Chapter 10- Language

 Chapter 10

Language

Dietary Exercise Suggested:

Grace & ‘Grape’


This is a two-part exercise.


The first part concerns the expression of formal Grace to be spoken over the meal using the deliberate combining of words, prayer and substance.


The second part relates to the experience of naming the foods just before delivering them to the mouth, making a deliberate and conscious exercise of identifying the substance, speaking its name and then decisively eating it.

Commentary: Grace


To name something is to address that something. By naming intentionally, we are approaching and calling for its attention. To name someone or something with respect, we are challenging the opportunity to meet and to be, for a time, with that which we are calling to.


It is interesting to see just how beneficial the action of a spoken Grace can be amongst the people; in action not only within the assimilative processes of the food thereafter, but in the context that a prayer is said in that very ‘open’ context before we are about to receive into ourselves that life-sustaining nourishment, and how communally we can be bonded by that prayer exampled in that food.


Further to this, we may bear in mind that all Grace said becomes a Communion in celebration to Christ. It is yet another form (and special indeed) of that blessed sacrament.

So, in this naming of the mealtime Grace we may call forth, in gratitude, ourselves, our food, and the spirit and the life which is in both. Added to this we crave that Christ be present amongst us in this substance we are to ingest, and in that substance within ourselves, ever present, that by a typical analysis the contents would read: Him, they and I.

Pertinent to our understanding of language the speaking of the Grace is most benefactory. Would that it was the first application given out by the speech therapist! For incredibly we do ‘eat our words’ over a meal table … and in this one is reminded to be cautious just as to what one does say (and how it is expressed) because the subject matter and emotion is absorbed as well, either becoming useful to us or as a poison, depending.


The second part to this exercise requires that we name each piece of food just before it enters the mouth!

“Celery!” bite,

“Bread!” bite,

“Milk!” gulp, gulp… and so forth.

If someone addresses us by name during a conversation we are awakened by its mention; brought forth and more enlivened. When we are the ones to say the name, we too are more intentional in our interaction to follow, and enlivened by the presence there before us.

In the naming of Christ this is a powerful reality. In the naming of Father God, it is and it isn’t, because the true name of Father God is never used (though known within). Historically there have been names given to this Name but none which are an accurate pronouncement of ‘The Unutterable’.


Yet, in part, all names are of Him, and it is to this that we chiefly address either in substance or being.

It is with this divine respect that we make our approach unto another; whoever. For it is the life of our Father, as it is with us, that stirs within and radiates without.

A wonderful confidence comes because the individual is connecting strongly with the reality of the present and begins to know it all the more. It therefore has a dual purpose in this exercise in that we become more accurate and conversant, whilst also more conscious and confident in the moment as well.

The beings of Language crave accuracy and sincerity. Sincerity and honesty are not dissimilar, but also are not of the same. Although there will be many passages where it is explained that dishonesty is devastating to ourselves, it is the insincerity within the dishonesty that effectively does the damage.

During any respective exercise we are able to rework patterns which have otherwise formed within us. These rhythmic behaviors translate into many differing levels of our being. The food exercise as described starts at the beginning once again, reinventing an accurate connection with our words and our immediate circumstances. This in turn should follow through to our overall linguistic ability as well as our confidence in the world.

Horticulture: Weaknesses Transformed into Strengths

Characteristic weaknesses transformed into Strengths:

Virtues are natural to Man, and when desired, when called upon, when prayed for sincerely, deliberately and needfully induced, their messengers will beckon and their characteristics shall be grafted to our being. The weakness shall be restored into that which it was originally destined to become, as follows:

Dispassionate apathy often arises when the forces of nature one usually feels within have gone running out over the hills, leaving you far behind! It is not that the soul-consciousness lacks the eagerness or the nativity to commiserate the ways of life with glee and welcome such as they did in their childhood. It is largely a matter of that part of their nature being so excitedly untamed that it cannot find qualification in what appears to be mundane or taken for granted.

Life never strays far from its source, as they say, and when the forces return, as they will, the individual is given to such an exuberance as is never quite felt before! And it can be for the ‘strangest’ of things; as far as everyone else is concerned! 

The contrasting virtue to this condition is one of invested interest whereby the once dispassioned are yet seized with a well-earned fervor and new life once again, which will come of itself, most naturally.

Ungratefulness is treacherous, and is the second-worst offence next to blasphemy. It is a condition of the ego whereby the individual has accepted something for which they have failed to recognize the element of Grace in.

NOT one gift we are given is due to us. There is nothing demandable of Father God, nor unthankable from another who has benefited us to some measure. 

For all that we may believe we are owed, we shall always dishonour the true value of that which we have if we actually believe it is ours for the taking. All things which we enjoy – even that which has come through our labors, more importantly – is with us because of Grace firstly, lastly and in between.

When this is truly perceived by the soul and its egoic consciousness it becomes a virtue of Charity, when thus knowing that in the blessed state of receiving we depend on Grace for every day unto eternity. This knowing is blissful and eventful, and when fully realised it infills the ego with true prosperity – understanding that life itself is given, but not a given.

Desolateness is primarily a physical dilemma, one which folk often use the sweeter of foods to try to correct. When this weakness has been won over, it becomes Goodwill as the joviality of Nature is once again inherently known, experienced and realized. 

The Ambassador for Nature stands at that conjunction where the stars assemble their goodness and this planet’s children reply. He bows before the majesty of Grace, bringing before her both Reverence and Completion, accepting her bestowments with the honour and the privilege they endow. He distributes his gifts as they are given, pledging to further her work in kind both in and out of manifestation – in the blessed always.

Chapter 9- Horticulture: Exercise 2

Exercise 2



Tools required:

• Miniature oil can (with oil)
• Bag of nuts, or alternatively, salted popcorn
• Flowers, hand-picked preferably

Week 1: 
Taking a miniature oil can suitable for the task, apply oil to hinges which squeak or resist movement stubbornly. These can be hinges of doors or of cupboards, or be complaining fittings on metal chairs for example. Fixtures on windows, sticking keyholes [powdered graphite might be better here] – screaming screen doors. Take the oil can with you throughout the week and offer this service in every house and building you enter into.

Week 2: 
Taking the one bag of nuts (or of popcorn) (or chocolates if preferred) everywhere you go, offer one piece to everyone you come in contact with – for the entire week. When the bag becomes diminished refill it again, though making sure that everyone takes from the same bag the entire time.

Week 3: 
Give to each person that you see and speak with a single flower – for an entire week.

Chapter 9- Horticulture: Exercise 1

Exercise 1

Tools required:

• A small handful of coins
• A small handful of seeds
• Suitable garden
• Watering can

Plant the seeds, along with the coins and water them. See how the garden fares.

Note: The monetary value need not be much, but should be current. It is offered as a respective token to the Devas of the garden – not because they in any way understand or deal in currency, but that they perceive that we do and are thus enchanted and well-pleased by the offering. 

Chapter 9- Horticulture: Recommended, Part 2

Sweets inspire the imaginative forces in Man. They help to release certain thought, and to relieve an individual of his sense of self and the very boundaries of self. Although, too much sweet eating will bring the possibilities of one being either a happy fat clairvoyant, or conversely, just overly crazily quite flippant!

However, that having been said, the imaginative forces are not as strong or as active in many respects as they have been in the past, and yet what is becoming matured now through the ego of individuals is stronger and more capable all up. We actually require more imaginative powers of comprehension for example, to negotiate ourselves within a firmly material world. If our perceptions bring us easily into the adjoining spheres we do not need to work the imaginative powers in ways that we do when we utilize them to bring us into those realms intuitively.

By ‘imagination’ we do not mean to speak of nonsense, or to convey the perceiving of that which is not there. It is not something of illusion, even though such imaginations can invoke a previously unforseen creativity – no, the imaginations are the very arrowic forces within the mind that can project further than the reasoning itself can permit.

In this way the imaginative forces can be either unproductive or very useful; depending upon the reasoning itself for which they are governed by and directed from. All men and women depend upon a measure of intuitive reckoning - or pneu-instinct - of unspoken communications amongst each other; of the very imagining of themselves to be more than they are in order for them to become that person that they would work for.

Noise-making is audibly and etherically arrowic. When I blow a whistle, ring a bell, sing through a flute, I am projecting forth, out from myself, an audible arrow that I can comprehend.

Music (muse-ic) is as a grace, relative to the planes for which it co-operates upon concurrently. For it was out from intelligent sound that creation became itself by – sound being the prime vehicular containment to the passions and imaginations of the gods themselves.

Sounds also give our words their passage – even the remembered sounds as spoken in our mind’s own language, even these do remonstrate upon the ethers. And, with either melody or slur, the notes of both song and of vernacular create spiritual life – as we spoke before of the ‘fruits’ as borne out in the thoughts of men, their aspirations and their works of imagination. For you see it is the sound which fundamentally gives flesh to the frame of inspiration.

That which we see, both here and in the spiritual vistas that unfold before us, settles before our perception in a tangle of community. Our visual nature is advanced to us via the interpretive introductions of other beings. There are, in many respects, intermediaries which assist in the communication between the sighted and the seen – intermediaries without whom which we could not manage any connection at all.

Although we share a certain commonality amongst the beings of our associate kingdoms – in nature, and in supernature – we do not have the keys of such similar likeness as to even be able to come to perception, were it not for the intermediaries taking part in this transaction.

Even ‘sight’ can be invasive, if not carefully prepared for, if not prudently ventured into – and it requires a permission of sorts to be granted from each individual entity before they may be consulted in the visual context. Every tree and every cloud is examinable by us only in part, and only in agreement with that being’s presentation of itself; and when a clairvoyant perceives visually more than what is usually required, he does this chiefly because of his intercessors and their negotiations on behalf of him.

However, sound is the universal language – the “HTML” if you like, of the Kosmic and bio-cosmic spheres. It is neither negotiated or conformed, but rather is what it is, both plain and mysterious, actual and impliant, coaxial and immediate in both the giving and the perceiving.


When we consciously expel a resonant note from a bell or a whistle or an instrument, we can become more aware of the nature of sound itself as it works amongst all of the life which does live by it.

The sounds we emit out from our own being are not distinguishable by ourselves in the way that the use of a separate instrument can be discriminated. It is as though we truly never can hear ourselves, and when on that small occasion we might briefly catch some audible passage we will fail to take in the impressions as they were in actuality.

For sound is not egoic by nature, but rather most angelic in its faithfulness to reproduction, exactness and purity as a vessel to creativity’s directing. It is not capable of knowing itself, and that part of us which becomes in sound is not capable of perceiving itself separate to us, either. Radiation dismembers and fragments sound within the organic host. Yet even among a cacophony then caused, the sound cannot recognise itself.

Aromatherapies can bring to us the soul of a garden which has long departed this world. The etheric vapours as expired and captured into the fluids bring with them not only the sun and the wind and the fragrances of the petalled face and the bulbous head. They bring not only the parent plant which has dwelt in the greenhouse of paradise since World’s beginning. They sing not only of the deva and his ancient summer’s daydreams. They whisper not only of the gentle rains and the rich mother soil, of a world briefly known in experience bright and bold. They tell to us, by way of their scent, whether pungent or sweet, sharp or naïve – they tell us of gods.

And, of when the gods smile upon our humanity, for paradise is their tribute to Christ …and the fruits and the flowers are their gift to His Life, as is here.

And, it is because they are of these old gods, it is this portion of paradise which has been unaffected, unafflicted by ‘the Fall’. The flowers are preserved in a timeless grace; partitioned on both sides in lovely expression.

Yet remember also, that there are many gods, and here and there, (once again alike to that most famous of christenings) now and then a ‘bad’ fairy, or a misrepresentation has found its way into the garden – but not in the beloved form of flower or of fruit, but in poison and in hoary, spiky, unwholesome growth.

The beauty and the mystery which is the rose is that one god has entered into the plant, despite another: a malevolent force being countered by Christ Himself who has now made this flower His own - and, springing out from the thorns, redeeming its evility, it buds into an opening glory. Herein is the mystery of that plant – the struggle in the one body, when He ‘a-rose’ above that horny demon who entered the garden like a sullen and objectionable weed and whose body was to be later crowned King of the Garden.

Instead of the thorn shall come up the fir tree, and instead of the briar shall come up the myrtle tree: and it shall be to the LORD for a name, for an everlasting sign that shall not be cut off.

 - Isaiah 55:13

Chapter 9- Horticulture: Recommended

Activities Recommended:

• Archery
• Library/Archivist caretaking
• Confectionery making
• Whistle blowing, flute playing & bell ringing
• Aromatherapies
• Homoeopathic flower remedies

Archery

I live upon an arrow’s head:
Hard-forged,
Sharp-edged,
Directionally pledged:
It points at the end
Of a sym-e-tree.

I fly on the stem -
On the stem’s
Crafted end,
And I play
With the wind
To the wind it will bend.

As I whisk through the breeze
Straight-shot gliding
This ease
And I dance on the feather
On the rod,
Spike and header,
What am I?

Projection is the foremost key fundamental to the higher organizations of plastic behavior. Just as one might study geometrical solids or boundary behaviors in physics, one can also study and catalogue fundamental actions as they occur and repeat throughout Kosmos into World, and are demonstrated in Man.

Projective emissaries and the projective action depends upon there being both space and time to contain the force expelled into directionally.

Now, although it appears that undue time may be given to this concept in this passage, upon scrutiny you may find something of a magic and marvel when exploring the thought. Because, the thought itself (the thought of projection – of that which speeds forward into the ethers with a particular passage, given to a particular destination) is exciting. It is fundamental to the future. It is a concept which has complete faith in there being:-

• space to carry the ‘arrow’ through,
•  time for it to follow through with and
• the hope itself that it will make the journey to where it is meant for.

This arrowic force that we may explore (in thought and actuality) horizontally is something that the plant kingdom drive up through gravity with in their pulse and push into life towards the sunlight – vertically. If you can grasp this arrowic force conceptually you begin to feel something of the excitement and speed given to our sprouting seeds and projecting buds! 

As very small infants we are soon to find our way to this force … when we stand straight, when we throw missiles, when we send forth our thoughts and our never-ending questions. As people it works within our beings both horizontally and vertically (yet another depiction of a cross); whereas in both plant and animal the arrowic factor is singly directional.

Archery, as a hobby, is a wonderfully free expression to this action that works out from us – and surrounds us – everywhere.

Books, manuscripts and archives attract the very same nature spirits as do gardens! It is not so unusual to see a spritely impish character, or a sagely, knobbled inquisitor settle into the library, where there is an affinity for the material, and make house there – fondly and with a genuine delight for the environment.

Nature-spirits perceive all kinds of life where we do not so readily. Their imaginative understanding endears them to those efforts and products of Men which are of their garden of thought and of being.

When we see flowers, we are not looking directly just at a bodily expression of a plant, but rather to that of the plant’s very own imaginative product. It is a creation of the plant itself, rather than its predestined form. Fruit occurs in this way also.

Literally speaking, as far as a Nature Spirit perceives, the very ‘fruits’ of a man are borne out in his thinking and imaginative efforts; and they have all the appeal and nourishment to them as do fruits, flowers and berries for us. This is also the same for the Angelic beings who tend to us and even that of the lesser Gods. We bring much delight and true sustenance to those around us we simply do not even know of! 

Life is everywhere it can be welcomed. Not one thing is cast away. Not one written work or piece of art becomes as spiritual compost … it is perpetually enjoyed! Creation marvels at itself continuously and rejoices!

Continued...

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.

Chapter 9- Horticulture: Contraindicated

Activities Contraindicated:

• Limestone work
• Clockwatching
• Morbid thinking
• Regressive therapies
• Cave exploration

The qualities of Limestone bear the antithesis to those of our garden of Grace, in that the ‘rock’ itself is immature and dull – both to work with and to be in the vicinity of. It does not respond to a ‘lightness’ around it. Esoterically its properties signify a dense absorbent plane which can actually cordon off many otherwise incoming or outgoing positive influences.

In other words, it would be extremely impractical to attempt inspiration or prayer in a limestone dwelling, and because of its ‘deathliness’ (an aspect of deceased material which even can be found in our own bones in part) it is a lowly talisman to be near, let alone build a house upon!

The emphasis of Horticulture is on Life and Life-perpetua. The qualities of the limestone belong in the same place as where we might place our disused nail-clippings or skin flakes! This chalky memorabilia, dry, clumped, and without the majesty of true crystalline formation is best left quite far away from people (and faeries). 

Clockwatching invokes the will, where the will shall surely become frustrated. If we are impatient for the time to pass, and make a habit of this impatience, we become incontinent to the moments as they soon present, disrupting our consciousness with an unnecessary anxiety then, and then later.

In respect to Horticulture, and for those who have difficulty with this subject inwardly, one can examine the outcome from clock-watching and soon discover its impropriety amongst the senses and the natural equilibrium of the psyche. When I am occupied and content with my time spent – not noticing the minutes pass – there is a flow of life which coherently takes me into each hour. However, if I place my consciousness into questioning, or observing that procession of minutes as incremented within the clock’s reasoning, I am then given to the task of assuming the mind of the clock itself.

Every man knows for himself that time is not comprehended evenly within our natural mindset. One hour or one day is not comparable or equitable time-wise. It is a very good example of how machines and Man do separate off within their experience of living. We do not argue that time can be measurably incremented, what we suggest is that it works in relation to our perception in a most different way.

Many men and women have had the experience of time slowing down during some crisis in which the events around them have appeared to play out as if they were in a slow-motion movie. Thinking of this situation - or even of time as it is experienced in a dream - we can know for ourselves that there are extremes to the experience we have day to day which have no bearing whatsoever on clock-time.

Therefore we can ask, what does occur when we try to follow clock time in our consciousness and make of this our first perception?

The human physiology is always responsive to external circumstances and never runs in isolation to an anticipated routine of time. If the pulse speeds or slows, if the digestion is awakened or the lungs provoked, we find certain cycles of operation, yet within those predictable functions there is always a consciousness of response. Not one part of the human body functions independently from the rest. You could not have, for example, one organ try to beat out a rhythm of operation on its own simply because it ran to a perfectly moderated time-beat … the homeostasis is ever in flux and flow. 

Our consciousness cannot by its own experience, reconcile to this either. It is a good case in point where there is a nonsense occurring in the effort we are attempting, and this in turn becomes an anxiety. Added to this anxiety of nonsense is the further anxiety of consciously feeling as though one were ‘out of time’. This, to those who have experienced it, is a sufferance whereby you feel so ‘out of whack’ that nothing appears to fit in the moment and you perceive yourself to be either just behind or willingly too fast for the time at hand. In these two regards clock-watching is disorientating and therefore cautioned against – particularly in relation to Horticulture as the very tensions invoked inhibit the appreciation of the free-flowing properties as given to Life as they work cooperatively in reality.
Continued...

Chapter 9- Horticulture: Meditation

Meditation – Grace

 

Grace – the first and highest Law
Of our Father’s Kingdom
Here on Earth.
A thing so totally pervasive
As to be almost unseen.

For in truth, what seed have I planted
That has not blossomed beyond belief?
As you sow, so shall ye reap …
Reap the seed of Karma’s bonds?
Never, no!
Rather shape hedge, cut flowers,
Shade 'neath young spreading oak,
From our seeds, seedlings and acorns
grown,
It cannot be otherwise,
He decreed.

 And even when pruning comes
Those doomed parts make way for greater growth
Toward the light,
‘tis Grace too
For naught is lost
Not even in death
But transformed be
To Mother Earth
Who too is soon to bloom.

He whose faith is diminutive
As the mustard seed
Has the greatest faith of all
Grace.

  Then plant and speak and send thy
thoughts, thy arrows swift 
 While Grace abounds.

Chapter 9- Horticulture: Prayer

 A Prayer for The Garden

Oh Bud, Oh Heart, Oh Sun profound!

My Joy, My Love, May Grace abound,

I pray today to know you well,

To find the key to the gate in the wall,

And if no key,

May I climb above,

That I may see

Into this Garden of Love.

 Find me there, I pray;

May I be blessed

That to this succour of Heaven attest,

And also my brother and sister in this

Can they find their way to know such a bliss?

And to drink from the syrup,

And to savour this beauty,

In the scents and the fruits

Of this sensual bounty,

Praise be to God, our God on High,

Praise be to God, the God within,

Praise be to Christ and His Paradise

This, the most blessed and Holy Garden!

Amen