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...