Vitality Down to the Toes- 15th October 1991

THE TIPS of our toes are at the extreme south-end from the head, and as such are the extreme extremities of which we are least wanted to concern ourselves. Usually speaking, we are far more aware of that which we use bodily above the waist - motivating the hands with great deliberation and concentrating much upon them, sensing through them with touch and grasp.

Although our mobility and our balance is relied upon by way of the flex, tone and nerve/muscle responses in the lower half of the gait, one seldom refers to living a conscious recognition of that fact; especially from below the buttocks. We hear of tension in the back (carrying the heavy load), tightness in the chest (constriction of anxiety), anger in the gut region (stomach in knots, or stomach churned), baneful references to the process of excretion (you know of those exclamations), heaviness of heart (or for that matter, longings, loves and desires), sensuous formations from the lips (being of course so expressive), leading by the head (considering that the temple is in fact within the temples) and the eyes (being very much the window to the soul). These and more, are often referred to within our terms of experience, but rarely a mention of the lower torso, and particularly expression within the ten toes. Whilst it would be undesirable to try to force one's consciousness into one's socks, it is on the other hand most curious how we do not acknowledge our major representative which makes continual connection with the earth, with the ground beneath our feet.

In very rare instances where there has been paralysis of the hands or arms, folk have managed with second-best to redirect certain functions which enable them greater mobility and exactness to the toes whereby they might mimic some actions performed by the fingers. However this would not have been possible if the arms or hands were completely intact and as usual. For the will which is required to drive the feet in ways peculiar, would need be taken from the capacity of a once healthy arm and hand, and there could not be two regions devoted to similar motivations - two as in two different, rather than corresponding opposites of the same. But in the case of normal usage it is true to say that we are least aware of that part of us which has most physical contact, upon which we must rely in regards to our physical relationship, man to earth.

Is this the case for the animal? Has the animal consciousness of his feet or rather does he maintain his experience perspective from head to chest, and then in lesser degrees, stomach to feet? If the creature is four-footed we have then a beginning clue as to the abilities thus spread over the four feet. Whether frontal or at rear, necessary to balance they must be equal. Therefore the question is: exactly how much stimulation is derived for an animal through all four feet. Is he as unaware of their 'belonging' to the entire constitution, as we as men are? 

To the observer it is plain to see that the fellows within the animal kingdom - save those who are overweight and struggle accordingly - have far greater agility and nimbleness which exceeds the abilities of the human contrast. So too with the insects- one might marvel at the physical abilities of especially the airborne insect. They are truly tremendous! Would that we could alight or fly and share such freedom of movement with scope of commensurate area and propulsion, as do the minute insects! 

We have to admit that whilst our form lends us to wonderful particulars commensurate with our daily pursuits, and also that our organs are so developed as to receive impressions which exceed our brothers from the kingdoms below, their relationship with the physical world provides greater dexterity, with an 'all-over' balance.

The animals are aware of their capabilities physically and continually push them to the limit. They are conscious in their whiskers, in their tusks, in their paws, in their fur-fibres or leather hide. They are not singularly specific in this consciousness; they do not acknowledge that they might see through their eyes or are satisfied in the belly. There are no particulars but rather an overall advance into life. They are as one organ with many which comprise, however nonetheless one harmonious organ which has one relationship all-over with the physical world.

Man on the other hand is most divisively split, and is consciously active in many ways which do not necessarily require agreement of reference. For example: a man might suffer a discomfort physically and yet know within himself, that regardless, he is happy. But the animal on the other hand, is always unhappy when he suffers. If a part of him is acknowledging discomfort, all of him will reflect the said discomfort. Similarly, if all is well within his physical constitution he is content. Conversely, one can see rather immediately, that should an animal suffer great fright, shock or loss, then his physical constitution will entirely suffer from that point, and that he is impressionable in the extreme.

The physical constitution of a man is forever undergoing many changes and adjustments. Overall there are marked evolutionary changes, whilst besides these (and there would be enough to cite to fill a book) there are also the individual signatures within a man, from brain to entrails. Although we share a common plan for certain forms and scope of physical abilities, men differ in ways peculiar to them and their mix, whilst also continually undergoing changes which are prominent to their times and their environment. Blanket statements are not easily made, therefore.

But rather one can say that within a man there can be much argument in this his physical body and that which comprises it so. Rather than a harmonious, wholesome, balanced congregation of perfect society, we find that there are great tussles and activities, alike to a room of shouting men all at the top of their voice. The vitalities are consistent within their own spectrums of activity, but are in competition as regards developments and their relationships with cohabitant forms of function: Much chaos in perfecting perfection!

Thankfully for the main part, we go about the world unawares of the great neighboring disagreements which preside in this our own bodies. We are quite stimulated, unknowingly however, by this or by that influx and expression, when by our own inner activity we have received and spent the said vitalities in certain areas which do correspond to that physical counterpart. At present it would be disastrous to one's concentration and to one's exertion of will, if one were to be subjected to being conscious of that which comprises our physical form. It is often the case when a man has stepped beneath his control in this way, that madness can overtake him when he has become so absorbed in this manner and is consciously consumed by this uncomfortable awareness. 

To the lesser extreme, a man might perceive the world to be a fearful or warlike threat in the exterior, whereupon he is reflecting not an awareness related to actuality or experience, but is rather prompted by physical malady upon which he is painfully aware. Furthermore, this physical upheaval is felt to have become quite out of control, but having been directly related to his inner condition in the first place.

A man with a rumbling bowel will perceive the world in a far different fashion to a man who has a free-flowing intestine. This is not to say that in any way are we to interpret the world or the heavens by measure of our physical constitution, but rather to cite that this may be the case should we actively be prone to do so.

Many a hysteric or man who suffers 'hallucinations' will tell you graphically of great disturbances which he suffers the experience of. Some interpretation of the pictures presented and put into words may help to provide a key as to the area where the greatest aggravation lies. But moreover, the prominent problem is that the individual is locked into realms of perception which ordinarily he is saved from suffering. And suffering it is, for the connections which should be made in his relationship to the outer world are so confused by this impasse. Therefore in order to treat the man we must look to the remedy which assists his awareness foci in returning to place, in proper perspective.

Firstly it must be said that no one man may adjust another's consciousness according to his own will or desire artificially. One must always offer assistance but not presume license to impose it. For one thing the consequences will not be fruitful but made worse; for another it is according to those conditions of freedom which we are subject to that stipulates such preventive means for blocking interference. However an individual who is entrapped in a particular condition may dearly desire with great motivation to move from a circumstance in which he does in fact require much help; and without which is caught until death or thereafter.

Now in the instance of the malady which we have above outlined, it can be said that the use of water is most useful. To bathe in water which may carry the weight and make buoyant the man who is so aggravated, this is a good beginning treatment. In itself it may sound simple to prescribe many baths - or better still, submersion in sea - for this individual. But one must remember that the physical constitution has become dictator to the consciousness, and there is the consuming anguish of the mental disablement in the consuming over-awareness of his own physical constitution (or parts thereof). 

Apart from the many healing properties of water, we may also find that two specific changes will occur when one is submersed. Firstly there is a diffusement of vitality whereupon a man who has been overwrought and overcome shall immediately relax and calm, once in the water. The thoughts themselves are given to re-assortment, and the individual shall find certain peace in this diffusement.

Secondly, when one is held by water the physical body is immediately relieved and the consciousness within that structure knows also a freedom, a particular 'sigh of relief'. One is removed out from the physical constitution (not entirely of course), sufficiently removed as to less of a care and less of an awareness of the otherwise heavy and exaggerated form. The 'overallness' of the water exceeds and takes over the cares of the overall frame, and the individual inwardly experiences release by this. 

For the remedies are seldom 'all at once', but rather to coerce the consciousness back into that which it is truly most suited. For whatever reason, a man who is in the habit of continually entering into the internal psyche of a particular function is liable to misinterpret that experience for his inner identity, his individuality or the world, rather than with less but more accurate perspective of it being but a part of a certain expression as thus.

If he is to be 'eked out' from that condition - as with a timid mouse - then it is to be as a gentle awakening into his newfound reality, back into that which he was and is a part of; and not by violent measure i.e. electrical shock, violence or deprivation. For all of these treatments, as with a punishment, bring the pain to be more magnified and the consciousness less easy with the world which it seeks to return to. It is therefore hazardous, even if there appears to be a result in the short-term, to interfere with a man and his relationship to the world in this way.

Secondly, one may decipher that which he describes and try to correct the physical disruption. This is not as easy to diagnose as one would wish, as it is not always easy to diagnose invisible disease. However, there can be no doubt whatsoever that physical substances and physical conditions have their impact which impinge and upset the aggravation that is all consuming. There is something which he may ingest or confront which he has physical revulsion to. 

Whatever the impulse is- the nature and character of that substance or condition- one can be sure that the individual cannot properly repel or assimilate that which it is. There becomes an overactive chaos, for there is an inadequacy which pertains to that meeting: that confrontation of substance or environment. The system is overworked because of its inability. This is aggravation. And this is what is overly commanding the attention of the physically oriented consciousness. 

Usually one has the ability to accept into oneself or deflect from oneself. If we take into our self that which we can neither accept nor refuse, then it is as a poison; and of course death may result. Moderately speaking, there may be substances - in either food or environment - which for want of the individual, he may not be able to: overcome, assimilate, digest, refuse or transfuse; and this in a minor way may cause repeated upset.

All substances have their own characters and natures which are cosmically colored. If the physical constitution of a man fails to recognize and deal with a physical substance it is because that part of his organism which corresponds to the higher attributes of his being cannot assimilate or summon power of refusal- just as a foot which is withered from unuse cannot deflect a football and cannot stand a ground. The very substance which upsets him may in fact be presenting qualities which he is without or without experience thereof. His system cannot deal accordingly and there becomes a concentration of activity, in effort to transfuse or translate the nature of that substance. 

This may well become the war which is distracting and alerting the individual's consciousness to great distraction. Therefore one may watch for that which causes the condition greater upset than usual, and where possible withdraw it for a time. The homeopathic introductions to substance do certainly help in these instances, as the confrontations are finally resolved by this method. 

Lastly, one cannot work hard enough to manage that a proper environment be established for the individual we are trying to 'bring home’ from their mental maladies. Are the colors, are the pictures inspiring and uplifting? May we read to him, may we surround him with moral tales and higher insights? Even the soul who cannot sit still is impressed: soul-impressed by pictures and thoughts which are characteristically inspiring by their nature. For these will answer on the highest level, that which he needs to make strong his constitution. If nothing else, if this is disregarded then it will certainly make for a better world for him to return to. And ‘return’ is the correct word for it.

If we are presented with a loved one who has altered so dramatically and become that which we do not recognize, if what we see before us, being formerly the child and now a shell (one can usually tell by the eyes, the doors being closed) then we may understand that the individuality has in part, withdrawn: with either a demon or a quasi-consciousness, or as the zombie, a walking sleeper. 

This inability to connect and make contact in a way in which we would ascertain is 'normal', may not necessarily be a reflection of that individuality's inherent character, but rather their relationship with their exterior functions. A man of himself is not his sins, however many a weakness leads to a break-down and connections are severed according to ability. Equally so, we do not entertain the devil in any man and confuse this to be the individual.

The true individuality which is the higher aspect of a man: that which is divine and enduring, is not tainted by destructive sin. But rather, that which could have become effectual - and made also, according to the plan, according to the spirit - is negated and rendered useless. 

Any act of destruction seizes such destruction upon he who thus indulges. And no soul does willingly choose to interact on this or that demeaning level, with that which contradicts his higher inclinations. But he can withdraw and sacrifice his capabilities to that which is unhealthy to the soul-condition. A soul cannot inhabit a venue which is rendered inhospitable and inhabitable to that soul. 

The task then is to 'make good' and make perfect that which comprises ourselves, from the very highest down to the very lowest. Divinity seeks to ennoble and ever perfect, and one may not so readily shaft away, refuse, that which has become (by our own inabilities) putrefied waste. We must rather take the job in hand, for we are accountable for our own waste and refuse at one time or another, whether chosen or not. It shall all be picked up and dealt with necessarily. Besides which, it does make for good manure, if nothing else. 

So we must not be content for a man to be with madness, nor peg him indefinitely to be so. Similarly, here is great lesson of the path of certain indulgences which shall lead us into binds which consequently require much sorting out. 

There can be no harm whatsoever in striving to make of the small world surrounding ourselves and our troubled friends, with representations of that which is good, beautiful and holy, for herein will be found, (and only herein) great remedy for all of our afflictions. 

One too may take much time out for prayer in this regard. Always take picture and vision of the scathing vileness so transmuted by those the Divine qualities, as this shall help to envelope the man who is in great need of making amends and coming to realize that other world, which is far from as fearful as encountered in his upset, dreads and imaginings.

Hints from Higher Ground- 14th October 1991

Panning for gold,
Panning for silver;
Bringing up much fish,
Much silver and gold.

The act of typing can 'eke' one into the clear of thought mind, sufficiently to respond to another's dictation. It is a translative concentration, which is trained to pick up and put down; and in certain rhythm, does so.

The typist is still free to think, or to stop, for that matter. It simply implies, that she/he may also assume the typing mode and perform the task of transference.

THOUGHTS are elusive unless directed into something, i.e. experience, past experience (recall). Formative speculation on the other hand, is like swimming in the ocean. Contemplation is directional and requires the necessary impulses within the man, who desires to go further.

Prayer supersedes the two, as it is with intent and larger impulses, which are both directed and rooted in higher aspiration. Prayer is always caught by that which it is characteristically designed to seek out; and always answered, for this is the nature of any directional impulse: it does not stream out indefinitely. One may assume that prayer is of the male aspect, whilst meditation, of the female.

888

One may rightfully come to feel dignity in thus proclaiming oneself to be a student of the mysteries; that one has made the contact, and then the affirmation that one is intent to inquire further. That there is conviction and seriousness, and with this a commensurate love and respect for their humanity; for there is dignity in this the higher motivation.

888

Leaving the world of men means to say, that one leaves the world of fragmented arguments and rifts which separate man from the higher worlds, leaving them to their respective regions and going further afield in seeking out a resolution for their very plight (of the moment).

Sometimes one does need go a little further than one's own home in order to administer a required remedy for those who reside, that are ill and wanting. It does not mean that one has forsaken those who cannot venture out for themselves, by this the pilgrimage for those otherwise inconsolable.

888

If one wishes to adopt strength of character and become sturdy in the world, whilst prepared to meet any other, then it is with much diverse opposition and protest that they shall firstly be persuaded against. For one's joy may be known to another as irksome labor, because the latter has not the qualifications of interpretation, has not the initial introductions that he might understand a heavenly translation. The confusion of those who mock, jeer and object, is making this apparent by such wild gesticulation. For who would really be concerned that another might seek that which is good and holy?- Only the man who has not the taste, nor the sight, nor the feeling for such. For to those who have witnessed the spirit in being, they would not deny themselves in guileful misinterpretation.

At times hate may seize a man and come before him and that which he essentially longs for; for hate is hateful, just as sorrow is sorrowful, by nature. This is all they know to offer and bring to the humanity that accepts them. Nonetheless, those who entertain hate and have stained their heart thereby, and all that issues from deed and from mouth have foul example to live by, and perceive not the grand alternative.

"Cast hate from your heart" is the message again and again. The cynical are so saturated and overcome by hateful expression. Rather than by constructive, objective, perceptive inquiry, the cynic offers no more than destructive criticism, which is motivated by his hateful condition.

By the way, have you ever considered that raving egotism coupled with self gratification is but another form of incest? It certainly is. At the expense of yourself, your dealings with your closest family member, yourself, can become by nature, incestuous - but that is another commentary.

888

If a man on a street corner asks of you for a coin and you have a coin, then you may give it to him and impart also some measure of kindness. Without the kindly intent, one might as well offer a shrivelled pea, for it is truly the kindness which he seeks, as this and not the coin shall help him from this sorry condition.

The man who will rob you of your coin does not ask for an act of kindness, as he would prefer to address you with great imposition. He seeks out your money and believes that he might take it. And taken in such a way, it becomes as burning poison. It shall bring him no happiness and no relief.

We pity the robber and think kindly of the beggar. We do not encourage the violent, and we resist their ruthless ways of disregard. However, it is not condescending to offer charity to one who has not what we have and asks us for small piece.

Equally so, one cannot abide by the man who should try to take the gold from the teaching - the one who does violently press upon you for such. We are all beggars in the eyes of Heaven. We are not at liberty to take anything for ourselves simply to satisfy some ungrateful urge, some lower passion.

We are all beggars in want of charity in need of Divine Grace and sustenance. We are as one beggar to another - and as helpless as babes. We have not the power of ourselves to prevail, and this is why we must repeatedly consult with those who are so much the stronger and wiser than we. If we are to give back only disrespect and contempt, then pity us. Pity he who would become only as a robber.

This is why we ask in humility, we do not demand what we cannot demand - wasted affirmations, poised for refusal. The embittered become so much more embittered, when they learn of their unfrequented callings, until they cry out from those dark and hidden places - whether with urgent pain or whether from solitude. He does this because of the desperate realization that he no longer wants to conceal himself from that which supports and sustains him.

What for, to try to steal that which is duly granted? As the long lost prince who has regained his identity and returns to claim the castle, we too may claim our inheritance, with many a battle and confrontation along the perilous trek made back.

888

And yes it is true that one and one make two, as far as it goes, except for this: one may not be solely one at all. One might hold within it a key, which when matched with another one, does make for three in the equation. And so we have 1/potential + 1/potential (more precisely 1(male symbol) /potential + (female symbol)/potential) = 1(male symbol) or 1(female symbol) (or even more) plus the original two. Mathematics relates to that which is fixed and perceptible in time on that particular level of perception, but life itself is never fragmented and held out from its contributing whole. The equation of 1 and 1 does not relate merely to biology. Equally so, one may never maintain that we are what we are. For we are with keys of potential and are as ever in flux; and we are not as defined - just as the fleeting intellect that presumes so.

Definitions may only take one so far. They are useful of course, more than that they can be supreme examples and representations, but are never to be confused with reality. An interpretation of reality is not the reality which it seeks to define or interpret.

We are again reminded of our place and our so limited comprehension. But not to the point of distress or dismissal and not to the argument that conjecture and study is pointless or without aim. For although one may never embrace the whole of the Cosmic Creation, one may certainly get close. Thus the greatness of striving to attempt this climb, on this our highest mountain - and let no man from the base try to tell you of the view from the top.

Indecisiveness- 12th October 1991

Humpty Dumpty's Downfall


Humpty Dumpty couldn't decide
One way or the other,
Because of indecision,
From this to that did waver.
All the steeds of great thought,
And all the deeds of great men,
Couldn't put Humpty together again,
For the egg, that was Humpty,
Was laid by a hen!

INDECISIVENESS, in terms of being pre-emptive to a formal choice, maybe purely time-out for consideration and analysis. However, if there is no follow on from such indecisiveness, no actual purpose to the indetermination, then one may presume that there is a 'blockage' of a kind preventing clear choice. 

One may be indecisive and give time for prayer with hope to intuitive answer. This may allow compensation for the inadequacies of perception and interpretation, when one consults the higher powers that be, for such assistance. It may also denote certain impartiality, whereby the calculated decision is founded by a subjective truce, giving way to objective concerns- a fair perspective.

It may also indicate (where prolonged) a stalemate of static reference. The individual has nowhere to safely go in this the decision, and 'puts off' the final day of reckoning. The confrontation is ignored. The overall attitude becomes denial of acknowledgment.

This is particularly interesting, as two separate outcomes may eventuate from this indecision, this indefinite faltering. The issue at hand may dissipate, losing the wind from the sails, so to speak. It may simply be that conditions change whereby the individual may 'put off' such reckoning and determination, until similar conditions present themselves again.

Or alternatively, as is often the case, that which was denied review and consideration, becomes as a burden of a tight fitting skin, which is actually borne by the individual up until the matter is inwardly resolved. One can see many individuals who have this great malady. They have shirked certain decisions which in the past required of their attention, decisions which at the time, in their youth, were terribly important to the individual. Perhaps at the time there was much confusion because of the importance; also that there were extraneous circumstances which prohibited an honest deduction, honest to their inner requirements, answerable to their outer circumstances. Then following on in later life the issue is still without redress, and yet the intensity of the said concern had made provision for actual life-prolonging of the unanswered conflict. 

There are times throughout life where great intersections are approached, whereby one's destiny is offered to varied endeavor and multiple outcomes. Throughout these periods of choice, there are decisions which have to be defined and worked upon, even though there may be certain pain within the change required at the initial stage of great change.

However, whilst we are free to decide and free also to unoblige the fates with our favor or welcoming, there can also be at certain times marked obstinacy, whereupon the individual succumbs to circumstance, giving less consideration to his own inner desires and inner reckonings, and makes no resolve but rather moves into activities and 'lifestyles' which have been predetermined by outer mean. In other words, the individual gives over his own considerations for those alleged by the state or his peers or his family; and takes directions and resolves decisions, using values determined outside of his own personal judgment without involving the processes of reflection or questioning as to those acts.

It can be said here also that there are times when one is impartial, but if this is decided upon with deliberation, then the impartiality becomes a conscious act within itself, and a choice decided. Therefore it is not impartiality to which we refer. It is moreover that condition which begins and ends with indecisiveness and the inability to confront those special choices which are set before us, that we might duly follow on from.

Returning once more to the chap who has relied upon the majority rule rather than assuming responsibility within himself for a particular decision, we find that there are two possible outcomes which stream from this path of attitude. Firstly, it is very possible, that although the decision has not been consciously addressed, and therefore is to less value, one can say that the consequences are nonetheless experienced in due time, and therefore of value unto themselves. So sooner or later the situation will rebound and require with its presentment, again formal consideration. Now if the individual has followed on a path which is concurrent with choice that is natural to his higher self, (if even if it is not acknowledged), and so by placing those questions in the hands of the state, family or peers, has been given over to that which would have been the moral choice of the soul, or the soul-directive from his higher self, then well and good. If it is in alignment (even though it is partially chance and partially decision) then the matter will continue, and life will proceed onto the next so-called intersection.

But secondly, if however the path which streams from that choice is in contradiction to his higher self, and in conflict with his inner identity (would that he would have resolved the confrontation initially to discover this) and yet he proceeds in the negative, then not only are the consequences within the pattern of his future dealings changed markedly, but also the 'guilt' which accompanies the hazardous negligence.

For this is the nature of guilt and it is alike to the barnacles that cluster on a shell - it stays with a man as a reminder of those times in which he did not address dutifully that which had presented itself. He did not correspond within his higher self and has had to wear the consequences long after.

If there is anything to be learnt from this it is the importance of honest consideration. If we are to be indecisive, then it is best to use the opportunity to explore that which we are undecided about, rather than simply ceasing to question.

If we are to pray, then fervently pray, if this is to be the method in which one finds the ultimate guidepost- and a good one it is too. For then we may be assured that we have endeavored to consult with the higher perspective and are open to such directives.

We cannot 'give in' or give over responsibility to another, for this is false economy in regards to ourselves. No matter how difficult it may appear to be, to actually confront a decision which is set before us, it is far more difficult to answer to the consequences of a decision which would otherwise have been better determined, were one to have worked for the answer.

There are many who fear that they are not capable of acting without fault. They would seek out reference which is determined by another. However, it is obviously important that their choice of reference, when seeking sage or seer, be empirically pertinent to them as well as the 'sound' basis for ideals.

If although, they are in the habit of giving over all decision making to higher authorities, then the actual choosing of the higher authorities may be questionable. They continually forgo the opportunities for discernment, they are not practiced in 'working out' or adept in knowing of their own individual preferences. One may deny the conscience when relying upon another's values, and so in such constant denial, has little to go by when choosing their 'role models' or legislators, wives, husbands or masters of fate.

To be awake and aware, and true to oneself. To neither leap into decisions (as if prompted by another, or the possibility of an urgent regret) or to sit undecided upon the wall indefinitely, awaiting wings in order to fly from the situation.

For in many instances the complicated byways which result from our worldly activities are all useful, and not to be regarded as a waste of time or of great fault. For we are assured of repercussions which will help us gauge far more knowledge of the outcomes, would that we would learn by them. But one has to be open to learning, rather than expecting all to simply 'fall into place' without our raising a hand or an ear, or a consideration, in the part in which we play. To try to the best of our abilities to take the matter in hand, and know also that which we cannot prevail upon, and that which we must comply with.

If one is powerless to effect change upon an exterial problem, then one may take time to work on attitude, and adaptation to those temporal circumstances. There are always many great and varied decisions that one may consciously address. It is helpful also, to recall those instances where in the past one has not judged accordingly and neglected a matter. 

'Rooting out' such instances is extremely beneficial, even though many tears shall spring out. For it does help put the matter aright, even though it may appear to be of the past only; for hitherto the conscious acknowledgment had been unstated and unexperienced, but is given relief by the working through of those times. 

Equally so, one may desist from casting fault and blame on circumstances which were imposed on those occasions. Make peace with them and 'figure out' what the informed opinion of today would be. Then we find great usefulness in our regrets and within our guilts. But until such time as we make the confrontation, we shall perilously waver and quiver within ourselves. Some folks are often haunted throughout the course of a lifetime by a single major confrontation which is represented over and over again, in different forms.

If we presume to be continually 'open minded' and without direction, we have no basis from which to begin conscious learning. If we are to avoid mistakes we are to learn from past indiscretions; and it does not help one to presume that he or she is faultless, simply because they will not refer to past mistakes or make account for those directions in future activity.

The term agnostic implies that one is content to 'not know'. How may one truly be 'content to not know'? If one feels that they are truly agnostic, then there is something there which requires address. They should wish to work upon an answer. It actually implies that they do not wish to work upon an answer- it implies the unknowable. Yet this is in contradiction to the dictates of the higher man, and shall return again and again and seek out conscious consideration. So many confrontations will preside until one way or the other the individual is firm upon the point. Once a point is established he may finally proceed on from there. Proceed from that premise and the attitude that follows. But until that one decision has been connected with, it will hold him back from those which are to follow. One cannot leap into future intersecting opportunities without passing through those necessarily at the forefront of the others.

There may be great moral questions which are to be addressed and decided, which do work upon a man. If he negates his will and violates his higher self, and prefers to dwell outwardly, radiating all his activity out into the 'common' (and usually in activities which defy self-consciousness), then he shall eventually come to severe shock when those same questions present themselves through the means of the consequences.We all have a dog at our feet which requires our consideration. He will follow and bark and tug and keep coming, until we are 'back on track' and prepared to proceed a little further.

It is a little like those games whereby certain objects must be sought out and collected. The group sets out with clues in hand and searches one by one, collects and returns the winner when all are obtained. We have much to address and take into ourselves, and it occurs systematically wherever we choose to look, and they must come to us one by one. We must find one, before we go onto the next set of clues. It shall surely bother us until we have found that particular one that we are looking for. It is often within the matter at hand. It is certainly not far away. And it is for each of us to find for ourselves, with a little dog at our heels, snapping and barking, and inciting us to go a little further.

Answers are truly to be 'found within ourselves'. Although some might say that this is regrettable, decisions which are not attuned to the experience, values and needs of our higher nature, and higher man, do keep re-presenting, until they are aligned and acknowledged. For the lower nature may wish to 'go its own way', and pulls and tugs at sleepy intervals, but it cannot hold the vision which is encompassed by the higher aspects. The concerns differ accordingly. But the eternal man necessarily has far different concerns over such decisions which confront one in their life. And the higher man will not be satisfied, until the pupil of the lower self has incorporated within, the higher values, and therefore discernment pertaining to them. As the objective, is as ever, to go up the ranks and not be enmeshed in the lower, it cannot be otherwise. So there is a certain conformity required which to some appears quite onerous.

However, one can take heart, because one learns of greater capabilities which accompany true insight, and when the two are aligned there is a greater freedom of the individual, in this the perfected man.

For what purpose is there a lower man at all, one might ask? To this we can only answer that this is consistent with the laws of divine propagation. The purpose of regeneration, the purpose of infancy and maturity; that there is multiplication throughout all life with further transformation. And where this is not, there is cessation. All must expand and move forward and be infilled, and impart, transmute and translate, and accommodate the divine. Without being party to this very intricate and fascinating process, we in stagnation, should simply be left behind as a cracked and useless egg.

a little message from HEAVEN- 8th October 1991

REMEMBER the fun of running up and down grassy slopes as a child? The rush of the wind in your ears, the blur from the water in your eyes, the exhilaration of the rolling, the tumbling, the speeding down the hill? Then pushing your legs for the climb again, seeing only the top with single minded intent, thoroughly absorbed - and once there: here we go again!

It was fun! Pure, simple, energetic fun! If the day was sunny - for rain and mud would be dismal indeed - it was a joy and a delight to skim and skip up and down hills. Tired but tireless.

The Glee Club, (formerly known as the Subtlety Club) is on its way; with a simple majesty of profound joy, where the stimulation arises to happy and enthusiastic inquiry. One can feel it. Intensity on the move. Already there are questions pulsing: not with anxiety, not with forced implications, but with pure joy.

We become instantly released when faced with concepts which are clear and correct and wholesome to the soul. It is occasion for rejoicement- as is all of the celebration of life: of Creation's beauty, of Beauty's creation. In just the ability to seek out the Father, in the ability of such inquiry, we are moved from the boundaries which hitherto divided man from the angels, and man from man.

It is natural to wish to share that which is so commonly referred to as the 'Good News'. And good news it is, wherever it is to be had. Sobriety shall be taken care of - there is no need to establish a false face of sober encounter, for everyone has had their fill and wears so many a scar and detachment and sore, that sobriety is there within us all. No, rather that we enjoy that which is now invoked, the general happiness which duly comes at this arrival.

No drums to beat, no flags to wave, no fervor worked up, no enticements, no far away incentives, but rather the simple joy of the moment in this or that finding.

Glumness never helped anybody. Glumness never served the down of heart. Our folk are already battle-weary. They require refreshment and real sustenance, not candyfloss, and neither bitterweed but fare which is most needed and presented nicely. (And neither as with the fast-food industry who rely on all presentation in a gaudy sort of way: a little sugar and no substance.)

People will respond to that which is worthy of their response. It calls to them in that particular way. It demands of them certain attention. It gives to them, and they shall give to themselves a hundredfold more. It provokes insights, and as hearty handshakes the friendship is once again established. It is not just the business of 'making merry', for there are plenty of avenues for precisely just that. And it is not just the offering of values and lessons which are shockingly inarguable because of their 'soundness', because of their innate realities - for there is also plenty of that, thank goodness.

But it is slant and character, with upstanding, unselfish motivation. It is propriety, with reserved and informed consideration. And it is unique unto itself, as all entities of Creation are so unique. It is to wonderful purpose, as the design is good and grand. And it is of happier circumstances, when the peace long sent for, finally arrives. It is for preparation, as we awake again to the essential day. It is of great joy, without need for exaggeration, because it is given so.

The true test of the teaching is of the teaching itself. No Master may claim infallibility, for this would negate all possibility of change. 'Master' is a relative term - and implies also, one who has trod the boards at an earlier period - and therefore is relative only to time, and not to quality of super-character or pompous title. Duty performed is different to duty inherited.

There may be great magic at work in a simple pile of paper. One might ask: "Surely all you have, to show for this work, is a simple pile of paper?" Paper with print, paper with printed configurations. And here is the magic - for whom it has already touched, already transformed, from minor into a major. Ever so slightly, as the perspective does alter, the conduct gradually aligns, the man is more fulfilled. 
Remember, we do not count the men who find yet 'just another piece of paper'. If there is only nonsense found, we are not incensed. It is not for those who find nonsense for whom we work, for whom we strive to connect with. It is for the ones who in casual passing or strong relationship, recognize what there is to be had from this paper, from these words, and then put them to good use. This we count in any way possible. Not through ways deceitful, not through ways made unproductive and not through tricks or grand masquerade. 

For if we were to be seen - seen as we are - we would appear as unpresuming as the pile of paper. And if we made of ourselves, something more attractive or spectacular, that would be, ever so slightly, misrepresentation and therefore deceitful. We apologize if it is expected, that we should appear with trumpets, wings and rainbow lights. This might be more pertinent to a party, but not in daily attire or normal presentation. In point of fact, all of the other tricks which would be called for, are not of daily consideration either.

One does not greet a man by firstly asking of him to show you what he can do. Imagine that, even with an old friend, you simply don't go up to him and say, "OK, now show me all the wonderful things, or at least some of them, that you can do. Now! I want to see it now", and expect them to make a display of themselves. You might wander into their place of work and watch them skilfully labor, but you do not require as prerequisite to friendship or relationship, an immediate example of their skills or talents to satisfy your opinion of them. Frankly speaking there might be amusement, but anything which stretches far beyond one's own experience is rarely assimilated immediately into the consciousness without some dreadful consequence after the fact.

It is too difficult for men to concentrate on that which is before them, let alone try to digest that which is outside of their levels of experience. It may well be a good recipe for madness, but it is not something we wish to portend. One cannot force the faculties exterialy without some devastating consequence. Similarly one can never dress to satisfy all - better then not to make public appearances!

It is funny how much disagreement can arise from this point - second guessing and second looks. Without the charadery one thing is for sure: that the response would be great disbelief, disbelief, as to how can that figure presume so much or know at all? Perhaps an appearance of some Aphrodite, which one instantly falls under the spell of adulation, might suffice. But were one (us, we, I) to make an honest appearance, it would be at best, laughable.

Reclaim your joy and exuberance - it will certainly be required to see you through the times ahead. If not now, then when? Let there be no hesitation or holding back, to at least - at the very least - find happiness in pure applications. One may cast aside all objections for greater objectives. Forget the personal desires which are fruitless or unobtainable, and give over to concentrating on those true and proper values. If the work in any way helps for the achievement of this, then there is great success, and much magic a'woven, on this, a little piece of paper.

All is of Heaven. You can therefore regard this as a little message from Heaven also.