Arterial Self, Problem d

Problem d: The Weight of Others' Opinions

When Orpheus was but a baby god he ran from his mother's breast, for having suckled too fiercely he had clamped down upon her teat, only to be slapped across the face, reprimanding his insult.

As he fled from his home, the old Moon stared down disapprovingly, to whom he replied, "I do not care for you" and then the silver disc paled amongst the sky...

Presently, with the arrival of the morning, came the Wind who crept around and licked his naked body and Orpheus believed that its tongue was sneering him and he cried out loud, "I do not care for you either!" and he stamped his tiny foot to seal the thought.

The Wind then flew far from him. He lay down into the soft grass to rest, and as it covered him tenderly, it tickled the irritated baby who believed that each spike was prodding him with a pointed blade.

Tersely he could not contain his annoyance any longer and did not even care to address the grassy bed to explain to it what was so wrong, but instead he ran further and onto a mud-bank and settled there amongst the custard of many decomposed winters and solutions of damp earth.

Just then Mother Sun laughed, and with her warmth his clay-skin hardened. Orpheus felt himself crying and asked of her:

"Why do you not love me Mother? Why do you rebuke me so?" With this he wailed.

She smiled a broader smile as he stood up waving his little fist at her saying further "I have fought battle with the old Moon and the treacherous Wind and the spiteful, spikeful grass, and I will not stand for any such meanness!"

At this the dried mud cracked and fell from his skin, and Mother Sun seeing his poor spirit reached down and raised him up, bringing him once more into her arms and onto her breast. Instantly the day's trials left his little furrowed forehead and he forgot his first and only fight with those companions, who cared more than not ... and all was well.

(Footnote: Orpheus was given a lyre from his father Apollo, which it was said that Hermes invented. By its aid Orpheus had the power to move men and beasts, birds in the air, the fishes in the deep, the trees and the rocks - all with the music from his lyre. He was signatory to a perfect harmony with all men, creatures and beings - in contrast to the infant tale of the complete opposite, Orpheus made good!)

Commentary:
The tryst of opinions goes a little like that explained in our story of baby Orpheus, in that our own sensitivities have much to do with the weight and meaning that others carry so upon us. It can go badly indeed if an individual has been so chastised at an early age and from this has never recovered. His relationships ever after, may well correspond to the bitterness of feeling himself to be outcast and unwanted, as he then tries to be independent of others' thoughts and opinions of him.

Of course no one individual can be fully inconsiderate to the social mean or to familial opinion, and so this being coupled with the many imaginary conflicts, there becomes a further isolation and distance from the truth.

Baby Orpheus tells us of our finding our place in the World, that it can change from it bringing its comforts and pleasures to that which is almost intolerably difficult to manage - and that it is largely moreover regarded by our inner bearings rather than decided by our involvements with the outer elements alone.

What the story does refrain from answering is how our babe ever left the breast! Our earliest detachment was and is from Father God. No longer is our sole conscious being affixed and adhered to His immediate Heaven.

We have been made both distinct and separate from Him, even though His Joving reality remains. Should a baby tug too roughly at the breast, his mother will not love him any less for it, but nor shall she suffer the discomfort. So at some time it must be that the infant Man must be brought to understand likewise, the objectionable things he does do and do them no more.

We may well believe ourselves sorely disputed, as ever on there becomes a contest and conflict for selfhood - namely our wants and needs weighed against those of our fellow brothers and sisters. It was with amenable commerce that the first breakthrough did come, for herein the psyche of Man was brought an adaptation to consideration, in that the arterial soul consciousness began to develop planning and applied mathematics, as it became required. Commercial transactions led the men into ways of fair dealing and actuated measure.

Even if the system itself was given to an unfairness - that one could gain an advantage over another - we nonetheless realize that with the birth of commerce into the world there became a means for Man to abstract his wants and longings from the primary responsiveness into planned and negotiated reasonings. One may bargain that the Sun will lift the horizon by the use of a dial or a clock, but the interacting which is required between one man and another is laboriously less predictable than the forecasting of cyclical events.

The bargaining between men gave them also a continuum to work from. As it is the way karmicly, men could trust in a future proceeding rather than have to act within the immediate constantly. There are, added to this, some things which cannot be bartered with; namely the man's own license over himself and that of his own arterial deciding.

Man as a corporate entity, engages in transactions which occur on many planes of being simultaneously. When a man is predisposed unto another he will begin to qualify that of his own thinking with those thoughts that are immediately attracted to him. To this end there follows a sorting process with great distinction and effort entailed, so that the original host of thoughts remains uncorrupted.

It is in point of fact, a very delicate and deliberate act to be openly considerate of another man's thoughts or opinions as they fly out to greet you. All the while and added to this, we are constantly affected by the conceptual pictures that our close associates hold of us. We cannot help but be like the man whose suit does not sit well, when the impressionings dear friends hold of us take hold of us and beg their reality.
Such impressionings may have no manufactured falsehood in the original, but be quite true to a particular outstanding incident in the past, whereupon some obscurity became more memorable than the quieter talents you would be better known for. Or it may be that the former self now greatly contrasts the man that you have become. Whatever the cause for the differentiation, it does happen that the picture images another may hold of you, directly impinge upon your person and at times your consciousness.

Arterial Self, Problem c

Problem c: Habits Redundant (Donkey)

A man has a cart that he has taken to the market for many years. The wheels are worn but well greased. The cart is cumbersome yet almost impressive for size alone.

One day the man feels his own weariness along his traveled road and turns around to look behind and there he sees that his donkey has collapsed and died and is lying in his cart.

He finds that he himself has been pulling this cart, along with the weight of the dead animal. The man thus finds that he is bridled to that of his former self and is now so exhausted of it that he can go no further in this effort.

Commentary:
The donkey has long come to represent our most blessed personality's characteristic, for within our personality we come to lean upon such habits and obstinacies in every day to day negotiation. Our responses become far from responsive, and also quite distant from being representative of our true self, for it is both the strength and the comfort of the personality to live in the past and to keep it perpetuated.

This serves a man up and to a point, for it is by the rhythm of repetition that the incarnating process becomes established within the world. We are enabled to bring reality into being by repetitive practice. There is a fundamental consequence to rehearsed and repetitive behavior, for the etheric forces may congeal into a form and establish a memory thereby resounding within the physical world accordingly.

The patterns as laid down by ritualistic/repetitive action bring into incarnation that which we seek to invoke, therefore we can see the great importance of our humble donkey in his service to mankind. Here too becomes the picture image of our Christ straddling the beast, quite clearly depicting fantastically, the process of the Incarnation. From the very highest through to the lowliest of routine (as routine it is), the World and its members all understand the service value of the donkey.

We are obstinate, powerfully obstinate, to forces which would compel us every which way; we are servants at the same time yet, to higher and harder forces of repetition and cycle as well. We are given to the seasons of the year and similarly the over-seasons of our earthly life. We are drawn into the pools of 'habit', the Pneu, as instincts are born from the indelible habits as set down to reference of being ... Then, in minor art-form to this, we go about our lives maintaining our habits - those of our own choosing.

Now from this the student can see that there is to be no mean attitude therefore to that of our beloved donkey; yet nor should there be outstanding reverence offered either, for donkey is simply donkey, not man.

In our problem (c), our donkey has deceased and ceased its usefulness. It has now become so burdensome that the man can no longer advance whilst he is tied to it. Even with the principle of life making its entry into being through the process of deliberate repetition there comes a time when all cycles must eventually exhaust themselves and end. This becomes then the greater principle in relation to the lesser - that cycles are engaged with yet larger cycles of pause and repetitive action and so forth.

It can be to this conclusion that medicines which have formerly been known to hold a remedial action upon a constitution, simply cease their effectiveness unreasonably after a time. (Remembering also that a medicine is not self earned or even necessarily tolerated, its efficacy upon the system comes from outer and other means, unlike with the self-established disciplines where it is that a man adjusts himself.)

Any pattern of being can quit when its term has completed, coming to its natural resolution and end. From this we are therefore compelled to seek new life and new cycles elsewhere rather than try to perpetuate a corpse of activity.

In our relationships with others we may come to depend upon the set sequences of behavior; the cues and routines which enable a measure of compatibility. This form of interaction will be helpful for only as long as there is new life generated (i.e. new thought/ interest/ understanding/ experience etc.), and that the term itself has not yet been fulfilled.

Upon review there can be found certain friendships and associations from which we have departed, and although the signature will always remain shared, the need or desire for communion with these individuals has subsided or gone from our consciousness. This does not indicate any ill-feeling or loss of love necessarily, but is rather a cycle fulfilled which is not caused to perpetuate in a future time known.

There are many faces we have not seen for a very long time to whom we once scanned importantly for their approval or disapproval of us, which brings us to:

Problem d: The Weight of Others' Opinions

Arterial Self: problem b- 23rd January 1997

Questions:
Dear Teachers,
Following on from our last teaching on the Arterial Self we are keen to develop further that primary dialogue with Father God which should always pre-empt any decisions we take requiring Christian action.

Guidance and advice from other beings or people is most welcome, but with the independent nature of this process, it is inevitable that offense will occur to any who may be seeking undue control over us.

The issue of selfishness versus the Arterial Self finds relevance in this context which indeed makes us tremble.

We believe that a major cause of the impotence of the Christian is that his propensity for guilt has led him to judge many of his promptings as selfish, when in fact they were probably the call of Father God through the Arterial Self. Thus we have not acted - and died.

We now sense that a change is necessary whereby a more active life can be lived, full of enthusiasm and joy, devoid of guilt.

It is at the conjunction where this active life in the future will meet with that other person or being who knowingly or unknowingly seeks control over us, that we feel apprehensive and seek your further teaching. The qualities of enthusiasm and joy in this context feel somewhat elusive and in need of your insight.
Love,
J., J. & C.

Dear Teachers,
My question is to ask about further ways in which we may identify the true desires of our Arterial soul-self. Can we be mistaken? Can we acknowledge something to be exactly that, but instead have simply bought into an imagining? Thank you for this, and for the other questions as well,
Love, X. 

Problem b: Impulsiveness

Two would-be parachutists are crouching at the airplane's opening. One, who stands now before the door, hesitates and cannot summon the 'nerve' to step out into the airy spaces and drop. His companion pushes him from behind and so he goes.

Commentary:
In this further study we may set about to examine some scenarios of relationship whereupon one man contrasts another in action or in decision-making. The validity of our own personal requests of another or of decisions to be had for ourselves, may be weighed against not a few considerations, but of many. There is, of course, the arterial waver, and for those who know of themselves what their true desires and life may be, then that is all ... yet also, one great gift of the Arterial Self which is not to be overlooked, is that of it being the decider.

To decide implies that there is a period of time, a pause (no matter how long or short) when the deliberating between takes place. Now if the Arterial Self was purely impulsive then this would negate the opportunity for such actual deciding. Many an action which has been subsequently regretted has come of a nil-thought, impulsive and hurried action. When men or de-men urge an individual, it is always with the implication that there is no tomorrow - no second chance, no other offer, no greater moment, etc. They would indeed go to the length of pushing the other out of the 'plane, even if this was not the decision felt and known by the one who would fall...

So our first key to this arterial knowing is of its value as recognized in the considered pause. The pause being but necessary to it, also the very appreciation of what it is about to encounter consciously, to take in and work with, delight to and bring joy to, and so forth. The pause is verily the space between each dynamic and it becomes the sanctified realm of rest when we have commuted arterially to God and asked of Him what is correct or incorrect at any chosen time.

The urgency of there being no tomorrow is an untruth spiritually speaking. Of all things our tomorrows are the most likely to be in successive abundance, however it is our very own ability to partake in them that may be endangered if we behave as if there is a shortage, and that should somehow exaggerate our actions in the now.

Equally a man cannot represent the past and forever continue on as if there is no new future to be afforded him either. Not all days are to be repetitions of the former, for then the personality atrophies the soul within and chokes the Arterial Self into semi-submission. Rather than then becoming urged prematurely into a quickening future we can find that the man can be with a false face, living to maintain the appearance of a time already passed, which brings us to:
Problem c: Habits Redundant

The Arterial Self & the Sins of Omission- 9th January 1997

First Problem: a
Question:
We refer to part of the Elder Brothers' Lord's Prayer: "Lead us not into temptation, and if put to the challenge, may we walk in the shadow of Your example to find the light home".

As further background we considered the previous question and consequent teaching 'The Articulate Man'. The truth that we learnt from 'The Articulate Man' was that rather than Christ having a Double to enhance His higher self by the dynamic of contrast, like all other human beings, His Passion and Crucifixion was the contrast by which we can know Great Joy, as did He.

It also seemed that if the passion and crucifixion of Christ were to be the way in which we meet and defeat the challenge of temptation, then this would have very little to do with Sins of Commission such as greed, gluttony, lust, etc. - the question then arose - could the greater temptation and challenge be to simply to do nothing?
- J.W.

THE Arterial Self of Man begins with pure selfhood and ends at God, around which his consciousness does pivot and his emotions incline.

In tangent to this becomes the ethereal forces of thought about his person and surrounding his developing ego - those which cling from memory incitements, those that are imposed from without. This uppermost primary nature - the stronghold, the instigator - is rational and true to the soul and the soul's desires.

Phases of egohood and mandatory commiserations are parallel or at times distinct, depending upon the power of 'truth' being placed as a permanent reality and honored in self as such.

The nobility of all men within their innermost spirituality is apparent, for the true selfhood is equal to Christhood. Even though there is distinction and individuality prevailing, those uppermost traits are as true to Him, as they are true to the nature of each man, woman and spirit. A person's selfhood is sacred to them and to God. The insignia of that individuality, the traits both rare and common, the right within to make choices regarding their own destiny as it accumulates in the forming of the present also, the protection of the ego in the honesty only self can know within - these precious components of the Arterial Self make for a man to continue being a man, rather than just an image, 'forgery' or apparition of self.

And, apparitions there are! - Men who have forsaken themselves and their consciousness in a variety of ways, in an omission of self from the world they merely act in. A semblance does not suffice however, for although the physical actions guesstimate a goodness, an illness or even an indifference, the spiritual actions which expire from a man emulate his true self and all that it trembles with.

Now this is not to say that there are split entities living a coexistent reality; and may we also add to this in pointing out further that there are in fact many aspects to a man and his consciousness other than this also. Yet what is attempted at here is an understanding that the personality may or may not cooperate or oblige the Arterial Self (the 'I am'), when it may in fact negotiate its properties with other 'serfs' whose wills or wants cry louder.

The qualities of sacrifice, submission and surrender are inherent in Man from the instinctual domain (the Pneu), to the inclinations from Christ as currently alive within his heart and psyche. However, the terms of sacrifice and submission must be afforded by the Arterial Self and not required, nor demanded or assumed to be a given. If the man's personality-self contradicts his true inclinations and thereby betrays his Arterial Self with false representation, it begins in deleterious action to literally 'unmake' the man, in both physical and subtle reasonings (bodies).

 
"To thine own self be true" was and is prerequisitional to living the spiritual realities. Conscience is hierarchical, but may only become formulated if the honesty of a man translates without him, in his life as well. By this it is meant, that a closeted truth about one's own true nature not only unravels the man, but also prevents his ongoing into either further development or to change.

Too often a person may warrant an obscurity, or beset himself with outer judgments that deride his initial and signatory self. Dilemmas may continue on for hours because of this, in an invisible exchange of disagreement, where the inner man requests to be acknowledged and is frustrated. The personality may take the least line of resistance and offer its assurances to the wanting world - for example:

The Arterial Self - Problem a

A man is shopping with a friend and happens to pass by a window which has electric trains displayed. He falters before the exhibit, entranced by the memories which this begins to awaken, memories which largely are consisting of wanting and marveling and so forth.

The friend who is beside him is preoccupied with an itinerary and uninterested in the toy trains, and so urges the man to continue their walking. He intimates, but the friend presses with some words which cajole him with a mock affection and a dismissal of his interest. He gives way and then does follow - although for the rest of the day he will be disturbed but not know why.

Commentary:
Immediately we may all understand this type of event. It describes the anomalies which exist even between good friends whereupon one may have no understanding of the other in a particular regard. However, in all peopled transactions there are further events conspiring and no simple occurrence is insignificant or without its outfall.

When we urge another or pressure for their agreement it is worth noting that even enthusiasm can injure if we are asking for a dishonesty from them, expecting a compliance. The variations of this are difficult to gauge however, because there are differing moods and frequencies of health and all manner of considerations which may well affect a man on any given day. So then the question is how best are we to interact with each man and woman affording their true natures without also compromising our own.

Firstly, we may view this problematically, and in the personal this is both necessary and articulate. If we can understand the transactional differences underlying soul-honesty we may then begin to see the insult to Christ when we forfeit our selves, and then how to avoid such decadence.

In the case of the man and the railway train window we know that he was experiencing something which was then important to him. It was not what one might call a religious experience, but it was arterially speaking, important. It caught his attention to the exclusion of all else, it worked in upon him and began to release thoughts and feelings which were submerged within his memory and even his longings. 

Curiosity was stimulating his astral body and there was a subsequent tingling at all of his junctures and points, to fingertips and toe-tips. The adrenaline worked most naturally around this and so too his etheric body began to liven up, drawing about itself the forces which concentrate around the chest and head (or wherever there is such interest manifest).

A sensation of timelessness alleviated and elevated his time-consumed consciousness, absorbed and quite drawn out from his ego. Yet also participating with his ego, he had managed to direct his attention to the colorful parts moving around and around before him. This was a longing from the past awaiting to be answered. When he was interrupted in this experience his first reaction was to pull back and continue the fixation. But alas! He was sorely interrupted and imposed upon.

The insult added to the injury here, was not that the friend dismissed the interest as being unimportant, but that the man himself gave way and did not determine there and then his true feelings upon the matter. Men become so used to this effort of congeniality that they mistakenly believe that there is no consequence, and one could certainly set about to please all others before self and maintain that the higher good was concurrent, however it is not. No surrendering to another's ways and wants is beneficial unless it has been ordained by the Arterial Self as a natural act. 

The Arterial Self is not a 'Higher Self' as described by the yogis or mystics, it is rather the preferential deliberating nature which has choice before it, and all choices can be good. The higher attributes could rightly select a poverty that requires a man to serve charity, and when his body deteriorates from hunger and overwork the 'higher' soul could be well satisfied, and yet the Arterial Self may protest this with good reason.

Here then is a distinction therefore between the two. It is not a case of the Arterial Self being immoral because it does not always choose the most righteous course of action, it is moreover because it knows its capabilities and what it can and cannot afford, and its preference.

Here we can see also that the spirit may dismiss the physical world's requirements, almost as unlawfully as the physical world's persistence upon the soul…. and deliberating the two is given to the over-ego, the Arterial Self, as opposed to the developing ego and its experiments into the bargain.

There has always been the question about instantaneous purity as sanctioned by the moralists, as becoming possible. Such a 'perfected' man who has contradicted his Arterial Self and with an immature capability that has forced himself beyond his means, may invoke the very opposite to that he has set out to achieve.

One of the reasons for this lies in the consequence to all actions depending upon their origin rather than their physical set sequence. A 'good' action from an inadequate man is moreover interpreted lastingly from the initial motivation as experienced within the Arterial Self, and if the Arterial Self is out of agreement with this action it shall become null and void. This is because there is a protection afforded the core self of a man, that he is liable moreover within his true nature and not out of it.

Conversely, if he were to suffer the dictates of his acting conscience (social conscience, spiritual guiding, whatever) and abstain from his favorite foods in order to diet, but the purpose was not agreed upon by his Arterial Self, he will not take advantage of any long-lasting health result. Also he will go back to preferring those foods he instinctively hungers for, and seek to satisfy that particular hunger. Here we can also suggest that the hunger and the foods themselves are not the critical issue. We can respect the man in his desires - and yea, the point is in that very respecting.

Goodness is its own reward, however insincere goodness is spiritually impotent. The significator has to remain with the core person and what they may achieve out from there; all else is superficial and of little lasting importance.

It may be that the individual’s Arterial Self comes to want for a complete change in diet, because out from their being comes the recollections of such relationships and interactions to foods, alongside a knowing that maintains what is required and needed for future sustenance. Then we find that the dynamics between that man and his nutrition give pleasures which can be experienced even in the simplest of foods. The first pleasure known is in the honesty of self and the compliance to need. Similarly, if not in the advanced relationship, then one can know this simply in the experience of eating the very foods you want the most. The pleasure comes in pleasing yourself, not so much as the substance of the food.

If taken incorrectly these passages may appear to promote an utterly self-centered and self-fulfilling lifestyle. This is not the reasoning of the meaning, but it is moreover a guide to understand what it feels like to be agreeable to oneself. Overindulgence is actually symptomatic of a soul who is not answering their Arterial Self, their true I Am, but living in compromise to it. So the most effective way to reestablish a pleasing of that self becomes prominent in basic codes, expressed in ways which otherwise would not be so excessive.

The importance of 'expressing oneself', albeit truthfully, has been maintained largely amongst the people who are habitually having to come to choices which seem to present and represent over and over begging their attention. Expression from a man does not have to be indicated by grandstanding or imposing around others, but communicating a genuine aspect that is in line with his true feelings and thoughts coming from the core.

Self-expression is creative, skilful and intuitive. Those who have poor vocabulary quite often improvise with an immediate honesty of gesture and face; and for those who are articulate the meanings implied or given, when genuine, are pleasing to those who receive them. There is a great pleasure in the giving and receiving of true genuineness.

So in this conveyance between souls we find perhaps the greatest vitality - there is no other interaction which moves the ethers so! Here too, amongst the real conjunctures where expression runs freely, there is a promotion of Christ, for literally He lives in those very conjunctures of Man.

Now we come to the thought which suggests that it surely pains the World and the soul, when a Christian compromises their love for Christ in their expression or lack thereof, of Him. The being which inhabits this planet has very much an arterial nature also, one which according to its singular evolution has formed coinciding with that of our own. Earthquakes, tremors and eruptions are not merely allegorical to the human condition, they are expressions of a tension which has collectively imposed itself upon physical life. This tension comes from the differences between Man and our World's Arterial Self. The natural disasters as brought upon by wind, tide, flood and tempest, are tensions of angelic proportion, which cannot absorb the conflictive thought which denies our Christ.

Our earth, our sky, does vomit because of our disregard and our indifference to Christ, and similarly we too, tremble and revolt when imposed upon to make a denial of Him.

On the hearth of all physical warmth sit the cold creatures who know not the Sun, nor touch. Reptilian and blind, these demons who oppose our Lord do not know warmth for they have not the spiritual metabolism or sympathetic reasonings. We are too often silenced by conspiratorial influences who would deny Man his very nature borne inherent in him. One of the reasons that men are imposed upon to deny themselves and deny their Christ comes from the overall contest of all beings.

The very first truth is that of the Warmth - the warmth of Christ, bringing the warmth to Man. Here is a primary and undeniable pleasure each man recognizes similarly: that our Arterial Self craves warmth; and as indisputably, we do also crave Christ - to speak out with a perfect expression and to not be quashed or put down in that expression.

The same membranous forces which compel our protections around the aura's mergings contest back to us ourselves, in an echo of self, as it were. This phenomenon provides a pulse and a strengthening to all consciousness, for one must regard selfhood to be a compilation of many, almost countless, statements of self. These 'statements' are living realities which carry on into the hours of eternity itself and each entity has them, whilst each also is contained within membranous walls of opposing material.

The tension here must be perfect and commensurate with the force compelled outwardly. Central to this a man lives amongst a continual contest of his own very concepts and statements which he has prized so dearly as to keep a compendium upon his core self (core statements if you like) and weather the consequences. You see nothing can remain if it is static or stagnant. The concepts are perpetually reinforced by the exercise afforded them by this law. Everything travels backwards and forwards in perpetuity.

The denial of Christ in our conscious living however, is tantamount to the same denial as aforementioned with our arterial selves, and yet with this difference: He suffers because of it. If our affinities were at one with His within our arterial selves and were overchosen for a lesser demand, one contrary to the core, then quite also He pains.

Wherever love is refused He pains. If a child is aborted and scorned from the womb, He pains. Wherever He is refused, the World pains. Wherever a man refuses his true self, He weakens himself because he sets about a contest in the ethers of opposite equals.

Activities within the outer world are dealt with in karmic repercussion, to the end that the consequences involved will eventually form a man's character and answer his needs for interaction. In this sense it does tend to look after itself. Good deeds are rewarded explicitly and bad deeds are magnetic to much learning. The world and our activities in it upon that level have ultimately preordained consequences.

More devastating than doing is not doing, because the action of the 'doing' is always guaranteed to have a consequence for the better, whereas the result of the 'not doing' is of death. Not doing = death itself - Man the creator has been given the opportunity and has dropped it, and for whatever the reason, it spills a finality. Whether it be the desisting of an elemental who is no longer repleted or a good act passed by, a charity unanswered, it is in those moments, months or even years when we deny life, we are signatories to its death.

Yes, many profoundly spiritual enterprises have fallen so, because good men have withheld their true opinions and not come forward to voice them rejoicingly. Whenever there becomes a force or a person who seeks to prohibit an enthusiasm or joy manifest, there is a clear indication that they have not the right to do so, and nor should it be heeded. For without the indications that the enthusiasm and the joy provide, we should not know of our whereabouts in becoming so inwardly true. The man of charity needs be empowered with a great joy in his giving.

Christianity must foremostly provoke enthusiasm, great love known and great desire answered, so that the accordance with life itself be felt, known and welcomed. We need not maintain that this enthusiasm must be joined in upon; but we do maintain our own right to hold it; otherwise we should be lusterless and coddled in sin, or perfect and sour, resulting in further and greater sin to come.

One need not petition happiness, for it will come. The knack is to know it when it does, and to not refuse it. For all those men who have dismissed their opportunities to delight in Christ and welcome His Being further into the World, they do in a small way, become Anti-Christ. For in all things we are either one or the other.

By what we do,
Do we become,
Mistakes and all,
By this we learn.

By what we don't
Brings certain death.
Pray Christ our lives
We’ll live as best;
For in Truth
We are,
We are.

Within Reason- the Fire of the Twelve- 1997

Sensing the Origins -
Relative to beginnings (rather than relative to time) there are, as kernels of infinitude, those same beginnings in existence, underpinning all reality.

Before the Divine Architects transpired their longings as precedent to all beings of plural refraction, there was a homogony of incorruptible thought, as given being and also so known, by our Father.

As a man responds inwardly to his own wonderings, he can by such curiosity, venture into the accessible domain of these inner truths. The closer we draw to the origins of existence the more defined become the straight and glorious parallel truths throughout our own hemispheres of activity.

1. Q - What is the Eternal Absolute?
A - THAT
2. Q - How came Cosmos into being?
A - Through THAT
3. Q - How, or what will it be when it falls back into Pralaya?
A - In THAT
4. Q - Whence all the animate, and suppositionally the
'inanimate' nature?
A - From THAT
5. Q - What is the substance and essence of which the
Universe is formed?
A - THAT
6. Q - Into what has it been and will be again and again
resolved?
A - Into THAT
7. Q - Is THAT then both the instrumental and material
cause of the Universe?
A - What else is it or can it be than THAT?

- H.P. Blavatsky, "The Secret Doctrine" Vol. III

THERE is principle and then there is persona. Madame Blavatsky spoke of the divine principle of deity - of THAT (tat) being a term for the "unknowable Rootless Root". This original substance and essence of all that followed describes the principle of our Heavenly Father - yet not of His Persona.

We may realize with confidence that all men are regarded with an individual identity and personal complex - that each deifying and ensouling spirit is not just a corporate entity, but a supreme persona to whom the rest conform to. Our model for personification is drawn from the reality of it existing in Father God firstly - He is, therefore, more, much more than THAT.

We can find:

TABLE 1

Father God	SPIRIT	The Absolute
Father God	SOUL	Divided & Archetypal
Father God	LIFE	In vital essence that which compels life or dispels life - being the WILL motivating the greater life.

We may now study this trichotomy in relation to the four elements:

AIR
The Spiritual expanse -

• The ethers give over the provision for both containment and freedoms within.

• Air is the vessel of the Word, the envelope to all manifestation.

• The signature to air/the ethers is that of the silent song - as yet unembodied - the void, the womb, which awaits its filling.

• The vessel for speech made articulate.

AIR in relation to Father God the Absolute

• Father God has all space contained within Him.

• At the furthermost perimeters of the reaches of infinity we come to Him.

• We breathe His breath.

• In absolute terms this is the unknowable recess and the ever expanding realm of soaring space.

AIR in relation to Father God that is Divided & Archetypal

• The beings of the air (depicted with wings as signatory to the air) are the angels of original form.

• All 'blueprint' forms are still carried about us in the ethers. We draw into the physical structures from the airy wells of design.

• When the Word traced its presence into eternity, it was the angels of the ethers that first resonated their being in dutiful accord - they, the bodies of the 'echo of God' as it were.

AIR in relation to Father God, the Life.

• The Holy Will takes effect here in the expediency which defies distance and spans the spaces.

• Our qualifying picture here is the motion itself of the angel's wings making use of the pulsing to accommodate their negotiation of the realms about. Here the will/life principle works the ethers that they may fly. With a similar accommodation we are afforded our own wings of the soul - the imagination - which is the expansorial gift of the meditative, contemplative mind.

Our own vitality can work these ethers best - the spiritual spaces - when our life's drives sets wings to work harder and feel this same movement of the air as sanctioned by its complicity.

FIRE

• Fire is causality.

• It was the original sea of conjunctures, preexisting convergences and happenings - it was a life dynamic coherent with our Father's Will.

FIRE in relation to Father God the Absolute

• The luminescence of fire does not denote being (as does light, i.e. persona) - but rather, it is activity.

• Essentially the attribute here of the Absolute is one of ongoing occurrence - from the perpetual flames that ignite all little fires elsewhere in the Kosmic palladium.

• Fire is never static, and so to this principle we owe the guarantee of perpetual change, whilst also revivification.

FIRE in relation to Father God the Divided & Archetypal

• The fire beings are the spirits of Gnosis; it is inherent in the composure of Man's reasoning that he may accommodate these spirits dynamic, as part of his comprehension and knowing. Any cognitive conjunction met is a gift from these ancient of fellows. They are the archetypal knowing. They are realization in the fiery action in mind/desire/will and higher inspiration.

• Activity at its most central point - self illuminatory knowing ... revelation.

FIRE in relation to Father God in Life-vitality

• As knowledge quickens the soul, so does the Will of our Lord quicken the fire. He is that which kindles and sustains all fire. He is its power and its perpetuation.

• Fire hungers for Father God's vitality.

• Knowledge too craves intent and curiosity; subject and meaning and love. Such warmth enlivens the ethers.

WATER

• The fluidic principle melds souls and soulic forces - influences combine, harmoniously; rivers of empires move with one complete body; all things are thus joined, out from origin and furthermore in such shared substance.

• Water is the Universal and not the Particular.

• Passive, but present; the female divination, as in contrast to the most active and masculine fire.

WATER in relation to Father God & the Absolute

• The Body of God - His Body as far as is permeated down through manifestation.

• The soul-forces cannot be carried in matter (or material) which has not the fluidic principle.

This is a mystery. It is quite true to say that no esoteric truths will be unveiled in their entirety for such public knowledge ... in this, or any other matter.

We can add though, that the Angels of the Air and the Spirits of the Flames all work within our Father God's fluidic principle. The sustenance and nourishment that one provides to another comes through fluidity in its movement, action and combining.

WATER in relation to Father God Divided & Archetypal

• Most brave and noble Angelos! - who, by love, meet worlds with us.

• Water is that love by its nature, in our nature, which finds its way to where it is most needed. THAT giving itself most perfectly, it perfects and completes all others.

• Here Father God is characterized by His pleasure in circulating amongst us. Wherever our soul finds expression He is present and responsive to us. As it is transparent to Him, so too is it transparent to us, and indeed the divine agent and purifier of all, for it ennobles that which it supplicates.

WATER in relation to the Life Principle of Father God

• Where water and fire coincide there happens regeneration. The fluidic soulic forces are anima animated by the soul-life.

• The fiery action which occurs at conjunctions of meeting is present, even during the most harmonious of blending. This 'knowing' conducted at the many points of meeting is consciousness, where the watery element touches the fiery-life aspect of God.

EARTH

• Earth's principal aspect is containment.

• It shall be the vessel for seeds to germinate; the body for stellar enterprise; vehicle for mineral influence - therefore housing the etheric natures, mineral/cosmic influences, alongside providing manifestation for the great beings that ensoul planets themselves.

• It is substance, but of itself is nothing and nowhere to be found. Substance which is only substance when revealed through something else.

EARTH in relation to Father God, the Absolute

• The other three principles are present regardless of use. They exist during the many cosmic intervals of rest when all of manifestation is withdrawn, because they directly pertain to the three aspects of Father God we have been able to apply throughout this table of elements. Earth is illusive because it is the most and least tangible presence in the spiritual conformity.

• And so, in relation to Father God the Absolute we can say that the element of Earth is that of He being fructified.

EARTH in relation to Father God, Divided & Archetypal

• Father God's emissaries (as removed from the highermost hierarchies) are now divisioned into grades of lesser beings who are characterized and not explicit to solely the vapors, fire or fluid. The spirit beings from whom the element originates still live in pure form and cannot disseminate their being into mixed kingdoms, becoming another.

• It is by the aspect of Earth that the drama is given an actual theatre for the players to perform and the audience to make witness.

• It is the lowermost rations of the hierarchical enterprise, yet most qualified necessary to the powers of manifestation; also 'young' enough in being to be rendered changeable.

• This as yet, is still 'underdeveloped' and continuously refining.

• Therefore Earth suggests the home and nature of development, which of itself is something not signatory to the immutable aspects which are incapable of change.

EARTH in relation to Father God in Life Principle

• This element of itself is impervious to the influences which manifest and are contained with it.

• Unlike water its properties are of mass, stationary and obstinate, for no one presence can take it over or saturate it unduly.

• In relation to the Holy Spirit it is Father God of the incarnate, being vehicular to the soul, being also the unredeemed flesh that thanklessly is driven until depleted - at present most sorely used and despised by Heaven - and yet, in the very truth of it, the higher element is formed from the flesh itself of God, lent to all manifestation of being.

Let it be understood that these twelve are coincidental to Father God in principle only.

We could apply His persona in same way to Light, for example:-

• Light itself streams out from the Persona of Father God the Absolute.

• Where He is divided and Archetypal He is personified through Christ - Christ being our Light of the World and in the World (literally).

• When examined in relation to the life properties indwelling in His own Person, we find that the Light is indistinguishable to us and remains ever present but unrevealed. It is as that light hidden within the seed or the kernel, a higher light of His personal Life we cannot perceive.
•  

Returning now to the properties of the twelve, we are looking to their principal actions within us as men. (The 'fire of the twelve ' meaning the action of the twelve as so described.)

Summarized we have 'the twelve' as being 3 X 4: the Trinity in relation to the individual properties of the four elements. It is the action of these twelve principles within us that enables life to be tolerated and it to tolerate and embrace us:

TABLE 2

Element Father God Keywords of the Principle

AIR (spirit) Absolute Infinitude
(soul) Abstracted Echoes
(life) Renewing Resonance

FIRE (spirit) Absolute Activity
(soul) Abstracted Knowing
(life) Renewing Seeking

WATER (spirit) Absolute Universal
(soul) Abstracted Love shared
(life) Renewing Consciousness

EARTH (spirit) Absolute Containment
(soul) Abstracted Development
(life) Renewing Grace

Note: These are distinct from the 10 aspects (10 of 12) of persona emitted from the finger tips and are of higher material than the various gateway chakras of which, in reality, there are more than one thousand.Mirrored in the physical constitution and its fiery centers of activity:

TABLE 3

Element Center Explanation

AIR Head This point meets with the unknowable
reaching up into the advances of
the spiritual spheres.

FIRE Chest Our thinking is truly
cognized in the heart
(as with the infant's
beginnings). This point
meets with higher thought.


WATER Stomach The fluidic soul principle
meets soul with soul -
in anima.
& Loins This point joins
empathically and is
fecund as a result of all
union in life.
EARTH Legs This point meets Man
with the World.
& Feet It is the very connection
into all manifestation.

Paracelsus ascribed physical and character complaints with a disproportionate elemental qualification. He attributed men to be exaggerated in some aspects, whilst deficient in others - describing their need for more water or fire as diagnosed.

Moreover we would add to this by suggesting that the dysfunction occurs when the centers of operation are not contained but become intrusive within the singular constitution.

That is to say that a man can be 'all over the place' within himself so that the forces at work are not pertinent to the appropriate fields of activity, which results in cessation of some and inflammation of others.

For example, walking on air - Here is the perfect phrase to describe a man who has a narcoticly induced 'spirituality'.

Artificiality reverses all things. (This is a fine point to remember.) If an individual has not made a living connection consciously for himself with something, then there will be a back-to-front astral reversal of the true result. Given in a man, he is as upside down, his head center experiences the expanses of the spiritual and is broadened into the 'unknowable' (relishing this aspect of Father God). But it is all occurring at the level of the feet, because that is where the experience originated firstly. It has entered through material means, and not by higher thought. The drug has come in through the physical gateways and so compelled the man's forces, belonging to the head, to be drawn down into the feet, that he be literally 'walking on air'.

This is not a safe place to walk! Firstly, it has contradicted the earth forces whose employment is to meet us with our physical nature. It is therefore disruptive, confusing and injurious to our physical wellbeing. The process will go on to cause upset elsewhere in the other centers of activity as well.

When the ego is discharged of its use by alcohol, the center stimulated but reversed in its action, is that of the stomach and the loins. The combustive forces in the astrality of that region are overworked, leading to aggression, false and unconnected love, and physical, but loveless, sexuality; with the reversal of the true attributes of consciousness: love shared and universality.

Although it appears that the drunkard experiences universality in his disposition to embrace one and all, this is discounted by the spiritual reality that he is self interred, and as with other narcotics, his consciousness has also been brought down to the level of his feet - incurred by physical means and given over to the Earth element.

The overall 'heaviness' of the drunkard is apparent. He has an inflamed astrality working the physical aspects, which have been divorced from their reasonings and linkages with higher experiences.

The condition of Gout is a good example of the fluidic aggregation when the water principle has moved to the earth's center.

All physical remedies - even our foodstuffs - do to some measure, attach themselves with earthbound influence. Now because many are apt to that center, then all is well ... and so apportioned. In other words, a physical need can be met with a physical answer. We require the Earth element influences in a healthy way in order that we connect with the physical world. If we did not take in forces and materials directly extracted from the physical world (but rather from spiritual sustenance alone) then we would cease our physical connection.

You see there is relevance here in regards to the question asked about those physical remedies to which the spiritual aspects conform. The picture here we are trying to build is one of the four elements in their correspondence - and not just of one.

Just as we cannot feed our physical existence purely by targeting spiritual causality, we can neither invoke the spiritual forces to coincide with us purely by physical means. Disease within a man may be one or another or both, and differentiation to the physician and teacher is vital to the health of the soul concerned.

Let us answer this in connection with the uniform breathing patterns suggested in Man. Although it is completely true that there are set corresponding patterns and rhythms in Man to that of the greater Cosmos, we can suppose for the point of this enquiry, that an individual who is irregular with his cosmic timing might be taught to physically maintain such a rhythm. The answer is subtle but important to work for in understanding here: the mechanics of this alone would attach the Earth element to the cure, and this is not enough to effect a full and proper responsiveness to the spiritual realms for which the process is parented.

The effect would not be reversed, because it is the will of the man obtaining the result (as opposed to an electrically imposed artificial respirator which reverses the natural function by its action). However, any physical discipline based upon the physical result comes through the feet - the Earth element of Man.

Firstly, the effect is of a greater materialism in the sensing of the man's consciousness, being more fully rooted in the physical existence because of those connecting gateways.
It is not uncommon for athletes to suffer from heart-failure and dehydration when the extravagant physical regime has begun to usurp upon the fiery activity, and the fluidic nature over-drawing them from their centers of function. Each center requires its incoming replenishment from the life aspect: the head needs to resonate with the upper ethers: in prayer we can obtain those wings of divine and higher contemplation; the cavity of the chest needs the replenishment of great curiosity as this welcomes the incoming forces.

Men who are so confined in their thinking and their heart cannot receive the vitality of the Holy Spirit to help 'open' them further. Without such vitality we lose what knowledge we have for the whole center loses its cooperation thereafter.

The stomach and the loins require the nourishment of having consciousness met, acknowledged and known. This is chanced upon all corresponding levels, that the natures of foods, to the natures of other souls, can all be delighted with in relevant and pertinent meetings. This means to say that great results can come from perfect conjunctures, and this is discerning in its value (as opposed to the Earth element which is not discriminating).

The replenishing aspect of the Earth element is that of Grace: this is the 'wild-card' for Man and his kingdoms - the aspect of 'if all else fails' - the heavenly contradiction inbuilt within an otherwise dubious element.

And so we can cure a physical problem on a physical level through the gateway of the Earth element center, however the result will be influenced accordingly. The emphasis therefore can conceivably be worthily secured in the metaphysical understandings concurrently, particularly when we establish that the whole cure of the man will affect his other centers and reasoning between.

The intake of breath (and food as well) is brought in in the region of the head - the element of the air. We do not breathe directly into our chest, we do not fill our stomach from our stomach once we are born.

When an infant is held within the womb there is no active reasoning between his four elemental centers. His egoic participation will not begin to begin before the birth, although it would appear that his physical system can identify what is a poison etc. and has provision for an individual signature to his biology.

As men discharged from the womb (and that similar condition once known in earlier evolution) we are required to reason amongst the four centers and negotiate their limits, persuasions and interests. Ordinarily one could be quite correct in presuming that centers would pertain directly to the region of their function, but here with the example of the breath, we can understand that it is only right and proper for the ingestion to begin in the region of the uppermost spiritual. Here too is an opening tolerance - the element of air is a provised space, and it becomes our linkage with the uppermost connectory of not only ourselves but also of those qualities that we have come to.

When I breathe in through my nostrils I meet all there is in that single breath with the composure of Heaven. Further on it will be the lungs that shall meet ego with the product, and the fiery reasoning will occur - not only in the atmosphere of activity and knowing, but also in the reasoning between the air and fire element as consequence.

Similarly we can approach our remedies to poor breathing with this in mind. Just as the process requires authentication within its fields of respective centers, so likewise do we re-train and correct a wanting function. As said before, one can address a problem on purely a physical advance, however the remedial physical practice will incur other changes in the relationship the man has to the world and that of his other reasonings.

Should a man decide to breathe eighteen breaths per minute in order to find the perfect synchronicity with natural law, it will be a practice that will have purely come in through his feet and not through his head. If it were the case that physical movement could dictate a man's spiritual and moral wellbeing, then there would be no need whatsoever for spiritual studies and further understanding. But here we come to the crux of the problem being so evident ... namely, that there cannot be a physical regime, diet, practice or tonic that solely by physical means, will ensure every man's physical health, that the true causes of ill health in the long term can actively be worsened by such 'perfect health' desired and appearing so, if it is the case that the man is bleeding his other centers in order to maintain the earth element only.

Our wills and our soul's knowing and our arterial deciding commute between these principles. The principles themselves do not house singularly that of our persona. Our will works independently from our transactions and reasoning described, or can choose to direct the emphasis and the exposure if the arterial man/or soul so then chooses.

When looking for cooperation between the centers we can return to our table of principles to look for the characteristic qualities of persona (as we would distinguish it). Remembering though, that Father God is more than THAT - we can still view some of THAT with Him, and with Christ in mind.

TABLE 4
Our Arterial Principles of the Absolute

Element Keywords
The Body of the Absolute
Air infinity
Fire activity
Water universality
Earth containment

Our Christ's Principles of the Archetypal

Element Keywords
The Word, the Body of Christ
Air echoes of god
Fire knowing
Water love shared
Earth development

Our Holy Spirit's Life Principles

Element Keywords
Air ever resonating
Fire ever seeking
Water ever conscious
Earth ever grace

Now in consideration that all the elements affect our physical wellbeing, we can say:

TABLE 5

Physical Keys to health- EARTH element
Containment
Development
Grace

Soulic Keys to wellbeing- WATER element
Universality
Love shared
Consciousness

Egoic Keys to wellbeing- FIRE element
Activity
Knowing
Seeking

Spiritual Keys to wellbeing AIR element
Infinite
Echoing God (being faithful to)
Resonance

For the physician or teacher to treat an obvious dysfunction within another man, woman or himself, for that matter, we are advised to look to the properties and virtues of all four elements.
When viewing Table 5 we can see that by the power of the fire these elements translate in learning to:

EARTH - the study and observation of perfect law

• Karma and conjunctures.

• Cyclic episodes, incremented variances.

• Evolutionary development and progression

according to same laws.

WATER - the study and observation of the moral, compassionate virtues.

• Discriminating the forces of life and anti-life.

• Appreciating the compelling nature of Love and the universality of being.

• Co-operating and empathetically reasoning outside of self.

• Artistic celebration in beauty as aspect of God.

• Finding selfhood in relation to others (as complementary).

FIRE - the study and observation of proper enquiry and pertinent answer.

• Right reasoning which coincides with actual truth. (This can be with even small but practical exercises which promote this function.)

• The assimilative, digestive and cognitive employment of learning and further reasoning.

• Great interest and considered study itself (which you can see now what was meant by the elements being in relation to Fire).

AIR - the study and observation of the greater reality of spiritual causality, and its limitless nature.

• The freeing and releasing of the aspects of containment into the larger vessel - envelope of infinitude and possibility. This aspect counterbalances the attributes of Earth, but conversely requires the gravity of the Earth element provided, in order to be fully appreciated (likewise in the Fire & Water elements).

We can apply the other elements as similarly to find an example of the reasoning which occurs between them. However, for the purpose of discussing the course at hand and its issue of remarkable benefaction, we are asking that it be considered in the light of the fire of the twelve, and carefully designated in a balanced presentation.

The students do not need of themselves to understand the ingredients to take the full benefit of the recipe. It is enough that during the program that they are encouraged to enter into examples of all four areas in a way that does stimulate them thus.

With this method the very fine physical correction will not override the other centers to their disadvantage - not dazzling the pupils with most compelling glamour of newfound but short-lived success.

Remember too, that concurrent with your established physical discipline, has always been the involvement (to the point of saturation dear soul) in the other three centered activities all the while. This cannot be taken for granted to happen in the lives and contemplations of the ordinary men who will come to you to learn.

Examples of the four do not have to be explicitly occult. Prayer (which is of the Air) will promote receptivity (the Air gateway we are trying to encourage in connection with the breathing), and it relaxes out, whilst also calling in for divine assistance. The effect of prayer is enhanced greatly when there is some active participation with all attending.The activity of bubble-blowing as was once suggested, is also of the air element providing a marvelous spatial conceptualization. As well as the concentrated effort required of the regulated flow of the gentle breath, bubbles enable us to witness firsthand a single emission and its expulsion into the larger expanse. Commentary will accentuate the power of the exercise - keywords pertaining to the air element and to the spiritual realities encourage a conscious association of both.

Rational cognization (fire) must not be left out, and yet so often is! Individuals need to participate actively with the process of arriving at the conclusions that will be put before them. Many times there are good classes gone to waste utterly, because this element was over looked or just presumed to be there. Men do not come to thinking ordinarily. Usually the processes are bypassed or excluded; and yet, it will be by this reasoning that will so prompt yet other reasonings, being the spark to the kindling, so to speak.

The question has arisen as to the nature of asthmatic folk actually requiring less curiosity/fire and needing more containment/Earth in the first place (thus a case for the physical discipline). However, strangely enough this is not properly effected by simple emphasis on this alone - let us explain:

Look hard at the individual who seeks out the signature of the World so intensely, this is a man who is breathing through his feet! Yes! The highest can be found in the lowliest of places, and it is there, deep in the World, that the asthmatic would pry his divinity; alike to finding the sky in a pond, as a matter of habit turning one's eyes downward causing a travesty within.

The suffering so known by the individual with asthma reaches down into the uncanny crevices to look for and find Father God. He is there of course, yet the effect is bewildering, because there you have the contradiction of expanse indwelling in such containment. Whilst this is a fundamental occult truth, it is a dangerous preoccupation to be absorbed in - brave spirited in one context - but too difficult when it is at the expense of the greater and more worthy of principles to come to know.

You see, we are asked to 'love the sinners' as much as we do the righteous, but not to the degradation or disservice of the righteous, and certainly not to pitch one against another to make a converse point. We can maintain a harmonious respect for all in a balanced way, and by such cooperative reasonings the element centers relax and open out to the greater development.

It is a noble relationship one enters into as a teacher to pupil, with the blessing of further revelations. There are few who can put to use, with an interest and an understanding, the work and the contest of the fire of the twelve. This medicine is great indeed if effected well! There becomes a healing which will in consequence, work its way through to many lifetimes.

Above all else it is remarkable to this healing, that Christ be openly implored before any other transaction. That initial to the course His Presence be considered and made welcome.

Second to this it is understood that the holy avenues now entered into can be so in joyous (though not unruly) composure. Affinity and trust, lightheartedness and hope - these our dear folk need experience; as tense and as troubled as they are.

Lastly, we as teachers, must cease our personal pride invested in the outcome, for this will unfortunately contaminate the good results. By all means it is understandable that we should be thrilling to our calling, and proud enough that we may affect all things of this world and beyond for the better, but not to take an individual interest with extensive attention given to outer details.

For once again it can be said that the exoteric/outward/earth element details of a man are not necessarily the gateway approach to comprehending his complex in truth. It is however, a common approach for the 'signature fossicker' who may be inclined as teacher, to try to perceive their individuality in the context of these outward particulars. Even the most loving of teachers can fall into this one!

To put it differently - as contrary as it may sound, it is preferable to invest ourselves in the teaching of the moment regardless of the physical result. Now that is not to say that we can indiscriminately teach something we repeatedly see poor results with ... but that our inner attitude should be confident and balanced, perceiving the 'higher man' above all else. Knowing that in time, the student before you will reasonably and completely effect marvelous changes and develop so ... that there will be a greater healing than could ever visibly or outwardly be made known to us.

As a fellow teacher you are responsible for everything you impart in that capacity assumed. Your remuneration comes in the form of a greater authority if you teach well; and the karmic consequence for all of that you do not.

You will never be without inspiration or learned advisers should you need them. As close as you require, it is good to remember that there is always another consultation you can make when seeking a prescriptive or a teaching to deliver.

Formats for the learning should differ. The factory processing concept of learning and teaching does not work with the true education of a man. In time you will be able to draw upon many tasks and tools that you intuitively assess as being of good nourishment for those participating.
For purposes of any class being under your sole charge and direction, with your attention being given to each and every one for adequate time, it is preferable to have a group small enough that you can come to know them and sense their needs.

There are many reasons against being privy to their worldly details, but what is implied by 'sensing' and 'knowing' connotes the soulic comprehension and acceptance which transpires from teacher to pupil. By this they will know you in return.

It may not happen to chance among all students either. As a teacher you have both the right and the obligation to inwardly weigh to who it is of what you will offer. The further advanced and practiced you become the more important you will find this as a consideration. You need never feel obliged to be in service to anyone. If you are uncomfortable or alarmed to a greater problem beyond your immediate confidence, then it is advisable to give that particular work over to prayer, but little else besides.

Finally, with regards to becoming teacher: this is not a case of a man who has momentarily decided to hang the shingle out - none of the preparation for this task came quickly, easily or cheaply.

A man is known truly to others by all that he is. Essentially, in spiritual terms, we are recognized inwardly by other souls in that which we strive for. Although the outer world may ramble on at a pace which seems less than coherent at times, even during the most glib intercourse there can be a promotion of spirit, accord and activity which does resonate well from here unto Heaven.

It is not enough for men to enjoy vagaries of clouded, but generous, spiritual lassitude. Unfortunately though the endeavor for accuracy and purity of thought (and its subsequent actions in element), has still largely been insulted by the much larger ego-activity, paramount to a time of deciding imposed. Outwardly or inwardly few debates volley the ethers at present.

Where men wither so do societies, and general campaigns are not sufficient to call in or invoke the vitalities on behalf of their people as a whole. Our development must make its link with the spiritual world's offerings - our co-existence depends on that - on THAT, and yes, on more.

We can no longer split kingdoms and separate ourselves yet further. There is a need for coherency; and Man as being, makes his cry heard in this need. As teachers we can bring offerings before others that encourage the life within our dear students - there at our conjunctures resides our joyous Father who materializes daily amongst our Love.

Our blessings remain with that one who with intent, care and credibility would desire to share his findings and enliven men to similar happiness in soul.

This path that we take before us,
For others, as well as ourselves,
May it be filled with the fire of the twelve,
And so divinely imbued,
That life may inspire our charges,
And we shall inspire that life,
Within reason
Praise God!