Euripides’ Protective- 26th January 1999

A son of the Son of God I stand,
Before this arena of foe contesting,
- Unarmored and bare.
The sky too high to climb into,
The earth too closed to receive me;
The teeth, the sword,
The spear, the thought,
All there is now is death to free me.

My mortal courage seized,
Now deflected into pained dilemma;
My mortal brain so quizzed,
Like wine in the amphora.

My ears are censored with this one song,
From these civilized barbarics it is sung,
Who will watch my tearing,
And my bleeding on this ground...
When all is done.

This sand is hot,
There is no shade here,
My eyes are bald to this sun’s piercing glare;
My life departing,
Given to despair.

For I am damned by some thousands of people,
I am damned by some thousands of people,
Who are cheering at my prospects,
Of my diminishment,
Of my failure,
Of this harsh rendering,
Of my bleeding,
Of my torture,
And yet,

I am a son,
of the Son,
of God.

Last moments, dear soul, impart most times the greatest impressions to those upon re-entry into their new life.

Here we have such a dismay, contrasting the former love for humanity invested in. This soul in its final impressionings, experienced degradation, cruelty, solitude, pain, scorn and the mortal fear of the animal and the sword ... not because of one other individual, but there being thousands of participants to this crime - whose astrality was putrid with demonic corruption. The atmosphere there that the dying soaked into their own subtle bodies, was of the alarming hate-imbued carelessness of men at their very worst.

How does any soul react to this sufferance? In further lifetimes to come, how does he trust, how does he withstand those memories of abandonment by his fellow men? Of condemnation for no good reason, of wanton rebuke and harm impelling?

Does he go on to temper the world's cruelty with a strength of arms he must assemble? How still may he become consolate and reconcile the evil in the very men he once would have openly named his brothers?

Prayer for Reconciliation

Dear Christ,
I am humbled before thy almighty powers,
Contained in thy love ever stronger,
Oh subtle strength that negotiates life!
Be with me!

Beloved Christ, Creator and Keeper of our kind,
Show me this passage of Grace I now seek:
The path of the peacemaker,
Not the slayer of peace.

Bring to me Your comforts,
Replenish my faith once again,
So that I may find my place in life,
My contentment and love amongst men.

I pray, dear Christ, for companionship,
That myself to another entrust;
That with loyalty, fealty and all of friendship's banner,
I shall once again come to love.
May I defy all heartless activity,
With the certainty of knowing its need;
That believing in Your very sanctity,
Is overcoming the loneliest greed.

Be there peace in there - the unruly,
Be there peace even when disappointment resents,
Be there peace to anoint the scars of iniquity,
Be there peace to make space for the love.

Amen

Rave Reviews & the Silent Muse- 10th January 1999

Good Morning!
Incorporated in amongst the vast body of literature now amassed within the world, is much material which although crafted by the author named, has also largely been independently inspired. There can be many ways in which this occurs, and from a multitude of varying sources. Papers are co-written, as thoughts are embodied into witticisms, criticisms, aphorisms, philosophisms, dramatics, romantics, pedantics, phlegmatics, carthartics, pathetiques, or even abruptus innuendi!

Thoughts are embodied into word and submersed in form ... in print, on screen or given in dialogue; and particularly for those which have the most 'original' content or inspired voice, they are not solely attributable to the deliverer alone.

This is not a new thought and nor should it be. Fantastic prose and inventive concepts have long come to those bright minds who give them recognition and go on to work them further. Yet at the same time there are countless occasions when authors and scientists, artists and even strategists will say "It just came to me!" describing their finest of work. Of course, all that they have been and done leads up to that receptiveness here, but this is not the entire story, this does not explain the process involved - to make jumps into formerly unknown, unthought work, to just present it. Either there has been an outer influence assisting or there has not. Either we come to ideas solely by our own sequential reasoning, or there is some further encouragement to our envisioning which addresses us from 'without'. As said before, there may be a great many sources from which this comes.

Most would be surprised about the frequency of this co-authorization. Largely it is a common thought that there exists some generic pool of thought from which we may draw our inspiration. However if this in its simplicity were so, it should not explain intelligent thought, only indiscriminate ravings.

Wisdom is all about us! Substance is also there. And finally, so are beings - self-conscious beings. Even the sheaths of the deceased which remain and chatter on, are inhabited until dissolution by some occupying self-conscious entity living out in that form. Beings are there, invisibly co-existing, all the time a'whispering in our inner ear!

It is the nature of Creation that beings do give of themselves. They dearly wish to share what they are, what they know, and how they come to their life that is their own. It is second-nature, it is instinctual to their spiky souls.

Men rarely think independently from their elementals, their angels, their accompanying entities. The conversations in fact, that we hold within our heads, are testing the ideas brought to us from beings other than ourselves. They are not manifesting a duality of self-consciousness split within. However, as men we retain throughout all of this input, that sense of identity that discerns the preferred thought and filters the rest. We conduct the orchestra, we direct the players ... we write the reviews.

Now there are just two more points here to mention before we go on. Firstly, given the above (that there are works inspired by beings who are not named as the authors but nonetheless take part in the work) it is:

1. Prudent to question and weigh all works before us (even if written by ourselves) and decide merit upon content and not said authorship.
2. Be kinder to those who are honest enough to tell you that the source of the writing is not from them alone. Some folk have the ability to know this, and also to consciously have a relationship with their muse. If someone tells you that they co-script a piece, why is this more offensive than the many who do just the same but attribute it just to themselves? The phenomenon occurs daily. It is not so remarkable as one might think.
   

Question: Did Emily Bronte 'channel' her writing?
Answer: No, of course not! And neither is this work channeled either. Did she co-write with an intelligent muse? Yes, indeed.

Channeling occurs when the man gives over his self-consciousness to another entity and the dialogue in mind becomes a monologue of dictation. It is an invasive practice on behalf of the incoming entity, and usually attracts only lesser forms of being who would violate a man in such a way. It is beyond the karmical, ethical and sensible (as in sensibilities tolerating) for a 'higher' being to take over a man and use him as such. Otherwise we would all be walking gods!

Some questions from Bruce:
There has been a gap in time since the Elder Brothers worked with Helena Blavatsky. Why is this so? And was this the closest effort to this current work?

We have been involved and continue to be involved in many campaigns, which by and large are not publicly orientated. There are duties and concerns all over where we are required, as well as past commitments for which we are still responsible.

Globally there are tensions everywhere. These tensions currently are not the usual 'hold in place', 'in relation to' tensions, they are the kind which act as precursors to change. Some people are sensitive to the enormity of their influence about us, and it can be psychically painful to feel this 'building up' occurring all around us. Although folk express this in terms of physical cataclysms, it comes primarily out from the wrestling influences straining our spiritual environments moreover. We may translate this into an idea that a volcano will erupt or an earthquake split the earth, but it is indicative of much more than just evacuative responses. This is a time of confrontation, of choice, and of definite decision.

Gates open and gates close. Men are offered gifts, and some will have them. This is an exciting period, but one which requires a wakefulness, an earnestness, a virility and an intent. The next four centuries to come are going to ingest every soul who has ever incarnated formerly within mainstream humanity. The traffic therefore will be much greater than is usual (approximately seven times in number) (this also is accounting for the souls which are held back and those which rarely incarnate as well). It also means that there may be a concurrence of brief spans (born and dying again - only capable of shorter lives).

Those of you who have connected directly with us at present will probably not be called back again during this crucial time. The definitive decision shall be made this lifetime and will carry you on from that. Others who are vague or inconstant may represent themselves again in the next four hundred-year session, however very soon (within the next twenty years) this opportunity for return shall not be open. So for many, the quality of their spiritual lives and commitment to humanity is vital at this point from now on.

What of this decision to which we refer? The decision is a formal statement of soul that will qualify the individual for future residence amongst his global community. Literally speaking it is the decision to receive Christ (and therefore receive the whole world) into their being, wholeheartedly, unreservedly and with dedication. (Dedicating your life back to Father God requires that you acknowledge that it is His Life in you, firstly.)

Preparing for this decision has taken most all of their known humanhood. The acceleration of time as it presses upon the individuals, is awkward because there are those who are not ready. On the other hand there are associated beings (from the animal kingdom and devic kingdom) who already are given to this love and work for the world and have won their Christhood thereby. It is not a matter of brightness, naming Christ by name (rather naming Him in heart), or of evolutionary development alone ... there are magicians on the dark path who have advanced to extraordinary lengths but know not the qualifying humors to bring them into the next Round ... for these times ahead are now to be selective, and communities will be divided therefrom.

So this is the 'busy time' for our detail, and we are too occupied to be awash with a sentimental melancholy for those who will depart from us ... instead we choose to project an optimistic gravity amongst our greatest of concerns.

We work in many ways with as many styles as there are available (providing they are useful of course) and privately address people all over. We have never viewed our criteria to be made generalized, i.e. given to public comment or display, yet fully support the individuals whose given work has been to do so. (Yes, my Dear, there are borders to Faerie Land.)

No, we do not assume the role of stewards on the Titanic as far as this forthcoming apocalypse implies! For when viewed in the spiritual context, of its true reality within these tensions and changes, men are becoming opened to virtue like never before. The past is moving out. The former self strains but will not resist the glorifying presence which it will become.

The 'clearing reaction' which will take place within the world is really very important to the souls who will remain. It is necessary that for a time (a very long time actually), that one community may advance out without the waylaying of the other. This significant period of review shall occur over one hundred and forty-four thousand revolutions ... 144,000 days and nights for the influx and uptake of every soul to be received (approximately the four centuries just up ahead of us, as aforementioned). There are four divisions to this time period, each consisting of thirty-six thousand days collectively (three lots of 12,000, times 4) in which representatives of humanity from all four sectors will be given their respective times for appeal.

All of the 'tribes' (signatories to particular ages) are thus sealed into this number and recalled into incarnation. They denote men from various evolutionary beginnings, whose predominant characteristics still caveat them. In a roundabout way this can be interpreted in degrees upon the Zodiac in its complete aspect traveled also. After the last day a new era upon this Earth shall then begin.

There are one hundred and forty-four thousand Bodhisattvas who stand guardian over each day and each night (one a piece), who have been luminaries for that sector of souls past-karmicly. Watchers and contributors to the evolution of Man, they now welcome each in with their presence hugging close to the Globe, and being apparently accessible for the length of the incarnation throughout. As the choir of Bodhisattvas assembles, until the culmination of the last and final elated luminary, there amassed amongst the peoples is also our Christ most fully adorned.

This spectacular may be viewed by any man from wherever he is in the Cosmos. As the Great Ones gather and the nebulae of joy accumulates in the Shining Ones, men will be drawn in heart and in consciousness to their World with its grand assembly.

Although this reply appears to have little or no bearing on the question just asked, it is considerable to the activities in which we are involved in. Any collection of men who would work for the betterment of the spiritual condition of Mankind, without pride or favor, are immediately in resonance with the elders of their humanity. The network lives from heart to heart, conjoining each dear soul within the Great Heart from which all Life streams forth and indwells eternally.

The inner creed to love one another is supportive to each who subscribe. Each, who consciously admit the Light of the World within themselves have championed a place within that world to come.

Helena Blavatsky worked alongside some very powerful personalities. Our time with her was not in any way indicated through the written work, which was given and inspired elsewhere. Her attempt and success at breaking through the virginal membranes of materialistic thought did have our watchful blessing. It is true to say that men required much more to be offered them than simple sermons or fanciful poetry. She unsealed the Mysteries, she challenged the lodges involved - not with ridicule, but by demanding that they present what they stood for quite openly and without the usual deceit the secret gnosis implied. Now we have a more sophisticated materialism; one that at times embraces the 'energies' and explores the 'unseen', still yet to penetrate further, to divine imaginatively, to credulate asymmetrically.

There has not been a 'gap' so to mention as such, however works as this kind are few and far between. There is a certain chain of support which enables the essays to be relayed as they are, and creatively we are satisfied in that the individuals who they do go to are specific to this work. It is interesting how generally they can and are applied in universal context, however this work has always required responsive recipients who have such a relationship to us in order to receive them. Our intentions have been for their behalf, rather than public display (or the beginnings of any organization).

Having said that, we watch over the dispersement and are grateful for any opportunity to assist yet another. It is also important to add that our students themselves do not fully retain their teachings until such a time as they have imparted them to another! It might not be our only line of work, but an important one! Souls can hold remarkable destinies and our parts may be so finely placed in amongst the encouragement along their given paths...

This work is as unique as the people who are involved in it. Comparisons cannot be entered into. Soul to soul we address all instruction firstly. If an individual does read through that which we have had a hand in and feels our presence, then the relationship is immediately there. We feel and know the calling of any thought bent towards us ... and respond.
The nature of this work is esoteric - meaning just that.

Question:
Was it ever important that the Elders withdrew their instructions, that Mankind would somehow 'do it alone'? (Because of the development of the Consciousness Soul.) I know that you have given us some wonderful freedoms, but some don't see it that way.
Also, could a man (non-adepts), work it all out for themselves?

Do you remember the joke we made about the occultist and the mystic? Contrary to the usual ideas of evolution, men were far more advanced in one manner of speaking before they entered into the manifesting grind (laugh), and mystically it would still be possible to return to such soul-wisdoms which honor and dedicate to Father God, irrespective of the advice or indications given by their Elder Brothers about them. However, the presence within the world of men who are as supple as the fresh green reed, but wily to the winds that can crease - this presence is a support that should not be withdrawn for any measure of time or in any respect. But it is not a public presence.

In other words, we never intended our company to be amongst those who are not ready to receive us. For one thing it is a matter of perspective and perception: for example, one outstanding difference between the Christ and the way Lucifer address a body of men, is that when Lucifer is before a group he presents to each one in same copy. He addresses the 'body' as a body of men, collectively. If Christ comes to a group or a room he does so individually. This is a difficult phenomenon to describe, but I am sure you can get a feel for it. Christ knows each man and answers him thus, whilst Lucifer is intent upon making each to be what he will.

We have always maintained that we are repelled by the ideas of groupism. This was not just a philosophical perspective, but also a working reality for us. The exoteric factor may be transmuted to some extent, and the esoteric truths may go on to add value beyond the loss incurred, but primarily we do not begin to think in terms of 'overall' agendas. One by one our work together is mighty. There is a different strength involved in this, a tensile strength inherent.

Question:
You have a certain style of writing, what is the purpose of this? Some have objected, yet I find it quite beautiful ...
Some pieces of information must be contained much like a medicine bottle with a child-proof cap. Not all occult matters can be discussed at length or offered freely. They can be all too dangerous for the good of those who might casually find them.
This work requires:

• Concentration

• Effort

• An uninhibited self-consciousness (drug free for example)

• Signatory connection (much like a server on the internet, we can disallow, encrypt or shut down certain information)

• Open-heartedness

• Humor

• Respect (for truth, for Father God and for Humanity)

• A quiet and receptive mind

• A love of beauty & of Life

It can be remedial to those who are distressed or suffering physically, mentally or spiritually. It is not intended for personal empowerment, and is immediately blocked to those who would use it for such purposes. The karmic recall is too great otherwise, to allow.

Making Yet Greater the Greatness Within; & Blasphemy- 24th December 1998 Christmas

Yule never know...

A dichotomy of faith dwells deep within the most potent of Christians, and as the more pronounced they become, the more tensions within persuasively beg resolution.

As with a dual carriageway of venous aphorisms, we live with internal contrasts that ceaselessly contest one another in presenting themselves. Our minds may double back on occasion, and gather a glimpse of still yet another truth; and we may wonder just where or who we were before we came to know this now reality.

Men and women can be quite wonderful - gloriously wonderful - manifest in a very many of ways; even these possibilities compete within the one. Though an individual is drawn out and bettered just by the perchance of it all, he is also troubled now and then fundamentally because of the irresolvables, because of the seeming contradictions - because he cannot be everything that is wonderful at the one time ... and yet he is! Then our Christ comes to us, in the midst of such internal dilemmas, and smiles upon us - confident in our being completely, and smiles.

The impulse to abbreviate our natures, and seek to homogenize ourselves down into one 'good' being, is also natural, and once again in contrast to the divinely complex configuration that we most obviously are. Yet it can be that when individuals begin to live but a caricature of their true natures, this simplification of self has sadly been at the expense of the greatness within.

Men are all too readily disabled of their passion, diffused from their most eager of interests and loves, and often cast into some second-rate pursuit that marks time but scores the heart, in all its vagary. The undermining of self is also the undermining of our Christhood, for if we are not free to love as we would most naturally - either ourselves, another or of Christ - this doubt does discredit us and dismembers all abilities.

Is there a test to find whether we hold a corrosive doubt or a productive self-questioning? Yes indeed, for a productive self-questioning always assumes much goodness, viewing both situation and self in the context of love, healing and goodness, whilst the corrosive self-doubt assumes belittlement.

Blasphemy against Father God is a belittlement of His True Greatness. It becomes an attempt to assume a false strength or quality in which we are but ungrateful, ungracious and unbecoming to that of our own condition or of others. Blasphemy is that one sin within us that can corrupt the universe and injure Heaven. It divides our own fair natures, poisons our perceptions; is the wellspring of all anxiety and doubt; accuser of our brothers and our beloved; and falsifier to the truth. It is the satanic weevil amongst the golden flax of virtue.

The irreverence which is blasphemy is unforgivable in the eyes of the godly. What a stern and pious remark - even depressing at the outset - but it is most necessary to remember, in order to answer those who would blaspheme by arguing otherwise, because the perils of this sin are too great to 'belittle' (as is the wont and way of this sin). Within the human condition we have been given the most marvelous of licenses to incredulate - except that one; if for no other reason (and yes, there are many) irreverence to Father God severs our own life-chord to Him, discharging the Holy Spirit into devil, turning our souls into dust, literally.

• Tensions and passions,

• contradictions and imperfections, contrasted by exaltations;

• colors, grades, depths, detail, and simplifications;

• obstinacies and weakness as well;

• frustrations of self and vanities of self,

• false observations and mean criticisms (accurate but unkind),

• crudities and false charity,

• brevity and long-windedness,

• acquisitiveness and dismissiveness,

• selfishnesses and masochisms too;

• distractedness and self-absorption,

• laziness and self ambition

- ALL of these characteristics live in each of us, and manifest in argument to one another, yet hold the possibility also to become quite wonderful. ALL of these conditions are transmutable, but the irreverence of blasphemy is not.

In the physical world all forms of murder, including self-murder, are blasphemous. In the insistence of death, in the denying or forfeiting of life, that life, which He has given, is offensive and insultuous to Father God. In the thought world, all annihilative projections of hate, harm, or discreditation to Father God are blasphemous. The open curse and the evil thought - these are as perilous as they are scornful. In the spiritual worlds we blaspheme when we make doubt as to our own goodness and the goodness of others, in which He does reside; and Doubt is the bedfellow to Satan - not the prick of the conscience, he is the poke of demise!

Christ as our Savior has brought us such reality of Father God - to know Him, to give thanks to Him, to wish to seek His Presence, His Comfort and His Will in all ways. The desolate world which was that before Christ's coming was disparaged with one great curse and soiled with unbelief. But we know now, and have the ability to know, that all men are the majestic and noble sons of God, and no individual should ever belittle or undermine this fact.

We have the abilities to make yet greater the greatness within, and work too, in time, those aspects which are tedious to us.

• If we can simplify we can also deduce,
• if we know detail we can discern,
• if we are obstinate we can stand strong,
• if we are weak we can be humble as well,
• by our frustrations we are motivated to work harder,
• by our vanities we are also so motivated towards self-betterment,
• with our false observations we can learn that all is transitory and ever changing, and not to look to appearances but esoterically to divine yet further,
• our mean criticisms can recognize our own smugness when it appears, and disarm it;
• our crudities can give us our ease with commune;
• our false charity and insincerities can teach us true propriety, discipline and kindness (for one will still grow into another - slowly, slowly it will grow).
• Our brevity may become frugality,
• our long-windedness may help us to have patience without,
• our acquisitiveness is the babe of the ego,
• our dismissiveness can be discrimination as well,
• and our selfishness can adjust into self-is-ness (being arterial, not dictatorial).
• Our masochisms can learn shiatsu, lessen down into a firm massage of self without the exaggerated overkill,
• our distractiveness can bring us to curiosities yet to be found,
• our self-absorption can offer us the concentration to apply intent, study and reflection;
• our laziness can teach us proper rest,
• whilst our urge for self ambition can be turned universal and transmuted into higher purpose.
• Our imperfections become a point of reference,
• our tensions continually reaffirm our reality of existence,
• our passions encourage the gods with motivation,
• and our contradictions ensure we do not anesthetize into but a static membrane.

All the while, if a man is faithful to God firstly, then he shall find his way with help in all aspects that he genuinely seeks. This is assured and good for all time.The stories within the soul livingly remind us of all that we are, incorporated in Christ. They are nourishing to our beings, particularly those tales of inner truth that have a jubilant and victoriously happy depiction! Cyclically in the seasons, the spiritual worlds unfurl their treasured stories once again. All about us this birthday is exclaimed in happy resonance, as this becomes the celebration for all men, and their associated kingdoms - as the young God heroically shoulders Humanity up to meet the Father, as the Christ within us all, comes of age.

The Soul's Stories & the Akashic- 23rd December 1998

Lo! See how quickly the empty spaces are filled, when the Light comes to answer the darkness's wanting!

ONE of the truly wondrous qualities a really good story holds, is that it may be brought out and retold afresh in a very many variety of ways and yet bring to its new listeners ever more surprises and insights each time. Stories, really good stories, may satisfy the intellect with configurations of happening with twisty, crafty words. However the real happening of appetite occurs within the soul, which is addressed in a language it knows.

Our souls know stories, many stories, very well. Our own panoramas, our Iliad's of being, our traveled adventures, our heroic demise, our pure beginnings, vigorous at the outset, championed with petition, continued over eons.... our souls have followed the saga of self, and also of others (which they instantly know just upon greeting). The soul's senses are stories, in telling and retelling. 

Perhaps it is a way in which the future may cordially come to the past. The recall of the soul's great stories is of course a repetitive force. Reliving, retelling, and the anticipation of those 'bits' we love, the best - this percussive effect of the story actually gives each and every one of us within our consciousness, that overall enjoyment of familiarity.

It is this aspect of soul consciousness which delights in what could be ordinarily placed as 'common' or even tedious. For example, when I take to myself some information about my whereabouts I do not need to intellectually or egoicly reestablish those details again and again. In the process of acquiring this knowledge we need only to establish the details the once, and then proceed to forget until such a time as we may draw upon the acquired wisdom on such occasion that it may be needed.

When we return to the once learnt knowledge, it will be (intellectually and egoicly) with the brevity that nods the head in hello, rapidly and only half consciously acknowledging the details about us. If this were not so, if we actually spent as much time and energy relearning what we have already come to know, then of course we should not have the opportunity for much advance. We would be living with the constant surprise and confusion which some poor imbeciles exhibit. Yet it is not so much a lacking of mind in relation to their abilities, and development, as one might suspect in the circumstance of imbecility, but moreover an inability of soul being made manifest in mind. Because it is the soul qualities which enable our thinking to summarize and memorize, whilst at the same time, be able to enjoy the regurgance of timely placed familiarities into the bargain - the abilities are conjoined.

Without the soul qualities in our mind's comprehending, we should come to the world greedy for knowledge, yet tired of its offerings. At times the egoic nature is so compelled with an avaricious desire to bring into it new knowledge, that it could easily exhaust itself overfilling with an eternity's sorting-through to manage! And the soul - well yes, there it is reshuffling the same old shoebox memorabilia, renovating the infinities, with that constant exclamation of 'look what I found', with such a predictably exact happiness awash with the sentimentality of it all! 

The soul may appreciate the many stories with an almost impartiality for the characters within. Of course there will be the main hero, cast and perceived; and nobility of spirit is prerequisite to the telling. However the love of soul is such that in every scene of epic or episode, every other soul within its range is instantly endeared to them. They make up the story, don't they? Each character is essential to the whole.

The hearty 'boos' they applaud the villain with in a pantomime, is quite same for the soul's indifference also. Yet at the same time and having said this, the elements of tragedy are felt with far deeper incursions, and the exultation of any success won by the spirit is important and vital. The meaning is ingested. The soul's wisdom is not a fool's wisdom, nor is it an uncouth preamble to some greater thought to come. It lives before and after all other knowings for us ... cradling the ego, manifesting the spirit, giving life to the meanings of the past, the present and the futures to come.

To the soul's consciousness the stories of the gods are the stories of their own! This is another area in which differentiation is not chosen. There becomes a preferred experience of selfhood, whereupon the soul's self is juxtaposed amongst the cosmic splendor; majestic as any other, the roles are lived within.

As well as this we do also know well the stories of those of our brothers. There is something of a collective as it were, in which we are all key players, sympathetics and co-writers of the one, and this the soul can scan with all the understanding it might take for any human part to know, tragedy or comedy, heroic or romance.

You might ask: what is the difference between a 'story' experienced in the soul and the akashic recollection of memory. In explanation to this we can go a little further also in answering the question put to us earlier about Christ not being perceivable in the Akasha.

The akashic plastic is, in actual substance, the tangible memory of our beloved planet. It primarily belongs to that individuality which is incarnate within this Globe right now, and though men are privy to those parts of the memory which they signatory to (and in understanding of) they are in fact stepping into the realm of another, albeit associative to the incarnation we here experience.

Our planetary being has many systems of memory manifest concurrently, the akashic being only one. Etherically there is a living memory which perpetuates life and blueprints of forms to come. Magnetically there is a cyclic recall which perpetuates Rounds, Globes and subsequent streams. Archaically there is the physical antiquita, whilst also the evolving physical born out from the previously incised material; whilst these are distinct yet from its own soulic recall as well.

Now the difference between this form of memory and a very good story, lies in the material itself. Although remaining, the akashic substance is deceased from its origins and censored from further change (i.e. new beginnings or enhancements). Its nature and properties rely on this truth: that it holds not the means to become anything more than what it is, nor is it challenged to disintegrate and transform in that manner, in the immediate future. It is, by this standard, 'dead' material sloughed off by time as a receptacle to consequence which was made apparent.

Yes it is sophisticated as to be played with or viewed, but its condition is intransitory. Now this is an important point, because in contrast to the soulic consciousness of story retelling we find that the properties within and given from a story, actually further more life and contribute to the futures, whilst those of the plastic memory cannot. The 'who', the 'where' and the 'what' are all there, but the meaning of the 'why' has dissolved upon the ethers. This meaning evaporates out and seeks its place where it is known ... and the Akashic Chronicles in themselves are not self-conscious; they do not comprehend their own substance, unlike the stories which are born and still living in the soul.

Christ the God, Christ the God, is not defined in death. By this we mean His presence is not held in the akashic plasma because of the nature of its substance; He cannot be given (even in the smallest of parts) to that which is deceased. Let us explain further: whenever there is something of ourselves impressed or incised or remaining behind, there is an 'attachment' and a thread, and a qualifying correlation, which connects us to that very substance to which we have invested ourselves in. Our own properties of self and individuality help comprise many substances both apparent and non-apparent, and it is precisely this investiture which assists and enables us to incarnate more dominantly and create a further presence, in this manner of speaking.

If we bestow our impressions upon the physical world, consciously creating, working, making, constructing, blending, birthing or even breathing, then this conscious effort remains within the physical substance itself as well as in the higher worlds, to go on and assist with the evolution and etherisation of the physical world in the future.

We also impregnate physical matter unconsciously in the very body that we reside in, in the vapors we excite, in the impressioning of the substances we touch and govern; and this too shall rest in the memory of that material as a kernel for further properties to come, as the physical itself goes on to develop. Our investiture is part and parcel of our humanhood. We are interconnected with all future creation, to this extent and beyond, and the emanatory forces we project certainly do involve us continually within the general scheme.

Firstly we may consider what it would mean if Christ were to invest Himself preferentially in any matter and then sub-matter, as in the case of the akashic. During the Incarnation one of the paradoxes of The Event lay in the fact that our Christ did not penetrate the physical matter most fully until he had gone so far as to travel into and past the threshold of death and return. Whilst He was connected to and motivating the flesh which contained in part the mighty Consciousness, and at the same time while also His very movements created consequence in the etheric and physical worlds, it is also true to say that the matter which comprised this body (which was of the World, and so connected to the World and to all other bodies therefore) this matter which held links and keys to all other men and would determine thereafter the way of their flesh - this organic whole, the ecology and the particle, was not fully known by Christ until He met with that point of death and rebounded therefrom.

It could be said that His actual entering into matter had not fully, completely, comprehensively occurred, until that point of death and thereafter. So it is this period to which we begin to study His impact upon the physical world and understand too, that rather than the flesh He was in, being so overcome with Him during the time of His being within it, and rather than Him being therefore most partial and preferential to those particles which comprised His body during that time, we would suggest that there was moreover a cohesive separateness, rather than a rarefied condition preceding.

After His meeting with death, the conjoining of His Blood and His Waters poured into the larger body of the Earthly sphere and saturated her completely. But this Blood and this Water was not of this World; it was not of a substance so manifest as before. This was His Substance, which came leaking from His veins in Heaven. This was transfigured matter - a new property now incarnate, which had found its openings in every earthly pore, hungry, longing and now fulfilled.

When we relive this event during our break-fasted Communion we are soulicly enjoying this story. The story of a new matter upon our life here, afflicting with joy all matter now besides; the Incarnation into the World finding a completeness, but not solely by transformation within but moreover having been made catalyst in actuality rather by an import from without. This is an important part of this story. A missing page perhaps, the uncut version!

Oh! See how the world is now changed! We are different! With the Blood of Christ came the Will of God; with the Water of Christ was the flesh then transformed. Particles unite! Heaven be upon us!

So with a Love that travels out to all wanting spaces, there He was. Not particular to this one or that, but to all. Reliquary might be savored for those pieces the saints' infectious virtue have imbued, but with our Christ, our deliverer of all, there was no especial chemical knot, for His Hand is upon everything and He present therein.

What then of the akashic plastic, and His absence from this indelible record? Well, quite simply, He wasn't there. The explanation above really says it all. He wasn't really with us until afterwards, and then He was pretty difficult to find because He was everywhere at once. A bit tricky; but then He is.

But what of the consciousness you ask? What of the Christ, who appeared and spoke and conversed with real men, why cannot that appearance show through to the akasha in living color? Why not His Voice, and His Look, and His Healing and His Smile be there for us to find? Can we not know Him from this? Does not the Mother-world wish to memorize that which she can of Him? How can He be but not be, be all but be not and still be?

Have you ever known folk to shudder at photographs, voice recordings or even from their words being placed into print and copied? Such reproductions can have ghoulish qualities when experienced from the spiritual perspective, insofar as similarly to the Akashic Chronicles there becomes no living, developing reality. Though a reminder of a loving or rapturous conjunction, the creativity itself has gone from the copy; it is hollow in aspect. It is utterly representative of something former, but becomes not even that.

The recording of music cannot compare to the healing and inspiration which is provoked during a true performance, and yet there is a possibility with such a reproduction that the audience can imaginatively contribute to the piece as it is heard. When this occurs there becomes new a life each time in co-creativity. When there is this creative experience the recording has redeemed its poorness of presence and been reborn in that which it has inspired in mind or in emotion. Quite so, with any artistic imaginative reproduction - one which has departed the detail of the existence for something more.

In a painting, in creative architecture, fiction and mythology, there is the aspect of permanence, but also the spiritual bridge into the imaginative cognition that can offer a prolonged life beyond the factual representation. A painting works upon the soul very differently to a photograph. A song recorded differs profoundly to that of a mundane conversation; a diary account contrasts the dance of rhyme.

However, the Akashic Chronicle has no provision for creativity. It is not a medium for the imaginative arts where either soul or ego or angelic being can livingly correspond. It is but a sea of specters, a place of mundane fantasy, a trophy room without the heroes.

Question from Introducing the Futures- 14th November 1998

Question:

I have been guided to pause and consider the warning in our last teaching (25/10/98 'Introducing the Futures') that there is a state of ego which is both tense and contracted, and is the result of us being 'more aware of ourselves than that which we were responding to'.

It must be that self delusion plays a part in this as I have found it very difficult to contemplate. Also phrases such as 'selfhood', 'self-awareness', and even our (God forbid) Arterial Self, might all persuade us to curtail our response mechanisms to Life. Another persuasive saying that is popular, is that it is 'better to be pro-active than re-active'.

Perhaps our (my) inability to feel the Presence of the living Christ is proof of just how advanced this problem is in us.

Can you please give us some ways that we can study and practice so we can be more responsive and expansive to the 'new' and less self-absorbed?

Love,
John W.


THE term 'self-consciousness' pertains to that which is self-defining within that consciousness. Consciousness is actual, whether it is imaginative or experiential, whether it is integrated with levels beyond its physical bearings or culminating to and from the natural order ... consciousness is at all times actual, specific, determined and responsive to Life. (It is also provocative to Life, but that is yet another matter.)

The nirvanic 'blow out' of a consciousness which is saturate with an all pervading, all comprehending knowing, is but a perfect example of what you may come to when the consciousness itself has reached its furthermost points of being so completely contracted upon itself, whilst at the same time also being completely expanded beyond itself.

Similarly, if one were to lose definition of one's selfhood - become entity-non-identity, (through a number of ways, illegal or otherwise) - then we could assume that the condition of ego would be as flaccid as death, yet as stimulated overtly as well, submitting to all that besides (whether happily or not - and more likely not).

So we begin with the premise that a functioning self-consciousness requires a degree of precise limitation, without neutrality (for neutrality is soporgenic [sopor: inducing sleep; genic: producing, generating] to the awareness) and it is conceivably healthy that one's thinking and comprehending entitles the self-conscious being to set perimeters of self, even to the point of retraction.

Firstly we can acknowledge that there are two streams of thought in relation to those laws which guide a man throughout the courses of his starry travels in and out of time. As he is drawn to and from various experiences of existence, as he knows both the universal days and the universal slumbers between, when he is swept into much causality, yet effects many events upon himself; as he courses the ages depressed and diffused only to always ever be replenished anew - there are two streams of thought, in philosophical uncertainty, where it is suggested that Man is a being, at this stage of his development, more 'driven' than driving, whilst the other suggests that he is so driven that he drives.

In consideration to the Holy Spirit from which all is empowered to be driven and driving, we must firstly attribute all subsequent furtherance and universal motoring to that. In a second consideration as to whether or not men determine their own fates essentially, remarkably or determinedly - we answer thus: yes and no:

• Insofar as Father God gives us the essential life

• Insofar as Christ has characterized us to make this life remarkable

• Insofar as the Holy Spirit has empowered us to live determinedly

Yes! But without these three, no.

If you look a little further beneath the topsoil consciousness of any man you can see Christ and His Story quite animated within his being. This Life in affirmation - in repetitive monologue, the monologue of the Word - this Life is known by you and by all of those who especially ask 'But what of my inability to feel the presence of the Living Christ?'

The sweet air we inhale comes to us almost imperceptibly. We draw it in past the senses but know it not. If we smell foul or fragrance within the air, it is the foul or the fragrance we do recognize. Water is 'tasteless' and no matter what you may flavor it with, as a drink, you shall never experience the taste of the water itself. You will never arrive in the future, that at least is predetermined.

There are many impossibilities in which we begin to find that our self-consciousness has not the wherewithal to manage. But what if we could know the water or the air or the future in those very terms consciously, that they assist us with? The passage of Christ into our lives is as certain as respiration is to pure air, and thirst is to pure water. Here is one further thought: love, by itself, on its own, is also imperceptible. We know love by what it bears upon it, by that which it brings us, made active, in that which we impart. Do we know Love?

Yes our very angels are invisibly represented beside us, and the laws which contain and protect us are also quite hidden. So from this we can begin to understand that whilst we are defined within our self-consciousness we cannot be as exacting or discerning as we might choose to be theoretically. Some things at present, are not possible for us to experience or know on the levels that they most dominantly operate. Some things, though they be commonplace within our lives, needs, yearnings and existence, are not within our self-consciousness in like or in representation.

The term 'self-absorbed' relates quite wonderfully to that period in which the individual has taken a pause in order to assimilate much of what has effectually been received within him. Although this may be a preliminary effort which may go on to a contractive spasm, it is in itself a useful practice and quite necessary for one to go on and stabilize the ecology of their ego thereby. Inasmuch as it may intensify potentially the contractive condition, it may equally afford the individual a stronger position from which he may become quite expansive. To be self-absorbed, we would term as that time which we take-up that which we have taken in.

Even ideas circulate within our inner cosmic activity. They test the various magnetisms therein, they affiliate with various aligning attributes. Many present to us in dreams - fractured from their original context, we survey the various realities of insight in which we have not necessarily taken the conscious time or effort to absorb intentionally in other terms.

Meditations or spiritual exercises which require repetitive contemplations or mantric affirmations are all practices of self-absorption. Often we are required within these practices to refer to those concepts which contain the unfamiliar and the unknowable. In other words, the reality of that which we are contemplating is vague to our consciousness because it is only remotely comprehended ... and it requires the imaginative forces to help us sense the reality we are trying for.

In relation to self and the process of taking up as it were, we find that because the individual need work through the imaginative faculties in order to make progress, he is necessarily working 'within ', rather than experiencing directly that which is determinedly and tangibly, ordinarily and naturally 'without'.
There is often a caution given to students who attempt imaginative practices because of the nature of their inner work - involving the 'chaos' of such intensive traveling within. We find three considerations becoming apparent, namely:

1. Reasoning
2. Morality
3. Physical health

Any aspirant upon the spiritual path would hopefully cherish his own reasoning to be as in accordance and enlightened by the divine reasoning which abides 'without' him. Reasoning in this context is neither rationalisation nor nonsense, but rather the ability to discern truth where truth is, and determine poorly evolved sequences for where and what they are as well.

We are required to balance our imaginative forces ideally with equal measure of reasoning, practical reasoning, and the discipline thereof. This will enable us to be strong enough to recover ourselves out from any given imagination - and this holds true for the novitiate to the initiate; for it shall be the same forces employed in the early work to that which will later become so plastic to the spiritual realities that one is transported directly into the realm. So one might say it would be inadvisable to encourage an individual who had difficulty with reasoning clearly, to practice intently that which required an imaginative practice. It would only encourage madness to do so.

Morality is very much a concern because our own personal demons may be encountered and exaggerated when inflamed with the imaginative forces. If our astral body holds a predisposition towards a certain corruptive behavior; if for example we are given to violent tempers, weakened by years of narcotic practice; given to indulgence whereupon the astral body begins to feed upon its own desires; if our thoughts are undisciplined and our criticisms are hurtful (bearing in mind that thoughts hold as much reality in the spiritual world as actions do in the physical world - for which we have impact and are accountable); if we are beset also by traumatic memory (our own or of another's imprinted upon our subtle body); if we are attempting the meditation or exercise within an environment that has formerly been corrupted .... then we are at danger of enhancing those very characteristics there within our less fortunate nature, and giving them life through our very imagination.

Of course the very best of men shall confront the many weaknesses and demons of both himself and of the world, but there are the majority of individuals who are not sufficiently prepared, and can measure this themselves by asking first of the above.

Lastly there is also the consideration of the physical condition, because interestingly enough one may be overcome in the imagination by a prevailing problem that is experienced within the body itself. This is a fascinating occurrence - we have seen many student who have experiences of a fantastic nature described, whereupon they have gone inward only to meet Mr. Colon or Mr. Lymph etc. Now this is not to be discounted because the process of such traveling can actually find its way to many places 'without' as well. However, for the beginner the problems may originate if there is an underlying malady within the physical system which is disrupting the ecology of all.

This is interesting because folk may presume it to be a corrective practice to an illness, to meditate or concentrate imaginatively so that the original health may become restored. However, once again there can be an exacerbation of the problem, if in fact the problem itself holds a spiritual causation which is ongoing and unattended to.

This is why it is recommended that students take their rising thoughts that drive them inward, to search directly for Father God or for Christ, or of the realities of the virtues themselves. If the motivation into the imaginative forces is primarily for psychic experience, if the eagerness or intention is upon unlocking the spiritual existence in general, there are many more excitable forces which may go on to stimulate a pursuing chaos therefrom. It is a serious matter when we urge our thinking into abstractions which require a relaxing of self, coupled with the self-absorption thus spoken of.

For example: if I am to meditate upon the properties of a given plant I may come to the plant informed as to whether or not it is poisonous, and I may go on to discover the properties of that plant: its aspect, its virtue, its radiance etherically and so forth, as experienced simply in its presence and through my imaginative clairvoyance. Yes, this can be done.

Moreover however, individuals begin to imaginatively project what they creatively feel the plant should or could be to them. Yes, this can also be part of the spiritual exercise to do just this. Yet depending upon the efficacy of the student in discerning the truth of it, it may also become a dangerous nonsense. If you are clear enough in head and heart to intensely come to the plant for the sake of the plant, to realize the plant and what it may bring to you, then it requires that you be relaxed imaginatively in that sense of self and what you may already be predisposed to thinking about the matter. This is something of a contradiction, because on the one hand we are emphasizing the importance of interpreting a truth when it is before you (rather than Mr. Colon rising up before your inner eye and appearing as the plant) and on the other hand we are suggesting that you must also be required to relax the preconceived ideas in order to make the imaginative and empathetic connection.

This becomes more complex again when the plant itself is but a modem for another form of spiritual life to be represented and experienced within it. However and funnily enough though, there is no guarantee that if one were to try to find Master Buddha amongst the stem and bud they would not be discussing with Mr. Colon instead! Now it may well be important to meet with Mr. Colon and it is not intended that we trivialize the miles one could go with him, but what is to be regarded is that all intent holds consequence, and when we enter into those self-conscious practices which require a repetitive employment of imaginative force we should be careful indeed, and most prudent with our intentions.

Never enter into such practice in a disturbed state of mind. If there are questions begging to be addressed, if the mind is wandering over its duties for the days or weeks ahead, if the physical body is fatigued, it is recommended that one does not try to become imaginative to correct the instabilities. But if one so desires to pursue this path of exercise (after satisfying of themselves that they are indeed reasonably, morally and physically able) always then return to the task only when the body is rested and the mind is obedient.

Question:
What is the difference between prayer and the imaginative practices you have described? Wouldn't prayer be healthy? Isn’t prayer an imaginative practice too?

The distinction between prayer and all else (in relation to this), is that in prayer, when we ask for the umbrella of grace to anneal us, we by the very prayer to God or to Christ are then given to them. It happens at the beginning, in that first inner cry, that wondering to meet with them, the solemn longing when we experience our depths within - it is what it is, and in this is far from abstract in the practice.

Although prayer may assist the self-development, and it is possible for one to pray for guidance in this self-development, one does not usually pray in the context of self in that moment, to come to experience. The certainty often felt, the peace that may follow, is because we have relaxed our egoic stronghold, not so much without our bearings, but within, in relation to the divine workings of our life.

As you may begin to see now, there are many ways we consciously and self-consciously react and adapt and address experiences which come to us, and it is no easy mean for any individual to attempt this, let alone one who wrestles also with a succession of past selves who beg addressing. Our transition into prayerful thought allows the unknowables to pass before our invisible eye and enter into our invisible taste, and be drawn in and through invisibly responsive egos. We sense quite perfectly that there are unknowables - the variety which are good and pure and perfect of substance and character - and we ask of their charity, without any effort of self.

Every man has been given prayer as remedy, as a dignifier, an ennobler and collaborator with the highest of powers. In prayer we are capable of exceeding the limits of this Globe immediately. It is true to say that the passage out is still inwardly taken, but it is not confined within this world at all (as it is with the imaginative and psychic practices).

In order for a man to interpret this world with an extrasensory psychical interpretation, there needs be a physical system he has developed which is conducive to the forces that shall go on to cause the extraordinary abilities. Some men are born with a clairvoyance which occurs naturally (i.e. they have not intentionally driven a chaos within), whilst others can come to experiences through injuring their centers of activity and perception (narcotic or spiritual practice); whilst others may find that they come to intermittent experience later in life due to the natural development which has occurred because of a wholesome inner activity, as their bodies become stronger and adaptable to 'go to the edge of reality' and perceive some localized etheric or astral vitality.

However, clairvoyance itself may be distracting or disruptive to the ill-prepared. In dream-life men have many clairvoyant experiences and know from this how 'at the mercy of' they often wake feeling. Would that you were capable of producing your dreams as self-consciously as any movie director, you would then begin to be at that level of development which could accordingly quite manage a natural clairvoyance. If not, then you are as susceptible and suggestible to the outer influences of the day and the inner pictures which present, as overwhelmingly as the bizarre and the nightmare from which you still fall influence to.

What then of channeling and mediumship? Many people have recently asked about this ... and in the light of what you are saying, how does it follow that this form of clairvoyance is for self-development when it intentionally puts self aside to effect the process? Before coming to this question, it should be added about clairvoyance in general that there are those folk who have atavistic tendencies which come from an older form of consciousness (and physical body), that they bring with them into this life. Then there are the mainstream incarnates, which during this period have forgone much of their 'chaos' in order to work their relationship with their physical body (this occurs on many levels and is no small work in the incarnating/deifying of matter); and then there are those also who begin to introduce the attributes of what will become clairvoyantly in all future men in some centuries to come. These three categories are naturally occurring conditions, which once again we reiterate, are not synthesized by externally imposed practices.

In relation to mediumship and channeling there becomes a sacrifice given to the ensuing entity whereby the individual forces themselves out from their own body's centers of activity of consciousness and willingly makes way for the submission to another being's presence and influence as well. When we depart our consciousness from our body during sleep, prayer or meditation, the connecting auric fibers are apparent and relating, and our body, which does love us faithfully, is still the living representative of our being. However, when it is temporarily ensouled or enspirited or endeva-ed or enshrouded, when this body is haunted by what is a disincarnate being, there are two conflicts taking place:

1. the body itself is becoming imbued and incised with a completely different characteristic of indwelling entity
2. any entity which has not the living keys into incarnation into matter does not negotiate matter, but rather imposes upon it and disturbs its processes. (Viruses can be viewed in this manner also.)

Some might maintain that there is no harm in one receiving into their body a 'higher' being and subsequently becoming imbued with their emanations and so forth. But here is the catch: we maintain that there is no possibility of a greatly advanced being ever entering into a human body of another or being attracted to do so, unless the nature and development of the owner of that body was also so advanced as to meet with its needs in every way. Even then (and this would be rare indeed), there would still become unbearable searing tensions within both the habitable frame and the purity of the passing spirit, and they could not coincide for very long at all.

At present the physical condition within the substance of matter, being what it is today, is so difficult that even advanced souls whose bodies belong to them, are worn prematurely and must be rested and properly restored in order that they can keep up with the forces within the etheric. The very properties of the etheric vitalities which enable life its continuance in matter, do also very quickly tire the matter as well. It might make for a great looking corpse, but it still has its operational and functional problems!

Returning to the question of channeling and mediumship, we find that in most cases the individuals concerned are rather 'overshadowed' by certain entities instead of being actually possessed temporarily by them. This overshadowing holds to it a safer proximity of action whereby the body itself is not interfered with, although the subtle exchange still requires that the psychic is given in self-consciousness to the then overruling 'other'.

This negation of self brings about an interesting question, namely: to what point do we trust another's thinking or being to be preferable to our own? What makes a man then another? In channeling one surrenders their right and responsibility to self-conscious discernment. Conversely, when one is overshadowed there is still yet a portion of that self-consciousness present which can at any time enter back and take charge once again. In the submission to channeling the individual is disincarnating. He is discharging himself of his obligations in the world. With the case of an individual being overshadowed by an entity, yet not overcome, there is a coherence which remains - indicated also in the fact that the voice will not change, the breathing etc. is not interrupted in the exchange.

As to the question of our self giving preference to another self with opinion, with ideal, or even with a consuming affection, the reality is that no man or woman can become for another in the long run, although with mutuality there can be great assistance offered both equally.

It is natural to for men to seek out higher company, and to a degree the influence of any who holds a greater ability will 'rub off' to the point of introducing the way into the signature of the virtue or ability that is admired. But this cannot but lead the way to such laziness, as with those who believe it is enough to simply keep company with the great and yet not do the work that it also entails. False pride is very dangerous because it dissuades folk from their true potential. So it must be said that each and every one must become great souls within their own right; whilst at the same time exerting both patience with their own attempts in timing and patience with the progress of others as well.

That we may choose to take into ourselves the advice or opinion of another, displays that we hold them in such high regard to begin with. Whether it be the advice of a person or a disincarnate being, it is important that we are mindful that the responsibility of our own thoughts, whether borrowed or not, always returns to ourselves; this, you cannot give away. It is precisely this attitude of responsibility which will further the aspirant into a heightened sense of self-consciousness as he progresses along his way into spiritual insights.

There was the issue raised about returning from that sense of Arterial Selfhood and reconnecting with the world in a way that is not separate, but expansive. When men become more awake in the world they commonly feel as though they are distanced from all that they were once a part of. They gradually find that the consciousness that once was taken up in the moment reservedly looks on, with the watching aspect of a guardian soul; and this sense of separateness comes from the yearning to empathize more. This indicates that the man is actually embracing so much the greater than he did in the past, because he begins to deservedly try for something better.

When folk are given to a group mentality (in the context of camaraderie or tribal consciousness) they find comfort in dissolving themselves within that greater group consciousness. But this does not mean that they are actually contributing much of their best or truly empathizing in an expansive way. If anything, one can see in looking on within such groups, that it is as if the participants agree to extinguish each other's selfhood into the bargain of foregoing their own. You see this may appear to be a condition of great love and affiliation, whereas if the folk concerned are not being true to their egoic tendencies and needs of the working self-consciousness, then it is but an elaborate stage-play, albeit with a chorus that we all know so well.

It is no wonder that men come to the prospect of real connectings being possible, and then fret for such in every situation, even that which did not, in truth, hold so before. Yes you can contribute and encourage, but one also comes to realize that this may also be a willfulness, a single-mindedness, which will be frustrated because the correspondents are not ready to meet your consciousness as you would have them.

We are often disappointed at the sore contrast between the dynamics from soul to soul, in inequality, in unresponsiveness; and so the question of living an expansive consciousness amongst these difficulties is well put, and important to the consideration. We find that it is not, however, the development of the Arterial Self which incurs a contractive selfishness, but moreover the ashamedly low opinion one might hold of love and the importance of laughter.

If there becomes a difficulty in reconnecting it may well be the case that you are not asked to be connecting. The time may not be right, the place, the people, wanting, wanting you. They may need to connect to something or someone quite different now. This is something you cannot manage on your own. One cannot single-handedly effect a whole connection! Rapport must be given, it can not be taken. It is a difficult thought. Why are we not required? Will the world not turn? - and so forth. We ask it all the time. Still more disappointments.

So we go where the great love is. If men invest their love wisely, and invest and invest and invest and invest - if they go where the connections are lively for them, and discern gracefully where they are not, then they begin to be worthy of their arterial connection to Father God with honoring this self-conscious actuality. By all means, one can be in many places and try always to be good company, with a cordial and sincere interest and interaction; however, if upon the trying, a situation does not discernibly feel right, then know it and decide upon it and move on. 

Self-consciousness can be remarkably uncomfortable when we discern difference upon difference, but it also equips us to venture into those things which are worthy of our investment in the long run.

We have spoken so often of the needs within men to find light-heartedness, and to reconnect with the world through that which they love. This does not mean that one must find merriment where it does not exist or manufacture love where it is not sincere within you. Such falsities are disastrous, for appearances are nothing and the effect upon the soul within is debilitating. Christ does not Love us because of obligation. He actually enjoys it! He rejoices!

He delights in you!
He is confounded by your beauty!
He is absorbed with you!
He is dedicated to you!
He is excited by you!
He is cherishing of you!
He is protective to you!
He is loving the Love that he holds especially for you!
He Lives for You!
He died for You!
And He finds you are very lovable indeed.

What a profound meditation this is. That we, all of us, do make Him so very pleased - so lively and so complete.

Our next paper shall deal with anxiety and its many conjuring specters.

Good cheer to all,
XXX