Chapter 9- Horticulture: Contraindicated, Part 2

Although morbid thinking appears obviously detrimental, it is indicative of the fellow who has not the comfort of Grace within him, at the same time bolting the doors against her in that practice.

Morbid thinking is distinct from mere gloominess or transitory tiredness – which once in a while we all feel come upon us. No, the morbidity itself is as an astral sickness brought about by a confluence of aggregating false conjectures.

Concepts live around us, the thoughts we use, the pictures which live on in our immediate auric recall, the philosophies to which we subscribe and their associate beings who promote them – all of these collectives, and their elemental benefactors as well – are embodied in living concepts.

False conjecture is yet another frustrating factor in the lively processes of our reasoning, imaginations and perceptions. If someone offers you a thought which has no real basis in a true and parented reality, if you read or consider some ideas which do not make sense in any regard, then you may well suffer a mental ill-health as a direct consequence to this. In this instance it can be morbid thinking. Oddly enough there can be some actual substance (truth) to this morbid conjecture; even though it has resulted because of a false philosophy, a diet of anagrams, or an indulgence in too much clock-watching!

Similarly, those therapies which offer their instructive healings through back-tracking down paths of regression rarely seem to inspire joy and inspiration in the process. This, if it is so, should alarm one to the possibility that the practice is not altogether healthy in the type of results given in a solely negative review.

Some would argue that such therapy is not meant to be pleasant and that pain is necessary with disclosure and healing. However, we might ask for one moment, if this does contribute much in a positive way when entered into from the negative angle?

If you study an elderly person who is remembering the past, there will be an assortment of happy recollections along with the dramatic ones that they speak of. The happy ones bring the warmth of such comfort that enhances their disposition in the recall. When they come to speak of the sadder or more difficult of times there will be an attitude of hindsight, coming from one who has lived on to escape those tensions in the past and knows that the reality has now long gone.

In the retrogressive experience the person entering back into the past cannot disassociate from the experience, cannot distinguish between the present and the then. This may occur for several reasons, but the point being the resulting pain here, which if anything, gets worse and not better.

Some forms of suffering can actually block an individual from receiving the balm of Grace. If our reactions of sadness are primary to the cause, if they are immediate, then the sorrow can be supplicated in a very short time. If, on the other hand our sufferings are extended - overplayed hysterically – a condition in which we may put ourselves to much harrowing and painful complaining – then the secondary agonies are much more difficult to heal. 

It is not to suggest that folk bring on the sadness they may be upset with, but that when they extend the upset past the point of the primary reaction they become too self-contained to allow for any other influence to try to penetrate through their sadness and to heal them.

Regression as therapy can promote this secondary indulgence, simply because the individual is so self-contained and is no longer responding (anymore) to a primary cause (as it has long gone before). Therefore, the very healing we would hope for has been blocked by the process itself, repeating it over and over again.

For those who are in this position and caught in obsessive preoccupations which upset them, the most useful answer is found in steady prayer. The prayer diverts the inner position one holds in relation to the reality perceived in the memory. Because of this shift, we are releasing the woes out from our self, committing them up and into spheres which can tend them. Rather than prolonging our associations with this recall we are disassociating ourselves from all of that which does not warrant association. In time we shall remember all things without the harm it could otherwise cause if we were not ready.

This selectivity, this veiled memory, is necessary to our present day consciousness. We are veiled from many, many informations around us day-to-day, let alone the recall of them. Information can be too difficult – even the happiest of experiences can be too large – if permitted to overwhelm the consciousness without restraint. If I were to revisit all of the times that I felt the cold, or every ache all at once … if I came to ‘know’ with intensity (such as you find with regression) the sadnesses and fears nakedly, unprepared, I should certainly be overcome by these iniquities. We are, therefore, necessarily selective.

So the paradox here, within this garden, is that although it appears that life is unruly and unrestrained with its vivacious enthusiasms and rambling growth - even with weeds - there is an order to the garden and the life around us. Ecology teaches us of this order from the whole perspective. Once again we can begin to see the being (of Nature, of ourselves) as a whole, rather than fragmented. It becomes one cooperative and responsive composure.

We learn that we interact with time and that to try to artificially fragment that time is somewhat a superficial and abstract practice. We learn that our memory pictures are also interacting with our present day circumstances and when fragmented out from the whole and then magnified, there also becomes something of a superficial and abstract practice, compared to the true realities as they are adapted to within the ecology of self.

Cave inspecting was indicated under the previous subject (Engineering) and for the purpose of contrast has been included here as being contraindicated for Horticulture. The reasoning to this stems from the very differing needs and abilities given to both.

For the individual who has difficulties with establishing his inner sunlight (as are the problems with Horticulture), this fellow isn’t so well equipped when meeting with the earthly forces such as are deep below the ground or found within the recesses of caves.

Here there becomes a need for much external sunlight, and ‘free’ spaces to be experienced – freedom to be explored not only outdoors, but in thinking - in giving oneself license to be and to become. Freedom in experiencing that which you truly respond well to. Finding the structures and the laws from the greater homogeny, rather than via the specific and the particular.