Rapture & the Eternal Now- 21st February 1993

BRIEFLY and without repetition we climb the staircase up and onto the landing of momentary desire. We hearken to those forgotten reminiscences, we hanker after the elusive melody, and we know that we may catch the scent ever-so-slightly before it is gone. . . We build upon such moments - those which are not contrived and yet anticipated with a breath of hopeful expectation that brings buoyancy to the joyful soul. 

Are we wrong to take-in such moments? Or are these the very counterpart to life itself?

Many plan and are exact tacticians. They compromise that they may fit life around such plans; however they do not afford for the marvelous or the intimate, because of their egregious fervor for predictability. 

When we allow for the unexpected to venture in upon us we begin to practice living in the Eternal Now; we desist from projecting our consciousness into boundless realms of speculation and we forestall the calls of memory sufficiently to ease the nerves and the callings of deceased but noteworthy efforts and trials. 'That I might be' and be happy about it - that is to say, not only at peace at the axis, but truly happy as well that I live and live now, is of first importance to a struggling consciousness. Therefore if a man is contained in an experience which he delights in, one may forgo the harshness which stipulates unease in this and know that indeed he may come to welcome life itself in such happiness, by such joy.

Quite often one can witness children who are playing happily. It may be that they are on their own or with others and there is mirth, chatter, celebration, expectation, thriving, absolute joy and expression of such, in the moment. They have not the cares of the hour before, they have not the foreknowledge of the night pressing in, rather they are enraptured by soul connections with a playmate, a butterfly, a 'casting out', with a crayon to paper etc. The child is intensely absorbed in the moment and content to be so; usually until called away to offer his attention elsewhere. It is from the collection of these happiest moments he shall build his character and his relationship to the world in future years.

This is not a question concerning mere 'mindless fun' to pass the time, as many pursue known activities which are preordained to stimulate pleasure - no, that is of repetition and little contrast. The question at hand concerns moreover those spontaneous eruptions of amazement, enlightenment, exactness, fellowship, communion, profundity, compatibility, devotion, deep beauty, rapport etc.- accelerated and enhanced comprehension which is so stimulated it becomes enlivened and accentuated, and the man is truly 'taken' by the moment at hand.

For some, they expect to dwell within a peaceable plain and ne'er venture out into a world in which full participation is required. They are enrobed in gentle complacency; they are lonely in soul and sheltered within. They may know gentle joy, but come to great happinesses reluctantly.

Conversely, there are those who seek to satisfy a need for pleasure to a point where the happiness itself is all but gone. Such men or women, drive themselves (and others) to the very limits of all manner of desires, that they may be comfortable in the world. However they cannot withstand the lesser moments and are impatient for self-fulfilling self-indulgent pleasures. If there is constancy in this, the pleasures are as but mundane, therefore second-rate to the participation in real joy in experience.

A heightened overview to the world provides for a celebrative spirit which learns to seek further and higher for quality of experience. No longer satisfied with the sleepy fissures of ordinary experience and expression and participation, the man has symptoms of becoming unsettled in between his elevated encounters. This is usual and to be expected. The swing to and fro between rapture and the commensurate descension from, takes great practice afore the man knowingly becomes content in both conditions; because he knows that the rapture shall sustain his quiet or unsettled periods and that rapture itself cannot be enduring and everlasting.

If a plateau remains, it is as reconciled to the spirit within and no longer of great and outstanding impression. Rapture is the impact of keen interaction whereby the soul itself is awakened with excitement in the moment. This of itself is a higher stimulation than the passions as transmuted by flesh or excited by desire. The higher desires are fulfilled by soulful interaction on a spiritual level, which raises the consciousness of the man into a vastly higher happiness within the moment. So we can see from this that it is with great blessings that we receive such experience; and that we may begin to recognize rapture as a vital lead-in to spiritual vision and insight.

However and contrariwise, the more one seeks out the experience and is so determined, the more one is inclined to 'push it away'. She comes freely or not at all. As discussed before, it is within the unexpected and spontaneous moment that one will connect with the elevations of rapturous interlude, and no matter how hard one might try to imitate the experience it shall not be the same again. How special therefore, this distinct and impressing event!

Similar experiences may come, but not the same. For therein is another quality of Rapture herself: provision for uniqueness. Furthermore, there shall live in a man for an eternity thereafter, the quality, the nature, the essence of that experience and that uniqueness.

"This is living". 

Fast & Furious : the Furies- 14th February 1993

DISTEMPER in an adult who ordinarily is of sound mind, is an act of imprudence and despondency whereupon inner confrontations are refused to be met. Quite often tempers are likely to flare when we engage in a novelty of truth presentations. A man will not submit to admit, even though the time is nigh and the reality of his actions are clearly before him. If we 'let loose' our passionate tantrums and exude much of the troublesome vitality affiliated, then we restore the nervous system momentarily and quieten the impending resolutions. However, in the long run one may not continue to spew self-contempt, rather than address the aggravation, for such tempers compound the initial problem.

Denial is a two-edged sword. Firstly, one can say that there are two types of denial: positive and negative. A positive form of denial is, for example, suppression of sinful habit or doubting outlook. We may actively deny the meaner qualities of self and emphasize our loftier attributes. We may deny having jealousies, inadequacies, contempt, prejudices etc., and willfully concentrate on directing pure thought. It shall be positive if such denial robs the unworthy expressions of living substance, and therefore depletes and diminishes the 'blight' by such denial.

Then we come to negative denial, which turns a man from conscious participation in his own life. He has exercised denial in a circumstance which will not be dismissed, because there are factors beyond himself involved. A man is drawn into confrontations, and can no longer simply err into denial with comfort. In other words, one can presume the leather of the shoe to be vinyl, that is until the ghost of the beast returns to reclaim his skin. We deny much which brings us discomfort to reflect upon, until such a time that those others who happen to be inextricably entangled demand release or retribution or apology.

One can actually alleviate much future aggravation by purposefully going to work upon a table of personal denials. We may allow a column for those characteristics we should wish to diminish or transform, whilst too, try to establish (peek-a-boo!) what we ourselves have hidden in the top draw of forgetfulness. Pen to paper often makes abstract such submissions, and redirects the otherwise convoluting energies.

However, one must attempt this peaceably and never in argument. Arguments are spawned by the very material of denial; therefore it is by wrong approach to enter by that road from the beginning. If a man is actively firing in rage or temper, then he is cavorting with emotional fireworks and is pleased within at such display. Men or women produce this unnerving spectacle because it pleases them. Outwardly there appears much unhappiness bound to the commotion of angry outbursts, pitched screaming, torrential insults and so forth; whilst the very activity becomes an enjoyment within itself because it makes the denial process easy. There is so much going on.

What of the unfortunates who are given to endure the wrath and fire? They either are prompted to retaliate, or absorb much of the bruises and beatings of verbal upset and ill temper. We recoil from these outbursts because they are offensive to our sensibilities and sense of fairness. The actual display of fiery temper is of itself an unjust assault; whatever the reason so named. With perspicacity we may 'duck and dodge' much of the insulting matter, until the aim becomes so accurate that it impinges upon personal upsets borne by us. More denial: the denial of the safekeeping of upsets: those memory-impressions which inspire shame or recants of tribulation, and the denial of denial.

Many fears, unfounded fear, is actually rooted within past experience which is clothed in denial. The unconscious aspect of the fear, or anxiety for that matter, is to a degree, self imposed. The fear generally alarms us to certain response, without the unveiling of the denial of the stupidity. A man can assume an abstract interchange in life, without consulting presentations of memory or self directly.

Question: If someone before you is enveloped in fury which is distressing, what can be done to abate it?

There is a 'charge' running off that man which is lively and contaminating. There is certain poison which enters into the world via men's anger and it is a sickening influence to he who welcomes the venom, and he to whom it is directed. This therefore is the first issue at hand.

The discharge of fury can be equaled and therefore halted by visual concentration upon a little doorway which leads to a magnificent garden. Just like the scenario in Alice in Wonderland. There is the perfect imagery: Alice was very large, much larger than anything else around her - something caught her interest, and it was a doorway. The denial made it so tiny that it was impassable; unless she is provoked into interest once again. And the fascinating garden to which she may only peep through to, is splendid indeed and invites examination!

We can actually inspire another soul who has come to the impasse of denial. Words amidst rage seldom penetrate. Visualizations of calm waters and 'centerdness' etc., are valid but difficult to maintain when caught before a perilous and unstable temper.

It is not possible for an individual to do any more for another than lead him to that door - the augmentation of prejudice is self-centerd and precludes realignment from the ego of another. However outwardly, laughter or distractions may calm the rage; one reason being that the denial is so assisted, and the centre of confrontation has moved all together.

There is no man who is without upset. There are periods in which the most pious and saintly of character suffer internal torments and arguments; necessarily, because their yardstick is relevant to their sanctity. Not all men however, are given to semi-controlled outbursts which actually incite injury, permeating the ethers malevolently.

The furies are the essence of contrast. The 'dynamic' in dynamicism. The fiery nature of animated fire. And it is agreed upon, that elements of perfection so acquired, are by the gleaning and re-forging of one's greater imperfections. The same trail of disaster that the Furies may lead us down upon can be, conversely, the ladder of ascent also.

Historically one cannot deny the Grace of God in His manner of salvation. For the word ‘salvation’ itself implies forgiveness and remedy to error - it is the salve to the wounded soul, it is the claiming of the spirit from disease, it is the tribute to Glory regardless of sin's appendages, it is the happy outcome- His Happiness ever the frustration to evil. If men could know this and be sure, then they would not be so quick to hide their shame, but rather give it to God, as He knows best what to do with it.

Motivation for change - changing, developing oneself, curing oneself - needs reflection, and the clearer the better. We try to hide from ourselves and from God, from the World, in utter embarrassment. This of itself is not akin to true humility, but false judgment from a dejected man. There is truth also, that perhaps we are unworthy of love as yet; however we are loved. It is perhaps true to say, that we are but a suggestion of what we may become. But we must not defile and defame ourselves for the sake of mere impatience. Rather, be encouraged by the promise, and trust that it is made by "He who knows better than thou".

In point of fact, so also runs the entire system of wisdom in which you are cradled.

Humility was never meant to be taken so it crushes a man beyond hope and repair. Humility will however, answer the furies of denial, with the courage required to enter the little door and know the garden behind it.

Holy Communion- 4th February 1993

Arild Rosenkrantz

WHEN one considers that the infant spirit of Man was in fact nourished by the one Mother, that the elements combined, unfolded one by one and were given up, given over to every man. . . When one considers further, that the mainstay, the universal harvest gathered is complete and holds provision for every need for supplement. . . When it is known by a man that he is so unique, but bears the form of all men; whilst also a heritage born from a longing of Father God Himself. . . When the soul may gaze inward and strike the balance between humility that dissolves self and the divinity that expands self….

In participation of Holy Communion he shall reaffirm his being in relation to fellow fellow, and Father. We may seek to draw into ourselves something of the 'first milk' as was reminiscent of our early beginnings. Deeply recessed pockets of memory, still within the cloak of actual encumbrance, are assigned to those essential times. It is natural for the babe to suckle and even more natural that he should expect fulfillment. The child holds no doubt and cannot entertain the possibility of there being no warm and vital milk. Just so, we inherently call within our being, reliving our first cries and our first attendances in spirit.

Men of the world are persuaded by disappointments to expect further disappointments. It is difficult to hold a fresh outlook even if the future demands that this be so. We labor to contain and maintain our bodies. We labor to ease disruptions between head and heart. We try to ennoble often that which is ignoble. Above all else, we know difficulty in all things and are confused at an existence which ever presents such preponderances.

Communion as offered and shared, is a dynamic process of returning men and women to the spiritual experience (real experience) of true fulfillment. This is a necessary remedy to such conflict as endured in worldly exchange. There is an order resumed by the active participation of such men as do come together and share of the one bread and the one draught.

Invoking memories may be a powerful occurrence, particularly when the memory strikes back to an essential consciousness and is revealed within the ethers. If I call forth a sequence of primordial memories, then I am actually effecting changes (albeit invisible) to the surrounding environment. Certain rituals are as a dance, insofar as there are definite participants with exact roles that are known and carried forth; and it is gestured by these men who work the ritual (step one, step two, and so forth) and concurrently draw memories collectively, of which depend on the nature of the ritual concerned. It is the deliberation on behalf of the men which color the subsequent experiences and associated apparitions called forth. A repeated action is evocative.

The 'Body and Blood of Christ' deepens the course of such primordial reminiscences, for here we have a consciousness which strives to make a connection with the very impression - memory impression - which of itself is a living reality of our Lord, and the action of His Quickening into our physical realm: His Permeation, His Substance, and His Being in ours. We are inviting this reality with a determined exactness. There is no mistake, there is a marriage there.

When men break bread together - or for that matter, any other consumable - they are actively participating in a celebration of fellowship. It is enjoyable, and the experience is interpreted by the soul as pleasurable reality; one which will be recalled with best resonance. It is wonderful when soup kitchens for the needy entertain a great group of men who may sit together, for the nourishment of soul to an otherwise dejected individual. The food is important of itself, but the activity is paramount to his overall wellbeing. It therefore would not be as nearly sufficient to offer up vouchers or cheques to such men.

Returning once more to the reanimation of deep memory: we find that men may be encouraged in many ways (some of which are not suitable to dwell upon) by such rituals which are levered with intent. Hypnosis works upon such a principle, however there is a shift of consciousness whereby the man seeks to perceive the memories called forth and live in them. Hypnosis, contrary to belief, thrives on the invocation of memories: local, immediate or primordial. If a man is to be commanded into activity, it is only by an affiliation with a memory invoked that his consciousness shall interpret what it is to do. The reality of the presentations is overwhelmingly apparent, with the direction of another who is willfully suppressing the individuality of the participant. This is not an endorsement to such a dangerous and malicious practice, only a comment as to the power of memory-impressions activated within a man.

However, having commented thus, one can add also that there are powerful keys to every substance and every action, from which the spiritual investigator shall e'er be surprised about. Wherever there is deep meaning to be found, one may be sure that there is yet deeper meaning still unknown. Furthermore, as regards ritual and communion, there is a dynamic, reactive relationship between actual substance used and imbued; whilst also, the men who on that day have come together. Therefore one is not as with another, necessarily.

"I give this memory to you to call forth. I do this by the reality of which I am about to perform, to lay down to remain. You may come to know of My Being here with you in this very world, by calling forth that first time of which I did enter deep into the world, to be with you."

Not all gods would tend to us, not all gods could tend to us. What good if we are as 'out of reach' and vice versa? All good plans see fulfillment.

Generally speaking, the dejected man or he who is at 'loose ends' in the world, will benefit greatly in a way which hitherto could not be provided. On a deeper level, all men can come to, return to, the understanding of that Love which verily supports and sustains them totally. And if it is to be Holy Communion, they shall invite Christ to do that which He promised to do, in the reality of His Being.

Exceptional Articles & Artifacts- 29th January 1993

MISSIONARIES would pass over such venerated objects as were offered to their esteemed consideration, and with fleeting attention oblige, but with no real consideration to their worth. How often one man will set before another that which he holds dearly especial, whilst all the time the other inwardly scoffs and can find no merit and has not the understanding.

What is it that makes a prize a prize? Is it inherent or bestowed, or both? Much of value is overlooked repeatedly. Should the question be then, moreover: Why is it that men cannot comprehend much of the 'sacredness' entrusted to them within their arm's reach?

It is natural to love and maintain life firstly. This may be in the nurture and furtherance of the young or in the case of Man, their beloved. So too and firstly, one puts value in living above all other values. This is necessary to the consciousness in incarnation: that we provide for sustenance and avoid harm, avoid danger, snare corruption and above all else, continue.

No matter how grand or glorious, everything else is second to this valuing of life. The ego of a man is embedded tight within an impeding frame. When he encounters, touches great worth outside of his own life, he has not the opportunity to fully appreciate it by 'loosening' his ego into submissive interaction. This is something which occurs after death when the ego is 'freed up' as it were, to review every encounter from the opposite angle, and perception of worth is regained. Only when the overwhelming value of 'life' through physical incarnation is dismantled, is one afforded the eyes of truth - a sharing of realities, identities. To 'step outside of ourselves' in order to come to some level of appreciation is possible however. 

Diversely, one can witness the drug addict who infrequently pushes himself 'outside of himself' and comes to great appreciation of his encounters - one can watch the beam of balance weigh against life in the process. What a paradox again! That certain involvement in life can be ex-life. The point being that it should be as a concentrated effort of will which becomes stronger in the exercise, and not weaker to its own existence. We must acquire the ability to 'dissolve' self-interest without dissolving sheer self.

Most men are attracted to outer value because of its possible relationship directly with them or their desires. In other words they can only lend themselves to interpret worth, not for its own sake, but theirs. This is not surprising, because as we have just mentioned it will be from the eyes of self that the man does see- for his worth, preservation etc. - that is selfish, and in measure, necessarily. If he is to defend or take care of other men - children, loved ones, countrymen - then it is because his ego is so enwrapped, for he should not so easily come to this were it for an unknown individual. He may only offer his life for they who are him (usually).

Strands of experience lead us into further and subsequent connections. All of that experience leading up to this existence has been digested and assimilated by the ego - as described after death - and now made composite. The actual encounters must be made during a lifetime, however. This is how a man may build upon his knowledge. 

It is regardless of his viewpoint during his life, that he will come to appreciate worth after death. For example: picture a man on a certain date - let us say, January twenty-ninth - and on this day he has eaten his favorite strawberry dessert, conversed with many associates and a few strangers; eaten fish, drunk bad wine, argued joyfully, protested superbly. His hand may have rested on a great but unknown work, whilst also passed over many other papers besides. The men who surround this man hold quotas of sadness and strife - normal, everyday strife. The machines and telephones call to him. Someone approaches him with an as yet untried idea. He refutes the plausibility, discredits the idea with keen logic.

At night-time he reviews the day and all he should have liked to have done - rehearses tomorrow. After death he will be given the day again, whereupon his ego will allow full consciousness to flow and the memory-impression complete. The strawberry dessert may be abhorrent, or at best, of no note. Each man encountered will be recognized through mirror eyes: he will feel if their hands trembled as they clasped his, he will feel the wrinkles around their squinting, piercing eyes, he will feel their disquiet or displeasure - or should he have appeased them, he will know their happinesses as instigated by him. The strangers will re-present, he will know what it is they want of him and recognize previous connections. Did he pass them by, did he satisfy them? 

He will know the fish and know of its life - of a fish's life and of those who netted, cleaned, drew knife, cooked and wrapped. He will possibly know the spirit of his wine, as with the day or week before - as the imp sits and winks and he feels its mischievous laugh. He will contest the arguments as if he were his own opponent. The great book his hand did rest upon, will sing to him from every page. The other papers will be known as a mass of figures, projections of little importance now. . .

The sadness and strife will become his longing to alleviate such for fellow associates. The machines and telephones will dissolve, and there instead will be those who did make connection through to him, standing before him; he will be as them, to him. They as a procession, fly by. The man with the untried idea is intense, and now it is that he can experience his vision as if it were his own and sees it to fruition. He feels too the dismay, when turned away.

Reviewing the day gives but another chance to gain perspective, only this time his self-interest having vanished, and his overview much strengthened. He considers what it is he should have liked to have done, and before slumber, rehearses tomorrow. . .

Movement & Voice - Memory & the Future- 27th January 1993

THERE are two exquisite means of expression: yodeling and gesticulating. The yodel, when properly produced, rises up and out of a man with an almighty expulsion, bringing with it a variety of near spent vitalities, whilst also those clinging impressions of the day - be them happy, sad, angry, confused or otherwise. The art of the true yodel is to learn a maneuver of the larynx which does not require the roof of the mouth in the exercise. The benefits from practice are well worth examining; and for both the lighthearted and downhearted, complementary.

When we release ourselves by vocal issue we learn to regulate and fix our relationship to the world also. The man who yells as loudly as he can, but with aggression, has come to irregular disruptions as a volcano, and spews his irritations back into his hostile locality. He assumes relief by discharging his anger vocally, however he contaminates and aggravates the fibers of his own surrounding shell; which for the most part contains much of his emanations. 

The greater way to release those forces alongside sound is by means of rhythm and pure (particular) notes- the gravity of which oscillates in accordance with the fiery scales. Therefore, whilst the angry issue is apt to be abrupt, sharp and defensive, it is contained within the exterior of a man. Whereas those issues of melodic content are in transit, way above and beyond he who did give rise to them.

Sound is tangible in the spiritual worlds. It was not always invisible to men; nor was it of the same specific weight. All sound pulses - it is not apparent, and may be confused with the means of issue, but sound of itself actually pulses within perimeters. Alike to the elastic wall of an artery at the periphery: expanding and contracting:-

That being the pulse, whilst the central force is not decipherable as physical radiation.

It is the relaxing and expanding central motivation which carries the 'life' of the sound- such life-supporting attached characteristics. The ink within the pen, the blood in the vein, the air in the lung, the marrow of the bone, sound is the physical vehicle for 'nuance' - the derivative of Creative Balance. The balance to the Creative Powers is the manifestation of Creation itself. Asked and answered, in the divine sense, the Creative Powers 'ask' whilst the formation of Creation 'answers'. The nuance of sound is party to this equation.

The magic of men is empowered in (literally in) their sound. Anyone who has heard a baby cry and felt the summons, knows such power as can be directed! It is greatly of the future, and as yet so underdeveloped that it is barely conceivable by men.

Gesticulation makes impressions within the surrounding ethers, whilst also, once again 'works in' on a man. The very actions he follows through with - for the main part unconsciously - are instrumental in creating a vortex of activity in which his picture-memories are contained. He may draw back the curtains of the stage of memory, by enticing (itching, scratching) within certain hand/body mannerisms; usually in repetition of sequence. This will work its way into strengthening such picture memories and enforcing them, as they are ennobled with vitality.

The powers and ability of memory (actual memory view, not retention-recording) come from the powers as given by Cosmic Memory, which once again are essential to the bargain between the dream of Creation and Creation's fulfillment. For without the substance of Memory - Divine Memory - there would be no laws laid down, no laws worked upon, no springboard for Perfection.

Whilst on the subject, much purpose, driving purpose, would be lost if e’er memory faltered. It is one thing to be made as separate from distinguishing memories and have to carry them unconsciously, they are still nonetheless there and intrinsic to our very substance and individuality. But it would be clearly an impossible defamation of Creation to totally divorce such memory from a man permanently. There would be no wisdom in this, or him. However it can be too, that some are adopted and shared.

Philosophically it can be questioned that were one man to be given the full complement of another man's memories - with all of the melancholy and sweetness, in due sympathy - what should be the difference between the two individuals, save that one is blameless? It will come to pass that men can share memories earned, to the extent that others will truly relate to them as if they were their own.

Also, that one man may call forth images through gesticulating in a particular way, and that the partner will perceptibly interpret such memories as alluded to in physical remonstration. For this type of communication there is no need of words at all; however there is no provision for new and active thought either. It is pure experience. Of course a man need not have limbs to hold memories; and yet there is much within the limb system connected to the powers of memory.

When we divine and distinguish certain pictures as kept within our subtle body, we call them forth because of something which pleases us to recall. Involuntary uprising of painful memory is another matter again - in the case where a man may be haunted in dream or in fear and startled repeatedly, as if a phantom urges him to relive such fear. If we are provoked unhappily then it can be that release of such unwanted memories may be brought about by yodeling or song. It is interesting to note that if one pictures the very depressed, the sorrowful, they are as the clenched fist, curved in and unable to loosen the memories.

The men who beat their own breast give strength to the already fortified memory-impressions. The men who shake their legs to an unheard rhythm are recalling and reinforcing surfacing memories and are not dividing their attention between themselves and the world evenly. The men who comb their hair, smooth the hair, pull the ear etc. are wrestling a memory, or reliving one. The dancer says "I am a creature of the past, let me show you what I know of then". The teacher raps the board with cane, and then perhaps the pupil too.

We build upon memory, we strive to imbue our memory and we seek to ever fortify our memory; and yet can we balance this against our living in the present: the eternal now and providing for an ever new future? It will help if we sing. For we are empowered with an ability to work what we have, not only to 'collect' memory-stuff as it were, but to transform it and ourselves and put it to use. Have you ever noticed the beauty of a sad song? That the sadness is redeemed and quite transformed? That it is almost a pleasure to 'lock in' to the message of the sadness imparted and experience it?

By dance, we have memory. As with the great cosmic dances of Heaven, when conditions are laid out and remain, drawing from laws as of the past, unfurling them once more.

It is with voice that we make new futures. As with the cosmic throng which blends all manner of transfused suffering, longing, hope, courage, laughter and grief, strategy, nobility, repentance, happiness, conciliation and consolation, bestowment, fathering, nurturing, mothering, hesitation, procrastination, divination, hopelessness, adoration and absolute love - from which, is orchestrated the future.

Peat Moss under the Broadstick- 20th January 1993

Question:
How are we to think about seeming incongruities in our work?

THERE is a difference between straight knowledge and its value in relation to the particular, and to Man. Consistency does not have to be comprehended to be there; whilst, vis-a-vis, comprehension of 'perfectly placed logic' need not place it the nearer to truth. However, if we pledge to strive to uphold truth and all of its family associates, we become ill-content with deviations therefrom - being as a beam of light thus distorted, refracting broken colors untrue to the steady light.

Straight knowledge, in the sense of factual notations, may be enlightening as long as it is relevant and worked upon by he who would consume it. So often the questions come but are as one another in the asking; and the answer no matter how splendid, is wasted away, discarded and dropped, in place of another hurried exposition. The practice of questioning is good, and yet further work will qualify the end value. Some men are desirous to know all at once, and are impatient for not only immediate realizations, but realizations that they have not prepared for.

If it is understood that all students must suffer frustrations, longings and perplexities, it is not to say that the prerequisite to higher knowledge is such suffering; but moreover, that it is the frustration which shall later flavor the reward of result. It is the longing that will enstrengthen the embrace that holds the final prize, and it is the perplexity which ennobles the wrinkles as born, which dissolve come the new day of true and rightful knowledge received.

One does not work these tasks for a diploma. All study requires firstly a love for the study thereof. It is good to wish for the grace of higher knowledge, it is better to heed that which we already know.

If there is a conflict of opinion within this work, it may be that there are slight misunderstandings on behalf of any of those who do partake - including us. And it shall be said, that problem-solving is honorable in this regard. For where there are solid misunderstandings, both student and the work becomes ill-affected - somewhat diseased - and so it is no light matter.

Therefore, even though it may be moderately painful to review ourselves and our thoughts and our work, and even though it may involve years of such quiet pursuit, it is a useful and worthy endeavor to 'seek out' such inconsistencies as are bothersome, or loathsome, and readdress the issues- providing that we are not personally troubled by citing and applying ourselves to the troublesome perplexities. And there will be many. Even this is what the scholar thrives on, the inventor invents from, the chemist makes balance of.

There are symptoms of inconsistency which may help us decide as whether the ineptitude lies with us, or with the facts as presented. If it becomes apparent, after much thoughtful inquiry, that there are radical and opposing differences, then we may be positioned to have to choose one above another. Most usually one can divine one from the other for themselves. If there can be a blending of thought, well and good, it may stand as it is with that possibility.

The greater realm of difficulty lies when we venture into knowledge which is component to meaningless facts - which is not to suggest that knowledge is or can be meaningless of itself, but that he who would weigh one against the other is too ill-prepared to 'take in' any value of comprehension. Thus the problem of inconsistency may well lie in the outer facts, for he has no way of beginning to qualify what is before him.

This may appear a simple point overly stressed, but it is most relevant to the ways in which we approach and receive these studies. We must never give up deciding for ourselves; and decide importantly, in courtesy to the truth.

What use has a babe to recite the names of the Apostles? But give him twelve jacks and color them differently and he will experience their vivacity as he watches them lean and topple in relation to one another. He can comprehend the value of the relationships of the twelve Apostles by the very act of this contemplative play. To experience the value of this, he need not name them. But come the day when he does name them, he shall know something of their constituents.

If you wish to teach, by all means let folk touch something and interact. We can carry the significant thought above, further into everyday relevancy. Many a teacher has taught with his ensemble of visual and tactile tools.

Men need to experience participation in lively learning. This is another reason for the advancement of those who are supported with a group, as opposed to the sole student who has not the benefit of clashing, sparking, stimulating discourse with shared discoveries.

It is not meant to be condescending when speaking of the lesson of the baby. For one can find the colors and meditate upon twelve pebbles, for there will be an inner correspondence made evident.

On the subject of falsehoods in esoteric thought: Some lies are perpetuated by miscomprehension and worse than those, are the falsehoods delivered because of the intention for deception for the purpose of self-gain. They are all poisonous and may not be 'passed over' or encouraged to remain.

There are inner paradoxes as well. Not the least which is certainty - despite our mistakes in the past. How may sureness cohabit with naivety? But it does, and each of the two are no less valid because of one another. That we may experience uncertainness, and reflect and reconsider; and that we may know with definite certainty convinced and unwavering, is a gift of a struggling self-consciousness and a paradox within.

Take sunshine for example: it is different things to different people. If we were to be truly concise we could devote an entire dictionary to descriptions strictly about sunshine, and all of it would be correct - all of it. If we are uncomfortable with the prospect of unending study then we may rest upon the single answer and be content.

If Christ is shattered and refracted and in limitless form we may be no closer to Him to know this - whilst He is but a breath, a sunbeam, a tear, away. This is why we return to the thought that participating in great truths requires that we look inward to the heart of that mystical providence, and sit in that quiet space from which all else does pivot. The eyes will see, the depths of the mysteries will be penetrated, and drawn deep into the soul.

Remember too, many great and worthy concepts are there to sit evidently before one's soul - even if the personality has not the means to digest them. It can be also, that by profound considerations we impart to our immediate fellows similar parcels of great and wondrous insight. This is why men seek out great men and clamor to touch them and to be in their vicinity. They instinctively know that a man imparts much by his being; and importantly in that of which he is highly qualified.

The 'mechanical approach' as highlighted in a question, is an interesting view of laws and their operations. In other systems there is predictability, for when laws are so 'tight' and balanced, there are consistent provisions for such 'sameness' perpetuating upon itself.

One has only to look at the diversity of Men of ages past and of their abilities, to crack a smile at there being rigorous 'mechanical' applications that are to be in place and enforced. Even the very form of the human frame is not expressive of uniformity, symmetry, mechanical predictability (separate to soul) etc. There is another paradox, as we are obedient to very definite laws but are free to move in and out of them; and they provide for destiny's bargains.

As for the predominance of some currencies, it is not unusual for men to be summoned to a task, that are best fitted to a need of that time. If one were to trace further the apostolic trends and 'match up' similar divisionings, it could be found that overall the currencies are relieved periodically. If you were to actually name the three currencies according to their characteristic, would you name them as Water, Old; Fire, New; and Earth, Current? It is interesting. Sometimes when we look for patterns we may be looking for the wrong ones. Look at your two hands. They are a pair, and not a pair the same. Their markings are different, their singular operation is different and they are unique to any other hand in the entire world. The greatest and most wonderful perplexity is the provision for individuality with our cosmic law.

So we may seek compliance, consistency and conformity within our knowledge and be reasonable in this; whilst realizing that it is those distinguishing characteristics which make what we seek conform to our knowledge worth knowing.

Many a tidy sewing-box, with many an untied thread!

Perturbation of an Illness- 16th January 1993

THERE are ills from without and those from within; and it may be noted also, those which begin within and determine their way into exterior expression.

Ill-health, or rather the breakdown of the constitution, occurs with overwhelming rapidity to those who have not the sequence of 'foci-knots': cross-reference points as it were - in which the flow of various vitalities and obliging forces stream in and connect within the constitution. For 'flow' is not enough, without intersecting and containment by connection. Radiating impulses are everywhere and need be challenged by those points within the subtle body exchange. It may sound a little like a telephone exchange system; and rightly would appear as such also. This is not so remarkable, as all functional ideas literally come from a basis in pre-existing manifestation. So we are struck with the impression of our 'starry-grid man' in whom there are intersecting points of various vitalities, some of which are characterized; some of which are as homogenized (speaking generally).

As we have expressed before, it is in the equation of two that we find impacting realities. It is precisely the relationship, the value that one thing becomes in the light of another, that by the other's impact holds certain and particular virtue/value.

Here is one of the more perturbing and invigorating insights into the significance of the cross: in that the heart of the intersecting points becomes as so combined that manifestation of the whole is achievable, and quite distinct from the poles as known when separated. Together, they are living and dynamic and expressive of life by such conjunction; separated, they are but strands of life, apt but inactive.

This is entirely so within the subtle, starry constitution. This law works through to physical manifestation itself, and is compliant to structures/formation of etheric force, and dominated by soul character, inherent ego and divine will. The will is divine in the case of incarnating, as it is not primary to he who 'gathers around him', but is 'borrowed' from He to whom we, the original idea, sprang out of.

It would not be enough that our own driving will be employed in the 'gathering' of physical mass, especially when one considers the multitude of underdeveloped beings to whom evolution is naive to. We need 'borrow' the strength of a greater drive to propel ourselves into manifestation. Having said that, we do contain certain powers of withdrawal from such: the relationship to physical life. In other words, the divine will may assist our being in obtaining a place in the world - or other worlds for that matter - but plays no part in keeping us there. One can choose to dissolve the partnership as soon as the process begins, if need be.

Conjunction is life: + The sphere being the containment of - in this case, physical life: + .[Circle should enclose cross]

Whilst it is essential for the living to hold to the view that living is essential, it is not the perspective supported by the soul at all times. Radical dismissal from those bonds which verily connect us to physical life is not a point of grief or upset within itself. So one must realize that life is very precious, whilst death also. It is the soul which determines which is the stronger desire; unless of course, there are extraordinary circumstances of murder or self-murder.

We do take on and adopt substance anew. It is a misnomer to believe that death is constant unveiling and unraveling, without assuming a new fabric of persona. For it is natural to our abilities to draw around ourselves the relevant substance to which we may come to (the physical substance being but one).

Furthermore, many regard the 'descent' into gross matter as a compromise to the spirit within, but as a challenge it surely is not a degradation; and as substance itself, it is holy and unique. That we are involved with the evolution of physical matter, is being privileged witness to great transformation- there being much 'magic' abounding. It has proven flexible and plastic, and more considerate than other combinations of manifestive substantiation. Therefore we regard our physical bodies as wondrous accomplishments, not to be despised or neglected.

For the record, one can never forget that there is major purpose to our physical incarnation. It appears that all too little is emphasized along these lines by spiritual teachers today. It is the duty of Spiritual Science to reveal the purpose of living this life, even if it is by the necessary instruction of what may follow after, or come to us through realms invisible and unrecognized. We do not parley with total intangibles or tempt the student to desire death. This life, this minute, must be grasped and accounted for, that the path to a true spiritual acknowledgment be laid down ahead of time.

We 'meet' with life daily. This requires great concentration and effort on behalf of our being. For in resisting death, we resist life also. And we are challenged by impeding forces with constant repetition, in waves of differing magnitude, depending. Depending on what? Depending upon climatic conditions: local and cosmic, depending upon ecological factors, domestic predeterminations: depending upon humidity, depending upon extraneous hindrances, and depending upon onslaughts of poisonous contaminants affecting metabolic consideration. These factors will prove relevant concerning tides of influence.

Just as we hold within that one half of knowledge which, as a magnet, is necessary to the interpretation of the experience of knowledge, so too we hold that one half which is the key to attracting physical substance.

When we suggest that a man suffers poor health devastating to his wellbeing, we must question as to where his problems lie in relation to his 'connections' with life. We look to his conjunctions and find that not all is as it should be. (By the way, if one wants to picture the points of such conjunctions lit within a man, refer to the stars of the Zodiac!: the celestial Body.) His illuminating points of activity and conductivity are failing - not all, by any means, or the man would be dead- but a sufficient amount to be the malady of afflictions.

No virus is 'conjured' by man by means of physical conjoining. Many lively happenings occur in glass tubes, but are not essentially born there to begin with. The causal bodies of those beings of disease are not man-made; however, they occur because of their relationship to men, the invitation by men. For disease could not enter into man without signatory (key-signatory) consent. That there is a relationship between virus and man proves that there has been an unnatural relationship between the body of a man (not the man who later contracts the foe) and the demon/virus who impedes his wellbeing. The demon has established entrance into the constitution by certain deception. How well he remains, is dependent upon how similar he and the man may be.

In the case of strong health there is but a short route that he may follow before subjugation; for he cannot attach himself indefinitely. The fiery ethers are summoned - 'Checkpoint Charlie' thwarts him at every crossing; he is expired.

In the instance of continuing poor health (in relation to viral infiltration) there are one of two considerations: Firstly there may be an overall inability to summon a charge of those fiery ethers as is required to 'turn over' the alien freeze. Secondly, as with the host of related nasties prevalent today - the AIDS group - there is a relationship between Man and virus which is extraordinarily developed. The virus has not only signatory permission to enter, but a signatory correspondence with particular characteristics also; this making distinction and separation very difficult. For a man cannot slough off something which is indiscernible - even though this virus promotes the constitution to 'go all out' to do so. It continues to try at the expense of its physical wellbeing. The body is 'out of time' and no longer capable of untiring discharge. For the very ethers summoned not only afflict the body of a virus, but the body of the man- if unrelenting.

The demon may go to and hide in those parts which will have him. In the case of the related AIDS family we find that the virus has an uncanny ability to withdraw onto a subtle level and conceal himself there. Much of the damage is done far before the manifestation of physical ill-health.

The blood of Man is not only the vehicle for the driving will, but that of the Divine Will as afore stated. There can be no question as to the evil of such a virus which assumes a 'likeness' to that which we receive the Divine Will into ourselves with. Death results too early. The hold on life too thinly supported. It is not enough that we will to be and be attracted to earthly matter, but that we continue to receive those impulses of Divine Will, such as live within the blood, in order for us to gather to us earthly substance.

It is not a simple matter therefore, to prescribe a herb, a powder, a decoction; for this particular demon is not only bound to animal/man but is attached also to his very drive for incarnating. Expelling one can expire the other, as often does.

The battle with this and other such demons is not actually to be won within the constitution of one man. It is firstly to be won on higher ground, removed from physical interaction. This does and will happen, and then a physical remedy shall appear concurrently.

One might ask: but why not the physical remedy first - what need for combat elsewhere? And who is to fight? The physical remedy is as a prize for winning the duel, and is so named by he: the victor. It may be decided to be pumpkin, it may be a derivative of the color puce, it may be a trombone playing G. It will be a remedy pertinent to the nature of the vanquished character of the secretive demon.

Often such beings come before or as a result of a great war, having lived in spent blood. (There is only so much one is advised to enter into here.)

However, it can be said that the battles of one man, affect all men. And all challenges are referred to be met and played out on behalf of all men - out of time. It is a little like a group-plan. If this were not so, there would be too many seeds of destruction and not enough measures to inhibit them. Death would predominate.

Sadly, there is a lapse of time, in which many individuals do suffer before the spiritual tonic can be given. This has a been the case over and over, and also a main factor in the process of readaptation, where whole species are found to alter in order to compromise some extraneous factor. Such adaptations are necessary and occur continuously.

One has to wonder how many will suffer the effects of dried soup before we may counter the Pneu of such. . . and readapt Man that he may tolerate it!