Give a little, take a little- the Breathing Principle- 26th September 1993

AS we wait and prepare we may drive against our very selves in the contest of certainty and divination. How often the inner realities appear to disparage the known and surmounted. How often also, the meaning of the present has become decided way before that long awaited time. Actualities come and go, but that which is longstanding is of the inner reality, the core of a man, from whence all knowledge is married explicitly.

If we are overeager, overexcited, and with good reason, we may make such zestful vitalities useful to ourselves and to the world. At times a man may be hurled into great and magnificent happiness. The tender soul inspired, thrills to the status of wondrous comprehension, and the pathway one is ushered down ever encourages further vivid expectation with each advancement, each progressive finding. We learn to be inspired with the breath of joy and the breath of gladness, and in the respiratory context we shall suckle the palaver of our soul with each dilation.

Breathing, our breathing, is afforded us because of that principle which maintains the organically inclined - namely, philo-stratus. [From the Latin ‘stratus’, past participle of sternere: to stretch, extend.] The breathing has a 'mind' and it is of the one mind. All that breathes are together in this the breathing; and the 'mind' becomes the very 'pneuma' of divine breath. HE breathes that we breathe.

In the terrain of the spirit it is imagined that there is no breath, because the cessation hereof is the very signature of physical death. And quite rightly, even though the principle is carried over, the organic action, be it in tree or man, does cease usefulness in that particular way. Having said that, it may also be explained that the entire starry frontier expands and contracts, committed to a rhythm which pulses and heaves steadily breathing. (There is also an equivalent to olfaction & fragrance.)

Our beings breathe- just as not only may we inhale and exhale pulmonarily, by the lungs, but we do also inhale and expire via the organ of the skin. Our totality comprises the breath also of fluids: the primal inborn reflex of expansion and contraction and the 'taking up' of such nourishment as brought in, circulated and later expelled.

Quite rightly! Our intentions, narrowed, fixed and focused and then relaxed, are the veritable breathing of the will and intellect or will and desire.

• We may submit or we may stand fast.

• We may cry happily or cry with sorrow.

• We may know with surety or know that we doubt.

• We may pursue activity or welcome rest.

• We may give over to the Divine Will or we may will divinely, in active passion.

• We may adhere to foreknowledge or we may defy the dictates of an otherwise-fate.

• We may make choice or deliberate.

• We may give counsel or take counsel.

• We may be satisfied or be ill-satisfied.

• We may give graciously or may receive graciously.

This too is breathing, and both need be exercised for a wholesome comprehension of the world. As with the physical conjunction it becomes imperative that relay continues from one to the other. It is not a matter of aspects and opposites; it is the qualifying usefulness, only received by the equal ability of the 'letting go' of the previous.

For example: we may be satisfied or we may be ill-satisfied. This remark may hold good for almost any application. It is an essential statement. Proceed ...we are satisfied. Now if one were to always be satisfied or always be ill-satisfied it would be to no advantage. The opposing factor here does, of course, complement one another - i.e. we know satisfaction because of those periods in which we have known dissatisfaction and vice versa.

However, further than that, I may become satisfied, and the experience which has provoked me to this stimulation is received by me and taken to me. Now I may not come to differing experience of satisfaction until I have totally, completely refused the current one - until it is expelled and I have taken into myself deeply the 'grains that remained' and passed the rest. Only then in the passing, in the ensuing dissatisfaction, may I come to know a different satisfaction, which after being incorporated shall become intrinsic to my being.

The truly peaceful man shall know also his attitude to pain and may make terms with both. We must surely endeavor to be strengthened in all times, in all phases of experience, and astute enough to recognize the gentle motion of 'breathing' and our own variations.

Everything bleeds emanations which are inspired by those closest in locality. Further to this, we may attract to ourselves inhalations, inspirations from such other emanations as we do call upon in heart or mind.

Yes again, one may view the heart and the mind in this context. It is not a question of balance however, as specified before, emotions injected (higher or lower) do not, comprehensively weigh against the divinations of the intellect (higher or lower). And in connection to the heart and its mind, it does always correspond with the track which leads up and into the soul, the spirit - that piece of God which is mindful also - and the associated hierarchies who have designated all preferred good and named it so. The phrase 'listen to your heart' is so because the true speak of one's heart is inarguable - always true and correct - for it contains sympathetic links to all that is, really is.

The true meaning of illusion, as in Maya - as in 'transitory and changeable' etc. - is that it is deceptive. It pretends to be a reinforced reality, when it has only a modicum of real 'grit and grain'. Again, with the principle of breathing we can understand the usefulness of those realities as played out in time which are not as divine realities: they enable the absorption of the divine realities by the experience thereof.

The transitory, in the epics of old, were as the undecided fates cast out of High Heaven, because of an immaturity, because they were compelled to err. When the 'err' is shorn from the fates, and realities of men and brute, then the prize of perfection is gleaned and won forever. Yet one would expect some other motivation to yet follow to make way for new progressive steps, in ceaseless variety. Or at least, that's what we are led to expect!

The complement to 'adopting all men' is to actually become at the same time, refined in one's own sense of individual determination. It is not that the ego of a man must inhale the pneuma of all men and then cast them out in order to know them again. Rather, that he becomes more self-evident to his own self; and in many ways certainties and sureties will follow. 

We are not required to relinquish our will to anyone or anything, but that we prefer to exercise our strengths from our ego in those ways which flow only along with the current of the heart; which also as pointed to, coincides with all hearts concurrently. The inner language may be experienced from one unfurling heart to another. When I go to a man, meet with a bird, sit with a tree, we really may appeal to the inner nature, the great reality, and converse upon that within that exchange. However it requires a certain peacefulness to achieve this - without aggravation, for aggravation invites the external realities to overfill the senses. The refuge of the heart does not invite into it impure extrapolations. How could it make room for anything that brings death to the spirit?

Once again, we may become intimate spiritually within the world, in splendid rapport. But also too, we are to have worldly talents which enable us to move about and amongst people in worldly terms, making static, neither nor.

During prayer we release our burdens, whether for ourselves or on behalf of our brothers, and submit the conflicts into the care and domain of higher authority. Although this is by no means the only consequence of prayer, it is one that such issue provides 'space' for that which we are calling for. 

Upon the breathing principle, we cannot become stationary in relation to the exercise- we may exert our willfulness and then give over to the meaningful prayer, aligning our 'willingness' with the will as experienced by the ego-divinity of the heart. By this is referenced the 'higher-self' and the 'master' we may call upon for knowledge of the heart - though not to be phrased in words as this is - for the imperfect word is the vehicle for an expired thought, cherished and used by imperfect men. The Higher Self does more of a mime - supposing you could call it that.

Another example:-

• Severity of tension, i.e. questing for perfection (inhalation)

• Relaxation of exacting severity - recreation, time-out to project out from self and into ... (exhalation)

Because in this sense of the words, if one maintains it to be 'all or nothing' they invariably get nothing.

We simply cannot contain and contain, and keep to ourselves those things we harbor indefinitely and amass more. Spiritual 'bloat' is derived from the driving intentions focusing purely upon self at the exclusion of becoming 'heart-conversant' or 'soul-conversant' with corresponding empathies.

When the inhalation of the forces of the Sun are giving over to the expiry of another day, we may contrast this evening with the next, as the tranquil night extends into the parcels of the calendar, reminding us to take nothing for granted, even darkness; for it is only by the invasion of darkness, the permeation of darkness and the surrender of darkness, that our Sun does dominate and prevail at will.

Obliging & Obligations- 20th September 1993

TWO harmonies may concur simultaneously when we meet with people. Bending towards their judgment and their will, in a direction which is other than our own, we have obligingly submitted and are duty-bound to that we are therefore tied to, by action or design. Should we allow the determination of another to abide, then we have chosen that, and that is our choice. The harmony is that of obliging full-heartedly - if there is reluctance then there is conflict.

Obligations are determined and set by self. We are often called upon to fulfill certain duties dictated by the inner-knowledge and authority of the Higher Self (or higher man), who acknowledges all ongoing responsibilities. In this instance there may be the harmony of self, when rather than in the case of obliging another's will we are stimulated to oblige our own personal commitments and adhere well to all demands. If not, then there is conflict also.

Some obligations may never be fully fulfilled as they would endure anon, long after one's own will and breath was expired to the last. The charitable man does know this, and constantly attempts quite often, the impossible. It is a conflict from which he may work, because he may never oblige enough. However he can come to the security within of knowing that he does the best he can and therefore answers his commitment to self.

It is true that one may never please all men by conduct and personage, by offering, by presentation; and truthfully, would one want to? We may live according to higher harmonies which inspire the greatest conduct, and oblige, seek to oblige, our God and our Christ firstly, leaving ourselves and our answerable duties second, followed by the considerations and asking of our brothers thirdly.

Here is the distinction you asked for: serving men does not necessarily mean obliging their wants or their will; it may be to the contrary. Obviously needs will call upon us directly and it is satisfying - as well it should be - that we may prove useful in assistance when needed so.

Our judgments, at best, shall be shortsighted and narrow, as the complete condition and circumstance is always veiled from view. Therefore before we submit to obligations within the world, we are obliged moreover to submit to the Will of Christ.

If one man tells you that he believes that he knows your duty and accompanying decisions, and tells you he is better conversant with such inner wisdoms of your heart and ability, sovereign him not!

Remembering Lines- 11th September 1993

THERE used to be much talk about ley-lines, grid-lines, fields of force and so forth - the invisible magnetic currents, the path of flight and of watercourses, underground ravines and corresponding influences. Every road which was given a beginning and an end, that was designated a linear path to repeatedly follow, every such road brought about a line of magnetism which corresponded to its draft. Not only was there then the natural vein and plot, but also now all of those intersections and divisions upon the land, every one actually making a difference.

There becomes an 'echo' directly above the segment chartered, an echo of ground impression, a wall in the ethers mirroring the continuum. This phenomenon does not interfere with sound or with light, but rather the sense of touch and of 'feelings' beyond ordinary gravitation. If one were to hover above the line of road they would 'feel' the line, and be so inclined to pursue it. Of course one is usually with feet on the ground and it is natural to follow the road, even if it is possible to wander haphazardly off and around.

At intersections we experience differently. Our consciousness is focused to the point of choice and where we are, and the inclination now being optional is less persuading. Instead of forward there becomes the call from the left, right and now behind, and the actual 'feeling' is of centeredness.

It is by no mistaken fantasy that the magician makes lines on the ground or in the air. A small child will take a toy car and be pleased to drive it, pushing it from the beginning of his line in the dirt to the end, over and over again. This motion, this application, is effecting an invisible edifice which becomes reinforced with the repetitive motion along its line, and the man or boy can instinctively feel the resistance it holds.

Lines have a definite presence whether curved, angular or straight, they are form within a physical world that is stuck together with a cosmic gum; but may if worked (physically), appeal to the subtle realms and dictate some authority.

The game of hopscotch is a good example of the lines - as of impression, to which the child responds. Hopscotch without lines or boxes, with just numbers or pebbles, would be contrary to the reality of the game, which is the feeling of oneself in relation to the lines and intersections and the invisible rails directly above.

We proceed in a direction and move on from a given beginning - propulsion occurs because of the line, whether mapped and located physically or otherwise. We are transported, we have mobility, we go from beginning to end (as in travel) because of a line which must preexist beforehand. There are configurations of circulation everywhere. And there are larger routes to follow once outside the film of this planet - and, no road, no go!

Now with this basic law of trigonometry we may come to realize similar correlations we hold for bearings in relation to objectivity versus subjectivity. As a being, I am more used to expanding out and into where my interest takes me. My narrowing of definitive consciousness is not natural to a soul who seeks to incorporate with loving interest and inquiry. My self-consciousness draws those distinctions which keenly separate myself from that which I perceive, and progressively comes to all experience from a set beginning; exacting and digesting, endeavoring to apportion specific details laid down by the charter of self.

Internally I have two poles: a veritable north and south, which provide me with the firsthand recognition of corresponding set points 'without' my being. Furthermore, I share a north/south relationship with all that have shared signature-keys; i.e. they have a north to my south; I, a north to their south, and when so stimulated these set points run a gossamer-like thread from one to the other - a line from one to the other, negotiating distance and space through such connection. It is an umbilical convening.

Lines adhere in fixed relation to each other and once formed in matter or in air they remain, until forcibly dissolved. Here too we may touch upon the influence of the written word. The living thought experienced or expressed, is confined to the perimeters of a language and its associated concepts. This in itself becomes the 'flavor' of the thought, coupled with the individual who has appropriated it thus. Now when we come to the formation of written language, we find that the magic of such combinations hold two characteristics distinct from the spoken format, namely:

1. Written words remain in the ether, as with all lines. The succession of squiggles - if you will - once formed, if only once, remains; and the words talk repetitiously, as though an audible recording.
2. There is a binding quality of author to word or painter to art, whereby the writer is perpetually associated with what he has written. In this way it is entirely plausible that one becomes linked with a favorite author and may step inside the vision they held at the time of condensing it into a spill of written words.
   

The formulas as sequenced are all unique - unless of course one were to copy word for word another piece. However it must be noted, that translations do lose the original implications and one is introduced to the first or second translator, rather than to the originator of the formula as first put down. It can be enough to have a script placed before you (may we suggest facsimiles of true Biblical text) that one may acknowledge the author and his experience recalled, by the very power and presence of the invocation of formulated characters. Entrance into the Akashic Records is investigated in precisely this manner.

There is a point to be had also about this definitive record: that unlike truth it becomes sedentary and 'lifeless' and for this reason there has been much speculation about the value of the written impression. It is obviously a potent mediator, and yet not all are in a position to commit themselves in the very way it requires.

Just as we may experience natural pleasure pursuing lines - following a winding track, exploring a maze, following lines with a pen, carving our lines in the sand (not so transitory as first imagined), charting a map or design etc.- we also know of the experience of crossing a line; as in the literal sense of crossing over. The tennis ball passes to and fro over the designated line, we cross over the threshold from outside to inside, we interject in discussion and cross over the 'line of thought' put before us. The child's skipping over the turning rope, is perhaps the best example of this. 

So we have two movements thus defined: that of pursuing a course, acknowledging a set start and a continuance defined, whilst also, the unbroken line before us being vertically negotiated. If we have (diagram: straight line) there is movement, if there is (diagram: a cross), we have an obstruction which will withhold us until crossed.

Music transcends the progressive line because each note is a linear extremity belonging to its own plane. The grouping of notes becomes not as one line in reality, but rather the set formula of lines, each extending outwardly. For example: the lines of the music sheet are explanatory to this happening. The written word (not spoken) is a formula of one plane, whereas the melody (performed) extends over as many planes as there are notes harmonizing; and all are conjoined sympathetically by the composer and the performer. This is why we can foresee a future - as with a past - where creativity is effected through song. For there is a counter-dependence of clusters of realms; and not only in the immediate but also raying out and repeating the recipe of harmonies in higher levels again. 

There is a divine working in properly ordered harmonies and vice versa - original cognition of manifestation already brought into being by song, may be interpreted through song. Just as the author of the original sequence may be encountered, we may be transported into higher realms by the right music, which is but a very ancient tune; as old as witness to that part of Creation which it helped to form.

To the 'muse'-ician: Do not try purposefully for the beginning or the end of the melody or for arranging around words for this type of 'accordance' (a-chord-dance - Lexi-grammar!), you will feel it, and might be better served by recording it as it comes the first time, that you may later note it down in those passages you believe worthy.

There becomes a release from lines and obstructing lines, in the experience of interweaving melodies which run the scale up and down from the highest to the lowest etc., building and resting upon each other and perpetuating infinitely.

The complexity of sound in relation to ether is an exciting realm for which much will be developed. Our voices will be melodic as Heaven enters into our thinking and our expression; and we will combine many corresponding levels of sympathy all at the one time. Some have just begun to acknowledge the possibilities of this form of awareness, rich and warm - the true art of conversation has just begun!

The Temple of St. John- 8th September 1993

IF one could bring before them the sadness as known by all good men, then they should come to understand quite plainly, what drives the workers, the lovers, of the Christ: the Pristine Order of the Holy Tears. If we could but instill that same seriousness which alerts the inner call. . . if we might appeal and appeal again for the cessation of all sufferance.

There was no stipulation to say that men must be so utterly confounded that they are insensitive to their brother's agonies. Yet, of all the insolentries this becomes the one in which the sufferer himself is shattered within. There is no protection given from this form of idiocy. The man who condemns his brother to be beneath him, the man who scorns the ugly and the poor, the man who jests at their brother's expense, the man who flinches from good souls because of their hatreds within, the man to whom life has provided many blessings and yet there has been no tardiness, gratefulness or guilt in the taking, the man whose sight is beguiling, who is quick to mistake the preferred for the true - this man has wrought his own suffering, for he, by this insolentry of false judgment, shall become all that he loathes and everything he has turned away. For this is the impelling law of experience.

Wickedness appears in many forms, and in no less than in the haughty. We are soon given great opportunities, opportunities to realize the angel which stands beside each man and find the faith that angel has for the resolution of all imperfections.

Either a man knowingly commits himself to Christ or he does not; and for he that is with Him, he is also for all men.

St. John was a maverick and today he pales for he has counted too few. Even though the numbers rise, the beans on the scale of issue are not enough to his liking. For there are deep mysteries and profound mysteries which only good men may penetrate - atavistic, the muse of the ascetic guides him in - and it is important that such penetrations are met.

Can you imagine the countless passages within the Astral Realm of which the occultly adept may travel? Too numerous, they are real, but also surreal - they are distortions, as a hall of mirrors, and the 'playground' described of the insane. When men leave their earthly consciousness they are immediately propelled into realms of lower dream, the carnival which idles beside life. And here the predators are illusive, here they are equipped and waiting and the naive traveler may mistake this ‘imitation’ - for astral substance in truth, is grandly imitative - for higher spiritual worlds.

The adoption of the whole world of all men, is the first prerequisite to beginning a higher development. In no way is this to be taken as a privilege-seeking undertaking, however it is fact that those who cannot adopt all men lovingly are excluded from the Temple of St. John until such time that they are so prepared.

There are reasons for this, and they pertain to the total development of an encompassing ego. Those who have indulged in the extreme evil associations, occultly precipitated, have not the same constitution of ego as, say for example, the Christian Mystic. For the 'black' path surrenders all those constituents which maketh a man and eventually, by divorcing himself from his pneuma and from his Angel - who flees in disgust - he is so vilely corrupted he does waste away to bare soul. The lower soul is taken up by the awaiting relevant demons, whilst the greater soul is flung from mainstream humanity, reckless, awaiting the mercy of laboring Archai.

Extreme desolation is the reward for cold-heartedness. The astral light mimics life, but of itself may form nothing. The etheric world enters in the actual rapture which is life - Mystery No. 1 LIFE. May we search out and contain the expression, the feeling for this abundance of life?

It is much more than change. To the undiscerning it appears as a continuance with no drive or impetus, with no heavenly connection. . . . life pours into the Globe (the chalice) and activates actuality, it is the 'positive and the negative', it becomes called in and it pulses its way despite of the previous determinations of matter and of ether. It is not as a vitality: perhaps as a higher vitality - and yet it is not. For it is the essence of God, His Blood, His Being and His Saturation.

There is nothing which could be and be enspirited, without Life, and this is no simple statement. Hold the thought: - Even if you had all of the relevant substance to form matter and it would coagulate and bind together, even if you transfused it with essence vitality and proportioned those qualities as remain within the 'living' memory, and all of the 'plans' were laid down, the laws in place, and the nuance established, the forms characterized and ordered and the interdependence formulated, the provision for water, for ether, for anti-ether (the repellent in matter); even if the palette was comparable, the brush exact - without Life you would still have nothing, it would not, could not, be.

'Be-ing' is owed to Life. We may find and experience Life by searching for it in our contemplations and then rejoicing in it daily. Our injection of consciousness in this regard quickens the impending relationship. One seeks to welcome Life (in evil, others attempt to stifle it). Try to hold the thought.

The mysteries of St. John are simple but great. As with the symbol and its associated family, the simpler it is, the greater its implication - the right doorway is narrow! It is needed that Men should experience these divine realities of which we are guardians of. The first reason being that it does lead the way for other men, and similarly and so on; and that there shall be more marvelous findings to follow.
Everyone of us has arrived with assistance. It took very strong swimmers and then it takes boat builders, that Mankind may make passage definitely. It is the interim between that invokes concern, as the waters rise and the ship-builders choose to sail alone.

* * *

There is an accuracy one can find in those inner meditations: the 'knowing' in the chest as it streams down the arms, the correctness of a truth and the perseverance of that truth into thinking and correlation and in experience (which will follow immediately). 

To be courageous and oppose the deceit of all untruth, to contest the malicious and defend the righteous, and pray for the sweet balm of supplication for the souls of all Men - this is essential and first, to the would-be initiate's predisposition.

The ages have brought about varying requirements. One may 'work from home' as easily and as best as trek the outposts of the Globe. We are advised to summon our better attributes and employ them well, and not to ignore our true selves. Although each man determines many of the outward detailing of his closest associates, every individual must be rightfully afforded expression as true to his nature, his being. So long as it brings no injury to another, of course.

The golden mane of the Sun bears the Light,
Which is the carrier of Life,
As Son carries His Father into His World.