some worldly knowledge, and are generally all but stifled when it comes to inspired or mystical concepts. 

However, there is also a factor in this our so-called 'blockage'; one which is pertinent to today's conversation. Namely, that which we call, Stupidity- laugh you might! 

What is the cause, the concern and the nature of Stupidity? Firstly, to make a proper definition as regards men, Stupidity is the inability to know what should be known. It is not ignorance, nor is it mistakenness, but rather refers to that very 'blockage' (and others just like it) whereupon a man holds divisions between knowledge and himself; unsurpassable divisions, which correctly should not be there.

The imbecile is a good example of this, as it is often the case that the man has all of his faculties intact, with no perceptible difference in such, and yet is indifferent to making any lasting connection with intelligence. The ability itself is thwarted, whilst the soul of said individual is generally as any other. There have been attempts made with such individuals to encourage any mediumistic powers they might have and infill them with 'spirit-speak' and entities who could or would inhabit the vacant frame. But this does not work at all. (Thank goodness, of course.) Furthermore, there are attempts of various types of mechanically based teaching, so that in parrot-fashion there is some recall; however, little or no cognition results from this intense learning. 

To a limited extent we find that all men are inflicted with various forms of stupidity. The term “enlightenment” actually refers to the removal, the lifting of stupidity- as in 'all at once'. It is not so much that one is hurried into a perception of it all coming into place, although that is a consequence, but that the veil of stupidity has risen, offering subsequent enlightenment to a prior shadowy comprehension.

So one might say that the aspirant endeavors to remove from himself those stupidities which he carries. This is but one of the fields of endeavor, one of the tasks and the duties, forthcoming. Stupidity (stupendous, as in large, unsurpassing) encapsulates a man in veils upon veils, (think back to The Denial of Life) protecting him also from that vast knowledge - fiery knowledge which would otherwise overwhelm his consciousness and render it dumb in the face of such great and glorious activity. That a man might assimilate piece by piece, fragment by fragment, frame by frame, concept by concept, sphere upon sphere, he has the necessary Stupidities which make for divisions between him and the unveiled mysteries.

It may sometimes be the case that one has too little or too much of a 'good thing'. The stupidities are as a heavenly grace. They promote slumber: they lead us into unconscious sleep - this being a condition of passing through the veil, but having limited ability to recall either side of such veil, hence unconsciousness. 

Forgetfulness in the elderly comes when they begin to make entrance beyond the veil (a veil), and such passage requires their vitality and their concentration be spent there. Such gentle withdrawal is most kind to a soul who is 'easing' his way into new life and new wonders.

Stupidity is enhanced when a man welcomes her enfoldment- to be sheltered from the world, sheltered from painful reflections or that which is decidedly uncomfortable. And it may take to any aspect of one's cognitive or receptive faculties. One may be enhanced and astute in a specialty area, only to become more stupid in another, retrogressively. This may occur for one of two reasons:

Firstly, that which makes us wise does also make us stupid. This is a paradox of the first degree! It is because we assimilate that which we know, we take it unto ourselves and make it part of ourselves. Then, therefore we later hold the ability to recognize and interpret it at a later stage when required. We do draw it out from such experience.

However once one has acquired a little knowledge it does begin to make a strain (tension) upon related aspects within the associated veils. This makes cause for the veils to actually broaden (thicken) in response to this new activity. It does settle down, but in the process of assimilation there is a push me/pull you incorporation.

Secondly, knowledge tells us - usually - what we do not know or of what we have not recognized as knowing before. The intimations of knowledge, true knowledge, are not conclusive or set (as indefinite truths so experienced are), but rather it is a living, fluid, comprehension which of itself is as a plastic, impressionable mirror (albeit ether-mirror). In this way it may be deemed to be ‘back to front'. 

Men may become lazy and ask Master Science to do their inquiring for them. It can become second-nature to incorporate the thinking of the day rather than refresh one's ability to stretch and try the limits of the veil. The gathering of knowledge is a wondrous effort which, by the way, needs be experienced by the individual rather than accumulated in the same mode as a computer. Unapplied knowledge quickly dissipates and does not impress the consciousness, nor is it carried within a man. It is something which only modern schools might find useful as a gauge to a student's short-term memory capacity. 

Therefore any learning needs be thorough and considered and experienced if it is to hold lasting benefit for the examinee. However, having said that, there is also an experience of knowledge whereby the minor preceding waves of encounter do lead to the tumultuous and larger variety. There is a sequence in learning, in accord with all cycles of rhythm, whereby the small gradients are interspersed with larger, much larger, repositories of that family- usually as a conclusion to one cycle and an entrance to another. And so the veil becomes as transparent in a seemingly mighty moment. That moment has been preceded by much preparation that the knowledge, the insights, are gathered and in place. The larger vista is apparent! A new set of particulars is before thee! And so we go on with precision, and with inquiry!

Colors- 5th July 1992

COLORS express and expel certain fragrances or 'tastes' (more correctly), and may well be thought of through these connections. We are all familiar with the taste and scent of a crisp, bright green. Of course of all of the colors this would be most understood by us, for the doorway into etheric realms is colored green (that yellowy bright green).

Colors do differ in degrees, and by such shades are very different in character and in tone of what it is that they represent. Two greens may resemble each other barely much at all, save that one might recognize them to hold the essence of green within both. However the light and one or two other ingredients, shall determine the nature of their qualities. (The one or two other ingredients may be: essence of blue, essence of yellow, for example.)

So it is the combining of essential rays which promote the overall hue which one color will recognizably predominate and rule - and that which is distinctly the 'loudest' is what is known to be that color. However there can be a turning point, a mingling whereupon one cannot decide if the green is in fact a blue, the blue a violet, the red an orange, etc... It is these particular mixes which are very exciting, because usually they are vibrant too, these 'twin' colors. (It is a little like the argument about the tomato being a vegetable or a fruit - red or crimson?)

Although one may split colors into basic divisions of three primary, seven spectrum etc., one cannot fail to recognize that the palette before the eyes does incorporate hundreds of thousands of combining hues; which by contrast are all very different indeed. They are unmistakably different (for those who are fortunate enough to have a healthy eyesight), and are doubly unique in relation to those other colors which surround and contrast them. 

In point of fact, it is far more difficult to match up colors exactly within a room or wherever, than it is to find them all vastly different and contrasting. When one does find a pair (or more) of matching colors (most easily in reproduced - printed material for example) one will discover that there is a sympathetic field between the two. Folk that have tried to sense colors while wearing blindfolds and using finger impressions (on or off) might have best established those colors which are as matched. So rather than knowing a green from a yellow, one could distinguish that, yes, these two are the same and these two are not. By this one can find that those which are the same - as in exactly the same - hold an extreme sympathetic resonance with one another. 

It is no mistake that uniforms share replicated colors. The football team will actually play better together upon all receiving new guernseys - because after a short while there shall be a degree of fading, and shades will be distinguishably different. Conversely, if one wants to remain apart from such a group where the uniform is compulsory, one may alter the hue just a fraction and much relief will be gained therefrom.

The colors (the natural colors) of our foods ingested, are of extreme importance. Obviously fresh foods are preferable, and one may recognize a healthy and desirable color immediately as opposed to that which is unsavory, unsightly, unattractive and unpleasing. One should definitely become aware of these differences of radiance of color-tone, and the qualities of that food will be known very much on this basis.

How cunning the industries who elaborately tamper with the coloring factors - and how interesting that a child will find a highly colored jelly (brilliant green, or purple) to be attractive, rather than a neutralized shade which appears more naturally edible. Now the adult would normally hold an aversion to a plate full of severely colored food, particularly if the food family was colored contrary to its natural colors- if the broccoli was blue, the meat a bright red, the pumpkin quite purple, the butter black, on orange bread, and so forth. The jelly becomes palatable because it is formless, and therefore (to the adult) it shall be tolerated to the level of passing through the mouth. The other food however could not be consumed unless one closed their eyes whilst devouring; and even in this instance it would be extremely difficult to do.

Now one might complain that the food had been altered by the colorants so used, and that this was the basis of objection. But here we are discussing first reactions to a fact, rather than other, although relevant, objections. Because no matter how satisfied we were that the food was harmlessly altered - with natural food dyes for example - we should still make the objection, because we are intimately bound to that which we eat, and may discover quite readily many qualities through this experience. By the way, isn't it interesting that our first food in the world is white (bluish white)?

Now we may examine two things in relation to color and food: Firstly, it may be argued that the colors of food are representative of certain qualities only, but do not of themselves offer qualities which are inherent in the color. We are inclined to answer to this, that in fact certain colors are great representatives of many things, but also do of themselves emanate qualities which are imparted to the man who ingests them; or furthermore in the case of there being colors within reasonable proximity to a man, these too will of themselves, hold certain effect upon his personal constitution.

Secondly it can be stated that there are also very real differences in the origins of the color as represented. A color which is inspired and mixed artificially (particularly mineral composition), will not hold for the same rules of qualities in the same way as those colors which of themselves have emanated from a 'lively' article- an organic color. Having said that, there are shared qualities with the very emanation of that color signal, which of itself does lend itself to that family of harmonics: that color range it imparts.

So it is largely a case of both yes and no - and in the case of foodstuffs they will most definitely hold an effect upon the constitution as regards assimilation. However the wrong color will awaken the body to information which is entirely wrong as regards the mix and nature which is inherent to the article. Yes, one's constitution can most definitely decipher colors, and one is not dependent upon eyesight to find colors to be valuable. 

The spectrum tells us of cosmic elements which are actually qualities of impulse, with an indefinite number of combinations. In our perception we find that in the twilight, the characteristics of colors take on an entirely different hue to ordinary sunlit varieties; and as the dark mantle drifts in, the colors become less and less distinguishable. Quite so in bright light also, it becomes harder to discriminate the variations of color there as well. So one is dependent upon the correctness of light received by the sight, in order to ascertain and distinguish their colors. Unless objects emit a luminance of their own (which if alive, in conditions usually unseen they do), then one is reliant upon outer light and its fractions, that they may begin to differentiate at all. It is a standing joke about the space traveler out in the darkness "Hey, will somebody put the lights on!"

When one begins to make study of the differing elements which comprises Creation's Nature, they can often begin to recognize the workings of that particular element throughout all phases of existence. If I am to begin to view the nature of colors and the elements of their emanations, I can begin to view the natural world and greater, with this in mind. One could almost believe that the world was built upon the symphony of colors which today it does hold! But no matter how complex, one must be reminded that it is but one element within many, and not the key picture in entirety.

Therefore if one is to consider the properties of a particular green, and endeavor to make use of this knowledge, it shall be as good as far as it goes; but that which is green requires too many other elements besides, bestowed in order to be manifest, in order to concurrently relate to that which it does emanate from. One must remember that there can be a family of general rules, whilst also such particulars which would take lifetimes of notation, as regards the natural world (and greater) in detailed aspects.

Having said that, let us run down the spectrum with our notations upon the matter:-

WHITE

White represents the light from which all colors are inspired. It is as water is to the earth. The greater ego of color, incorporating and making 'space' that elements may predominate in range.

BLACK

Colors which are undifferentiated in time. Unseen. Black is not a color of itself, but contains as many colors as there are, unillumined.

BLUE

Blue is the impulse of serenity. Serenity does actually exist. One must remember that all inner experiences known to man are outer realities so known. Blue is the impact of divine continuance, it holds the wisdom of that which has gone before, that which flows throughout the ages and spills into the present. Blue will not only invoke images of water - because water may be green, brown and so forth - but rather, of thought which is content and inspired, depending upon the violet, or the yellow content. Essential blue is serenity.

YELLOW

Yellow is verily the color of hope. Hope tells us of possibility, and brings forth those qualities of possibility. This is why it has been known to be the happiest of all colors - entirely fresh, vibrant, with the message of new life and of beginnings. Where it streams it is but Spring. It is essential to life.

RED

Red is the color of that motivating desire which drives the will. That there be cognition, that there be force, that there be activity, that there be movement at all - red is the color of Will activated.

PURPLE: (Red/Blue)

Purple is by definition the color of sanctity. For this reason it assumed regal propitiousness, but moreover is the harmonious balance between the two opposing impulses within Creation. As discussed before, Creation is unpredictable, and yet the laws of Nature so created are but steady. The paradox between the relationship of Blue and Red so united is that serenity is as far from the driving will as the doing word is from the verb! And in this union we come to holy sanctity, that the two may be manifest within the one: purple.

CRIMSON: (Red/blue)

Crimson, of course, tells us that the will is predominant as impulse, and that the active principle is concurrent with an underlying serenity, however, very much motivated.

GREEN: (Blue/Yellow)

Green is the color of new life, of manifestation. One can see that such a combination is as a great force of inspiration, for both hope and serenity make for peaceable relations, drawn down into the world to nourish the old.

ORANGE: (Red/Yellow)

How active a color! You can feel it jumping up and down, pulling at the hem of your garment! This is the color of youth. Dynamic, ceaseless, vibrant, the impulse of hope activated with great and motivating desire.

Thus outlined are the general fields of impulse as acquainted with the spectrum. The gradients of pale to dark indicate impulse spent, impulse weakened or impulse unseen. In the case of a dark hue, it may be that it is at a turning point of change, that there is a conclusion impending. Speaking of which, we shall conclude today, right here.