Chapter 11- Medicine: Recommended, Part 2

Studying Christ-Wisdom & God-Wisdom within us:

Within a man’s active power of reference – his automatic knowing – there is a faculty which could be termed as instinctual, but indeed is so inspired from much higher sources that it is not. This could be defined as pneu – being of a collective learning – yet also is not, because this faculty is preceded by a higher reasoning than mere learned accounts and responses accrued … it is rather of the very “Pneuminous” itself – of the Spirit, of the Father, of God.

All conscious learning is effectively perfected through Christ. This occurs on the personal level and goes on to enhance the collective learning as well. The very mechanics of being able to take in new learnings, new thoughts, new discoveries, new concepts, new understandings, new discernments gleaned from past inadequacies – the very mechanics are provided for, also through Him. 

Instinctual knowledge which has been earned over time, and gathered in (by any worldly species) actively works to contribute to this pool of inherent wisdom that is thereafter made rapidly accessible. Its overall faculty to keep safe such a storehouse is maintained ‘outside’ of each individual mind within the world. 

Species inherit and maintain keys into particular special “speciel” beingness – one key will bring them to the necessary complexities and patterns of behaviour which are within the range of their own kind.

Further on, if for example a characteristic group of animals moves out from extinction and into another form of incarnating expression within the World, then the same key each have belonging to their collective learning will also introduce them to the transfigured form and ease them into adapting to the new life within also.

This adapting within requires much more knowledge than that which they have already acquired beforehand. As you can imagine, their very physicality, their movements, their assumed natures, their means for survival etc. is implied here. 

All that this world requires from them in intelligent participation has altered somewhat and yet must be ‘picked up’ within a heartbeat, else their life’s connection would be lost. (Very occasionally this does happen where both imbecile animals and humans have been stillborn, indicating an attempted ‘leap’ from species or race where the connection could not be effectively made. However, usually the second attempt will always be successful.) 

Now, this faculty which is obviously separate to these groupings of both man and animal (and for that matter the plant as well) who all require this bank of referential knowledge, is safe-kept in Christ. This is a very important point, because by being through Him it is that all good things
worthy of the keeping are given their enduring permanence, whilst entries of a given nature that are riotous or disease-bearing are not.

Evolutionists never really came to attribute healthy developmental adaptations as being incorporated and favoured through yet a higher intelligence and yet greater reasoning. However, a random and indiscriminate process of ‘evolution’ would not, of itself, know how to protect itself or beautify, to be selective or even to necessarily favour life over death. As the word itself implies, we ‘roll out’ we are unenveloped into a greater condition which is already there and prepared for us. So the emphasis is not so much on the actual process of the developing, unenveloping or rolling out, but rather that further condition which awaits the results of that process. 

That condition is provided for by Christ. It has always been this way in this World. 

Prior to the Incarnation this principle ran through the “little ethos” i.e. the Christ divining permeated all substance and beings through the etheric sun and its vitalities. The little ethos is a term which remonstrates the ‘little sun’ which resides within all men and empowers them so. This little sun still radiates the heart and all of its discernments, however in addition to this came also our Christly influence incorporated much more differently within both the ego and directive will of Man as well.

Artist: Gerard Wagner

Christ now could fully enter into the waking consciousness of a self-aware man … and intentionally, rationally, decidedly and wakefully be regarded, experiencing both inner and outer realities as He does Self-consciously perceive. The matter of the reference of the heart will never be replaced in this process, but rather can now be interpreted within the ego in full realization – one day. This is yet one more ongoing development, one more work in progress! 

Without Christ species would be locked into a repetitive journey – one which would preclude them from ever moving on into differing experience within the world, and one which would also predictably go on to continue with problems that of themselves could not offer the space or the answer for the solving.

Aside from the knowledge which has been gathered and so kept, and also for the pneu opportunities that He provides, we now come to the subject of the Pneumanous for which we also have keys – that Divine Wisdom subject to Father God graciously provided – a wisdom which has not been earned for ourselves by ourselves. 

For the purpose of this reading we may refer to this wisdom as being Pneumatic! 

Pneumatic wisdom is more ancient that the soul itself. It dwells both inside and outside of ethernity’s perimeters, it speaks more closely to our innermost natures than any cry or learning could come through heart or mind. 

Pneumatic wisdom is that faculty through which we may understand the Graces as they come to us. The Virtues are contained and interpreted through Christ – through an egoic calling and reckoning. However, the Graces and their abundant currencies are recognised by Man through that which cannot be reckoned with most reasonably. They are beyond even a divine reason, from yet a still higher and greater reasoning still. 

The Pneumatic wisdoms are not of this world, nor of the immediate spiritual boundaries either. Having said that though, we can easily observe their providence and how one system relaxes into another and back again, as we travel through the Son unto the Father, and from the Father back into the Son and into this World. 

Pneumatic wisdom promotes the first point of reference, first origin and singular source. It is through this faculty of knowing we are empowered to find our immediate connections through to Father God, and in this also find our selfhood as well. Through Christ we come to the duality of otherness, of the Creation that can come of that duality, and the consciousness which resides in the experience. Yet it is through Father God that we essentially know the “I” in “I am”. The manifestive “am” needs firstly to source and sense the “I”. It is this primary knowing which assumes many other seemingly passive knowings to follow. 

A passive knowing is one that is not automatically or realistically derived from exterior circumstances, for example. Often this knowing lies contrary to circumstances and though it may be heralded as intuition or prayerfulness, the ability to feel “at peace” or “with certainty” or even “reflective” comes from the faculty presiding in pneumatic wisdom, rather than by founded assurances at the time.

Passive knowing may require that a man understands when it is time to desist from something and it could be something he has hitherto lifelong pledged and worked for. Often we do create around ourselves many routines and elementals of a given behaviour or employment or life choice, in which we are afforded the freedom of desistance from - should we wish, should it be necessary for ourselves – through the powers of Father God. That we may come to this exaggerated turnaround in thought and execute what needs be done to make such uncharacteristic changes, comes of itself from this passive knowing.

Similarly in its action we relax and tense our physical properties continuously; we constantly resume ourselves back to the Father and then go forth into worldly life once again. We sleep and awake, we pray and we blink, and eventually we desist through death also – which too is a gift.

This study assists the student of medicine in respect to the two principles that may at any one time be apparent within the patient. Although the Christ-Wisdom is always complementary to the God-Wisdom, we may view contradictory processes occurring within our physical bodies often because the God-Wisdom is not respected and made secure. 

In the previous passage about becoming true to oneself, this was especially the message meant. That an individual can regain their right to desist out from something, and to be afforded the peace within – a place to rest from the world – a place which when denied will undoubtedly cause physical and egoic chaos and begs answering – eventually.

Chapter 11- Medicine: Recommended

Activities Recommended: 

• Being true to oneself
• Making a study of God Wisdom and Christ Wisdom as it operates within the constitution and being of Man
• Being true to oneself – firstly

“I refuse to make comment on the grounds that it might incriminate me.” 

This interesting statement of omission admits to an appearance of guilt, at the very least, and perhaps even of something more. If we are to object to revealing a truth, simply because that truth as we know it may incriminate us, then we are at the crossroads of law – whether it be moral or social law, we surely become nonplussed.

How is it that a man can be expected to go against his better interests and, for that matter, his better instincts and yet be true to himself all the while? True morality is formed within our beings, and is identified by a higher conscience which envelops the interests of that individual as well as the corporate whole. In other words, what is meant to be said here, is that true morality is conducive to the better interests of more than any one being, and this is instinctively know by them, whilst at the same time must hold true to the principle in selfhood as well.

However, we do have license also – concessions so permitted – which allow for our individual natures to be differing from all others. Both Nature and the Heavens do not anticipate our thoughts to move in utter unison and nor do they expect conformity amongst men to the point of robotic compliance. As individuals we are given spiritual freedoms to express ourselves in love in the World in ways which are particular to ourselves. Men, women and children all need to love that which they do in the World, else they begin to let loose their very desire to incarnate and begin to dissolve. Much of medicine addresses this very condition – one where lovelessness is causal to death and disease. 

“Being true to oneself” denotes more than holding a simple honesty – it also means that it is preferable to uphold, convey, express and give license to ourselves in being ourselves – and especially when we are called upon through criticism or objection by another to go against that which concerns that of our beings firstly. 

The first illness ever manifest began right here. Suppression of our selfhood blocks the passage of the life which would have otherwise flowed into our beings by the love which is excited through our passion, our interests, our desire, our curiosity, our wonderings, our great joys – our inner yearnings – natural to us, yet which are so quickly by-passed by the solemn and secondary considerations.

Continued... 

Chapter 11- Medicine: Song

A Song for the Apothecary of the Soul

To: the Divine Chemyst

& His most noble TREE:

(the Tree of Life)

the Chemyst-TREE!

To: Master Wonder

and Missy Ponder

Who seek to find that which is

hidden,and yet MEANT -

wondermeant

excitemeant

enjoymeant

contentmeant! 

To: The Magician Physician

and his widows, all three:

lovelessness,

sickness,

and Madame Poverty.

To: Benjamin Toohley

and Burbus Macbine

and all of our colleagues

for Health and Divine! 

May you wrestle the fates

and survive them unbruised!

Dance with time through the night,

Until morn adorns the first hues!

Fill your cup from the well

that is proven by Him,

And therein dispel

all your fears of the grim! 

Artist: Záborského

Death died on Calvary

And came back renewed

‘Tis but servant to Master

As Christ surely hath showed!

Chapter 11- Medicine

Chapter 11

Medicine

Dietary Exercise Suggested:


Exploring the transmutation of food, that transubstantiation which takes place when nutritive substance becomes specifically medicinal.
 
Empowering and enhancing water and nutritive substances through prayer, combining and ritual.


Exampling exercise to begin with: 
Choosing a favourite food substance or fluid (i.e. juice, milk, vegetable etc.) which is in a lively condition (not hitherto dried or reconstituted) and work with this substance over one or two months with the purpose of creating a personalized medicine.

Commentary:

When an individual approaches his food in these times he does so with a dubious rationale that vaguely accepts that it may or may not be good for him; and yet he or she will (most times) still go ahead and eat it.

This is an unusual approach and lies contrary to existence. It also lies contrary to the mindset and desire as known by the supporting kingdoms. Would that beasts, for example, had the reasoning to ponder the goodness of something they were about to eat for their own livelihood and bethought it questionable to their health, they would instinctively ignore it. They would not take it into themselves for it would no longer be considered ‘food’ to them.

Yet for Man in general there seems to be an air of compromise given to his mealtimes – some dim resolution that “all things are bad for you one way or another” and that it is almost a waste of time itself to begin the questioning about what exactly we put into our mouths.

Further to this comes the haunting doubt and negativity that the conscientious - those who do question - go on to suffer; having to wonder what chemicals, what processes, what pesticides, what plastic gases, etc. have contaminated the food that they would enjoy. Overall there is not the happy childlike faith springing forth and welcoming in the food there before us, coming as a ‘normal’ response.

Subconsciously at the very least, we are depressed about the nutritive goodness and quite complacently resolute to settle for second or third best. It is this displacement of attitude which affects our relationship with the life of all foods and how we go on to assimilate them.

Of course this upset and mistrust is reinforced also by our repeated behaviors of consuming certain substances which we know are injurious to our constitution. There is a measure of betrayal in this, and an acceptance of such self-betrayal – in an effort to persuade ourselves that it is ‘our body’ and ‘life is too short not to enjoy …' etc. etc. Once again, we can go against our own best interests in this matter, to appease the short-term.

Historically there may have been elements of mistrust concerning the condition of particular foods and whether or not they had, for example, deteriorated into a poison. However, the variety was quite limited (compared to today), the synthetics were not on offer, and the instinct to care for oneself firstly prevailed over any tastebudial curiosity, and most of the world food had always been in short supply - eating therefore, was a matter of survival rather than gourmet curiosity. We may create marvelous recipes and work creatively with the local produce, however the diversity as known today throughout the wealthier regions of the world has not been hitherto experienced either.

For the purpose of this exercise we are viewing medicine in relation to food. This is not difficult because food itself is a pre-medicinal medicine. It can offer both nutrition – maintaining a healthy system – or it can have an action reintroducing that system to forces to which it now requires. Nutrition may be regarded as that feminine component – of containing and supporting and defining the healthy perimeters - whilst the medicine in nutrition is moreover of the masculine aspect, having a prescribed purpose to a differentiated need.

Medicine is a specific agent which assists in the treatment or cure of a condition which is malevolent to the working body in general. Any disturbance to the ecology of our constitution requires ‘putting right’ – that the system in its harmonious enterprise can continue on as healthily as is possible. Medicine seeks out the inharmonious and requests a formal compliance with the overall will of Christ and the soulic determination of the individual driving that body as well. This applies to all healing.

The co-operative effort which is the body given to the individual experiencing it, exists amongst tensions which push and pull from everywhere! These tensions relate to literally hundreds and thousands of incoming and outgoing forces. Some of these forces are easily characterized, and some are not even made tangibly measurable by an adept himself.

There are influencing life-forces competing within the same region all over. There are quarreling co-habitants, debating minerals, dictating wills, elemental desires, overdrawn organs, excitable bloods and fake and genuine foods! 
(Note: ‘fake’ foods corrupt the body’s vitalities when it makes an effort to extract the etheric life but finds none to draw from. Universal life floods in, bringing with it such an in pouring of goodness which must be shunted to be withstood, whilst, at the same time, alien creatures try to take harvest in viral enterprise also, attempting to permeate the physical world and break into the keys of life here within the organic complex.

The ONLY being who can hold all of this together is CHRIST. There certainly is no other. This organized mass of incredible community and that which makes up all physical body, is He. He drew it together and gave us the starry frame (our living zodiacal astrality), He pieced the offerings together and calmed their beings by complementing their very differences with one another. It is He which will teach us of the only true medicine, for it is only through Him can we call to order an entire community at the one time.

Although we speak then of specifics and obvious remarkable disorders, paradoxically the actual healing and the medicine itself must come from a place which understands the ecology of overall harmony in its entirety. It is not enough to go to an area of symptoms and maintain their happiness alone. If we only treat one problem the workers elsewhere will simply react, and the overall ecology is disrupted again.

It may be that there is a physical problem with an immediate physical solution that is localized (such as a dyspepsia on one day which is alleviated by a little milk), however chronic conditions have implications which always run beyond the mere physical complaint and indicate a treatment needed which is comprehensive and of a more complex order.

This dietary exercise encourages us to find a substance which we are more than comfortable with. It is requested though, that it be a primary food – one which is not combined, or with yeast as a component. It must be in its near natural state. Anything which has been depleted of its fluids or chemically engaged is not suitable. Pasteurized and homogenized milk is acceptable. Juice that has been extracted and does not contain all of its fibre is also acceptable.

Find this juice, fruit, vegetable, milk, seed, nut, berry, honey, that you might like to work with. Put a lot of thoughtful exploration into this. During one week, go to the substances you have in mind and review them – smell them, taste them, sense them - watch your health directly after having consumed them. If there is one you find you prefer, eat or drink a portion just before sleeping at night and record in the morning your dreams and your sleep. Even if it takes an entire month to find that one substance that you trust and you enjoy, then take the time with it to be sure that this substance goes well with you. This will then become your base property for making your own medicine in this exercise.

The objective of this particular medicine we are to prepare, is for the restoration of overall harmony in and around all conjunctures that comprise our being. This is an attempt to find THE medicine, which in a roundabout way does also lead you to the objective of all good nutrition – however, we caution that this is not to replace any or all foods that you normally would require, nor is it to replace any or all preparations and practices you would utilize for your ailments.

Earlier it was mentioned that we attempt to be as healthy as we can be … and given the age, the conditions - our own age and our own conditions - the physical considerations will be different from person to person.


At present all physical matter tires. One way or another our bodies will go into dissolution and give way to the impelling forces without, and this is to be expected. Immortality of the flesh is not desirable at this point because of the immature nature of that flesh. It is far better to take the eons required to incorporate all that Man can use well and profit by, than urge to make fast and permanent something which is deficient in responding to the needs of the soul and true ego. At present we are all mismatched as it were, but we can begin to work for the overall change in the present now, with hope for the futures to come.

In this exercise we are not trying to work over just one arm or leg of the substance we have chosen. We will not be seeking to contain a set of cells within a jar or bottle and hold to the one issue. In this we are endeavouring to meet with the substance itself so well, that in future times we can find it out from anywhere on the globe and exhume the medicinal properties within its nature, purely because of our relationship with the spiritual being that governs its manifestation. This food (whether in solid or fluid form) can become a living talisman of extraordinary health when we have decided and worked alongside it as such. It can be something of our own consulting physician, both diagnostic and remedial; personalized and made special by ourselves, for ourselves.

When we combine natures – that of our own, combining with that of a food – we are changed from that moment onward. In general terms, most equate the necessity of food with the necessity of living, however the principle of induction itself pertains everywhere – past the threshold of this physical existence – and in fact, is not related to the necessity of persistent life being dependent upon it for its continuance or future, but is rather complementary in the process, ancillary to the existence.

Without induction all beings lose measures of a self-conscious sensing of themselves, as it takes ‘other’ natures, other sources, other beings and other consciousnesses to help us to define our own perimeters of being. If, for example, you are placed within a darkened room and have no sense experience offered from without it would be very difficult to comprehend the form of your own body. We must touch something before we can sense ourselves sensing through touch. We feel ourselves, not the thing we are touching moreover when we do feel. We may acknowledge presence and definition, but it is through our own windows, through our own perceptors and in this way we need (on every level that is) ‘others’ to become inducted into our experience. (Not in a vampiristic way of course, but in a living connective relationship.)

This concept will assist the student in his relationship to his special food made medicine.

Eating is one way we coincide with another nature, and by this coincidence may we also meet with all of the other natures co-incidental to that substance we have partaken in!

Now, in having explained that there is one more lesson to know before we go on – and that being of the difference between ritual magic and self intuiting. There are many recommended practices and procedures which do not require an intelligent comprehension of the processes involved to attract certain revelatory end results. A crude example of this may be the tarot cards whereupon the operator will arrive at ideas with the external assistance of a given procedure – drawing and placing designated pictures a certain way and go on to interpret them. However, the knowledge gained in this way is secondary and is not directly conscious to the experience to which it pertains.

Exercises within this book – whether jovial or serious – will also bring about ideas and experiences that would not have directly come through the path of reason alone. And there is a place for these exercises that may bring you to experience which was not possible to come to any other way. Yet, there would be something of an extreme contradiction taking place if one gave an exercise, routine or ritual in relation to our coincidental medicinal food. For, as discussed, this one substance we are seeking is to become an ambassador to health and harmony within that of our own systems, and it can only be through our own intuitive relationship to this substance that we may find the exact ways of doing this.

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.