Christ : In & Out of Time- 4th July 1993

IMAGINE that you have been taken to a very special and sacred lake wherein men go ethereally; and there, if one desires, they may dare to make witness of the vision which will obligingly surface, right there before them. On trembling knees, with heightened expectation, you have gone to view the mystery of the soul, not just any soul, but rather, your soul.

This is not the bath of redemption wherein a candid glance measures the value of sin, the scores of sin and the ignoble triumph. This is not the pool of Humanity's sorrows, that perchance one casual viewing would induce either dedication or despair, forever after.

This is not the crystalline dream: that which provokes the many-colored visions which entice a man most happily, so much so that he might trade reality for this seventh sense. This is not the mirror-pool of the memory, nor is it of forecast, nor changeable, impressionable, translatable or cunning.

Imagine that you have asked for an audience face to face with Christ Himself, and the only window to where the worlds meet is before you in this sacred lake.

Why are deficits more credible than inborn talents? Why are we critics of God, when we condemn His Perfection in us? Why is the candid man so awkward about his glory? The beauty, the ability, the depth of expression, is immeasurable.

There is no pain in Christ. No, there is no pain. There before you, you may find His Face and make sense of His Being, almost as it were, in replace of your own image; and yet too, it is in truth, yours truly.

In Christ we are brought to realize grand perfection. May we be bold in our approach? The Master would comfort you, He would not admonish you - He is, as they say, right behind you all the way. There is no tyranny, no stern reproach, no anger, no outcast, no suspicion, no segregation, no battle, no disagreement, no argument to be had. Men are startled by their own divine countenance, moved to abandon such judgments as did defile their brother and themselves.

Twice we may be given this intimate exposure, and many times are we given to full review of the sensation of soul in accepting this renewal. What a surprise it is to many, that they may abandon their shell of superfluous tragedy and find the man they see!

In Christ we find singular intent. He knows from within a man how he is faring. If we are open to His persuasion, then He knows this also.

How may it be that there becomes Christ in the sky, Christ in all men, and so forth? That His Face is imprinted within each and every peck and pit? It is because the World is His firstly and Creation is signatory to His Being in its entirety. And He can afford great happiness in this.

Quite often we shall make a distinction between that which is in time (of time) and that which is out of time. In Christ such variables are specific and of contrast too. For Christ - our Christ out of time - there is as specified, no pain. However - for example - contrariwise: for that part of Christ thus descended into actuality by choice, so given to the bondages and ramifications of Time, there is constant agony. (Ed. note: Agony: Greek agonia struggle, Latin agon contest.) The word is a difficult one - so difficult to contemplate, let alone suffer.

The perils of manifestation are bravely borne, the anti-conductive forces are met, the instabilities withstood, the extraterrestrial interfering critics are bandied, the indifferences of men are suffered and subdued, the arguments between helping hosts are made peaceable, the weight of the axis is met according to the propensity of push and pull, the defiance of men is forgivingly endured, and the impatience of local and related Kingdoms is becalmed and equivocated. Answers must be supplied; huge reservoirs of optimism need be constantly drawn in; encouragements continuously granted; whilst explanations 'explaining the case' are made on high. This and more, falls nothing short of agony. However and obviously, it is not an unendurable agony, for it would not be withstood.

In order that every imperfection be met and answered, Christ Himself allowed such an adoption that would synthetically ensemble each difficulty and possibility of difficulty, within His Being. Such difficulties were thus overcome and worked out - much like the heavenly efforts 'battled out' in overcoming specific diseases in Man.

Corruption is the death-process of the pure, whereby contamination interferes with its original spirit, i.e. the purity as was. Death was never given to be part of the plan - not as we know it and certainly not in the spiritual sense. It is as the wish of the twelfth and evil fairy - the outcast. Death is a certain chaos which interrupts the grace of perceived and given continuity.

How frail a man becomes when faced with the great uncertainty! It is not as it could have been, would that his immortality was empirically obvious. The blatant truths of our impending spirituality are as completely made invisible, whereas the retarded comprehension, bound to extraordinary limitations, is subservient to the animal-man and barely repressible. This topsy-turvy grappling with Man is again resolved, in our Worldly Christ.

Christ (the Larger, if you like), who dwells out of time, is the Face as is offered in the mysterious lake. No man would dare to ignore these attributes relayed to him - if we think hard about this experience, we may sense for ourselves what is meant by it. Not even to be deemed a vision, but rather a reality of the first order.

Each infant is happy, naturally self-assured, they know this Face of Christ, and of their true selves. Say to an infant, "You are indeed wonderful!" and they, if they could answer, would say, "Yes, I know." We may celebrate Christ when we feel wonderful. And yes, there are many experiences of this, with associated ecstasies. He would not have it otherwise: that you be indeed truly wonderful.

The Impetus- 25th June 1993

THE underside of every petal harbors as shelter, a gentler, moderate current. Between the sweet earth, this rich and combusting soil, and the underneath of the face of a flower - or the underneath of a perpendicular leaf pronounced - there is a small climate immediate and particular to the plant.

And whereupon the Sun's rays are soaked in and on to the outer sheath of plant exposed, there becomes a tempered veil, as it were, invisible, but as a fine net, this aura of plant, magnified, intensified in activity at all of the outer points. The light speaks to the tips, from fine and slender shoots to robust hoary lengths. The plant has a 'quiet space' within its own and much busy life where the runners spread.

The roots are nourished by means of an old-world system - the water, the mineral constituents, the warm earth. The currency of the very planet pacifies the extensions of soil-bound life and redirects much influence skyward.

The 'atmosphere' beneath the surface (of the soil) and the atmosphere of that above, is paralleled by a humidity ratio- save for adjustment periods. There becomes a foster relationship in such conditions- whether dry conditions prevail, alpine or desert; or water saturates the environment, tropically or by weather depressions - the soil must be consistent with the moisture content of the air above.

Worldly conditions as met by the soul, resemble the life as known by the root-system of the plant. Such a system intertwines and amasses, the consciousness being earthbound on such a plane of activity which is quite blind to the soul-realities 'top-of-the-soil'. And here is the interesting point: the above earth irradiations are equal to the expending life of the active earthly consciousness, in other words, as above, so below- only more so!

For a while now the examples of spiritified Man have been portrayed by an array of fibrous colors, an illumined aura, maintaining the being of Man to be truly pretty and by this, defined. It is as an image ingrained in the concepts of modern thought, and although accurate in part, it is most misleading in complete representation. For there is a sentient being of Man, and also a diversified being for which he is known by advancements and peculiarities obvious to him.

To return to the plant for one moment: there are examples of abounding growth and contrasts also, of failure, in any species. The family of any given plant may offer a fantastic expression as a corporate soul, however the individual examples are each afforded many challenges to be surpassed, would that they may thrive and be. Conditions must be met and even the hospitable factors may test an immature growth.

A man shares many corresponding similarities in this, particularly when it comes to presentations of opportunity and presentations of untoward dilemmas. To make err, to fault, they say is most human. . . and that one thing for which there is purpose made clear for root and for runner, is the aspiration of the heart, the expression of love in activity. Each fragile flower is an expression of divinity. The blossom says "I am perfect love. I am the consequence, the transformation." and there is no truer statement.

If in earthly life a man cannot warm to much love (for some it may become intolerable), then his commensurate soul expression will, in revenue, produce a corresponding bushel; and as he is in life so shall he be thereafter.

Here is a great purpose of charity as given within the world. There are many who have endured cruel circumstances providing only a cruel and hopeless perspective. Quite often a dispirited man, dejected and resenting, may come to experience very little love indeed; and - as made example before - such a soul will have developed little, or next to nil, characteristics. That is to say, that he has not managed to break through his worldly consciousness, out and into the soul realms and develop himself accordingly, because the impetus for such growth was not there - the impetus being love itself.

One man's love can hold a profound effect within the soul recognitions of another. It may stimulate them to higher awakenings, whereas before it was not possible to make the breakthrough on their own. In an act of charity a man may receive not only the physical assistance he might require, but also a measure of outpouring love which identifies him as being correspondingly lovable.

If we are fortunate to experience much love within our own beings, we may forget entirely the position of those who have none. They may have reminiscences, yes, and this is good, for such may also lead them into heavenly expression and foreknowledge. However, as startling as it may seem, there are some who do not come to love, neither loving or being loved, and it is to these that the true charity of humanity may best work upon.

There are moments which we all savor. These especial times of warmth and enlightenment provoke the soul into marvelous expression. Men do vary considerably in this. As different as plants to each other are, so too do men differ in variety of expression.

The Corridors of Men- 20th June 1993

YOU know of the long and lengthy passage - at one time or another, there you were in such an aisle that was confined to either following through to the end or resuming the entrance. You know the sort of corridor, whereby the width is so tight that were one to advance upon another, try to pass or confront another person, the space between would be noticeably constricted and uncomfortably so.

In such a long corridor, there one is momentarily locked into confrontations and made aware of presences and personages who would otherwise make but vague impressions, if impression at all.

When we combine our solitudes and encounter the relationship which is forged within a given group, it is as though we enter into the narrowed corridor within each other's scrutiny, inflicting a new set of points to orbit, establishing a vision which is confined and set.

We have discussed previously the entities who may be claimed by particular gatherings and bonds of men. We have entered into the problems whereby a man may be conferred to forfeit all that is his for the sake of the larger party, but today we shall examine the blessing of community in the pursuit of spiritual endeavor.

Firstly it must be said, that Man may well be or become a vain and haughty creature should he come to learn of his power of summoning. For it is that the dear spirits - both the higher and the lesser angelic beings and their companions - all are unwittingly obliging, and almost one could say, compelled to draw near when called upon. Particularly this is the case when a body of men and women search the ethers intensely and invoke their presence by prayer and by topic voiced.

Perhaps too, they may have far more than they did bargain for, or their entitlement. For soft and tenuous utterings are received and hurriedly replied to. It is fact that there is much eagerness on behalf of the kindly beings, to heed any such welcome - even the dubious or doubtful. 

It is not to be imagined that the insensitivity of Man is so interpreted by accusation. It is understood and appreciated by those who have vision to see, that there are limitations, which by ordinary standards inhibit a man from breaking through his perception and running into the arms of les invisibles. Nor should this, at this point, be so desired; for here the ordinances are clear: the bow may not combine with the violin save to quiver the strings. It is their relationship to each other that creates- a blending of the two would be to no advantage.

It is true that there are such groups of men who seek to manipulate devas and devils, even too they suggest, dear angels also, and err from mischievous to destructive design. For these men who are cajoled upon the path of upset and evil desire, there can never be anything other than unhappy outcomes. Devices and rituals, empowerments and ill-used inverted sacraments, invoke powerfully malevolent characters who seize the humanity out from the man who invites them at will.

Isn't it of note particularly, that the 'black' path intentionally wills and commands, pronounces and dictates, when they only have to ask? Furthermore, it is the very attraction to such power-lust that invokes the very beings who have similar urges and designs, and are far more competent than the men involved; whilst also, eager to associate!

So one must be careful when entering in upon the subject of precisely how 'compelled' as it were, the beings of love, are to love. This is a compelling of an entirely different order and fashion whereby the soul or angel would fail to delight in the company of an evil malevolent man; and too, become constrained, held back from the repelling impulses.

However, when there becomes a gathering of genuine souls who desire to incorporate, the locality abounds with the gracious, the curious and even the fantastic! This is why there may be good reason for time provided for which there is an open forum, so that the study-group may become somewhat inspired by the contribution of one or more of the guests-invisible. This is not to suggest that there becomes an unsavory attempt to be mouthpieces for formless, voiceless words - mediumship is not required, but moreso that one may refine their intuition and be sensitive enough to come to the general nature within and without.

So too - this is very important - if for some reason there is an atmosphere which is unconducive to proceeding harmoniously, if this can be sensed afore time, it may be remedied by concerted prayer precisely for such. One need not develop fixations, which of themselves can become unwholesome, however, do be mindful that loving assistance and inspiration is ever at hand, literally.

The corridor-phenomenon, as experienced, does exaggerate the best and the worst attributes of each and every participant. Perhaps this is why individuals seek to counter this by extreme methods of inducing relaxation - socially or in group-effort - for the intensity may turn to aggravation, if not relieved.

The actual premises can make a difference here. Weather permitting, a group will find immediate relief if they may take small sessions outdoors. This shall provide the exact, if not more, 'ease' for individuals than say: over-humor, wine, party games etc. Of course recreation is beneficial too, in its place; depending upon what it is the group-study intends to steer the group-boat into, as it were. (Throw in another 'as it were' for good measure.)

The beauty is, on the other hand, that one cannot, should not, be emphatic about an infant group-body whereby it becomes either crippled from restriction or frail from an accelerated maturity. A group-body will be characteristically individual and comparable to no other. And unless the same mix of men and women gather repeatedly, the nature and characteristic will shift and alter also.

Similarly, one may choose to forge a study-group in one locality to comply with the reading and ritual of another (say, for example Sandringham) but it will never come close to being adhered to; even though it may present the same.

One must remember that as regards this work especially, we are essentially under the one umbrella and this is understood. Our visions - all of us - and our aspirations, reach up and out to the one source and we must not become unsure or insecure in this, just because our starry lights of soul activity appear disconnected. This will be so: our larger community, regardless of this and that group. 

A body of men may provide for two things in the world however: They may nurture each other and bring great revelations to be, by their concerted effort as a group - witness by the equation of two, and three and four and so forth. This is a power indeed, for a shared moment of inspiration infills the being with a greater recollection that remains ad infinitum. This is the stuff of future relationships for all men.

Secondly, as a body of men - openhearted, open-minded and wonder-filled - there can be such a good influence imparted to the world at large that there is a healing as given all of its own. For it is weakness and the ensuing sickness which is born firstly from spiritual malady - the repeated conflicts and agonies expressed and impressed, propounding and compounding, gaining on the free-spirit of Man. Group effort may answer this.

Christ Himself needs to be wanted. We are well to be reminded that there is no shame in needing to be wanted and also wanting to be needed - and furthermore, in "knocking on those secret doors".

When we venture into the great and profound mysteries, we do so nimbly. If we have the good fortune of good company alongside us, then we may be sure that the warmth and stimulation will exchange apprehension for anticipation, desperation for fervor, effort for application; and the eyes of love will be keen and bright as to one day behold the brilliance, which in truth surrounds them.

To gather in reverence and consideration is as an open asking. We ask for ourselves, for our companions, and on behalf of the greater world. 

Commiserations and congratulations fledglings! (And also, to you, dear J.H. Sen.)

Comprehension & Containment- 31st May 1993

Golden Light to Congealed Amber

[With special reference to asthma]

THE color/hue which is amber is but a clear gold, muddied and darkened. Pure golden light refracting, speaks to us of a life-density which we are surrounded and supported with. The 'float' as it were, is in amidst this golden radiance (thus the mane/halo of the lion, depicting the etheric Sun).

The material amber - derived from tree-resin - was prized because not only did the color somewhat resemble this nurturing goldenness, but that also the material itself bore the very trace emanations of that etheric splendor, essence, quality and vitality. What was once flowing like thick blood becomes in time as little glowing coals bereft of the original fire.

Now to the point: our mobility in relation to how quick in action we come to in soul cognition, in comprehension, even in command of form and frame, is as the amber, i.e. as the amber is to the golden force which was the once pure sap. Streaming through the tree, life was contained in veins of sugary, translucent, mineral imbued fluid; a fluid which, without physical warmth, provoked and provided etheric warmth to the tree itself. This did inhibit crystallization; for whilst it gave over to the tree and was so contained, it did not congeal - one has only to see the hardened tears of sap once expelled and condemned to the outer surface.

If we can picture this process we may begin to grasp 'absorption' definitively. There are many ways to approach the concepts which allow for inquiry, containment, refraction and refuse. The question as to the acquired mastery of such personal discernment and ability is, by our standards, the question of development in its entirety! Therefore one cannot arrive at a preconceived formula for simple extraction, assimilation and/or resistance, as an all-time example. What one can be brought to, is the conceptual understanding of the forces at work within the being of man in order that he may comprehend, withstand and tolerate.

How often one may meditate or pray with their candle lit beside them. Returning once again to the merits of just a tiny candle, we can examine today not only the light it sustains, but the process itself by which it burns. For we may conceptually liken this to the process also of the golden force becoming the hardened amber- the fluid wax, the congealed fatty wax, motivated by a visible/invisible golden light. With a man there streams much life, but today we shall speak only of comprehension and tolerance in relation to such forces.

Comprehension has, by definition, a relatively transitory status. We may go on to indefinitely contain within our being that which has been taken in to us, held by us and known intimately by us, in but a temporary attachment of comprehension. When it is spoken of our Mother Earth comprehending the individuals who are so attached, it is to be remembered that relatively speaking it is a transitory affair whereby they shall depart and move away from her immediate sphere of concern; albeit impelled to return repeatedly also. Added to this, the term is quite literally intended: that such containment is fathomed, understood, known intimately, etc.

An absence of tolerance, on the other hand, does not necessarily imply comprehension, but nine times out of ten one can say that the impressions which besiege a man are unfiltered and persuasive as a total impact; therefore, willingly or not, it may be a form of comprehension.

If our soul is awakened with an enthusiasm, an enthusiasm which it enjoys, the flame ignites, the life-forces enter into the relationship of soul and that which it seeks to comprehend. It is as the wax begins to flow until such a time as the soul is ejected from the activity and withdraws, leaving a frozen impression as it were, a solidified remembrance. For it is the condensing, hardening, compacting aspect, which is pertinent to incarnation as we know it.

In spirit form our comprehension is quite extended i.e. where I go in my imagination, where I travel in my sympathy, my perception leads me. If I hold a reckoning for another or a place, by terms of heart, I am instantly where my wonderings take me. In spirit terms containment is difficult, and to some measure enjoyed or endured because of the contrast as learnt in the process of incarnation. Also conversely, it is by the process of such refining and narrowing down that one comes to make such experience and knowledge gleaned, incorporated lastingly into their being. The ego-consciousness is very much strengthened and exercised by the 'preciseness' as acquired in re-embodiment.

To the spirit-form the ego may not necessarily distinguish the outer realms it travails, to itself; or for that matter it may not differentiate between another being and itself, particularly if there are respondent sympathies. However, there is an advancement to be had from this - or so the human evolutionary trials would have it - that there may be a harmonious paradox within a Man, that he comes to aspects of outer life and chooses to incorporate them into his being, knowingly and masterfully.

Yet, as said before, the amber is darkened when most of the life-impacting goldenness has withdrawn. The impressions are remaining, but not as when the amber was living, interacting with purpose, the meaning to a tree's existence.

Therefore there is something we lose in the aftermath of a retained comprehension - the fact that once it is incorporated into our being as a recollection without a living connection, the experience is altered. This is why individuals all hold contrasting and differing opinions in everything.

Ordinarily it should not be too much to ask; one would think that if truth being truth, was come upon and experienced, it should at least be agreed upon by all, whereas ironically, we may come close but never close enough. The light is snuffed and the conception preserved, for this is the nature of such interaction.

The saving grace is the provision for newness and renewal. A man cannot therefore, be content just to live in his memories, he is in fact, forced to proceed forward into ever new experience. For you may well imagine that if by reproduction - i.e. stimulating recollections to life again - we could fully realize the perfect comprehension, then we should all be doomed to simply reliving the past indefinitely!- and be content in doing so.

To some, this process of containment, of incorporation, may be viewed as a death of but a living experience, or a perversion inasmuch as what has just been described. To these folk who sense the discrepancies, there may be a reluctance to commit such lively experience into the confines of the assimilative process. The ego says "I know of the soul's comprehension and will not suffer anything less". This is of course specific to a certain problem, one whereby the individual has not the ability to cordon off himself from the overwhelming influences which flow through him from tip to toe.

So we have taken this a little further: the aspect of such an individual who seeks to be perfectly aligned with the truth, or a signature, or even a recollection, but because they attempt the impossible, they are sorely upset with an unanswerable struggle. Reconciliation with the imperfections of incarnation!

Rest, reflection and containment provide an imperfect mirror to life's exchange, but however despised, all three are imperially required and to be respected. One cannot keep going from experience to experience without a commensurate pause in between; this is witnessed not only in sleep, but in heaven also and in all modes of manifestation.

For example, if you rest (not sleep) do you rest or do you seek to do something? Rest is rest - the dog on the mat knows that - trying to relax is not relaxing. The state of meditation is won when the trying has ceased. Study is honorable, recreational pastimes may or may not be beneficial, but they are not rest!

If a bird is uplifted by a high draught and glides contentedly without effort, he is resting and restoring himself within this special joy. He is not going anywhere, he is not at pains to shelter, feed or protect; he is actually enjoying himself, supported by the warm current beneath his breast.

When you enter in upon reflection, do you speak and command or do you listen? If we grimace and twist and writhe during said reflection it may be beneficial for us do to so, but it cannot be said that this is pure reflection, observing clearly upon recall. Equally, if we are inclined to rehash the more savored moments, these too may have their place as inner recreation, but it cannot be said that this is proper reflection either. Are you beginning to understand? If there are to be certain mineral constituents necessary to one's wellbeing, there are also provisions afforded behaviorally which are of equal importance.

Do we do what we are doing in the moment or do we seek to:

1. Make effort to do more than one thing at the one time and suppress some activities from our consciousness?
2. Actually carry out duties/activities which are abhorrent to our inner-self?
3. Perform activities which we would not gladly take part in? (outer-self)
4. Suffer the company of disagreeable folk?
5. Feel that the day spent is as a compromise to what could have been?
6. Want to know more? - am dissatisfied with current knowledge.
   

The answer to the above, if consciously recognized, is 'yes' to all categories - we all most certainly interpret our interactions in ways which do not afford for proper containment. Therefore as a remedy to this we can at least give a little time to exercising exactly the opposite. Such as, with:-

a) “Make effort to do more than one thing at the one time and suppress some activities from our consciousness.”

It is good practice to try to do one thing at the one time and give all of our attention to it. If we are not to suppress thoughts of other duties or callings, then we must be able to choose a time of day and a place where we will not be distracted. It is much harder than one thinks, however, one may build slowly.

When brushing one's teeth, one may give full attention to this activity: to the arm, to the hand, to the precision of movement, the gums, teeth and mouth and the taste, and their relationship - without thoughts a'wandering backwards and forwards.

It is an exercise of self-consciousness to come to such singular focus, and it can always be improved upon, being a valuable intentional exercise for everyone.

b) “Actually carry out duties/activities which are abhorrent to our inner-self.”

The remedy to this one is to 'make good' and recognize the needs of the inner man. There must be time provided for spiritual expression and interaction, one that is not loathed or difficult, not painful or awkward, but towards a higher bliss, because here we are examining association and tolerance and factors which enable a man to take into himself, and anything which provokes upset is contrary to this and damaging.

c) “Perform activities which we would not gladly take part in (outer self).”

This pertains to physical recreation - if you really enjoy a sweet biscuit, eat a sweet biscuit, it need not be a twenty-four hour indulgence; neither should happinesses be deprived. Find out exactly what it is that you really, really, enjoy and live in the experience becoming grateful for it.

d) “Suffer the company of disagreeable folk.”

Seek out better companionship and honor it well.

e) “Feel that the day spent is as a compromise to what could have been.”

(i) Be satisfied, really satisfied, that you have not wasted a day or offended a disapproving God. Pledge to do better, and upon the strength of having made that pledge, be satisfied.

(ii) Every now and then spend a very useful day, filling it to the fullest, accounting for every minute from waking to sleeping. It is more difficult than it sounds.

f) “Want to know more - am dissatisfied with current knowledge.”

Come to know what you do know, and for a while, desist from further inquiry. For example: one can say to themselves "I know. . . because of. . ." and so forth, calling upon the self-knowledge and being respectful to this, rather than seeking extraneous facts.

It should be noted that the above suggestions are not intended to be full-time exercises, but assisting exercises to enable one to strengthen their ability for containment. Little by little great improvement will be caught, snatched by an inspiring ego which needs to assimilate its comprehensions well.

“When men in olden times made candles of the beeswax and lighted them, they knew that they performed a wonderful and sacred action “This wax which we now burn we took from the hive; there it was hardened. When the fire melts it and it evaporates, then the wax passes into the same condition in which it is within our own bodies.”

In the melting wax of the candle men once apprehended something that rises up to the heavens, something that was also within their own bodies. This awoke a devotional mood in them, and this mood in its turn led them to look upon a bee as an especially sacred creature, because it prepares something which man must continually work out within himself. For this reason, the further back we go the more we find how men approached the bees with reverence. Of course, this was when they were still in their wild state; men found it so, and they looked upon these things as a revelation. Later they brought the bees into their household.”

Rudolf Steiner -Lectures on Bees
[Anthroposophy]