Language: 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:

Multiple personalities and the inability to discriminate the self amongst the available input of ideas and information transforms, when the ego is strong, into a rarefied empathy. This comes from being able to ‘name’ that which is before us, importantly. If we do not name ourselves and name that which is outside of ourselves, we cannot self-consciously realise the experiences which we are given to. To rise above the anima – the directives of both the corporeal and the spiritual persuasions, and take part in them from the appreciation of coming to know all distinguishably.

Black magic practices themselves cannot be redeemed, but rather the participant when removed from the will and the want of such ritual can transform his development by way of the true prayer. Giving all up to God is exceedingly different from willing an event to take place. As noted before, there is very little difference between an esoteric student who attempts to force their will via ‘positive projection’ and a black magic pupil who does the same through their procedures of invocation and direction. We may work dutifully and hopefully for an end result to any project, but it is unlawful to actually put our will in the way of another that we might come to that end. We give that to our Father, not in concession, but in trust.

The Scholar of Language ennobles his beloved trust and endows it further with properties and qualifications of divine inspiration. He has the dexterity of melody, and the communion with all goodly aspirants in speak and text.

He may know to teach and also understand to be silent.

He is specific, yet always combining.

He is ever expressive and demonstrative of The Word.

Chapter 10- Language: Contemplation

A Contemplation: Without Words

Christ only wrote on sand,

By wind so quickly erased,

Nevertheless was not the universe

Thus changed?

The voice of the silence

From Himalayan pass,

Has it returned void,

Seemingly unexpressed? 

Enveloping air, dear Old Sun’s gift,

Was its highest purpose life’s gaseous flux?

Not quite,

For as a vocal vehicle its zenith reached.

But woe is me,

Gulping graceless food!

With mindless unshaped thoughts,

Doubting the spoken meaning’s power

… can I know these once again?

Yes! Starting right here, starting right now!

I give my soul, my self, my heart, my mind

Through arm, hand, finger and pen, to You,

May you do too.

And then, when face to face we can

Partake of Brotherhood’s amazing Grace

The unspeakable joy we shall then know

Of this combining’s roudy voice!

Chapter 10- Language: Exercise 3

Exercise 3

Tools required:

• Mute observation!

When in company ask yourself about the person before you “If there was a name to signify this person, what would come to me as being appropriate?”

This small measure of inquiry, when practiced, will tell you much about a person, be them stranger or friend.

Footnote: this information is not to be shared or to be made comparisons with. It is moreover a useful tool to begin with one’s own discernment naming that which has come before you.

Chapter 10- Language: Exercise 2

Exercise 2


Tools required:

• Food dye
• Eggs

This humble exercise relates to the Eastertide celebratory ritual of holy lettering the egg … and although may also be done with other substances (such as the rice paper of Communion), it is powerfully binding to the etheric complexities as familiar to yolk and sac and shell and their containment.

Before the egg is to be cooked, write upon the shell a holy word of virtue. Boil the egg and then eat it well.

 

Chapter 10- Language: Exercise 1

Exercise 1 “Getting to know you”

Tools required:

• Pen
• Paper
• Pocket

Take a full week to find one particular word that holds great significance and appeal to you. Just the one. It maybe for unrecognised reasons that this word comes more strongly than all of the rest; it may prompt curiosity or simply peace. It is not to be the name of a person, but can be the name of a deity.

This is a word now chosen to teach you of its properties. Write the word onto a piece of paper and place in the pocket for another week. It is not necessary to think about the word, or its meanings, just to carry it around. At the end of the week though, make a review of what has come to you and if it bears relation to this befriended word.

On the last week of the exercise, early morning, take a pen and write same word upon an unseen part of the body. Renew this writing every day for seven days. Take care on this week to consider the wisdom of this piece of language you now bear upon yourself and reflect nightly on every new meaning discovered and found.

Chapter 10- Language: Recommended, Part 2

The learning of History works our imaginative processes as well, because of the very truth of the story which has gone before, yet still lives on within the recall of this planet.


Our imaginative powers are our natural clairvoyance. This clairvoyance can carry us into the sensing of truths which are of the past as well as of the now. When we openly inquire into history we are investigating times and places and communities which can be invoked through their own names and wordings given to that era. It is an all-round approach to the very words and their definitive origins often.

Equally so we can be respectfully given to that of our own history as it unfolds, in the keeping of a journal: a diary. Firstly all men and women are current beings. Our origins may comprise us, and so too may our futures be dormant yet there – but all in all, we are fixed in the here and now and given to that most properly. So the writing of a diary as a reflective exercise involves our current selves to become involved for a time in who we were. This makes for a great preparation for that period in which we shall view that of our past lives and conditions outside of this planet, and recall them also.

In order to make this possible we must be prepared for the very many differences we shall find between who we are now and that of our former selves. The ego itself is so current that it has not the wherewithal to make a complete connection in this regard. Overall this disassociation is healthy, proper and right – being also in accordance with the soulic overview, which knows that it is not in substance the characters, the personalities, or the details of any given story, but was rather the Christ who was there at each moment. We share our humanity through Him. 


We live out many stories and experiences. Our past is committed to the holy archive and kept from us that we may be truly free beings. Were that a man identified with that moment fully which has gone before him he would be trapped within it forever. But time and life push ever onward, ever further. We are brought up and out from the heartbeat preceding renewed and revivified, through Him, to begin again. No person is fixed in their nature or their characteristic representation – they can be self-made in a minute and dignified through the highest of high.


And so, when we put our past to a journal we do this from a current perspective which holds the very charity of Christ; and if anything finds amusement, endearment and wonder, it as as He does also at what has been. 


Finally, the practice of keeping an inner silence will also encourage the language within us. On the subject of prayer it was said that words can assist us in our referrals to our heart and beyond, and conversely also it can be said that such words are made special and go on to give hosts to others besides, once they have been at the doorways of inner prayer.

One cannot keep inner silence if we do not keep heart also. This requires an honesty within – that we be ‘bare before God’ – that we be sincere in our reckonings, appealing to Him. Everything becomes out of alignment with insincerity and subsequent dishonesty. There is no matter in which we cannot admit weakness or dishonour to Him. Better that we approach our own hearts with the concordance of all that we believe we have been and are, than some false premise which locks us out from our own very God because of it.

To some, the use of words becomes a magical propriety. They know that there is a profound implicative and invocative process involved with these beings. To others, language becomes practical – representational only, yet assistant to a higher communion between others. As affirmations, as configurative or creative expressions, our words may dance before others and delight the imaginations further. They may encourage, they may heal, they may draw us to deeper prayer. In all it can be said, that their employment leads to yet a further understanding of their mysteries to which they are entrusted and contain so well.

Chapter 10- Language: Recommended

Activities Recommended:

• Recitations
• Musical verse
• Prayer
• Story listening
• History
• Diary (worded)
• The practice of keeping an inner silence

Recitation is prepared and deliberate speech. It has been empowered in the practicing – in repetition and with intention - as the speaker works his words and concepts over and into his performance of deliverance.


There is a distinction however, between those words spent in ordinarily dialogue to those which are rehearsed. As there are to be found differing characteristics also with that which is sung, prayed or written.


The reason for these differing qualities is that the elements which they conform to also bring about their many attributes to word and to speaker; and these too can differ, once again, depending. We may call into our concepts and words the influences of the holy fire, the free-flowing waters, the heavenly ethers, or the earthy fixed element in our very method of experience and expression.


Musical verse (either words accompanied by music, or simply pronounced with a melodic inflection) encourages the word-beings themselves into a higher life! This phenomenal exchange works upon the individual as well. There is a lighter, brighter constitution afforded to each and every word-creature which is expelled amongst a happy harmonious unison of community cooperation.



In this respect it would be quite morally beneficial to incorporate singing amongst the programs for the criminally inclined. For here we have a process with which any man can begin to set about aiding other beings for their reform and upliftment, bringing about a causal joy and development to entities which are lesser than himself, and in turn going on to experience this within as well.

It is interesting to watch the effects: angered and ill-tempered people cannot convey such lower emotions during sweet singing. If the melody is good the man will be good also! We do not suggest here that it could be wise reform to put blasphemous words to beautiful music. However, it can be experienced that any dire phrase loses its dreadful content, whereas any other will be imbued with a higher happiness!

Prayer comes into three categories here:

1. Prayer silently said
2. Prayer pronounced out loud
3. Prayer sung

When we commune with Father God – straight passage from our heart to His – we do so without words, even though it may appear that they frame the initial calling. The words are left behind at the gateway of the heart and recovered within our consciousness upon the return journey into our day-to-day awareness.


We are free to go to Him at any time, and actually do refer to Him in many ways also which are not as deliberate or self-consciously chosen. Often when a man truly seeks inspiration or answer, it has come because he has gone to his heart (and beyond) for this inner reference. It is described at times as being that of the higher-self - supposing that you might call our dear Father God that, then well and good! But it is rather to be within the conduit confines of a selfhood (advanced or otherwise) that we can and do actually extend out much further, back on the fast track home so to speak, to our Father. 

Often during prayer you might feel that pause, that holy gap…. which no words can fill. You sense the fact that your yearnings have reached their destination and been acknowledged. The very comfort often comes in that communion with Him, and by His attention to this pain or inquiry, and then in the further knowing that from that moment onward things will change from what they were. We know soulfully that although the outer world may not be as responsive to this prayer as we should like, our inner healing has been defined by that very moment of ‘quietness’.

Yet, quite often it is the words of such appeal which do bring us to that quietness. What a lovely contrast again we find; where there is such a paradox of speak bringing us to the chamber of peace. It is the inner-speak, of unpronounced words that will do this.


For once we do say aloud such words, our action becomes one of ego and of affirmation. It is not something that is done to come to quietness, but rather a prayer for the beings of the world that they may also unite with the heavenly resources and respond well.


With prayers which are sung we find the further upliftment as described before, coupled with the appeal now delivered and heard by the higher beings. During silent prayer a higher being may be directed to assist you at a later point because that being is responsive to what should be done. But also, we can go directly to various lesser gods and Saints for their good influence upon us, as well as the angels, and they will best be petitioned through sung prayer. Such practice is to be met with through Christ, for all that is of this World, and of the other Worlds, comes to us through Him, for our protection and combining.

Story listening develops within us an artistic, rather than common, approach to our language. Usually every individual regards their speech to be fundamentally practical in everyday usage. Whether this is held to be true consciously or simply practised with practicality, it is the modern way of the world today, that we are given to a Protestant communication, one which has neither glamour nor beauty nor marked creativity influencing it.


This was not so only a little more than a century ago. In point of fact, this simplistic approach to language is a trend which has not been seen before amongst men. The ‘art’ of conversation – using wit, displaying high thoughts, poetic airs and so forth – the ‘art’ has had many traditions and muses which are now rapidly dying under the oppression of adequacy. This modern notion suggests that if something is adequate it will suffice and anything more than that is an embellishment. Historically though it was the ‘embellishments’ which were regarded as noteworthy, whilst the common or the merely adequate were not.

When we give ourselves to a good story we realise that there is no practical reasoning to be employed. For a while we may relax somewhat out of our functional mentalities and take to us a little of what we have formerly been a part of, and hopefully through such stories and poetry and imaginative works and wording we may revive something of what has been abandoned. 

Continued... 

Chapter 10- Language: Contraindicated, Part 2

Painting, (alike to many other activities amongst themselves) argues with language contestedly – bickeringly.

Every art form (and for that matter, every activity) has a chief Muse, and many beings besides, which have become living representatives of that particular type of endeavour. Oddly enough and almost harmlessly, these beings war against each other in tribute to their individual causes. These spiritual battles have long been portrayed in many mythic depictions, and you may also find them in the planetary context as well.

And so, in a most complicated fashion, within an individual in his strivings to incorporate such as the twelve talents written of in this sequence, there shall be involved to some measure, a little of this warring as well!

On the ‘painting team’ we have an honourable grouping – just to name a few: the angels of light and of colour, the angels embodied in cloud and given over to the material fluids of all living creatures (including Man) within the world; the archetypical architects of future development; the elemental scores of the imaginings (of both god and Man); the creative devas; the luciferic cultures who portray their wisdoms through soul-impressions before egoic reasonings; and the beings of form within the physical world (not of co-operative substance, but of co-operative and collective form, who at this time are more given to inexact, yet creatively developing, expression.)

On the ‘language team’ we have the beings of music (who are as the ‘gods’ of the words). We also have their mathematical colleagues, the notations, and the actual sound-substance conveyors of both melody and melodic inflection; the beings of the intelligences of sequence in both the higher musics and the verbal pronouncements; gods of wisdom and their attending angelic dispatch; the emissaries of communication – of communing, combining and interacting (an element which transcends into the physics of every kingdom throughout manifestation); thought made actual i.e. a word makes a hidden thought become revealed and ‘visible’ to that which lies ‘outside’ of the thinker (the principle of us being the very thoughts of Christ made actual and perceivable through His Pronouncement of Us, just as He in turn, is the Word of Father God); the language entities who are as living links to their parent realities, and the language entities who tend to the fruits of the men and their muses.

Now it is also that from the occult point of view there have been teachers active in the world who have promoted one talent before another, and yet held an overall affiliation besides. Great souls have sought to combine the two and bring some harmony amongst the squabbling that exists within the ethers. In one sense this cannot be reconciled (because carrots will never be peas, nor want to be), yet in a productive, constructive sense, in relation to the twelve talents to be known and developed in Humanity particularly, great souls (by their example) can invite the powers to co-operate.

This, of course, is in accordance with our dear Christ, who by His Presence and Organisation, His Wisdom and Belovedness to All, His Intelligence and His Forecasting and by His Love (being both relevant and complete) does He give cause to the harmonising of all ecologies and the homogeny within every system – starry, biological, corporeal, ethereal, mineral, elemental, primordial, rhythmical, (stratospherical) and with healthical!

Number-work: All number work – all figurative equations (whether they be projective or purely substantiative), all number work is numerology.

On the face of it the system which number work conforms to may appear inarguably and unbiasedly beyond dispute or inference and devoid of creativity. Math is regarded as that one safe ultimate which according to its own laws defines itself et perpetua.

However, no one thing – not even a configurative sum – is so sterile that it departs itself from its organic origins and creative implications. The very bones of mathematical structure may be conformative and dependable, but they belong to a body which is far more universal and responsive in its application throughout cosmic life and being.

All systems are fathered by such divine order, which do ordinarily exceed their representative worth. What is meant by this is to say that fundamentally there is a principle throughout manifestation of the greater giving itself to the lesser, yet the lesser never surpassing its origins, or for that matter coming close to such great standards.

The very commonsense of this principle appeals to our reasoning – even though our lesser aspects may maintain otherwise at times!

To close this comment here simply, is to say that although the numbers and language do participate in the same ‘teams’ the entire transactive language of numbers belongs to a much greater god whose consciousness is one of Creation rather than of mere fixedness. This small paradox is made mention because there becomes an ironic contrast to language in its very application – for language seeks to contain, to encapsulate meaning. Definition and invocation depend upon a certain exactness which is everything we assume number work to be (and yet is not); yet it also belongs to a much higher order as well.

The reason why number work is contraindicated to language is that the realm of Mathematics belongs to Old Saturn, whilst our beings of Language have developed out from Old Sun, and the forces from one currently eclipse the other. In this respect it will be difficult to find a linguist which is competent in advanced number formula or a mathematician known for his skills as an orator.

Insincerity chokes the vocal chords of the spirit as they say and inhibits the individual from ever realising that which is their own truth - an even more sorrowful a condition to the angels than that of the forgery it presents to others.

If a man cannot be himself, who can he be? And when he chooses not to be himself, he is merely in-sin-seer.

Chapter 10- Language: Contraindicated

Activities Contraindicated:

• Mime or Charades
• Silent Retreats
• Arguing destructively
• Painting
• Number-work
• Insincerity

Gesticulating without speech involves a process of forces which work directly in opposition to that of the word and language cultivation. When beings from the spiritual worlds communicate with folk within the material world, they do so by action, by mime and through signs, symbols and interpretations. They have not and do not employ the processes of language for their intimations.



When we are in receipt or correspondence with these beings (of the spiritual worlds, not with earthbound and world-related entities) it is with the process of charadery and mimicry that we would intuit the meanings and divine the messages there for us.



However, it is via the conduit of the ego itself that the phrasing and forming of sentenced verbiage begins: issued out from the self-conscious pronouncements that proclaim and make realities in their very passage. Language is the speak of the ‘I AM’… whereas mute communication is the ‘speak’ of the community soul. 
 

Of course, as human beings we can communicate using both talents concurrently. Many conversations achieve this, particularly though when the words have for some reason or another become redundant, and it is the communal soul-speak of gesture and tone which does ‘take over’ from the conversation – that of smile, gaze etc., becoming more noteworthy than the actual dialogue, contributing to the participants conceptually.



As with all of the contraindicated items mentioned in this manuscript, it should be said that we are mentioning this specifically in relation to the subject of this chapter. Gesticulative practice might be advisable when one wishes to incorporate the imaginative powers into something which would involve them, i.e. preparing for artistic endeavours. Yet, when it comes to language skills and the comprehension of the words we are using, it is far better to work word by word, and bring to ourselves the consciousness in that egoic process, than encourage the other through the forces of soul.
 

Silent Retreats have an advantage from the soulic point of view, inspiring through their absence of spoken egoic expression an exaggerated community environment. Yet and having appreciated the efficacy of this, we would regard a community which functioned with speech to be a triumph for Humanity much moreso because of what has been accomplished in the blessed combining and testing within.



It is by no mistake that the infant’s talents with speech grow alongside their very sense of self, and self being differentiated amongst the community outside of them.



Capable speakers can be perceived to have a ‘presence’, and this presence is that of their own egos being experienced by both themselves and the listener. For the eloquent and the intelligent toastmaster there is a degree of development in their selfhood which is most evident. Likewise it can also be perceived through the quality of the linguistics of another as to whether or not there is a weakness in that individual identifying themselves as distinct from all others.



And so, what is to be deducted from these suggestions is that for a person to learn his words, and to work on his speaking, he will in turn go on to develop a very strong and healthy sense of self because of it. (Add to this the ‘confidence’ gained as explained under the heading of Grace.)



A community which does not encourage speech from each and every member, but rather requests and enforces silent periods of suppressive directives, is mollifying/pacifying its people. This is true, but at the expense of a much greater spirituality or corporate spirit, were the opportunities for such rather appreciated.



Further to this, it has been said, so correctly, so often, that what you don’t use you lose, and in regards to our relationships with the very beings of words, and our own sense of identity amongst them, it is sadly the case, that should we prefer to remain silent and not speak out of ourselves, we may lose our very sense of selves because of it. (Note: this does not mean to suggest that one must speak excessively, out of turn, or of nonsense, but relates to pertinent and intelligent communication of self connecting and combining with pertinent and intelligent others.)

Destructive argument is very much enjoyed by the demonic community about us. All kinds of gremlins become enlivened and spitting, quite excitable with all of the effluence which pours from most people during a disparaging and aggressive debate.




The main problem here, from the esoteric viewpoint, is that the meaner natures of these demons are literally fed and watered by our misdemeaning behaviour. Certainly our angelic benefactors know no joy from our seething corruptions of hate or of anger, and in consequence our vitality becomes eroded and the abuse becomes disease.



It is healthy for a developing ego to discriminate that which it does and does not want to be a part of. It is reasonably healthy also for temporary disturbances to be acknowledged within the individual, in that he or she will have to experience unpleasantness within and without from time to time. The question then is how to avoid the suffering of or the manufacture of destructive argument when it does present to us. By what means can we know when the debate has turned ‘dirty’ and hurtful?



Firstly, love never qualifies anyone to behave badly. In other words, it is no excuse for us to ever suggest that because as a parent or a friend we may ‘love’ someone we have license to verbally abuse them. Such acts of aggression are treacherous to the relationship because they are injurious to the subtle bodies of our beloved.



When we share egoic-keys with another, and have taken them to ourselves so to speak, we are vulnerable to their opinions, and quite ‘open’ to their criticism, in ways that folk who are unknown to us, do not have the same effect with. This is not just in the psychological sense, nor the subconscious sensitivies, but also and markedly within our subtle makeover as well. One can imagine that if a plant’s growing is altered depending upon whether or not we speak pleasantly or disruptively to it, the same certainly follows for the constitution of a man; and to a far greater degree.



Therefore, at all times may we refuse to partake in disparaging conversation. To never belittle ourselves or another, to never speak with contempt, malice or aggressive persuasion, to not indulge in tirade, unkind criticism, ill-temperedness or insult, but to remember that which we speak of we become. For in this the ego manufactures its own magic and manifests that which it pronounces. It is therefore prudent to be cautious with our words and the manner in which we use them!


Continued...