The Spiritual Law

 

 

 

 

 

Moshe Szweizer

Rivka Schlagbaum

 

 

 

 

 

 

 

 

 

 


 

 

 

All rights reserved. No part of this book may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without prior written permission from the Publisher. Contact the Publisher for information on foreign rights.

 

 

 

© 2005 by Moshe Szweizer and Rivka Schlagbaum

 

Printed in the United States of America

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

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Contents

 

The Spiritual Law.. i

Contents. iii

Table of Figures. v

Preface. ix

Introduction. 1

The audience of the book. 3

The problem and the objective. 3

The description through the Approach. 9

The Man. 10

The Woman. 15

The senses. 27

The sense of taste. 29

The sense of touch. 30

The sense of smell 31

The sense of hearing. 31

The sense of vision. 33

Summary of the senses. 35

The Wet Spirits. 39

The spirit joining the sense of logic. 39

The spirit joining the sense of apprehension. 39

The spirit joining the sense of concentration. 40

The spirit joining the sense of inner memory. 40

The spirit joining the sense of outer memory. 41

The spirit joining the sense of outer conscience. 41

The spirit joining the sense of inner conscience. 41

Summary of the wet spirits. 42

The senses and the wet spirits joined together 47

Logic in colour of justice joined by the spirit of truth. 47

Apprehension in colour of anticipation joined by the spirit of obedience. 50

Concentration in colour of submission joined by the spirit of prophesy. 54

Outer memory in the colour of help and the spirit of hope. 60

Inner memory in the colour of co-feeling and the spirit of faith. 64

The sense of outer conscience in the colour of perseverance and the spirit of mercy. 71

The inner conscience in the colour of trust and the spirit of love. 75

Introduction to the Forces and the Fires. 81

The Outer Offering and the Fire of the Outer Penance. 88

The Inner Offering and the Fire of the Inner Penance. 95

The Force of Outer Humility and the Fire of the Outer Word. 103

The force of the Inner Humility and the fire of the Inner Word. 111

The force of the Outer Status and the fire of the Outer Wisdom... 119

The force of Inner Status and the fire of the Inner Wisdom... 128

The force of Solidarity and the fire of the Union. 139

The Introduction to the Perceptions and the Glimmers. 153

The perception of the Name and the glimmer of Kingdom... 157

The perception of Fast and the glimmer of Power 168

The perception of Peace and the glimmer of Glory. 178

The glimmer of Glory in the form of a seed. 187

The glimmer of Glory in the form of a seed. 188

The glimmer of Glory with the peace in the shade of sense. 190

The Glory attached to the perception of peace in the shade of moderation. 194

The glimmer of Glory attached to the peace in the colour of finery. 197

The Glory attached to the perception of peace in the shade of modesty. 200

The Glory based on the perception of peace in the shade of reliability. 204

The Glory based on the perception of peace in the colour of usefulness. 208

The Way of the Balance. 213

The introduction to the way of the balance. 213

The vision from the far south. 217

The vision from the near south. 223

The vision from the far north. 231

The vision from the near north. 240

The vision from the far east 252

The vision from the west 265

The vision from the near east 278

The vision provided by the first extraordinary person. 294

The vision provided by the second extraordinary observer. 310

The vision provided by the third extraordinary observer. 329

The balance within the fire of Outer Wisdom... 353

The balance within the fire of Inner Wisdom... 361

The balance within the fire of Outer Penance. 368

The balance within the fire of Inner Penance. 376

The balance within the fire of Outer Word. 382

The balance within the fire of Inner Word. 391

The balance within the fire of the Union. 398

The balance among the Fires. 407

Balance among Inner Penance, Inner Wisdom and Union. 407

Balance among Fires of Outer Penance, Outer Wisdom and Outer Word. 408

The balance within the glimmer of Kingdom... 410

The balance within the glimmer of Power 417

The balance within the glimmer of Glory. 428

The way of Revelation. 437

Introduction to the way of Revelation. 437

The discussion of the representation through the holy mountain. 438

The discussion of the representation through the burning bush. 441

The discussion of the representation through the temple of Ezekiel 443

The sensual manifestations of the Spirit of God provided in the biblical text. 444

The discussion of the transfiguration. 447

The Fire of Outer Wisdom... 451

The Fire of Inner Wisdom... 459

The Fire of Outer Penance. 470

The Fire of Inner Penance. 481

The Fire of Outer Word. 490

The Fire of Inner Word. 501

The Fire of Union. 512

The Glimmer of Kingdom... 522

The Glimmer of Power 533

The Glimmer of Glory. 544

Conclusion. 555

Index. 558


Table of Figures

 

The Temple and the Fires. 23

The Temple and the Senses. 37

The Temple and the Wet Spirits. 43

The Temple and the Fires with Forces. 151

The Inner Temple. 187

The Spiritual Temple. 212



Preface

 

This is the preface to be written at some stage



Introduction

T

he introduction to a book we the authors did not want to write, then why would we? It seems that we have been burdened with the knowledge we are not supposed to keep to ourselves. There is a certain pressure to release the hidden truths so we could not be accused of preventing others from learning the specifics.

This book is to contain the descriptions of the things known to man from the beginning of time. Those things have happened to be described and annotated on a number of occasions and still today they may seem to be completely new and shockingly innovative. They are not only known throughout the history but also are perceived by every individual living person on the planet. These things are the spiritual construction of every person from those who call themselves simple to those who call themselves educated.

The Spirit of the Lord is upon me. This is a good opportunity to describe the Spirit. The book is about the Spirit, or better still about 'The Spirit'. The Spirit of God and as a consequence of the spiritual construction accessible to any person created in the image of God. But also, the book is about the description of this Spirit. The description maybe too technical for some but not detailed enough for others. It is very difficult to choose the appropriate level of detail without making anyone bored.

As it happens, we have been blessed with the presence of the Spirit of God. The blessing seems to be quite extensive as far as the measure of the presence is concerned, but not very spectacular from the spectator’s point of view. After a number of years of the experiences and revelations provided to us, it seems to be appropriate to describe the grace. However, it would be inappropriate to describe oneself or the particular experiences as this subject is too personal to be made known to the public. What seems to be more fitting is to describe the gift by itself (or better by herself as it will be pointed out in the subsequent chapters). The description may be made very systematic due to the duration of the experience and the amount of revelation that has been provided to us. It took our whole lifetimes to collect the information included in this work.

The description may be further systematized by application of appropriate subject groupings. This could be summarized in the form of table like representation of the final results. Thus, at first glance the description becomes scientific, nevertheless deeply philosophical and emotional in fact. The later is due to the intrinsic meanings of the subdivisions.

The book is divided into three parts: 'The Spirit', 'The Temple' and 'The Law'. These are labelled as: “The Way of Approach”, “The Way of Balance”, and “The Way of Revelation”. Each of those parts describes the same identity and each is dependent on the others. However, the form of representation has been chosen in such a way as to make the description easier to read and comprehend.

            The Way of Approach

The first part of the book deals with the description of the features of the Holy Spirit and God the Father. These are represented from the construction point of view and the inter dependencies of individual parts are described. The description is presented in a form of a story, which tells about a group of travellers approaching the presence of God from some distance. The closer to God they stand the more detailed God’s description becomes. Moreover, their perception of the particular features of God becomes keener, allowing them to see those features more clearly.

It is sometimes fashionable to represent closeness to God in the form of climbing a ladder. In this respect this part of the book may be seen as providing the basis for such a form of spiritual growth.

Moreover, the text is to provide a description of individual features of God, resulting in introduction of the notion of ‘parts’ of the Spirit. The authors do not imply that God consists of parts to any more extend than a human person’s body consists of parts called eyes, ears, hands etc.

            The Way of Balance

The second part of the book is devoted to the description of relationships among various aspects of the structure of God. There are forces and other elements present in a soul of a person, as well as in the Spirit of God. These interact with each other, and if not properly balanced they tend to make a person emotionally leaning in a particular direction. A perfect soul is in a complete harmony with itself. This part of the book is devoted to the subject of such internal balance.

            The Way of Revelation

The last part of the book is devoted to the description of the Spirit Crucified. This is the most difficult part to write and to analyse as it consists of a very large table containing citations of individual Laws. These Laws and their placements in the table describe the structure of the Spirit. The description of the Spirit within the Law is special due to the fact that the verbalization and placement of the individual laws makes them immobilized within such structure and in fact may be compared to the 'crucifixion' of the Spirit. Thus, the Law is a manifestation of the statement 'I can count my bones'.

The objective of this part of the book is to provide a mechanism for joining of the legal statements provided by Moses and Jesus. The book contains a selection of citations taken from the Gospels and from the Torah. These are arranged in such a way that the meaning of each of the statements is comparable.

            A parable

There is a parable available to describe the subject of this book:

Imagine a single seed placed among decaying soil. The seed happens to be there without any prior history or reason. The seed is stationary and dead, but at the same time it is alive. At some stage, the seed begins to germinate. It commences with a single root, which is the manifestation of the entire strength available to the seed. The root pushes through the soil so to get hold of the surrounding earth and to stay alive. Then, as soon as the root is formed, the seed produces the first shoot. It is also strong but not as much as the root. The shoot directs itself upwards so as to reach the light. At that stage, the seed by itself stops controlling the growth but rather the root and the shoot become the dominant forces.

When the shoot reaches the surface, it forms the main trunk of the plant. It grows up and releases the first pair of the side branches. As the main trunk grows taller, the side branches divide as well, and each of them forms two sub-branches. The main trunk releases another pair of branches, which grow in the same plane as the first pair. All of these grow another few centimetres more.

At this stage, the plant consists of: inactive seed, main root, main trunk and additional six branches two pairs of which come from a single brunch each.

However, this is not the final stage of the plant's development. The branches instead of producing flowers or buds begin to burn with small fires. These cover the surfaces of the six branches and the central trunk.

This is the construction we would like to describe in this book. It consists of the seed and the trunk together with the branches and the fires covering the tops of those. In our description we would like to include the root as well. This construction may be compared to the building created by the relatives of Noah who called themselves Sumerian. The building together with its artificially created hill was called 'the Mountain of God'. The same construction may be compared to the temple described by Ezekiel in his book, and lastly it may be compared to the oil-light created by Moses and called 'Menorah', or indeed to the original burning bush witnessed by Moses.

The seed is called 'the Glory', the first root 'the Power', the first trunk 'the Kingdom'. The branches: 'truth' (the central) and 'hope', 'faith', 'love', 'mercy', 'obedience' and 'prophecy'. The fires are: outer and inner 'Wisdom', 'Word' and 'Penance' together with 'Union'. These are the names we would like to use to describe the main parts of the Spiritual construction of the Divine Person.

          The audience of the book

T

his book is created as an attempt at reconciliation of three Bible based religions. We have great hopes that the persons who profess the religions of Islam, Christianity and Judaism would find this book helpful in finding a common ground and understanding in order to further their relative agreement.

None of the readers would find this book to his or her complete satisfaction. Otherwise there would be only one Bible based religion and not three. The religions differ in theological interpretations. Therefore a passage supporting one of such stands may be difficult to accept to any of the others. However, the information and interpretations provided in our book are to increase the shared understanding which should allow for the increase of reconciliation.

The problem and the objective

I

n our book we would like to describe the structure and interdependencies present within the Spirit of God. The description is divided into relevant parts in order to make it more readable and easier to follow. Even so, the reader should always remember that the description provided is that of a singular entity which by her nature is not divisible. Out of necessity, we have to introduce some new terms while developing our text. When we do so, we provide an explanation of the intended meaning of such new term. Before we start the main part of the description we would like to make comments on a number of related topics. The first comment is concerned with the question of possibility.

Is it possible to describe God at all? There are people who would provide a list of objections in order to claim the impossibility of such a task. To us, the main problem is the verbalization of the emotional part, which is always associated with any interaction with the Spirit of God. Moreover, the account demands from the describing person that he or she would perform an act of objective self-analysis. This is always difficult to attain for anyone. In particular: how is anybody to describe someone bigger then oneself? The problem could be compared to a task placed before a painter, who is requested to paint a self-portrait without the usage of a mirror. The nature of the challenge is in the self-observation and the subsequent representation of this observation via the medium. Similarly, the description of the Spirit of God by the means of words requires action of the Spirit in the process. Thus, the Spirit is to describe oneself without a mirror.

In Christianity, a spiritual mirror is used extensively as a judging device. The device is quite simple in nature and very effective, and is used out of necessity due to the particular form of the legal system present in this religion. A moral mirror may be presented by anybody, as a form of representation of the person being judged. The person in question sees oneself in the mirror and accepts or rejects the vision. If the vision is accepted then the person is seen as not guilty. However, if the vision is rejected then the person is self-condemning. Thus, one becomes one’s own judge.  Such mechanism provides a realization of the words 'do not judge so not to be judged oneself'.

There is also another example of mirror usage, which is only slightly different from the above. Namely, it has been stated in another place, that two of the Apostles were looking at Jesus and one of them asked the other: 'Whom do you see?' The other Apostle replied: 'A grown man'. However the first one said: 'I see a child'. The conversation really represents a perception of a human mirror, as each of them had been seeing his own reflection in Jesus.

A person filled with the fire of 'Inner Word', (as Jesus is), is not able to project his/her own image onto the others. Instead, the person reflects the images of the passing people. This is mainly due to the fact, that this particular spiritual feature is associated with total humility. Representation of such humble person is very difficult and comparable to a task of representing of a surface of a mirror. We know how to paint a reflection within a mirror, but may have difficulty in representing a mirror itself. Thus, it is quite difficult to describe Jesus as a person, but very easy to see oneself in relation to the words spoken by him. On the other hand, one may paint a mirror by the method of accenting the contrasts (darks versus lights) on its surface. As a result it is much easier to spread his words in societies where strong moral contrasts prevail. But also, it is easy to represent him as being markedly different from the surrounding contemporaries.

There is a way of creating a self-portrait without usage of a mirror. Namely, the artist may place the paint on his/her own skin and then make the mark on the canvas through the direct contact. St. Veronica, who placed a fragment of canvas on the face of Jesus, has successfully used this method in the past. This is an important observation as the image of God has been thus created within the structure of God's revelation.

Our task differs from the act performed by St. Veronica. This is due to the fact that we would like to describe God by the means of words, and not the paint. The words however, are a part of the Spirit herself, and in this particular case the words belong to the feature that has been labelled by us as 'the Outer Word'.

When one reads the Holy Bible, one may observe that the text is written in a specific style. This style is compatible with the way of representing thoughts, provided by the feature of the Spirit, that we have called the “Inner Word”. One may observe that such a style differs markedly from one used in scientific literature. It would be very difficult to classify the Bible as a work of science. Together with the style of textual expression, the Bible consists of revelation. This particular style of revelation is obtainable through the spiritual feature, which we have labelled as the “Union”. Again, the method of information gathering used for providing the input into the text creation is not scientific but rather emotional.

When a scientist prepares some research publication he or she would first collect the information and then present it in some objective manner. The act of information gathering would be very much external. Suppose she is a medicine doctor and she needs to analyse patient’s saliva. She would have some tools for taking the sample and then another set for analysing it. Finally, she would describe her findings in a form of a dry report written for that purpose.

The above approach differs from that which the patient’s wife may display. In her case she may analyse the same man’s saliva by kissing him. Later on, she may decide to describe his state by the means of a love letter. In such case there is an expression of Union between the two as the essential element of information gathering, and the style of subsequent description is in the form of differently written prose.

One needs to be aware that the Bible has been written by the means of such Union and Inner Word. The persons putting the words on paper had intimate knowledge of God through Union, and later on, they described the information through the means of Inner Word.

It will be shown in our book that the features of the Spirit of God are ‘transmitted’ to special and unique persons at the time of their conception. In a way, that person’s soul is ‘made of’ that element and is visible throughout his or her life as the main driving force in his or her emotional involvements. In particular the Fire of Union is the most important constituent of the soul of the person called by us as the Mother of God and the Fire of Inner Word is the most important constituent of the soul of the person who is being referred to as her son.

We would like to give an example of the above by recalling one of the Biblical books written entirely in the context of spiritual Union. ‘The Song of Songs’ may be seen in this light. Because of this, the book is much admired by the Christian mystics who would always want to find spiritual inspiration and closeness to God in the lines of this book’s text.

The song consists of eight short chapters each devoted to a different spiritual aspect of God. The first seven are forms of concise reports of spiritual encounters with the aspects of the Spirit, which we would like to call 'the Fires'. The last chapter is a brief description of the parts we call 'the Glimmers'.

It is usually assumed that at the time of the song's creation, there was not a single person on earth that could describe all of those spiritual quantities as one's own experiences. But rather, parts of the description could be provided by different authors, and the song could be composed as a collection of those descriptions.

The form of the 'Song of Songs’ is poetic and symbolic in nature. The descriptions of the attraction of the man and the woman presented there are dream-like. The book could be compared better to a musical composition rather than to some written text. Lines flow there, and if anyone was ever tempted to produce a vocal representation of the text through the means of music, or even better, through some ballet performance based on the text, it could seem to be very appropriate.

It could be surprising to note that some passages of the text represent actual descriptions of physical sensations encountered when in union with the Holy Spirit. There are lines in the song that could be read as: 'This is a physical sensation I felt when such and such aspect of the Spirit of God overwhelmed me'. However, these lines are not obvious due to the fact that both the encounter with the Spirit and the subsequent representation in the text were brought about by the actions of the Union and the Fire of Inner Word. But the Union is not a verbal spirit. She is much more emotional in nature, and the Fire of Inner Word is not concerned with some scientifically objective description but rather with the consistency of the information provided.

The observation of God by the means of the Union is the most precise one. This is because any person experiencing such a form of contact with God ‘sees’ the Spirit through the direct observation. The information gathering is of the first hand. Such description is accurate and is very profound. The only problem is that the interaction through the Union is more emotional than scientific and more intimate than analytic. If someone is interested in the emotional description of God by the means of the Union this form of interaction is the one that would need to be followed. However, in our case we would like to write a book that is centred on the analytical description of the Spirit and therefore we need words and not the emotional immersion in her.

What we would like to achieve is called 'verbalization'. It is an act of expressing one’s own emotional states as well as any perceived observations through the means of descriptive narrative. When we experience the presence of the Spirit, we would go through the event sometimes without realizing what is happening to us. We may see an occurrence of some action, but not give it the slightest thought nor even try to remember it. However, after the completion of a given encounter, we would like to summarize the experience in a form of rational description. We would like to observe, identify, provide a meaningful name for it and then describe it in words in such a way that it would be understandable to the reader, and possible to reproduce by anyone who happens to be in a similar situation.

In our book, we use a map like plan that is hoped to be helpful in visualizing the relationships among the various elements of the structure of the Spirit. The map is a replica of the Temple described by Ezekiel in his book. The gates are associated with the Fires. The outer gates giving rise to the outer fires and the inner gates to the inner ones. Such schematic description works very well for us as it allows for understanding of the need for emotional balancing by comparing the location of each of the spiritual features of a person. We have placed the Fires of Penance at the Northern Gates, the Fires of Word at the Eastern Gates, and the Fires of Wisdom at the Southern Gates. Each of these is described in detail in the later chapters.

The entire Temple described by Ezekiel describes one God. All the walls, gates, buildings and anything that stands within the walls relates to some element of the internal structure of God. Still, all together they are just the features of one person. In the same way we may analyse the structure of any particular person pointing at the hands, legs, eyes, and any other of the individual features of that person. It does not divide him or her. It does not mean that the person has been split into individual parts. However, it allows for some detailed description of the person herself.

The Temple described by Ezekiel has three entryways. That means that a person may approach God from three different directions. Due to that fact there are three distinct religions that are based on the Biblical text. Moreover, this is also the reason why there were three Men of God talking to each other at the mountaintop. This is also why Peter asked to have three tents build for these men. All of this relates to Christianity, Islam and Judaism. We would like to find some more information about that triplet in our book.

The description is to be done in words. Therefore, the authors may be seen as entering through the Eastern Gate. But the subject may be described in the context of three possible choices of words. These coincide with one of the three possible entryways, that is: from the North, East or South. If our description starts from the North we would be describing God from the point of 'approaching'. In that case our description will be of penitent nature, rejecting the profane and choosing the holy. If we decide to start from the South, we would be describing God from the point of internal 'balance'. In that case we are going to be searching for the internal perfection and the wisdom applied to the observable world and to oneself. Finally, if we decide to enter from the East, the description will be from the point of 'revelation'. Such a description is to contain the scientific like collection of statements, which are arranged in a manner that would stress their relative consistency.

It would not be fair to skip any of those possible starting points. Therefore, we would like to divide our book into three parts and to describe each of the possible ways in turn. All of this is to be done using words that are to describe the topic as ‘from the outside’. Therefore, the Outer Word is the way of addressing the task.

Finally we would like to add a note regarding the passage through the Gate of the Outer Word. According to Ezekiel the gate is to be closed after the act of passing through. The effect of such a closure would be to stop any form of active research in the area. This is because the notion of scientific research is defined within that very gate. More precisely, it would stop the possibility of gathering of any new information in that area. This is because the Gate of Outer Word is responsible for gathering of information. The notion of understanding is present in the place called the Union, which is inside of the Temple.

Thus, any information revealed up to and including the time of the passing through would be known, but no new information would be revealed afterwards. This brings us to an unpleasant situation of loosing some of the information. What would happen if the evangelists omitted some important information regarding statements made by Jesus? Those lost statements would never be recovered. Jesus has passed through the Eastern Gate. That is the gate of the Outer Word. He established the revealed knowledge, and nothing new could be revealed afterwards. The effect of such situation was to limit the subsequent understandings to the words spoken by him. Also, any revelations provided by the following him saints are just repetitions or rephrasing of the information provided by him. This is because of the closure of the passage through the gate.

Do we expect that all of his words have been included in the texts? It is very difficult to imagine that three and a half years of active preaching and missionary work could be described in detail, or even mentioned, on just a few hundred pages of text. We would expect, that out of necessity, some of the important information must have been omitted. We do not have access to those words now, and it is impossible to recover them. Moreover, if they are not revealed in the text then they may not be rediscovered. This is due to the statements made by Ezekiel.

A similar argument could be applied to our work here. If we were successful in passing thought the Gate of the Outer Word then any information not included in this text would not be available to the future generations. We should better do a thorough job then, only because of those who are to follow.

 



The description through the Approach

I

n this part of the book we would like to describe the Spirit of God by approaching her from some distance. The description is to rely on coming closer and closer to her in order to see the individual features of our subject in more detail as we go. Our initial state could be compared to that of some young and uneducated child who is exposed to introductory information designed to expose that child to the topic of interest. As with any form of schooling the more we know the easier, it is to extend our knowledge. Because of that, the very beginning is the most difficult for us.

Let us imagine that we stand at some place and we see another person on the horizon. This is the starting point of our journey and the actual beginning of our story. What we see is a living dot somewhere there, quite a distance from us. We assume that the dot on the horizon represents a living person, but do we really know that? This is something we assume because of our convictions. If we make any particular statement about that living dot it is mainly inferred or based on someone else's descriptions. At this initial stage of our story we represent believers who have been exposed to religious teachings, but do not have any personal experience of the presence of God. We say: “I can see one God who is undivided and without any structure”. We would say 'He' or 'She' as we do not see any form of distinction from such large distance. We assume, that the person is alive, and that the person on the horizon represents some qualities we have been told about. However, in fact, all of our statements are based on conjecture and not on personal verification of the information. Please observe, that if anyone is in the state of the above vision of God, in particular a person who cannot say that there is any form of internal structure within God, then, such a person is standing at this very beginning of the spiritual journey we commence in here.

A person seeing God from that distance may decide to move away, in order not to be disturbed by and not to disturb the presence seen. Fear based on personal experiences prevents a person from undertaking the journey. Such fear is usually a result of personal guilt. This is the place where the sin, either personal or socially induced, results in preventing a person from undertaking the spiritual journey.

 One may argue if without help of a skilled guide the journey would be possible at all. If the person seen at the horizon is perceived as being dangerous, and if the feeling of guilt makes us tremble in front of the judge standing so far away, how could we muster the strength to come closer to that imposing figure? Our guide is in Spirit. Still, he is very real and knowledgeable in the subject. He himself travelled the same route some years ago and knows what form of danger awaits us on the way. He is going to lead us step by step intervening whenever the need might be. Without him we would have run away, fearing for our lives. How senseless would that be? We would be running away from the welcoming saving power, thinking that we are escaping the dangers untold.

There is a peculiar relationship between the feeling of fear and of loosing interest. Instead of perceiving the fear we may just as well say that the direction is not that attractive as we thought at the beginning, and just turn to something else for a change. This is a common escape route chosen by people who are being called by God. Instead, our guide keeps us moving in the direction of the dot. He does this by exposing us to ordinary human dangers. Instead of thinking that our spiritual journey is dangerous, we see the human environment as endangering us. The way toward the person on the horizon is the only way out of the dangers provided by the others.

Thus, we observe that there is a lot of very interesting things happening around us. They are unrelated to our journey, but our eyes shine toward them, and our minds find them inspiring. Those things tend to stop us for a moment or two, or a year or two, or maybe for ever. Why should we go somewhere else, when there are so many things happening here and we are so needed HERE!

This is when our guide intervenes strongly and uses his force to pull us forward. All he needs to do is to place us among some people who clearly wish us the worst of all. Oh, how devotional in our prayers we become at this point!

We are miserable because of the force applied to us, but soon we observe something that completely surprised us. The observation is a very simple one, but very profound at the same time. In fact what we see is that the dot on the horizon consists of two persons and not just one. This is a major change of view, and instantly we think about ourselves as being very close to God and able to recognize quite a lot. Thus we accept our lot.

The two persons are a man and a woman. They stand close to each other and complement each other. The man is heavy set and serious. The woman seems to be as light as one can only imagine. They are joined permanently in their union. Let us try to describe each of those persons in turn so that we would know better what we see.

We have entered into a new phase of spiritual development. In our minds God became structured. At this level of our involvement with the way of spiritual development we observe that there is a possibility of introducing of duality within the structure of God. Most people who have never been at this stage of development would object and try to label us with some derogative statements. However, please observe that the Biblical texts mention: “God the Father and the Holy Spirit”, as well as the “body and blood of Christ”. Those texts suggest duality of some form. The Christian believe is in a Trinity. The third would be the son of those two, and he would be acting as the high priest when delivering the communion in the form of “bread and wine”.

The Man

T

here is a collection of names given to that person, and so we coined one of our own as well. The names used are: 'God the Father', 'Creator', un-pronounceable 'Yahveh' and so on. The name we would like to use is 'The Will', as in the statements made by the ruling monarch: 'This is our will to do this or that', or 'The will of the people is such and such'. 'The Will' means the responsibility for the decision-making. It also means the stability of the person as well as being unchangeable and immovable. The Will is represented in the old books by: the rock, the earth, and any kind of immovable or heavy object like similarities. This is how we would describe him from that distance.

God the Father

There are two groups of people who would call the man as their father. Firstly: those who are directly begotten from the Holy Spirit. The act of being 'begotten' really means that a person's initial state comes directly from the Spirit. What it means may be shown by recalling the story of Adam's creation. From our point of view, we would call this story as the begetting of Adam through the Spirit. When the physical shell of the person has been completed, God took a part of his/her own Spirit and placed it in the body of Adam, thus completing the creation. According to the Biblical text, the Lord breathed his Spirit into the first man. In this way, Adam is not only created but also begotten. His initial state contains a spiritual part of God. We would say that Adam is a natural child of God. This is because God’s spiritual genetic material is transmitted directly to the soul of Adam, and becomes his permanent constituent.

A similar argument could be applied to the act of the begetting of Jesus. Even if his mother has supplied his physical body, his soul was taken directly from God the Father. As in the case of Adam, God’s Holy Spirit was breathed directly into the forming human flesh, and the original spiritual genetic material present in God was permanently transmitted to form the soul of Jesus’ person.

At the same time there is another way of looking at the act of conception of Jesus. It is by assuming that his spiritual presence was evident in the earlier Biblical books, making his existence obvious even prior to the time of his conception as a man. In that case one would assume that his coming to earth would be associated with ‘entering into the flesh’ that was being conceived within the body of his mother. Even so, in that case his spiritual conception or presence at the time of his first identification as a person would have to include some form of spiritual procreation similar to the one described above. That is, his spiritual structure would have to be taken directly from the body of God and formed as an identifiable entity. In that case again his soul would contain the genetic material of God.

Any of the above two methods would have to allow for the existence of his person from the very beginning of the recorded spiritual history of creation. This is because we assume that he is responsible for the creation of the physical world.

There are other persons that have been begotten as identifiable entities by the act of transmission of God’s spiritual genetic material. Any such person would have the right to claim the title of ‘a natural child of God’. This is because he or she would contain within his or her soul some permanent spiritual component that has been received directly from the Holy Spirit. It is very important to note, that the spiritual component we are describing is always permanent within the soul of such a person. The component is a part of that person’s soul as any physical part of the human body is a permanent part of that person’s flesh.

There are references in the Biblical text referring to: ‘children of God’, ‘sons of the light’, and similar. These are evident in the older books as well as in the texts spoken by Jesus. All of these suggest that the above method of conception is more common than one is expected to believe.

Let us imagine a human couple who decides on having children. During they long marriage they may have eight or more of them. Each of them would resemble his or her parents, but at the same time all of the children would look markedly different.  The children would resemble the parents due to the genetic material passed to them. But they would almost never be identical to any of the parents. Being identical to a parent would be an extraordinary state.

In the case of natural children of God, a similar process occurs.  The spiritual material from which the soul of the child is being formed is taken from both God the Father and the Holy Spirit. Whenever that happens, a different set of individual spiritual qualities may be more marked in the begotten soul. The children would differ among themselves, but at the same time each one of them would manifest some features that are unmistakably received from his or her parents.

In our book, we are going to describe the individual features of both God the Father and God the Holy Spirit. We intend to go into details of their individual characteristics. Such a description allows for understanding of the individual features visible in the natural children of God. They resemble their parents by manifesting the spiritual constituents that have been derived by them from their parents. The effect of such resemblance is that they may be identified by a skilled observer among those who happen to live on Earth but do not have that special spiritual origin.

In our book, we would like to postulate that the begetting of the natural children of God has been taking place through the ages untold. The first events of such procreation happened before the creation of any physical world, and this form of procreation is still present within the world of God. We also intend to postulate that, as far as the above distinction is concerned, there are two types of people living on Earth. One would be the natural children of God, and the other the ordinary humans. Just like there are two descriptions of human creation provided in the Biblical text, we would postulate that there are two types of persons present among us. One creation describes the act of God’s Spirit being breathed into the body of the person being formed (this is the natural child of God), the other description of human creation does not contain that element. We would assume that the second of those refers to the creation of ordinary human beings. Such a distinction allows for moving one of the descriptions in time relative to the other. In fact, they may be separated by an untold difference in time.

The children of God came discussing among themselves 'who is the first one', and ‘who is the greatest’ among them. In order to understand the problem associated with the order of begetting one needs to observe the following. There is a difference between the purely spiritual world and the material world. In the material world there are two steps which need to be completed before a new identity would occur. The first one is the 'concept' and the second one is the 'conception'. One need to have an idea first (a concept), and then one may try to implement the idea through some practical means (the conception). This is because the material world exerts something comparable to resistance or friction to any process undertaken. That resistance is always present between the idea and its practical realization.

The spiritual world need not have such a distinction. The act of ‘commencement’ may be concurrent and indistinguishable from the act of 'conception'. Thus, the words 'let there be light' may represent an act of conception of the light, but at the same time the ability to pronounce these words is an act of conceiving. Thus, God pronounced the words: ‘let there be light’. This pronouncement brings forth the light as a separate identity. At the same time, God manifests his ability to speak. The person who could be called: “The Word” becomes manifested in the process. But the person may in fact represent the light itself. In this manner, the identification of a specific person may be made evident by his own action, or more precisely by his identification within the internal structure of God.

Therefore, one may observe that the process of contemplation of God's own Spirit may be associated with the process of begetting. As soon as God observes his/her attribute the 'conception' takes place effectively turning the process of contemplation into the process of begetting. Thus, what we postulate here is that, at the beginning God was contemplating his own person, and in the process was observing his own particular internal structure. As soon as any such element of the structure has been observed by him, the act of spiritual conception was taking place. Thus, one may try to understand the order of child bearing by analysing the order of individual self-observations made by God.

We would like to see another example of a person being begotten in such a manner. This time the act involves the Fire of Inner Penance. The Fire of Inner Penance represents personal sadness, grief, or in general mourning. In the opening lines of Genesis, even before the creation of the light, God is described as being stationary within the darkness. At that stage, God was alone. However, in order to write these words of the text God must have become aware of being in such a state. That is, the perception of being singular, submerged in the darkness must have become manifest to him. In fact, one may expect that the realization of being in the state of seclusion would put an immense pressure on him, which would result in the subsequent step. Namely, the sadness of being in the condition of singularity would point to the possibility of issuing the words. The state of being alone is by itself a form of Inner Penance. This is because any person suffering from isolation experiences the same feeling as mourning after the death. Thus, it would be possible to postulate that as soon as God contemplates, and realizes his loneliness the effect of such realization would be to beget a person representing the Fire of Inner Penance.

Now we come to the problematic point where two natural children of God compete for the title of being the first-born. These two first-born sons of God are the one that represents the Fire of Inner Penance and the one that represents the Fire of Inner Word. Just like the two sons of Rebecca struggling in her womb, these two have been struggling as well. This is also, why she would complain about it. This is also, why it is sensible to look within the Biblical text searching for the passages suggesting the existence of two Messiahs, or two anointed ones.

In our book, we would like to postulate that the individual features of the Spirit of God might be at least mentioned if not described in detail. This is consistent with the works of St. Theresa of Avila who mentioned them in the form of room-like constituents of her Internal Castle. Similarly, Ezekiel describes a temple (representing God himself), and assigns some internal structure to that temple. In other words, Ezekiel draws a map-like plan of the internal structure of God.

It is crucial to the effectiveness of our work that the reader might be willing to assume the very possibility of some representation of the structure of God. Otherwise, our work would seem to be artificial and impossible to understand.  At the same time, there are other places in the Bible from which such structure may be inferred. Most notably, a similar model is provided in the description of the burning bush with the branches representing the individual features of God.

In the course of contemplation of his own person, the Spirit of God recognizes each of the features of his own. Such process gives the possibility of begetting additional ‘natural children’. Each of the children embodies the feature just identified. In this manner, God represents himself in his own children.

The above process gives rise to the collection of persons who have been mentioned in the Biblical text under labels like: 'archangels', 'cherubs', 'seraphs', 'angels' and so on. The specific names used there are supposed to provide us with some more detailed information related to the features displayed by these persons as well as their functions within the spiritual society.

In the above description, we assumed that the spiritual persons were brought into existence as identifiable entities at the same time as the Spirit of God was placed within their bodies. However, there is also another mechanism of becoming a child of God. This mechanism may be applied to someone already existing as an identifiable personality. Such mechanism relies on placing of the Spirit within the soul of that person and allowing this small 'seed' to grow. The long-term effect of such process is to provide that person with new identity. This method of being 'born again' requires that some small empty place be created within the person so the Spirit of God may be sawn there. As with the planting of seeds in ordinary soil, the soil is removed from the place and the seed planted, subsequently being covered by more soil. Those who experience such a planting of the seed of God's Spirit usually recall the act as a great change in their lives, and refer to it as emotionally moving. This emotional movement may be compared to the removing of the soil as stated above.

If one were to ask: Is there any difference between those who have been begotten in the first manner and the later group? The answer would be the unequivocal: Yes, which is necessitated by the fact that the second group needs to grow into the state of grace. The seed needs to germinate and turn itself into a matured plant in order to be comparable to the first group. Those in the first group are representations of the Spirit of God from the very beginning of their existence. The second group grows into the Spirit becoming more and more like her.

God the Creator

At this stage of our journey, we are able to observe two distinct elements of God’s structure. One is heavier. We would like to call it: “The Will”. The other is lighter, and we would like to call it: “The Spirit”.

When God creates a person in God's image only, the person contains the complete structure of the part called 'the Will'. What it means is that the mental faculties, for example: logic, memory, consciousness etc. are fashioned in the way the faculties of God are. That is to say, that as far as the spiritual construction is concerned, a created person is identical to God the Father. However, such a person does not contain the lighter spiritual part. The person’s will is functionally the same as 'the Will' of God, but 'the Spirit' is not directly present. Such a person needs to invite the Spirit in order to receive her. The invitation needs to be performed by forming the will in such a way as to become accessible to the Spirit. Let us ponder upon this point for a moment to see what it really means.

Any soul (a spirit of an individual person) is constructed in a specific way. There are spiritual faculties present in any person and anyone can exercise them at will (this is why we use the word 'will' so often). For example, anybody has a faculty called 'logic'. One may apply the faculty of logic to any subject presented to a person and enjoy the workings of it. This is what 'will' does. It allows for performing various mental functions whenever a person requests them to be performed.

However, when we analyse the logic exercised by various people not everybody seems to enjoy the same extend of it, or more precisely, people come to different conclusions when presented with a given problem. It would seem that one person's logic might function slightly differently than another’s. Mathematicians, for example, would apply logic in some precise and predefined manner, but others may prefer not so strict application of this faculty, sometimes disagreeing with the scientists. One would therefore say, that the logic as a faculty is given to everybody, but the individuals differ in the way they use it.

It would be safe to assume that 'logic' is a faculty present in God, and therefore any person who is created in the image of God also contains this faculty. However, the logic exercised by God may not necessary be of the form enjoyed by some people. Moreover, the logic of God is unchangeable, when the logic used by people may be modified, by schooling for example. The reason for this difference is due to the connection of the Will to the spiritual part of God (that is to the lighter part of the spirit, the one we have identified as a woman). Any person, who is connected to the appropriate spiritual element present in the Spirit, has the related part of the will fixed and unchangeable. If disconnected though, the shape of the will may be altered.

In particular, a person’s faculty of logic may be modified, as it always happens when one is subject to schooling. However, if a person’s logic were graced by the presence of the Spirit, then the way the logic functions would be the same among all such persons. In the case of God, every element of his Will is permanently joined with the appropriate elements present in his Spirit. Because of that, all faculties of God are fixed and unchangeable in their functionality. One might say that God is permanently suspended in the state of his personal self-contemplation.

Furthermore, an unconnected will may accept various emotional states not necessary related to God. For example, we laugh when presented with issues containing self-contradictory reasoning. The laughter in not necessary appropriate from the God's point of view, and may be found not funny by a number of others. However, may result in uncontrollable outbursts from still another group of people. All of this depends on the individual shape of the will (or the logic as in this particular example).

To make the description more systematic we refrain from the word 'shape' when discussing the states of the will but rather use the term 'colour'. Thus saying, that the human will may attain a variety of colours. We would say, for example, that the sense of logic is in the colour of justice. Such setting of this faculty would allow the person to welcome the descending spirit and to join his or her logic to the appropriate element coming from the Spirit of God.

Summarizing, a person who calls God as the 'Creator' could be described as one constructed in the God's image, but lacking the connection to the Spirit. Therefore, such a person’s will is subject to modification. If the seed of God’s Spirit is sown in that person’s soul then the will begins to attain the colours welcomed by the Spirit. Whenever the Spirit joins such a person's will the later becomes immobilized, and similar in behaviour to the Will of God.

The Unpronounceable Name

We have mentioned above that whenever God recognizes a feature of his own, the act of recognition gives rise to the act of spiritual procreation. Thus, the observation of the ability to speak would beget a person of the words. However, we have not indicated that the process is repetitive. That is, once a person representing a particular property of God has been born, God contemplates another aspect of his own structure.

The effect of such procedure is the lack of some of the features present in one person in others conceived through that method. For example, once the person representing the speech has been born, all of the others do not have that particular property. The speech we are referring to is called the Fire of Inner Word. That form of speech is responsible for the statement related to the creation of light at the opening lines of Genesis.

Thus, there is only one person who possesses this particular property of God. All the others do not, which makes them limited in that respect. The question is: would there be a method of gaining of this, and other, properties present in the structure of God. In order to be capable of such a gain they would have to come to the place where the unconstrained will lives. That is, they would have to come to the humans who have the will in the state of flexibility as described above, and to imitate their ability to change. Through such a change, they also would be able to modify the elements of their will, and to accept the descending Spirit of God. In this manner, they would be capable of gaining any of the other properties of the Spirit of God.

Let us consider a simple example that would place the above reasoning within the elements described in this book. Suppose there is a spiritual person conceived from God by the method of natural procreation as mentioned above. Suppose, that person gained the genetic material from both his Father and his Mother. From the Father that person would gain the sense of memory. From his Mother he would gain the spirit of Faith. The Faith would be permanently present in his soul, as this is an element of his genetic material. Suppose, that person would be called an angel, and would be present in the heavens of God.

However, due to the constraints mentioned above, that person would not have the ability of inner speech. In order to gain her, he would have to be born on earth, among the humans and live a life of a developing person. Due to his internal construction, the soul of that person would contain the spirit of Faith. Moreover, due to the growth in spiritual experience, and the acceptance of the sacraments, the person would be able to gain the Fire of Inner Word. In this manner, the person may become completely developed in any combination of spiritual qualities.

For those special people, the effect of not being able to access the Fire of Inner Word would result in the perception of not being able to pronounce the name of God. This is because the name of God is written within their souls.

The Woman

T

he woman is a complete complement of the man. She is emotional. Where the man is heavy set and immovable, she is all action and passion. As well she could just be flying. In fact this is what she does as it is stated in the text, ‘and the Spirit of God was hovering above the waters'. She is flying above him in this text. The name for the woman we use is 'The Spirit'. Even though in fact both of them are. We usually do not use the name 'The Holy Spirit' although this is exactly who she is.

The Spirit of God is not changeable and is impossible to modify. This is a very important point and could be observed by referring to the relationships between men and women. The nature of the relationship is usually such that this is the man who modifies his own behaviour and manners in order to be accepted by the woman. For example, Romeo of the old is a womaniser and constitutes the main initiating force, when Julia is an observer who either accepts or rejects his advances. Even in cases when the woman is really interested in the man she is still the judging person and this is him who needs to fight for her favours.

The above also applies to the state of the Spirit. There is simply no way to expect her to modify her nature in order to accept us just as we are. Moreover, when accepted, she has the ability of directing the process of decision making performed by the 'Will'. This is done through the emotional means exercised on the 'Will'. She also possesses qualities unattainable to the muscular part of the Spirit. For example she is able to pull him in the direction of behavioural decisions too difficult for an isolated rational will to move into, as in’ But Paul was being lead by the Spirit’. The same argument applies to God the Father, and to any person living on earth.

As before in the case of the 'Will', there are those who call this Spirit by specific names. Some call her 'mother' others call her 'lovely' and still another group calls her 'a virgin'.

The Mother

Some people perceive the surrounding world as hostile and uninviting. They observe the other people's roughness and the roughness of situations they happen to be placed in. They desire the security provided by a caring person, and the warmth of being accepted. They long for the time, when like little children in their family home, they were able to rely on their parents but especially on their mothers. This condition resembles the little birds seeking safety and comfort under the wings of their motherly hen. They would call the Spirit: 'Mother' and would seek comfort under her protection.

Sometimes they step even further and seek complete satisfaction within the surrounding motherly body. What they really seek, is the feeling of being surrounded by the warmth of her body and the suspension within her. They describe the state as of being secure, and as of being sheltered from external disturbances. They say that their thoughts are slowed down and the subjects of interest come and go like the ones in a slow motion movie. What they say is that they concentrate their attention on their own persons, and the comfort they are in. At this state of complete peace and satisfaction, they can observe their own minds as they slowly move from one topic of interest to the other. After some time, they begin to realize that they could call this as being in contemplation. The comforts of being secure and being loved and accepted. This is the comfort of spiritual worth and the ability to slow down the thoughts. The comfort of being able to observe one's own thoughts as they move from one subject to another. The comfort of being able to analyse oneself. All of this creates a state of great satisfaction and internal peace. They contemplate their own minds and the state of the Spirit that surrounds them. The total peace and satisfaction achievable in this manner is not possible to reproduce in any other manner. Neither can the level of satisfaction be compared to any other form of fulfilment.

The realization of being in the contemplative state comes after some time. The condition is accessible thought the means of contemplative prayers, and the time spend on such prayers need to be quite extensive before one may observe any substantial consequence of it. Moreover, a person is not capable of observing his or her own contemplation until achieving a substantial progress within. One would experience the state for a long time, getting deeper and deeper within the prayers, before being able to identify the sensation as such.

Something special has just happened within our narration. This is consistent with the process of giving birth through the means of self contemplation. In our text we are describing ourselves, or maybe we are describing God (the Will), contemplating his own spiritual state. At the same time another feature of God’s internal structure is being identified. Namely, the personal ability to contemplate has just been identified, and the fact that at some stage God observed his own state of contemplation has been established.

The observation is profound in nature as an instant question arises. Namely, what feature of the Spirit allows for this state? Is it the entire Spirit in its totality working in this particular manner, or is it just a particular aspect of her showing the ability to contemplate. This question in turn allows for identification of another aspect of the Spirit called the 'Fire of Inner Wisdom'. This particular feature of the Spirit is concerned with the internal comfort and warmth as it devotes all of her attention to the 'womb' of heavenly suspension and contemplation.

However, ones identified, the Fire of Inner Wisdom attains the identity of her own becoming another natural child of God. In this case, the child is of feminine nature due to her particular function.

The Lovely

Some people seek a peculiar form of comfort provided by guests. The visitations of nice people or of someone of distinction. They would gladly invite and receive great people of their time, and engage in a pleasant conversation with them. And they would like to see 'lovely' people coming to their homes as distinguished guests and visitors. Those people call the Spirit 'lovely'. What they also say is that the Spirit has a tendency to descend on them from time to time (or even more permanently in some cases). The term 'to descend' is used in a number of situations and sometimes causes confusion in the literature.

What it really means in practice, is an ability of a person to enter her own living room at will and to switch the lights on if needed. This is what happens when the Spirit descends upon a person. The Spirit enters the living room (the body of the person) and if there is anything that could be described as shaded or in the dark the Spirit shines upon it. There is a very important prerequisite needed to be satisfied in order to allow the Spirit to descend. The Spirit needs to feel welcome and if possible at home. One would not normally expect from a guest to decide about the way the home lights are being used. At most a guest may ask for improvement in lightning. On the other hand if a guest is not really a guest but rather an occupant of the room, than she would usually switch the lights on herself whenever feeling like it. This is what happens with the presence of the Spirit. She needs to feel at home in the room in order to bring those welcome improvements just by herself.

Speaking more directly, we could say, that the Spirit may descent upon a person at any time making her presence manifest. The person wishing for her presence would welcome her with joy. The Spirit may manifest herself in a number of ways including bodily (physical) sensations. There could be very strong emotional reactions to the presence of the Spirit.

When the Spirit descends she usually brings a gift. These gifts are of various natures. Some may be revelations. For example, a person may become aware of various kinds of information. Some of those gifts may be in nature of spiritual healing. For example, the person may experience serious problems in his/her life and the Spirit may bring peace and maybe a solution to the problem. Also, the descent creates a modification of the state of mind and mental well being of the person. Such change may last for a long time. This effect may be felt for a number of days or longer. Lastly, a descent may produce a permanent change in personal life thus creating a lasting effect.

Well then, who are the people who long for the descending Spirit and call her 'lovely'? The answer is: everybody, but most of all those who have been separated from the Spirit and long for reunification.

Again, as in the cases described above, the identification of a special spiritual property present in God gives rise to the birth of another entity. This time, the ability to join separate notions is evident in the contemplation. Even at the very beginning when we observed that God consists of two persons, Father and Mother, we mentioned that they are permanently joined together. They are in a Union, and this Union is permanent. The Union of God within himself is total. The Father (the Will) and the Mother (the Spirit) are complementing each other and are joined at any point of their internal structure. Just as the blood of a person is joined to the flesh through the system of veins, the two are united together. The veins constitute the joining medium. The ability to be joined manifests the presence of the Fire of Union. The ability to recognize the presence of the Fire gives rise to the birth of the person containing this element as her intrinsic spiritual constituent.

The Virgin

The term 'virgin' may seem misleading to some readers. What it really means in this context, is that the person we are talking about is unchangeable, and has never undergone any form of modification. Sometimes the term 'ever virgin' is used in order to emphasize her stable state. The unchanging state of a person is central to the notion of everlasting life. Change is related to the process of aging.

One may understand the term ‘ever virgin’ in the context of repetitive actions. When the same action has to be repeated for a large number of times, over and over again, a person performing the action would most likely fall into the habit of monotonous, mechanical, most likely automatic and habitual behaviour. The person may even stop realizing the fact that the action is being performed by him or her. This problem may happen even if the action was originally very exciting to the person, and done with great involvement.

The ‘ever virgin’ term refers to the state of being always ‘freshly exposed’ to the given action, even after some extensive time of performing it. The most important example of such situation is the ability of a priest to say mass in an always fresh manner even though he might have done this for a number of years already. Similarly, the believers who come to the church for a number of years may find that they participate in the mass with the same freshness, interest and excitement as they did during the previous years. Such an effect is possible due to the presence of the spiritual quality called here ‘ever virgin’, and present as the element of the mass.

The process of changing (and therefore of aging) has been introduced in the early times of creation when the separation of two persons from the Spirit has been performed. The story of Adam and Eve describes the transformation of those two persons. The transformation from the state of permanent connection to the Spirit to the state of individually identifiable entities required a consumption of a 'fruit'. The effect of the consumption was the separation, the ability to recognize one's own personal features against the surrounding world. But also, the effect was the 'hiding' in the bush, picturesquely describing the separation from the Spirit.

It may seem that the separation was an unwelcome part in the God's history, but on the other hand the separation of those two created the first occurrence of anybody equivalent to God in nature, and existing independently from him/her. Thus, the act of separation may be compared to an act of cord cutting when the separation of a newly born child from its mother takes place. In our case, until that time, there was not a single person present, who could describe oneself as God like, and exist independently from God at the same time.

The unwelcome effect of the above separation is the introduction of the process of aging, and therefore the possibility of dying. The process of aging may be however stopped at any time if the person in question re-establishes the contact with the Spirit of God.

Please observe that in the above discussion we have introduced the notion of time. Up to that stage the idea of time is not really well defined due to the fact that not a single part of God's own body is ever changing. Time definition requires an ability to define change of state and to measure the distance between the different states thus obtained.

The notion of 'time' could be called 'a side effect' as it comes to play as a secondary effect of the process of definition of a person independent from God. The notion of time however allows for creation of the modifiable universe and therefore the creation of matter. It would be quite proper to assume that the processes described above took place before creation of matter as such, and therefore relate to the purely spiritual beings. The notion of matter is first introduced when Adam and Eve have been offered 'leather clothing'. This really may be read as introduction of physical bodies. Therefore, it would be proper to think of the period between consumption of the fruit and the receiving of the clothing as devoted to the creation of material world.

What is described in the proceeding lines then? We would suggest that all of the descriptions provided in Genesis, prior to the clothing of Adam and Eve, could be treated as actions performed on various aspects of God's own spirituality. Furthermore, the materialistic description is introduced in order to make the story more readable.

Also, please note that, in the above discussion we have not entered into a moralistic discussion but rather tried to explain the process of procreation, which simply out of necessity, God had to undertake in order to obtain individually identifiable children.

Who then, calls the Spirit 'a virgin'? The persons who are interested in eternal life and who seek to attain the state of spiritual perfection call her by this name.

The Closeness

Both the Spirit of God and the Will are in constant contact and are joined by unbreakable bounds. The joining is not in one point only, but rather in all possible points at all times. This is one of the reasons why they seem to constitute one living entity from any distance. After observing all of the above we focus our attention on the closeness and joining between the Will and the Spirit. The contact being complete and unbreakable could be seen as defining their state. The contact as observed from the point of the Will is necessary to retain the unchangeable state. Also, it requires that the Will is permanently focused in a specific way in order for the Spirit to be able to cling to him.

When the above observation is identified by the Will another person becomes apparent. The Union as the identifying factor and as describing their mutual interest. The Union with the woman is needed by the man to exist for ever. Also the union with the woman is the focal point of his interest. It shapes him in a specific way needed for the purpose of compatibility. It also becomes the goal by herself. Also, the Union with the woman is a way of defining his every point as each of these points needs to touch her in order to be content and satisfied and of course to live for ever.

Thus the Will identifies the Union as another identity. But in this particular case the Union contains in herself all of the attributes of the Spirit. This is because the Union is present at every point of joining. The Union becomes not only an identifiable being, but also she is equivalent to the Spirit in her personal characteristics. Thus, we also observe that there is another person present there, firmly connected to the Will and the Spirit but still identifiable. The person may be compared to the Spirit herself due to her similar nature.

The above description is in fact even more complex than it would seem. This is because, as we have mentioned in the preceding pages, the Fire of Union may be compared to the system of veins within the human body. This is the joining element allowing for contact between the flesh and the blood. But in fact, the veins are made of flesh. Because of that the birth of this particular person would require her separation from the previously born muscular element present in God. Just like in the story of Adam and Eve, when the original person has been subdivided into muscular and feminine elements, the birth of the Fire of Union takes place as a similar separation. This is why in our image of the bush we have two branches splitting into two pairs each. One such split is associated with Adam and Eve, the other with the persons associated with the Fire of Inner Penance and the Fire of Union.

The above requirement of being in constant contact seems to be continuously reoccurring. The requirement gives rise to a disturbing question. What would happen if the contact were broken? What would happen if the man started to change? What would happen to the Will, if the stabilizing factor of the Spirit was disturbed? All of these questions result in an observation of another aspect of the Spirit. Namely, the ability to retain the state of agreement and balance. There is a point in the structure of the Spirit constantly watching over the connecting parts. There is a structure present which sends strong signals whenever any form of possible disturbance is encountered. Both from within and from without. This part is constantly looking over the state of the Will and the Spirit, and reports on the condition of their union. This part not only gives signals about the possible disturbances but also reports on the current state of the unified person. The part described thus is called the Fire of Outer Wisdom. The Outer due to the fact that the contemplation this part provides, includes possible disturbances coming from the outside and not only from the inside. One could say that the faculty provides a mechanism of ‘self awareness’. God in this manner is aware of his own well-being as well as of the environment he happens to be suspended in.

The Fire of Outer Wisdom uses a mechanism of fear in order to send signals about the possible problems. The main interest of the Outer Wisdom is the assurance of the proper interrelations among various parts of the body. In the process of looking after the body this particular part examines the entire structure of God. The mechanism of the examination relies heavily on the ability to identify each of those parts and to report its well being. Each of those parts reports 'I am present and I am healthy' all the time. Each part responds and reports to the Outer Wisdom 'I am'. Thus makes the Outer Wisdom aware of the existence of the body and in turn reporting this state to the Will and the Spirit. Once the identity of the mechanism has been observed another person within the body of God has been identified.

In the process of the above identification a notion of possible outside world has been introduced. Also, a notion of a 'potential problem' has been observed. A notion of disturbance has also been identified. All of these being presented against the notion of being in perfect union and absolute tranquillity. Identification of yet another possible way of contemplation brings another entity into existence. This time the spiritual part is concerned with the distinction between the perfect state of mind and union from the polluted or disturbed. This part makes sure that there is no externally influenced contamination, which could potentially disturb the perfect state of the Spirit. The part responsible for the above distinction is called the Fire of Outer Penance. The Outer due to the fact that it is very much concerned with the external intrusion. The Penance due to the fact that it separates from possible inappropriate interference coming from the outside world, and in this way rejects some of the outside generated influences.

One would ask at this stage (or maybe a number of lines before) what do we understand by saying 'external'? Is God not the unique being in the stage of history we are describing here? Yes, we are describing one individual being on the horizon. However, we have also stated that the notion of time is not well defined at this stage. Therefore we may safely change the order of observations in our story without loosing the overall picture. Namely, that each of the above aspects needs to be identified at some stage and is certainly identified as long as, it is present in the original being.

Moreover, we assume something called 'eternity' as taking place before the moment of identifying the notion of time. Thus, within that eternity God is able to contemplate his/her nature in order to make the above observations.

Still more, the identifications described above do not start any form of independent existence as yet. All being described and even named but still being firmly connected to the structure of the Will and the Spirit and only existing within their framework.

Continuing our observations, we would like to point out now that we have just used a term 'named'. This term implies ability to assign a meaningful description to an observed phenomenon. We have even assigned descriptive names to various identified features within the Spirit. The ability to give names or to 'verbalize' is yet another aspect identifiable within the Spirit of God. Thus we may say that God is 'verbal'.

Please note the difference between terms ‘being verbal' and ‘being vocal'. The first term describes an ability to give appropriate names to the issues being observed. The second term refers to the ability to provide sound which does not need to be meaningful. Thus when we read in Genesis: 'God said: "Let there be light"'. The statement is a representation of being 'vocal'. However, when we read: 'God called the light "day", and the darkness "night"' this statement represents verbalization. This is because the process of giving names is concurrent with the identification of the associated meanings.

Thus when God created light the ability to be vocal has been established. Such an act resulted in identification of one of the early individualities. Subsequently the naming of the 'day' and the 'night' becomes manifestation of the ability to be verbal, and identifies another identity within God's structure.

The first identity is associated with the Fire of Inner Word and the second with the Fire of Outer Word. The Inner Word is concerned with vocalization of the inner state of God. The Outer Word in contrast is concerned with the description of the perceived.

 A description of the vision

At this stage we can see the following picture:

There is the Will and the Spirit constituting one person due to their closeness, and there are seven particular characteristics that may be identified within of them.

We ask our guide for some explanation of the vision. The guide interprets the information provided by the prophet Zachariah, and answers as follows: 'This is God the Father together with the Holy Spirit, and the seven archangels who always stand in front of the face of God.'

We find this answer consistent with the book of Tobias.

However our guide gives us a little more information that follows. Due to the fact that God is verbal she can give meaningful names to the archangels. Also, their specific functions and nature may be studied and understood. The seven archangels have been called as follows:

 Gabriel (Strong man or Hero of God) identified with the Fire of Outer Penance. The name signifies his function of being able to identify possible outside intrusions and preventing them from disturbing God.

 Uriel (Fire of God) identified with the Fire of Outer Word. The name signifies his abilities to penetrate any issues and his abilities to understand their nature giving rise to verbalization.

 Phanuel (The Face of God) identified with the Fire of Outer Wisdom. The name signifies his ability to observe all of the internal parts of God in a continuous contemplation, and also his ability to represent the state of the body.

 Raphael (The Healing of God) identified with the Fire of Inner Penance. The name signifies his ability to cleanse through sorrow.

 Emmanuel (God with us) identified with the Fire of Inner Word. The name signifies his ability to vocalize the inner workings of the body of God.

 Raguel (The Friend of God) identified with the Fire of Inner Wisdom. The name signifies the ability to provide comfort through inner contemplation.

 Michael (Like unto God) identified with the Fire of Union. The name signifies the similarity of the person with that of the Spirit.

Continuation of the observation

At this stage our guide extends our understanding by explaining things not noticed by us so far. The guide explains to us that not all identifiable parts of God are so easily seen. Some of them are hidden within, and do not manifest themselves so spontaneously to the outside onlooker. In order to recognize them one needs to actively participate in the workings of the Inner Wisdom and especially in her abilities to contemplate the state of a person. Thus God contemplating himself is capable of recognizing more hidden truths. What we may do in turn is to contemplate our already completed journey, and to see if we can find some more meaningful features. That would require our studies to become indirect at this stage, but fear not as we will be coming back to the direct observation in a short while.

In some quiet surroundings we allow our thought to wander around, from time to time bringing them back to the subject of our journey. We would like to observe something characteristic that would identify a possible feature of our personalities, and in turn the personality of God. We always remember that our own souls are fashioned as a reflection of God’s own. Therefore, if there is no other way we may decide to contemplate our own beings, and to learn about God in that manner.

While contemplating our past we observe that we have made a resolution some time ago to actively participate in the journey. This resolution was made after confusion and tension, preceding the observation of God as consisting of two persons. What this really means is that we posses the ability to make resolutions as such. These may be big or small, but still what we would expect from them is that they would be binding. That is, ones we decided to follow along this path, we would prefer to keep on going. That was our resolution, wasn't it?

The ability to make resolutions may be seen everywhere around us and it is enough to look at any ruling body to see some of them. Thus a human being is able to make resolutions. It would be very strange to expect that God does not possess this ability. But the ability by itself is the feature we were looking for. It is hidden within the body of those two persons but it is still there. The ability of making resolutions is called the Kingdom.

We have found something and it makes us feel much better. Now, let us look for something more complex.

Again, as before, we find a quiet spot and try to allow our thoughts to wander. Again, we look for some kind of identifiable feature which is hidden within us. What we observe is that our guide applied force against us at some stage in order to move us forward. He was so decisive while doing this, even making us angry. What he did, was to enforce his way of thinking upon us. He was able to take us and move us in the direction of his choice and not of ours. It was good that we found it fruitful in effect as otherwise we would be extremely upset. So, what happened in that event? What did he do? He was capable of overcoming us and dominating over us. He was able to subject our will to his. He took his decision and made it ours. What he applied is called the Power.

Well, if our guide is so powerful then we would suspect that God must be powerful as well. In this manner we identify the second of the hidden features of God as the Power.

Our guide says that there is some more. Thus, we repeat the procedure and try to collect our thoughts at an excluded and hushed place. This time we need to concentrate even more as the task seems to be more complex and hidden. In order to find it we need to go back to the very beginning of our journey. To the very start of everything and that requires a real stillness. However, after some time of such stillness we observe that the beginning of our journey was associated with the observation of a single living dot on the horizon. Could that be it, just a single living dot? Is there anything interesting in this one observation? What we have seen is life against the empty lifeless space, life within the dead matter: life. Moreover, during the steps we have already completed this singular living dot became a collection of features. Each of those features is associated with the possibility of new life of its own. Thus God is capable of giving life through procreation.

The human beings are capable of producing off-springs. If we are, then God must be able to procreate as well. The ability of procreation is called the Glory. It is complex in nature and therefore we would like to discuss it in detail. Such detailed discussion will be done in subsequent chapters.

The main parts

One could think that the journey is almost complete. We have identified two persons of God and the seven archangels. We have even observed some hidden aspects of God. So, is there anything else to see here?

Our guide smiles gently under his breath and comments that we have seen just the beginning. Just the first moment of creation and all our knowledge is very much in general terms. When we move closer we may actually see the constituents of the Will and the Spirit and to understand the inner workings of their union. There is a very long journey in front of us.

Thus we move even closer and start to recognize the individual features of the persons observed. At this stage we see that each of them consists of three distinct bodily areas, and start to wander it they are human at all.

The first feature we see is that the man (the Will) contains a part that could be called 'the senses'. This is very much human like. The woman in the place of the senses has something which we call: 'the Wet Spirits'. Moreover, the man is moved by a collection of 'Forces' and the woman has in this place 'Fires'. Lastly the man has something called 'Perceptions' and the woman has the 'Glimmers' in that place. Does that seem to be human like at all?

They are joined in the respective parts of the spiritual qualities. That is: the wet spirits touch the senses, the fires are joined to the forces and the glimmers are firmly joined to the perceptions. As we move even closer we should be able to describe each of those in detail.


 

 

 

The Temple and the Fires



The senses

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n our journey we are to come closer and closer to God. What it means in practice is that our recognition of the individual features of God is to become keener with time. Thus, as we move forward we observe that God possesses features that could be compared to the human senses.  These seem to resemble the human senses in some way only. We do not imply that God has ears or eyes as the humans do. What we imply is that the faculties provided by the human senses resemble in their relative functionality some features of God. Therefore, it is productive to take a look at the human senses and with the knowledge based on the observations thus gathered, relate them to the senses of God.

The study of human senses begins with their naming and counting. These are: smell, taste, touch, hearing and vision. Seems like five to most people. However, there is something we should observe when studying the senses. Namely the hearing and the vision requires two recipients each in order to function properly. The two eyes enable distance observation, and the two ears give the ability to hear three dimensional effects. A pair of eyes gives much more then just the doubly enhanced vision. It supplies with a completely new concept not possible to be provided by a single eye. Namely, the observed distance becomes spatially shaped and formed, allowing for observation of depth. This ability to observe depth may be taken for granted by some, but would raise great sentiments in artists who paint landscapes. They love the notion of the distance and the objects disappearing as they are placed further and further away. Also, please observe that the same notion has already occurred in our journey when we move closer and closer to the living dot on the horizon. This is not only that the person observed by us becomes bigger as we are closer. This is also that the placement happens in space and both we and the person we are approaching are surrounded by the space and not just by a flat contour.

Similarly, the hearing provided by two ears creates effects unattainable to a single ear.

Thus, we would like to postulate that there are in fact seven senses. Or, if one is really hard to convince about that, let us at least accept that there are seven recipients of the sensual sensations: two ears, two eyes, nose, mouth, and the surface of the skin. This counting is much more acceptable to us than the number five, due to the fact that the number seven seems to be more fitting when describing God. But also we have already observed that there are seven archangels and the seven senses could allow us to correlate them with the beings already identified (this is what we would expect at this stage anyway). Also if human form is in some way a reflection of God's own person the seven recipients of the sensual sensations seem to be a good starting point.

Let us look at the human senses more closely to see if we can deduce something more. We observe that the senses have some profound limitations. Let us take vision as an example. The ability to see is based on the eye's property to react to the electromagnetic waves. However, not all of those waves are observed by the eye. The waves produced by a light bulb or the sun, as long as they are within the 'visible spectrum', may be observed. More precisely, whenever they shine on an object, we can see the object. However, we also know nowadays, that there are different forms of electromagnetic waves which may be invisible to the eye. For example any radio receives the 'radio waves' in order to produce its sound, but we are not able to see the radio waves. The problem we would like to point out here is that fundamentally there is absolutely no difference in nature between the radio waves and the visible waves. The only difference is in the length of the wave but not in the nature of the phenomenon. We could safely say that the problem could be compared to the case of being able to see the short water waves on a lake but not being able to see the longer water waves on the surface of the sea.

Similarly with the hearing; the ability to hear is limited to a specific range of sound frequencies and for example some sounds produced by bats would not be observable to a human person. For us the bats are outside of our hearing universe.

What is the taste of plastic then? How one feels touching water and what is the smell of clean metal?

The above discussion brings us back to the disturbing notion that there is something outside of the sensual perceptions of God. Why? Well, aren't we created in the God's image?

But, if there is something outside, then maybe the notion of the Outer Penance, who guards from the external intrusions, the notion of the Outer Wisdom who checks for the stability of the state, and the notion of the Outer Word who is able to penetrate the unknown with his searches. Maybe they perform some function after all. What we imply in this manner is that the identification of personal uniqueness of God is intrinsically associated with the ability to recognize the existence of the external space. Moreover, once the internal versus external has been identified there is a contact or interaction region. According to our analyses the possible interaction may take place in three various forms.

Following our discussion, if the outside exists then the outside may be used for the productive purposes. In particular if the issue of discussion is the procreation, then the outside may be used for creation of alternative forms of life. Thus, we come again to the problem of two distinctive descriptions of the formation of man. One being breathed in by God himself. Making that person a natural child of God, and receiving his very nature from the inner substance of God. The other description of creation would allow for taking from some other material, giving rise to creation of humanity.

We would like to continue our contemplation of the senses even more. This time we may discover something even more profound. The observation we would like to make follows.

Every person is supplied with the same collection of senses. However, the particular implementation of the workings of the senses may differ from person to person. The difference is in 'colour' one seems to associate with the senses. For example, one person prefers some specific foodstuff basing his/her decision on the taste. Another person presented with the same dish may not be able to accept it. On one occasion while passing through Delhi, we were served some Indian food. Then within few hours a Malaysian dish presented in Singapore was given to us. The taste of the dishes was so different that we would expect Indian and Malaysian people having difficulty in sharing the same table.

What does it mean from our point of view and within our journey? We would like to postulate that any particular person possesses a specific collection of acceptable tastes and would refrain from the tastes not liked. Moreover, we would expect a similar argument to be applicable to all of the senses. Thus, one may like some specific types of music but refrain from the others. One may like some specific types of visual art creations but would not like others. Also one may prefer some specific home decoration based on the surface properties (leather?) and would not like the others. Or even maybe just some fabric textures? But also some people like the smell of roses above all, but do not care for the daffodils.

The above discussion would not make any difference if not for the fact that God is unique. That is, there is only one God, and this God most likely prefers some particular flower.

There are two notions we describe in here. One is the possession of the senses, the other the particular 'colour' of each of those senses. The colour is just a manifestation of the preferences peculiar to any given person. What happens in our journey is that we observe that the 'colours' of the senses of God are well defined and unchangeable. The colour needs to be compatible with the Spirit otherwise the Spirit would not be able to connect to the Will. Whenever we are to describe any of the senses of God we will also need to describe the particular colour in which this sense happens to be. That is to say whenever we describe the sense we need to describe the preference of the sense.

The most important observation in the above discussion is the inability of the Spirit to connect to any of the senses whenever the sense happens to be in a state different from the desired one. The Spirit is unchangeable. The Spirit is not able to reform herself in order to cling to a sense which she find offensive. Like a woman who is offended be the advances of a clumsy pretender who in the process may be presenting his bad manners. "And want some chips with that lady?”

In all of the above discussion we assume that the Spirit has her own preferences. These preferences are not changeable therefore the soul of a person wishing to be accepted by the Spirit needs to modify his way of thinking and feeling in order to be accepted.

Let us now concentrate on each of those senses in turn so that we may establish their spiritual equivalences found in the Will.

The sense of taste

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ontrary to the common perception the most important of the senses is the taste. The taste allows for food recognition and even for acceptance of food as such. There are not many people suffering from lack of taste so the importance of this sense is not so much stressed. We could try to imagine however, what that would be like if one suffered from the taste impediment. First of all it is quite possible to imagine such a person to reach for a plastic or rubber fruit imitation (found in so many shop displays) and to happily try to chew on one of those. As long as a rubber strawberry looks tasty, one could actually try to consume it. Also, such a person could be in a grave danger when reaching for some food imitating stuff which could in fact turn out to be harmful to the body. These are the seemingly exaggerated examples but still possible to imagine.

A more natural example seems to come from the different kitchen styles of various people. It seems that the feeding style is in some form related to the way people think and behave. More precisely, if one collected various representatives of different nationalities and taught them to eat similar food their cultural and ethnic differences would seem to disappear. Is it possible at all? One eats rice with chopsticks the other potatoes with a spoon. Then, they meet in one place and start to eat steak and decide to establish a business together. From a farmer and a labourer they become businessmen and understand each other perfectly.

The taste is used to analyse the food content. The analysis is of a total proportion as well as the interrelationships among various ingredients are checked. The total analyses checks if the food is possible to consume as such. The rubber strawberry should be rejected at this stage. The interrelationships are searched when the foodstuff is accepted in total. At this stage we would check if the form of salad goes well with the main part and if the soup is well salted.

The process described above seems to coincide with a description of the faculty of logic. We accept or reject various statements based on the logical assumptions. Also, when accepting a logical argument we tend to analyse it through the examination of various interrelations among the parts of the argument. Moreover, logic is a spiritual quantity and not physical one and this is really what we are looking for due to the fact that God is totally spiritual.

If 'logic' is the taste of God then what is God's foodstuff. Here we come to the question of the colour of a 'sense'. This problem has been described above and now we need to answer this question with respect to the 'sense of logic'.

We could try to create an example related to the sense of taste. Let us try to observe a person eating a good quality meal. It is important that the meal is to be of high quality and not just our average burger. That is what we would expect from God after all. The meal needs to be first class. Well, let say it is a fish of some sort. In a nice restaurant with immaculate white tablecloth, the waiter serves the fish and our guest says: 'A bottle of your best wine would give this fish justice.' What he really means is that the meal, in order to satisfy his notion of good logic, needs to be properly interconnected within itself. 'Justice' means that the logic may be applied within proper framework. It is 'just' to take all necessary and needed arguments in our 'logical' meal into account in order to come to a satisfactory conclusion.

The 'colour' of the sense of logic is called 'justice' and this is really what it is. Only when the justice is exercised within the logic the appropriate part of the Spirit may come into play. Or vice verse the Spirit would require the logic to accept justice in order to be able to descent upon him.

The sense of touch

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he second sense we would like to examine is the sense of 'touch'. Although this sense seems to be of minor importance, it is constantly at work. It always returns some form of information to the central controlling part of the brain and relates to any part of the body. It is mainly concerned with the skin surface though it reports on any part of the body if requested.

Touch provides awareness of the immediate world to a person. What touch gives is a perception of the surroundings and it seems to be more convincing than the other senses. Sometimes it happens that a person may not wish to believe his or her own eyes until that person actually touches the object of interest. People grab each other, shake hands, give hugs and shake each other's shoulders in order to prove to themselves that the other person is really there. What happens is that 'touch' provides an unquestionable proof of the surrounding space and presence. This is what 'touch' does but what would be its equivalent spiritual counterpart?

We have chosen the word 'apprehension'. The sense of apprehension functions similarly to the touch but on the spiritual level allowing for the awareness of the immediate surroundings. The apprehension is responsible for the constant contact through the spiritual surface. It is responsible for the awareness of ones own consciousness and of any state with which a given soul is in contact at a given moment.

It is difficult to explain what the 'apprehension' is until we provide some examples. It is also difficult to observe the workings of the sense until one sees the state when the sense stops functioning. The stopping of the action of the sense of 'apprehension' causes very dramatic effect and may be easily observed.

One such situation happens when a person is in a deep traumatic shock. For example people seeing a horrid accident in front of them sometimes become shocked to such an extend that they seem to lose contact with the surrounding world. They may sit on the pavement or stand still looking blindly forward. They seem to be immobilized by the shock and if anyone asked them a question or tried to speak to them they may seem not to notice. Their responses are very slow and may not be very coherent. All of their senses seem to work in some slowed fashion or even not work at all.

What we have described above is a person with the sense of apprehension blocked by the immediate experience. The person observed the accident and as a result of the shock tried to switch off his/her sense of spiritual touch. It is like being burned and loosing the feeling of touch in the injured part of the skin. When the apprehension is stopped still more, the person may lose the ability of defining oneself as being alive and even to pass out.

On the other hand someone with a very keen sense of apprehension may be constantly aware of the surrounding world. This may be to such an extend that the person may suffer some kind of over sensitivity. People, who live under stress, especially when fearing for their lives, may have the sense of apprehension overburdened and show long-term effects of resultant stress. They may overreact to difficult situations even to the point of aggression. This may happen when the information provided by the sense of apprehension is misinterpreted by the sense of logic

Thus we come to the question of the 'colour' of God's sense of apprehension.

The apprehension when properly functioning performs a very important task of checking the state of the surrounding space. A person relies on the sense of touch so that not to be burned. Similarly the Will relies on the sense of apprehension for the provision of the necessary information related to the current state of the spiritual body and the surrounding space. One would expect that this kind of function requires the apprehension to be on a constant guard. There is no place for any error or for omission. There is also no place for any form of rest. What is expected from the sense of apprehension is the colour of 'anticipation'. The anticipation (but not fear) keeps this particular sense in the state of constant watchfulness.

The colour of anticipation is not to be confused with the derogatory states related to horror, panic, terror etc. The anticipation we are describing here is the state of watchfulness, of awareness of ones indispensability as the pivotal watch guard for danger. When there is no particular endangering situation the anticipation becomes just a state of awareness. However, please observe that in the situations of real danger the colour of anticipation possessed by the sense of apprehension becomes very striking and could be compared to the human experience of 'pain'.

The sense of smell

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he sense of smell is exercised whenever something extraordinary happens within the surroundings of a person. If we enter a room we instantly recognize any suspect smells. We also like to smell tasty cooking and refrain from the places where the smell is bad. Also, the sense of smell becomes accustomed to the local situation and with time becomes less pronounced. Thus, the strength of the sense may depend on a number of factors and may be also used according to our wishes at times.

In order to identify the spiritual equivalent of the sense of smell let us analyse the following example:

Two people enter a room. One of them says:

'Can you smell this?’

The other one stops and refrains from moving. Stops and slowly tries to smell any suspect smell. Finally says: 'No, I can't smell anything.'

'Really? Try again...'

Then, the second person becomes even more still and tries to determine any suspect smell again. Finally, he or she would agree that this must be the dinner coming.

What we have just described is the action of the faculty of smell, but also the body language when using the sense. The body language suggests some spiritual action correlated with the act of smelling namely the spiritual action of the 'concentration'. Each of those persons had to concentrate one's own attention in order to perform the act of smelling successfully. This is what the spiritual equivalent of the sense of smell is. The 'concentration' of attention.

If the sense of smell represents God's sense of concentration then what is the appropriate colour of the sense?

In order to concentrate properly one need to place oneself in a peculiar state. Namely one needs to 'submit' oneself to the state. The stillness of the smelling persons described above illustrates the act of submission. In order to receive the sensation of the smell they had to become subject to it. As the passive recipients of the sensation of the smell they were able to identify it and even give it a proper name.

Thus we come to the conclusion that the next sense God possesses is the sense of 'concentration' and it is constantly in the state of 'submission'.

The sense of hearing

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he sense of hearing needs to be discussed in two separate parts. This is because of the 'two ear' situation described above. If the sense of hearing is so enhanced in humans because of the doubling of the ears, then it is only just to suspect, that the relevant senses of God also possess some kind of duality.

Hearing part one

Let us first discuss the more basic form of hearing, namely an act of collecting of the sound information. What happens when we hear some collection of sounds? Such collection may represent someone else's spoken words or maybe a fragment of some musical performance. There could be many effects these sounds make on us but one is always present. This effect is the ability to recall the sound later. We may not be able to recall every word by word. And we are usually not expected to reproduce the musical part, but still, people expect us to at least describe is some way the information thus gathered. What is really expected from us is that we remember the original sound information. If we do not remember exactly then maybe at least in some part or possibly in a form more accessible to us? But still we are supposed to remember the original information in some way.

The ability to repeat the information thus collected is expected from most of the listeners. But the repeating really relies on the faculty of memory. And memory is a spiritual part of a person. Thus, we discover the subsequent sense of the Will, namely the 'inner memory'. Please observe that the form of memory described above is related to recalling of information and in general relies on accumulated knowledge. The knowledge is stored in the memory and later recalled in some direct or transformed way.

If the 'inner memory' is the next sense of God then what is its proper colour? This is a very difficult question for some but extremely fruitful for others. Let us recall the above description and the requirement of the ability to report the information gathered by the means of sound. Let us give an example as follows:

There is a party and someone makes a speech. Another person is intensely listening. Subsequently, the listener comes home from the party and tells about it to another person. The current listener requests an explanation of the original statements: 'But tell me what he really means by that?' Thus, the party visitor needs to explain in detail the original intentions of the party speaker.

Was the explanation good, proper or was it really what the original speaker was talking about?

It depends on the ability of the first listener to follow the speaker’s intentions. It is not only related to his concentration. What is required is the ability to place oneself in the situation of the speaker and to try to understand his reasoning. One needs to be able to 'place oneself in the other person’s shoes' in order to completely follow the other one's reasoning. This ability we would like to call 'co-feeling' and to make a new word out of it 'co-feeling'.

'Co-feeling' is the colour of the spirit in which the 'inner memory' needs to find itself in, in order to be acceptable by the Spirit. Thus this is the colour of God's 'inner memory'.

Hearing part two

Another form of hearing is related to the ability of observing the three dimensional sound effects. As it is another form of the sense described above therefore we would expect it to be related to the sense of memory. But on the other hand it needs to have more space and to come outside as the stereo hearing is more related to the space outside than the inside. How memory could be related to anything outside of a person? It could be, if the memories were not yet realized.

Let us imagine that there is a person making a decisive statement. The person would say: 'I want to have a bike. I have seen one on TV and now crave for one. I need to get some cash and buy one. '

In the above statement nothing yet happened and moreover all of the wishes of the subject seem to be unsubstantiated. However, all of those statements relate to the memory and are firmly planted in it. Thus, we observe that there is another kind of memory. This kind is not concerned with the recollection of the past statements. This kind is concerned with the shaping of the future, and the future is to be shaped in accordance with one’s own vision. (Not desires, and not plans but the vision present in the memory).

The future bike rider seems to be all set in the vision of the ride. There is only one problem with him: he hasn't got the money yet. So, what is he going to do? Is he going to get another job? Borrow some? What he needs is some kind of help, either to straiten his head, or to allow him to earn the required money.

The sense we are trying to describe now is called the 'outer memory', only to distinguish it from the 'inner memory' described above. The colour of the sense is 'help' which is needed in order for the Spirit to be able to join the sense.

A vision of the future is not possible to realize without some kind of help. The vision is implanted in the memory and in order to get help it really needs to be helpful by itself. Moreover, the vision needs to be help related (if one wants to be so demanding). If the person wishing for the bike accepted the fact that he/she would need to relate the bike to the possibility of helping, maybe by using the bike for some purpose welcomed by the family? It doesn't really matter whom as long as the bike finds itself within the helping reality. Such transformation would set the head of the future biker in a much cooler place. He wouldn't be craving for the bike any more. He would be providing to others by obtaining one. He might even get some help from others in such a situation as some form of symbiosis would result. However, he would be shaping the future in accordance with his vision at the same time. Such a colour of the 'outer memory' is acceptable to the Spirit.

The sense of vision

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t this stage we would like to establish the spiritual senses related to the sight. As in the case of hearing we would expect these senses to be twofold. Firstly, we would like to establish the more basic, inner sense. And later the more complex, outer - spatial like sense.

Vision part one

The most basic function of sight is to collect information via the process of 'seeing'. We would say that we can: 'see things' that is 'observe them' or we could 'look at things' meaning 'gaze at them' but also we may 'look into problems' or 'look for object or solutions'. We may also 'look up some quote is a dictionary' or maybe 'look out' that is we may be vigilant.

In all of those cases the process of seeing is associated with the information gathering and some form of judging notion. We may assign notions of 'prettiness' and 'ugliness'. We may distinguish among the objects perceived according to any judgmental needs (for example usefulness).

Taking this a bit further one may try to imagine a person waking in the morning and looking into a mirror while preparing for the morning toilette. Such a person may make a number of different comments about one's own 'look' in accordance to the 'sight' perceived. The person may say: 'Well, well I do look good today ' but equally probably one may even say 'Oh'. That would be after a party of course.

The judgmental part of the vision seems to be irrevocably connected to the 'conscience' of the person. If the conscience defends us in the morning we would say quite a lot of good things about ourselves. However, any accusation from the site of the conscience would result in the perceived 'bad look'. Thus, we come to the conclusion that the spiritual sense we are looking for is called the 'conscience'. At the same time we observe that the sense of conscience differs markedly from the senses described above. Namely, the conscience possesses not only the property of 'seeing' but also the additional property of being able to judge. The property of the conscience as of being judgmental is a very profound one. It means that the sense is structured in a special and peculiar way and contains the 'law' related properties. Moreover, the form of judgement exercised in the example above always relates to the past behaviours and is related to the possible breaking of some restrictions or prohibitions within a moral law. This profound observation will be discussed in more detail in later chapters.

We would like to call the sense described above as the 'outer conscience'. This is mainly due to the fact that the judgmental form of the conscience is imposed by the prohibitions demanded by the 'outside' of a person, for example the society.

If the 'outside conscience' is the spiritual sense we are looking for, then what is the colour of the sense which would make it acceptable to the Spirit?

In order to establish the colour let us look again at the forms of sentences we used to describe it. We said for example that we would be 'looking for something' or 'looking at something' or even 'looking up' is order to establish some information. In all of those examples, the action of perceiving requires extended time duration for it to be successful. In order to 'look into a matter' one may spend quite a long time and energy. Sometimes people spend their entire lifetimes searching for an answer to a pressing question 'while looking into the problem from all possible angles'. The colour we are after is called 'perseverance'. The conscience which is in the colour of perseverance would look into a problem long enough to actually see the answer very clearly and completely.

Thus we establish the next spiritual sense: 'the outer conscience in the colour of perseverance'.

Vision part two

Let us now illustrate the other form of conscience, which is going to be the last of the senses we are searching for.

Suppose a person is planing to attend a New Year Ball. Suppose this person is expecting the ball to be of special significance. The ball is organized by the firm the person works in and the attendance is expected from any well wishing co-worker.

Such a person would make a decision whether to attend or not, based not necessarily on personal preferences but rather on the expected behaviour. However, if the decision is to be made in favour it should be reached with the agreement of the conscience. The person would say: 'Yes, I decided to go, and I have no problem with that.' or maybe the person would say: 'I can go there with a clear conscience.' The person may also say: 'I am looking forward to attend that event.'

This kind of statements suggests an existence of a different type of conscience. This form of conscience is concerned with the compulsory laws. Moreover, the form of conscience seems to be more interested in the future behaviours than in the past ones. We call it the 'inner conscience' to signify the personal orientation of the decision making. In a way the inner conscience represents the personal views and is not related to the feeling of guilt as the 'outer conscience' may be. There is also some form of 'law' related information present in the inner conscience as the agreement with one's conscience seems to be needed in order to undertake any given action.

The person mentioned above may have some problems with the ball attendance. The person may say that: 'It is not right to relate the job requirements with the after hours activities!!!' or use some other reason to reject the attendance requirement. Such a person would rely on the inner conscience to signal a possible disagreement with the requirement being imposed. Thus, we may see the action of the hidden law related qualities within the inner conscience. It agrees or disagrees with the requirements being enforced on a person, but also may agree or disagree with any future plans the person tries to impose on oneself.

The inner conscience needs to be in a specific colour in order to allow the Spirit to join it. In order to identify the colour let us examine the following example (which may be treated as a continuation of the ball invitation case described above).

'I would gladly go to that ball. I also expect the ball to be a great event. Provided of course, the organizers raise to the level of expected perfection. This ball really relates to my status as a person. It really describes me as one valuable and cherished. Would they actually make it sing? Would they be able to provide all the glamour expected? Can I actually trust them to do it properly? This ball is really important to me. Can I trust them to make it happen as it should be?'

This is the colour of the inner conscience: the 'trust'. A person needs to have the 'trusting inner conscience' in order to expect the Spirit to attach herself.

Summary of the senses

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t this stage we have established the names and the definitions of the seven spiritual senses of the Will. We have not seen the details of them yet, but were able to identify each of them and to establish the colour of it. Let us recall the names of the senses and their respective colours:

 The sense of logic in the colour of justice (taste)

 The sense of apprehension in the colour of anticipation (touch)

 The sense of concentration in the colour of submission (smell)

 The sense of inner memory in the colour of co-feeling (hearing)

 The sense of outer memory in the colour of help (hearing)

 The sense of outer conscience in the colour of perseverance (sight)

 The sense of inner conscience in the colour of trust (sight)

Any person possesses all of the above senses (they should be functional unless damaged due to some external factor). However, not everybody's spiritual senses are in the colours described above. An important note needs to be added here.

A human being is created as an image of God. What does it mean from the spiritual point of view? We would like to suggest that the reflection of God's image may be seen in the fact that human psyche is constructed in the way described above. That is, that the human soul possesses all of the spiritual senses just described. However, any average person is not in a constant contact with the Spirit. It means that the colours of the senses of any such person may differ radically from the ones described above. For example, a person possesses the sense of logic but not necessarily in the state of justice. A person possesses the sense of inner conscience but not necessarily in the state of trust.

We have established the nature of the spiritual senses but what about the Spirit? The Spirit is supposed to be joined to the Will and each of the senses is to have a contact place with the Spirit. Thus, we would like to describe the 'wet spirits' next as the parts of the Spirit that are joined to the properly functioning senses of the Will.

 


The Temple and the Senses


The Wet Spirits

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et us examine each of the senses in turn discovering the spirit it is joined to. We would like to continue with the examples provided above in order to make the discussion more natural.

There is one note that needs to be added at this stage. The senses with their respective colours are of the rational nature. They are 'heavy' as we have indicated previously. They may be observed and examined by any person wishing only to see them in detail. The spirits however are different in nature. As we indicated at the beginning they are 'light' (not heavy) and their nature is 'emotional'. That is to say a person under the influence of such a spirit may not be aware of the spirit's actions and even her presence. It is important to keep in mind that the spirits are difficult to localize by the rational analysis. They are light, they fly, their presence sets the senses in a special way but they themselves are not necessarily easily observable directly.

The spirit joining the sense of logic

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et us continue the example with a perfect meal. Our distinguished guest consumes the fish and the wine provided. He reflects on the experience and asks himself: 'Was this really a first class fish? Was the wine of a vintage expected?' What he really would like to establish is: if the meal was truly remarkable? The word we are after here is the 'truth'. The truth is the spirit joining the logic being in the colour of justice. The truth would like to establish all the facts objectively. The objectiveness being the effect of the presence of the spirit of truth.

The spirit of truth performs a special function within the spiritual construction of God. It makes all of the other spiritual qualities to attain their proper state. Similarly to the senses which would wander around if not joined to the Spirit, all of the parts of the Spirit herself would become disoriented without the presence of the spirit of truth. This information is extremely important and grave in consequences for some persons. That is because of the problems that arise when a person is blessed with the presence of one of the other spiritual qualities (for example any of the spirits described below) but lacks the presence of the spirit of truth. Such a person may experience peculiar sensation of being disoriented by the spirit present. We will comment on those issues later when discussing each of the spirits in detail.

The spirit joining the sense of apprehension

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or the spirit to be able to join the sense of apprehension, the sense is supposed to be in the colour of anticipation. We have given an example of a person in shock after observing an accident. Let us suppose the person have seen a road accident without being completely traumatized. Suppose the person is a driver oneself, maybe just a passer-by in the case of the accident but still a driver on the following day. If the apprehension was set in the colour of anticipation the person may become extremely careful while driving oneself. Furthermore, we would expect that the person would be very careful to obey the driving laws. One would say that the person may become obedient to the law. The obedience to the law may be seen as joining the apprehension which attained the colour of anticipation.

This is the spirit we would like to identify: the spirit of 'obedience'. This particular spirit would join a person set in a state of apprehension in the colour of anticipation.

There are two distinct flavours of the spirit of obedience. They differ due to the time related features. The first one relies on the past experiences but especially on the 'orders' received in the past. For example a worker may receive a direct instruction from his/her boss to perform a specific task. By performing the task the worker would obey the directive received. The second form of obedience is future related. In our example the person who drives a car obediently, may not have been involved in an accident himself, but still an anticipation of a possible one makes him/her to obey the laws.

The spirit joining the sense of concentration

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n order to discover the sense of concentration we have told a story about two persons entering a room and carefully examining the apparent smell. The conclusion of the story was that 'the dinner was coming'. The conclusion becomes the key to our problem namely; the persons described here had been able to prophesy the near future. It wasn't a very spectacular vision but still relied on the action of the same spirit namely the spirit of prophesy. What was needed was the submission to the incoming impulses (the smell) and allowance for the concentration to produce the verdict.

There are two distinct forms of the spirit of prophecy. They differ due to the time in which the source of prophesy have been established.

The first one is called 'an educated guess'. It is commonly found among people relying on the information they have gathered up to the current moment. A prophesy that is created by extrapolation of the possessed knowledge is called an educated guess. Such extrapolation is still a proper prophesy and should be seen as such.

The second type of prophecy is completely spiritual in nature due to the fact that there is no apparent past experience provided in order to establish one. A person prophesying may have never experienced anything relevant to the prophesied event, and still be able to provide some form of proper description. This kind of prophesies is lead by the Spirit, otherwise, they would never be fulfilled.

Both of those types are called 'prophesy', and both of them are joined to the sense of concentration. Still one should be aware that there are two flavours of the spirit, if one may use this term here.

The spirit joining the sense of inner memory

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et us recall the example given above related to the inner memory.

There was a party meeting and a listener trying to follow argument given by a speaker. The listener would recall the speech later and would be requested for some more explanations. The main question after the recollection is: 'Do you actually believe this speaker or is it just another of his tricks?' The colour of co-feeling in which the memory was supposed to be in, is necessary in order to provide sensible answer. 'Yes, I have been following his every word and I am quite convinced this is really what he feels.’ This is the spirit we find here: the spirit of 'faith'.

The ability to remember, together with the colour of 'putting oneself in the other persons shoes' provides bases for the spirit of faith to join the will.

There is another way to provide the spirit of faith to a person. This is really externally induced and may not be as strong as in the example above. Such situation happens when more then one person provides a similar account of information to a listener. Three people sit at a table. One is a listener the other two speak. One of the speakers provides an inside of a recent rumour. 'Did you hear this thing?' The other one of the speakers says something like:' really??? I have heard something similar myself!' At this stage the poor listener may be set to believe in the rumour without even noticing it. That would happen provided he/she hasn't got any prior views to the contrary of the two speakers. The faith is induced due to the fact that the second person shapes the sense of memory by applying the co-feeling externally. That second person creates an impression of total understanding of the first one, and becomes a second witness joining the first one in one voice.

There is no time dependency in relation to the spirit of faith and the spirit always relates to the past experiences.

The spirit joining the sense of outer memory

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he sense of outer memory in the colour of help has been presented by an example of a would-be bike buyer. The person expected to purchase the equipment but needed some help to obtain the necessary financial resources. There is a natural consequence of the situation described. Namely, if the would-be buyer is able to identify any possible form of getting help in the matter, than he/she would be continuing the issue. However, if there is no visible way of getting financial help then the issue would probably die with time. Thus, we come to the spirit of hope.

The spirit of hope pulls a person forward. This spirit seems to have some energy of it's own due to the fact that it is always future related. We never hope for the past we always hope for the future successes or gains.

The spirit joining the sense of outer conscience

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he sense of outer conscience in the colour of perseverance has been described by the means of a morning mirror self observation. Independently of any final perception of ourselves, whether nice and acceptable or not so nice we would notice a specific feeling related to our judgmental desire. Namely, we would like to look good and to obtain mercy in order to correct ourselves for the better future time. Even if the vision were already acceptable, we would still like to look upon ourselves with mercy, which is to say: 'Oh good God let me always look that good'. But still probably: 'Oh good God may I come out of this mass...’

The spirit of mercy is very demanding when it comes to the colour of perseverance. One needs to work long and hard, training the conscience in this colour, in order to fully appreciate the effect of the spirit. However, when present, the spirit makes a person very agreeable and of extremely good nature.

The spirit joining the sense of inner conscience

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he last of the wet spirits joins the inner conscience shaped in the colour of trust.

The example given above relates to a New Year Ball which was of extreme importance to the person described. Suppose, the organizers stood up to the expected level and the ball came out to be a great event. The person described felt excellent and the entire event seemed to become memorable. There is one quite natural reaction one would expect to see from the involved person. Namely, when meeting the organizers he/she would just say: 'This was really great. I am so happy. I love you for this thing. You really did such a good job. Thanks for all, and I love you all'.

The spirit of love joins the inner conscience shaped in the colour of trust. Even though the example given above is quite expressive the actual spirit is much calmer. The person feeling the actual love even in the example above would sit somewhere in a peaceful place and allow oneself to feel a slowly flowing attraction within his/her soul. The attraction may be toward the group organizing the ball as in the example above, but would not show itself as an outward action.

We would like to make another comment here. The ball was a success, but what would happen if the ball was a failure? We may expect the person to acquire a feeling of hate. Hate is a direct opposite to love. But also, when love is calm and motionless, hate is active in the process of looking for an occasion to take revenge. Hate is not a spirit of God but exists as a separate entity. One should be careful when dealing with the subject of love not to hurt it and not to turn the possible love into hate.

The above problem comes into play due to the fact that love so strongly depends on the colour of trust. Without inner conscience in the colour of trust love would not be able to join the will, but trust makes love very exposed to the possibility of being hurt.

Summary of the wet spirits

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he spiritual part described above joins to the spiritual senses. That is this part of the Spirit joins the Will in respective places. The connection is permanent in God and may be induced in human beings. There exist persons on earth who have some of those connections present in a permanent form at all times. However the majority of the population of earth needs to train their respective senses so they would be capable of accepting the descending Spirit.

 Let us recall what they are:

 wet spirit

 sense

 colour of the sense

 truth

 logic 

justice

 obedience

 apprehension 

anticipation

 prophesy

 concentration 

submission

 faith

 inner memory 

co-feeling

 hope

 outer memory 

help

 mercy

 outer conscience 

perseverance

 love

 inner conscience 

trust

After making the above observations we turn to our guide requesting a more detailed description. And yes, we need to move few paces closer to our subject of interest in order to observe all of the particulars.


 

The Temple and the Wet Spirits



The senses and the wet spirits joined together

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ollowing on from the pages above, we would like to provide a discussion of the joined pairs. The sense in an appropriate colour would be joined by the relevant spirit. Each of such joined pairs would be seen in some more detail. The discussion is not exhaustive and one needs to understand the very brief treatment we may provide here. Still, the main features of each of the pairs are indicated. The reader is encouraged here to enhance the descriptions provided below by pondering upon personal observations and findings of one’s own experience. What we would like to do here is to open a place for exploration that may be undertaken by others.

Logic in colour of justice joined by the spirit of truth

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here are a number of distinctive functions which logic performs and the one that seems to be the most frequently associated with it is the ability to reason. The 'reasoning' is a process of the formation of conclusions based on the assumptions provided. We would expect that a person thinking logically might be able to perform such a 'conclusion' finding act by the process of inferring. However, in fact, this is not what logic does by her own right and moreover this is not the main function logic performs. Let us take a look at the main processes that logic performs.

In order to understand the function of logic one needs to remember that all of the spiritual senses support each other. Like the human senses which almost never work separately from each other, logic is also a part of a team. The sense of taste is almost never surprised by a request to perform the taste finding. Rather, the other senses make their observations first and the actual tasting of food is done as the last action of the process of eating. We look at a foodstuff, notice its smell even touch it on occasions (and certainly touch it with our lips) before the foodstuff is placed in our mouths. It is almost impossible to bite something without touching it with our lips first. What the sense of taste does is to verify the presumptions provided by the other senses.

This is really the main function of the spiritual sense of logic. The logic collects the information provided by the other spiritual senses and then verifies the actual state of the issue at hand. Logic tries to reconcile the information provided and to build a judgment. The main effect of the judgement being a verdict on the 'justice' of the observed issue. Like the sense of taste which provides a verdict related to the consumption suitability of the foodstuff or even desirability of consuming one. One may say that the foodstuff is not suitable for consumption after tasting it, or equally well one may be craving after some particular taste.

In order to perform the above task the sense of logic needs to be objective. The objectivity is a result of the spirit of truth joining the logic. The spirit of truth is very keen to see all of the arguments placed in front of the logic to be treated with the appropriate seriousness. That is, each of the arguments is to be looked at in a detached and unbiased way and the validity of each of them is to be checked with the same attention. But also, the spirit of truth makes the logic keener to see the detail. The workings of the logic become 'sharp' and very conscientious.

Another function performed by logic is the verification of the individual workings of any of the other senses. Each of the senses may provide some form of an impulse or information to the logic. The logic may wish to check a given sense to see if it is working properly or if the information being provided is distorted in any way. This is done by examining the information provided by the sense in question and verifying that the information is consistent with the knowledge stored in the inner memory.

One may compare this function to the taste that would like to 'check' if the green apple actually tastes sour. The inner memory remembers the expected taste but the actual sensation may differ due to some unexpected reason (there must be a sweet green apple somewhere?).

What happens when the above function is strengthened by the spirit of truth? The person would be able to perform acts of self examination. That is to say, the objectivity of the logic would be so strong that the logic would be able to determine one's own faults without any correction being provided from the others. This is one of the main reasons the Catholic Church expects her members to attend to the sacrament of confession. A person in question is supposed to perform a self diagnostic act, to prepare for the confession of sins. This could be compared to requesting a sick person to perform a self-diagnosis.

Such a self-diagnosis is not accepted at any of the hospitals in the world. Any real doctor would not expect a patient to determine the sickness one is actually suffering from. However, the Church expects her members to perform just exactly that. That is to prepare for the sacrament of confession: to identify the malfunctioning within their own spiritual bodies and to express them clearly to the priest. The above expectation is possible due to the fact that the Church expects her members to be under the influence of the spirit of truth. The spirit of truth makes the self-diagnosis possible by interacting with the sense of logic.

Let us continue the discussion on the functions performed by the sense of logic.

When the logic performs the judgmental function as a part of the reconciliation of the information provided by the other senses, a verdict is usually achieved. However, this is not always the case. There are situations when logic is unable to reconcile the information provided. The reaction of the person on such occasions is the sensation called 'laughter'. One laughs when contradictory information is presented to the logic and the contradiction is so strong that the logic is not able to reconcile the various statements provided to her. The reasons for this sensation may be analysed more precisely. In order to do that, one needs to note that the apparent contradiction is always associated with the information provided by the senses, and the information stored in the inner memory. When logic can not reconcile the current information with the one already present in the memory a person reacts in the form of laughter. This note may seem to be of secondary importance (who cares about laughing anyway, maybe some movie stars for example), but in fact there is one very important situation when the sensation of laughter is of paramount importance.

Such situation arises due to the fact that the reconciliation needs to be performed among not only the external sources of information (like for example between two film actors one short and fat, the other one thin and tall). The reconciliation may also involve the information provided by the other senses (for example the inner memory and the apprehension). Thus, if the inner memory provides some information related to the current behaviour of a person, and the information provided by the sense of apprehension is strikingly different, then the behaviour may seem to be funny only due to the conflict.

Please observe that the state of the inner memory defines to a great extend the way one sees the reality. That is, a person relies on the collection of presumptions in order to understand oneself and the surrounding world. At the same time the sense of apprehension provides a similar function. The difference is that the apprehension relates to the current state of reality and the memory to the past. If those two contradict each other, and the logic can not reconcile them, then the person may resort to laughter.

Such contradiction may result in a very problematic condition when one comes to a church with the intention of standing before God. At the same time, the person may have had memories of some recent actions contrary to the expected state of mind. Such person would be under pressure to laugh in church. This laughter may indicate a temporary problem with faith, and should be treated with appropriate seriousness. The person needs to correct one's own perception of the inner memory (probably by re-examining the recent experiences) and then come to church in a more appropriate manner.

Let us return to the positive verdict of the logic, which is the situation when the senses provided the logic with a piece of information and the information was self-consistent when examined by the logic. Provided that there are more than one sense supplying this information it may be raised to a special status of a 'fact' and in such form presented to the inner memory. The inner memory contains a special sub-region within its own structure especially devoted to statements of such status. This region is called 'the axiomatic memory' and its main purpose is to collect the 'facts' provided by the sense of logic. In our case, the information provided would be placed in this axiomatic memory within the inner memory. (Please note that the outer memory does not contain a similar region.)

We could ask at this stage about the requirements a given fragment of information needs to satisfy in order to be accepted as an 'axiom'. First of all the logic needs to be satisfied that the information constitutes really a fact. That would require at least two or three of the senses to provide supportive statements. Moreover there should not be any disagreement among the senses. One of the senses may provide two independent statements in support. These could also count as two. The point is that the sense of logic works as a judge among the different sites (senses). Therefore it needs at least two such sites in order to provide any sensible verdict. However, if there are ten independent statements provided by each of the senses and each of those support the same verdict, then from the logic's point of view it is still fine.

If there were any form of disagreement among the senses, then the logic would not postulate any given statement to be treated as a fact.

Suppose the statements are all in support. Then the inner memory is faced with the proposed axiom (a fact to the logic). The inner memory may also accept it, but if there is any information in the inner memory which could possibly constitute a disagreeing argument with the one offered, then the memory may reject the statement. It would place it in a more general area of the inner memory where the information about all of the past experiences is collected. It would not place such statement in the axiomatic memory though.

This brings us to an interesting observation. Namely a number of sciences use logic to perform reasoning operations. The most known is mathematics. If we recall any of the theories of mathematics starting with the ones constructed by the ancient Greeks to the modern ones, we may observe that they are characterized by a common assumption that the axiomatic prerogatives belong to the logical system. In order to find some examples one may look at the theories of geometry, vector spaces or any form of formulation of topological space theories. The examples are endless and in fact it would be difficult to give a contrary example. Namely, the one that would exclude the axioms from the theory building process. Axioms are a part of a theory. If you change the axioms, you would build another theory.

Here however, we observe something to the contrary. The logic herself does not contain any axioms. The axioms are stored in the axiomatic part of the inner memory. The only function left to the logic itself is to apply the rules of reasoning when requested. All of the information used as the raw material by the actions of logic is taken from the other senses. Usually from the inner memory, but in fact from any of the senses. The logic contains ways of processing the information without storing the information itself.

The above property of logic allows for logic transformation without changing the axiomatic information accepted by a person. For example, one may start learning a specific way of thinking (logic) by studying at some particular school but still keep one’s own peculiar sets of believes. This does not mean that the studies cannot change the axioms accepted by a person. However, the other example is very easy to imagine.

The effect of the separation of the logic from the axioms allows for modifications of the logic's colour present in a person, and therefore for deviations from the logic's required colour of 'justice'. Thus, a person may find oneself in a state when any other of the spiritual senses is capable of accepting of the respective wet spirit but the logic is deviated and therefore unable to accept the spirit of truth. For example, there are certainly people who possess the spirit of faith, but do not experience actions of the spirit of truth.

Thus, we come to the initially stated property of logic, namely, the ability to reason. The ability to reason is really a process of applying the implicative statements. That is to say: 'if' such and such 'then' the effect. This process requires logic to be objective and precise therefore the spirit of truth could be important here. It would be easy to say that: without the spirit of truth one is in danger of misinterpretation of the logical reasoning process. Although, it does not seem to be so strikingly important in this particular case. The process of reasoning seems to be more automatic then intuitive, it is a bit like a machine generated actions. Certainly there are machines nowadays that perform the logical reasoning without any presence of the spirit of truth (they are machines after all, but the Spirit provides life to anything she is joined to). Then, what is the process of reasoning? Is it just a mechanical implementation of a particular semiconductor switch?

We would like to indicate another subject suitable for discussion at this stage. In order for the logic to work perfectly the spirit of truth had to join it. Then the judgmental process could be performed and the appropriate axioms identified. It would be very harmful to the judgmental process if the logic acted in any biased way. In particular, it seems to be of utmost importance that the logic refrains from tinting the information provided by its own subjective views. This could be compared to any judge who is required to be objective and refrain from distorting of the juridical process by his or her own personal views. In situations when it is established that a judge is personally involved in a case it is expected that the judge is replaced by another. Thus allowing for the objectivity of the juridical process. We have the same requirement applied to the sense of logic. However, a person may not replace one's own logic in such cases. Instead a different solution is expected. The solution is called the Inner Humility. This particular form of mind setting makes the logic subdued to the process it is performing. The logic which is exercising the Inner Humility would not try to impose its own views on the subject being judged.

The Inner Humility is the first of the seven forces we would like to identify. It belongs to the higher level of spirituality present in the Will and there is a special part of the Spirit that joins this force. The Spiritual part is called the Inner Word. We are going to discuss these spiritual qualities in the subsequent chapters.

Apprehension in colour of anticipation joined by the spirit of obedience

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he most difficult to grasp of all of the senses is apprehension. The difficulty arises from the fact that the sense is so quiet while constantly working in the background of the other more showy and loud senses. The sense of apprehension could be equally well called 'the sense of awareness'. It provides the spiritual body with a constant feedback of its own existence and of the state of the world around. A good example of the actions of the sense could be taken from everyday life when we observe a person driving a car. Such a driver needs to be, and usually is, constantly aware of the things happening in the relation to the moving car. Would there be any other cars passing by, pedestrians that may enter the road or any of the street signs that need to be taken into account while driving. The driver is not watching his of her own actions or reactions to the changing traffic but still is constantly vigilant, alert and aware. Thus, the sense of apprehension provides the information of the surrounding world.

The sense is so important that in the case of malfunctioning, any person behaves like being in a state of shock. There are stories of people placed in warm water and asked to stay calm who would become shocked by the seemingly loss of the awareness of their own bodies. If the sense of apprehension is tempered with a person's awareness of being alive becomes disturbed.

The sense of apprehension reaches out only a short distance. We would not expect that the person driving a car were aware of the things happening three or four cars behind, nor would we expect to recognize a very large number of people. There is a certain upper limit on the amount of information the sense is capable of reporting. Moreover, the sense is definitely more concerned with the immediate surrounding world than with the things that are a long distance away.

The sense always looks at the state of the soul and provides a continuous feedback saying 'I am'. This is the name employed when talking to Moses but we would expect that the name used there was applied in a different context. The statement (I am) being made by the sense of apprehension makes this state to represent the features of God without actually claiming to be the very original person. Thus, we come to the notion of the 'face of God', the spiritual quality that reflects all of the attributes of the Will but without making a claim of being the one. The sense of apprehension provides a continuous reflection on the state of the body. All of the parts are reflected there. They are always manifested by their presence. This presence is silent but spoken of through the touch. This state could be compared to the behaviour of the nervous system of a person. The nervous system always reports on the state of each part of the body. This is done by providing the ability of touching or feeling pain but being silent while not directly addressed. The nervous system extents throughout the entire volume of the body and not only the surface. The touch or pain could be felt anywhere within, not only on the surface. Similarly, the sense of apprehension provides a continuous feedback from the volume of the entire spiritual body of God, and not only from the surface.

Why would we say that the sense of apprehension relates directly to the definition of the person? This is because the sense is represented physically as the surface of the body. More precisely the skin of the body is a direct representation of the spiritual sense. However, the skin is directly. We look at a person but what we actually see is the skin. In many cases one may describe who a person is by describing the looks of the person alone. In such a case, the way the person looks and the actual identity of the person should not be mixed up. Even if we say: “Look at this man. This is Mr. Smith” we do not mean that the physical perception of the way a person looks, and the identity of the person as such are the same thing.

Moreover, the sense of apprehension could be compared to the nervous system of a human being. In this way, it could be perceived as being central to the definition of the personality of a person. We would not like to define a person as a collection of nerves though. We would rather prefer to expect the nervous system to be the subject of the soul of a human being. Similarly we would not equate the person representing this particular spiritual sense with the essence of God himself. However, due to the direct representation of the soul through the nervous system we would expect the person representing the spiritual sense of God's apprehension also to represent the God's construction. Thus, we come again to the same conclusion. That is, even though the person spoken of in this discussion is not in fact in essence equal to the Will (or the Spirit), his peculiar nature represents God. (His name is Phanuel meaning the face of God).

Let us return to the discussion of the sense of apprehension, and see what happens when the colour of the sense is equal to 'anticipation'. We have given an example of a person whose apprehension is in the state of anticipation (the driver). There could be an endless list of such examples. Let us discuss a case from a completely different sphere. Let us consider a fictitiously created 'share market player'. A person dealing with changing values of various factors, like shares, bonds or even the monies themselves. What we would expect from such a person is a constant awareness of the current situation of the market and the fixation of his/her apprehension in the colour of anticipation. The person playing on the market needs to expect the possible value changes in order to have any chance of survival. Such a person constantly analyses the currently provided data and tries to imagine any possible outcomes of the possible scenarios.

Sooner of later our share market player would start to form plans. He/she would accept the fact that they have gathered some substantial amount of money and would begin to diversify. Some of the money would be put is the safe investments. These would not be so rewarding as far as the returns are concerned but would provide a comfort of security. Some other part of the money would be invested in more risky places but giving potentially higher returns. Thus, the player creates various scenarios according to which his/her investments are supposed to be implemented.

The function of plan making is a natural side effect of the apprehension working in the colour of anticipation. These plans are not prophesies though. These plans are reactions to anticipation only. They do not make any claims as to the certainty of the planned event or outcome. The spirit of prophesy would always place her honour on the line of fulfilment. The prophecy would expect the outcome to be guaranteed. The plans however are just possible outcomes that one would like to address at the current time. They may happen according to the reasoning and the data currently available, but it certainly does not mean that they must happen.

Moreover, the colour of anticipation would most likely be concerned with a possible lack of fulfilment of the expectation. A prophecy is always interested in the positive outcome of a statement. Thus, the main difference is that a prophecy is looking for some realization of the expectation, when apprehension may look for the ways a given thought would not be realized. (“If I risk my investments in this particular manner, and the condition I am counting on would not occur then, I am going to loose all of it in a single go.”)

Such reactions of the sense of apprehension to the colour of anticipation may be seen in any part of life. One of the most common examples is the choice of a particular career field by young adults. One may for example, choose a specific field of studies when enrolling at a university only because one would expect to get a good job in this particular field after completion. The enrolment may not represent personal preferences of that person. The choice of field being only dictated by the current fashion. However, a person thus behaving makes a decision based on the anticipated future state of the employment market.

We come here to two important points. Firstly, in order for a person to finish such studies one needs to be obedient to the choice undertaken. That is, even if the particular field of studies turn out to be not to the liking of the person he/she needs to be obedient to the previously established decision in order to be able to finish successfully.

Secondly, the actual choice has been performed by the sense of logic, which in this case worked at the request of the sense of apprehension. The sense of apprehension expected the future employment possibilities. The sense of logic responded to the request provided by the apprehension and performed appropriate analyses. The result of the analyses was the decision to actually enrol. The person's apprehension then accepts the decision and obediently follows through the studies. Thus the sense of apprehension may influence the sense of logic in the process of decision making.

The apprehension provides another way of influencing the process of decision making. When identifying the possible dangers the sense of apprehension sends strong signals to the logic requesting actions or modifying the decisions already being formed. One of the examples is the currently observed popularity of television. The occupation of the societies with the watching of sometimes not very important television programs provides for mind occupation of otherwise possibly not very content citizens. Such mind occupation may be seen as a means of preventing possible unrest. The problem here is really with the lack of anything meaningful in the lives of those citizens. Without a proper interest of their own the citizens could become frustrated. However, by providing television they become occupied with the watching of the programs. The problem could be addressed of course by provision of a meaningful occupation at the time of relaxation. That could however require additional mental energy and interest from the citizens. They may not be willing or prepared to offer that. The television though is completely undemanding and requires no mental energy input from the viewers.

Where is the apprehension and logic in the above example? The apprehension is in the identification of the problem of frustrated citizens. The logic is in the provision of the television programs as the means of addressing the problem.

Let us now discuss another feature of the sense of apprehension: the requirement of a close contact. When we observe the sense of touch we know that in order for the sense to provide any meaningful information the sense needs to make a contact with the object being investigated. Similarly, with the sense of apprehension. The sense is capable of providing meaningful information only when in direct contact with the situation being described. Thus, in order to know what it is like to be hungry one need to experience hunger for some time. A person with a house of one's own would not be able to imagine the suffering of the homeless. Any form of experience is not known unless one actually touches it through the sense of apprehension.

From the above observation, we may understand the various difficult requirements placed on the members of some religious denominations or within some philosophical trends. For example, if a religious notion is associated with particular experiences of a founder, then the followers are expected to encounter similar experiences in their individual lives as well. For instance, one would expect the members of the Franciscan order to uphold the requirement of poverty in a very strict fashion, only because St. Francis lived in a complete poverty himself. Thus through the similar experiences one is able to spiritually touch the original founder.

Let us consider another aspect of apprehension now. In our earlier discussion on the sense, we have mentioned the peculiar feature of the sense of apprehension of being dual with respect to time. One may say that there is a form of apprehension concerned with the future and another form concerned with the past. The first one would actively expect (anticipate) any possible action that may be encountered the second follows through from the already performed actions.

Let us expend on this using two examples related to the sense of touch.

We could definitely identify two different kinds of touch as relevant to human beings. The first one is performed by the means of lips and the second by the means of hands. Both seem to be just forms of the same function namely information gathering through the sense, but when we analyse them in detail we may observe a striking difference. The sense of touch as performed by the lips seems to be infinitely more committing than the touch performed by hands. Let us compare a passionate kiss between Romeo and Juliet with a handshake between their respective fathers.

Our Romeo kisses Juliet. This is a passionate kiss. His lips slowly touch hers and stay there for a good minute. He closes his eyes doing this and she responds likewise. Their breaths are very subdued and some invisible magic is passing between them.

What we describe above is a touch set in the future: the touch with the anticipation of the coming passion. He may even feel this already. She is just warming up but still receives his interest and responds likewise. The colour of anticipation makes another sense to respond as well. This is the sense of concentration. The sense of concentration brings the slowness of breathing and the eye closure. They want to feel this kiss and each other's responses within their entire bodies. This is what the touch concentrated on the future does. The anticipation of the subsequent actions and possibilities requests the sense of concentration to bring all of the other senses and the entire body to work in the direction of the anticipated goal.

Suppose we describe the same sensual event applied to a completely different context. A person wants to undertake a career in a specific field of studies. The field seems to be very attractive and the imagination of the person makes it to be a fulfilment of his/her dreams. The person needs to pass some entry exams in order to enter an appropriate schooling system. Such apprehension would order the concentration to request cooperation from all of the other senses and even request the entire body to cooperate. The goal is so attractive as far as the touch can feel then the effort is worth the risk. One could say exactly the same about an athlete preparing for a big event.

Now, let us look at the fathers of Romeo and Juliet. They meet at some stage to discuss some business. They see each other and exchange polite introductory phrases. And of course they shake their hands.

The handshake is a touch of recognition. It is like saying: 'Yes, I do remember you. Nice to see you again.' The touch is cooperating with the sense of inner memory in order to support the feeling provided. And all of the time relation of the touch is set in the past. Even if the colour of anticipation is still present (The meeting of those two is supposed to produce some expected outcome). All of the bases of the sense of apprehension are set in the past. Most importantly the actual knowledge of each other is well established beforehand.

It is very rare to see two complete strangers to shake hands. At least they should be properly introduced by some third person just before the hands meet. Sometimes, one may see politicians shaking hands with strangers, especially when campaigning. This is only to provide a perception of prior interest of the campaigner in the matters of the people passing by. The politician is trying in this way make an impression of prior knowledge of the people, or maybe even of recognizing some of them (that would be a really good move by a campaigner).

Both types of apprehension need to be set in anticipation in order to work correctly. In our first example Romeo and Juliet anticipate the coming passion. In our second example their fathers anticipate the outcome of their meeting.

Both types of apprehension set some other sense to work for it. In our first example the sense of concentration is requested to act. In our second example the sense of inner memory is to bring the recognition of the person met.

Let us now suppose that both of our examples progress in the anticipated directions. The first one in the direction of passion the second in the direction of business. Both of these would actually take place if the persons involved allow for obedience to act. They would obediently allow for the events to take place. They would obediently follow through with their feelings and impulses. They would obediently carry out whatever the apprehension with anticipation prepared for them. Then what?

 Romeo and Juliet would face a question. Are we going all the way now? You mean like what? Sex? Marriage? House of our own? A family and all that? Well.... that would require some more thought don't you think? Maybe let us just stop at the kissing stage. Or maybe they would say: 'Sure this is really what we want to do after all, so let us do it!!!'

In the second example we see two men trying to do some business. But that is also bounding and binding in some way. Who knows what the actual effect of that business arrangement would bring about? So we should better think about it carefully.

The observation we would like to make at this stage is twofold. Firstly, in both of these examples a certain amount of fear has been introduced. This fear is an effect of the unknown. They do not know what the actual outcome of the touch is going to bring. They may have only some vague expectations. Maybe plans as mentioned before. But they do not know for sure. The marriage may be just as in heaven, but may be like hell. The business may bring some unbelievable success, but equally probably may become a complete loss of funds. So there comes the fear.

Such fears bring about a form of wisdom. They are called to reconsider. To think about it before the actual commitment. They need to have some time to collect their thoughts and to plan for the outcome. Is this possible at all?

The feeling of fear is a manifestation of the force of Outer Status. The wisdom is called the Outer Wisdom. They are called the 'outer' due to the fact that they deal with the outer realities. These consequences of the decision-making are related to other people as well and not to Romeo and Julia only. They relate to the possible future children. The fathers, if they make a deal, would change not only their own lives but also their families.

Thus we come to the next (higher) spiritual qualities related to the sense of apprehension. The Outer Status and the Outer Wisdom. We are going to describe them in more detail in the subsequent chapters.

Concentration in colour of submission joined by the spirit of prophesy

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et us now discuss the sense of concentration and the spirit of prophesy. To begin with let us observe the main function performed by concentration. It seems that the concentration has a unique property of being able to direct the spiritual body's resources to a desired location. In one of our examples two persons used the sense of concentration to strengthen their ability of smelling. However, concentration may redirect resources to more varied tasks. We would like to take a look at these functions now.

Primarily, there are three senses concentration may direct the resources to. The first one being the smell, the second one the touch and the third one the vision. It is not obvious that a person may concentrate the attention on the taste. Some people do this but such an ability may grant them a special job. For example, wine testers could be able to concentrate their attention during wine tasting. However, we may observe that the wine competitions consist of much more than the actual recognition of the taste. The colour of the wine may be examined and even the texture as for example any sediment in a bottle may have a decisive effect on the quality of wine. One might say that there is nothing of importance in wine colour as far as the taste is concerned. One would even accuse the testers that they misinterpret the notion of the taste with other notions. To concentrate one's attention on the visual effects related to the glass of wine seems to be much more accessible than to concentrate on the actual taste of the product.

What we would like to observe here is that there are three specific spiritual senses concentration is primarily concerned with. The concentration itself, the apprehension and the outer conscience. The reason for doing so is that these three senses are faced with the outside reality, when the remaining senses seem to be more personal in nature and are concerned with the state of the inside of a person.

When the concentration relocates resources to a given sense it is done at the cost of another one. This is because the resources are in a finite supply. The need for strengthening of one of the senses makes another one undersupplied. In case of the concentration itself when it is strengthened the sense of outer memory is weakened. When the sense of apprehension is strengthened then the sense of inner conscience is weakened. And finally when the outer conscience is strengthened then the inner memory is weakened. Let us look at each of those in turn to see how it works.

The concentration strengthened at the cost of the outer memory.

In bodily representation that could be compared to the smell being strengthened at the cost of hearing. Let us recall our example of those two people smelling intensely the suspected aroma. They may be so occupied with the process that they may even not notice that someone is actually calling them to the table.

The above behaviour may seem to be a bit strange. A sense is strengthening itself by acting on oneself. It is a bit like rising upwards by pulling on one’s own shoelaces, but not quite due to the fact that another sense is depleted in resources as the result.

The sense of apprehension strengthened at the cost of the inner conscience.

That is the touch strengthened at the cost of vision. But let us recall Romeo and Juliet kissing intensely. They closed their eyes in order to bring their internal strengths to the feeling of lips touching.

The sense of outer conscience strengthened at the cost of the inner memory.

That is the sense of vision strengthened at the cost of hearing. A person watching intensely may not hear another one talking intensely, even when addressed directly. An example on the level of the spiritual senses would be to say: A person preoccupied with a given task (a game?) forgetting about the dinner.

At this stage, we would like to make a digression, which will turn to be very much in relation with the topic discussed. During the process of composition of the above text we have come to a sudden imagination halt. The problem seemed not to go by itself and we had to stop writing in order to discover the reason for it. It seems that the problem is strictly related to the topic being discussed namely to the peculiar functions that the sense of concentration performs. These functions are twofold. Firstly the strengthening of the senses needed to get the additional resources, and secondly the removal of any distractions present.

The text written up to this point has been composed with a help of a very sophisticated word processor. We have spent our time in front of a computer with the entire GUI switched on, the nice windows and the beautiful icons. The only problem with all of that is that this beautiful environment with all of the windows and the graphical word processor have been destructing our concentration. We are supposed to write this book, and the process of creation is very demanding in this case. What we needed is a total lack of external intrusion. Also, the process of writing is to be devoted completely to the subject and not to anything unrelated.

Thus, we came to the following conclusion: we need to switch to another environment without those windows etc. and we need to write using a most basic form of a word processor. In our case it came to be a simple 'vi' editor. We enter these lines in form of a raw text without any form of formatting.

Why would we do that? Firstly, because in order to describe the spiritual qualities we are intending to do here we need to at least partly participate in their experience. It would be very difficult to describe anything so complicated without even some direct and personal knowledge and experience. Secondly, because the sense of concentration is concerned with the gathering of resources into one place and in removing any distractions. Using just one application strengthens the gathering of the resources. Switching off of all of the other niceties removes the distractions.

Let us expand on the gathering of resources part. The sense of concentration has a peculiar ability of moving of the internal energy of a person from one place to another. This is done for a purpose of defending from the outside world but also as a part of interaction with the outside world. What we usually see is the strengthening of just three senses (as mentioned above) concentration, outer conscience and apprehension. It is basically impossible to strengthen logic in this way and all of the strengthening actions are carried away at the cost of the internal senses.

The strengthening may be strong and the movement of the sensual energy so big that some of the other senses may seem to stop working properly as an effect. In extreme cases a person may lose balance (in physical sense) when the outer conscience is being strengthened. (A process of intense looking may result in falling). Also, one may become so occupied with any given action that the hearing may become malfunctioning.

The gathering of the resources into one place may be seen as a higher level development. The sense makes each of the chosen ones distinguished by the influx of the apparent abilities. For example if we concentrate on the sense of touch (apprehension) it receives additional energy from the other senses (in this case sight that is inner conscience). We could say that the sense of touch becomes 'blessed with some additional ability or a talent'.

The second action performed by the sense of concentration is to block any possible distractions. If the sense of touch is to gather some information by touching a specific object we would not like it to be interrupted by another form of impulse. This kind of problem is very much familiar to the scientists collecting data by the use of various devices. They would like to isolate their object of interest in a form of experimental purity in order to be able to get the most clean experimental sample. They would remove any form of external interaction. They would isolate the data being measured from the background noise. What they do is to separate the clean from the unclean and the holy from the profane. This is exactly what the sense of concentration does. It removes all of the possible impurities so that the act of sensual action would not be disturbed.

On the spiritual level this form of concentration may be compared to strengthening of the senses that are hidden from the external world. Thus, we have listed six senses that are involved in the relocation of spiritual resources. The external ones are: the concentration, the outer conscience and the apprehension. The inner ones are: the inner memory, the inner conscience and the outer memory. In those special cases when a person employs the sense of concentration to move the mental energy to the inner senses, the state of ‘contemplation’ may be achieved. Thus, a person may for example find a secluded place and repeat some prayer like texts in order to allow for the concentration to move the mental energy to the more hidden parts of the mind. In this manner a person may analyse the hidden memory recollections. Moreover, one may use such relocation of energies to strengthen the love one feels toward another person. This could be done by recalling the images of that person within the mind.

The above method of love strengthening is sometime utilized through the process of adoration. One may observe the religiously involved persons submerged in such a practice. A person may spend some extensive time just looking at the object of adoration and in this manner to strengthen the inner conscience (and subsequently the spirit of love) in relation to the object/person being looked at. Sometimes one may see people spending hours gazing at some artworks in order to achieve a similar effect.

The above process is very similar to the one used by the scientists when gathering experimental data. They, isolate the subject from the external influences, so that in this manner the outer senses do not affect the sample being analysed. Then they concentrate the attention of their measuring devices on the inner workings of the studied subject.

When we join together the above two actions we end up with the description of the act of 'blessing'. The blessing is an act of separation from the impure surroundings and of supplying with additional abilities. This is also the action which gives rise to the notion of priesthood. The priests are supposed to be blessed and pure. They are supposed to be separated from the impure surroundings and they are to have the strengthened abilities due to the fact that the spiritual sense of concentration supplied them with additional spiritual resources.

The person responsible for the representation of the sense of concentration is at the same time responsible for the creation of the priesthood. This person's name is Gabriel. However, the archangel Gabriel is seen to represent much more than just the notion of priesthood. He is depicted as a messenger. The notion of Gabriel as being a messenger comes from the fact that concentration is mainly concerned with the external senses. The three external senses are being strengthened and not the internal ones. From the point of an onlooker this may seem as a contact with the external beings. Thus the notion of a messenger has been introduced.

There is still another meaning of the word ‘blessing’. This meaning relates to the presence of the Spirit of God. In particular if a person is subject to a continuous presence of some feature of the Spirit, the person would be said to be blessed. Due to such presence some form of particular life experiences have been listed as a result of the blessings. Most notable in the sermon on the mountain the principal effects of being blessed were listed. The effects of such state could be understood as follows.

Suppose a person is in the state of being blessed with the possession of a particular aspect of the Spirit of God. This may be due to the original generic presence, like in the case of the persons who have been born of God, or due to the effect of gaining the particular feature through some spirituality related mechanism. If in such a state the person would display the effects of such presence, and the surrounding society would observe that. Further on, the society which does not possess this particular feature would be moved by jealousy or envy and would persecute the person in the related fashion.


The manner of persecution would be directly related to the particular blessing the person possesses. Thus, one may even try to list them in the following manner:

Power

Blessed are the poor in spirit

Hope - Inner Penance

Blessed are they that mourn

Obedience – Outer Wisdom

Blessed are the meek

Kingdom

Blessed are they that hunger and thirst after righteousness

Mercy – Outer Word

Blessed are the merciful

Love – Inner Wisdom

Blessed are the pure in heart

Truth – Inner Word

Blessed are the peacemakers

Prophecy - Outer Penance

Blessed are they that have been persecuted for righteousness' sake

Faith - Union

Blessed are ye when men shall reproach you, and persecute you, and say all manner of evil against you falsely, for my sake

Glory

Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets that were before you

Now, let us take a look at the colour the concentration is supposed to be in. This colour is called 'submission'. One may instantaneously ask a question about the object of submission. If the concentration is supposed to be submissive then who is the lucky one to decide on its behaviours. Is it another sense? Or some other spiritual entity we did not talk about yet? The answer is positive to both of the above questions and it depends on the situation.

Before we describe each of those cases let us make a short note about submissiveness as such. There is a marked difference between the colour of submissiveness and the spirit of obedience. The direction of submissiveness distinguishes between the two notions. The concentration is actively searching for the sense to which it is supposed to be submitted. It is a subject to others by default and by the desire. It wants to find its master whenever possible. This is why we do not need to tell our sense of smell to inform us about some characteristic aroma. The sense of smell wants to inform us about it by itself. On the other hand the spirit of obedience is more reluctant in its behaviour. It waits to be told about our desires, but it is not searching for our fancies. A person needs to be told to do this or that then the spirit of obedience may switch itself on but not before.

When we concentrate our attention on a specific topic (let it be smell or touch) we may do so be forcing concentration to perform the desired action. We would say that 'by the strength of our will' we concentrate our attention on the sense of touch. This strength of will comes from within us. We may have difficulty in identification of the actual mechanism or even the actual part of our spirituality that allowed for the above action. The part in question is called 'fast' and the colour of the fast is 'kindness'. Let us examine an example to see what we mean by the above.

A carpenter prepares a fragment of timber. The timber is to fit into an elaborate piece of furniture. He polishes the timber with some sand paper and would like to check its surface. He may stretch his hand and with the clear intention touch the surface of the timber. He would move his hand along checking for any roughness. The sense of touch is strengthened by the concentration and is working with keen intensity. It is blessed at the moment so it feels the texture of the surface. It is also strengthened by the lack of distractions. The carpenter may wish to close his eyes in order to make the touch ever more sensitive if he really cares that much for the final product.

The action of the concentration has been induced by a decision of some inner part of the will. The concentration became instantly subject to the inner will. The part called the fast (as when we refuse food) requests the concentration to strengthen the touch with additional energy and the concentration instantaneously obeys.

In the above example the perception of the fast has been identified as responsible for the decision making. This is due to the fact that the action requested redefined the situation of the entire person as a subject to the task being undertaken. He is not exercising his will but the will of the timber which wants to be a part of the furniture. The fast means in this instance 'being a subject of exercising the job requested, or resigning of exercising of his own will for the sake of completion of the job'.  Moreover, the action of fast depletes the amount of energy provided to the other senses. This is what the person agrees to when asking the concentration to direct the resources to the sense of touch.

When checking the timber the carpenter would begin to 'see' how the piece fits into the final product. This is one of the parts of proper surface checking. The final product is expected to have some specific finish and the carpenter would like to know if the current surface state of the timber is up to that standard. Thus he would exercise a 'vision' of the final product in his head and thus he would see his local prophecy.

Let us now look at another two cases related to the sense of concentration. We would like to see how the sense may become submissive to other senses and in this way to accept the spirit of prophesy.

The first case is related to the prophesy called the educated guess. The senses involved are: inner memory, apprehension, concentration and logic. A person is in the process of creating an educated guess. Firstly such a person needs to possess some prior information which is to be used as the basis of the guess. Thus we need internal memory at the starting point. Concentration brings the resources to the inner memory so all of the information needed may be recalled and provided. The concentration is submissive to the inner memory so all of the inner memory is searched properly. Also, all of the information needs to be provided at once (in the sense that one may not process just batches of information making an educated guess) therefore the apprehension is requested to act as well. Apprehension is of the future related type. Apprehension is also strengthened so to be able to contain within itself all of the needed facts. Then, with thus prepared content concentration provides the information to the logic. Logic makes an induction providing the resultant prophesy. The fact that the logic uses it's mechanism of reasoning, which as mentioned before is automatic like, make us think that the above generated prophesy is really an effect of a machine like processing.

The second case is when we experience something called prophesy proper. The senses involved in this case are: outer memory, apprehension, concentration and logic. In order for a proper prophesy to take place one needs to be under the influence of the prophetic spirit which is capable of placing information within the outer memory. The concentration needs to separate the information present in the outer memory (the one looking forward in time) from any unrelated statements. The information that needs to be identified is the one placed there by the spirit. Then the sense of apprehension needs to allow for this information to be made aware for us. The sense of apprehension really identifies the moment of time when the information had been placed in the outer memory. This is very helpful due to the fact that such identification allows for proper interpretation and most of all for actual identification / acceptance of the information as being provided externally. Subsequently, the information thus identified and provided is presented to the logic which again creates a resultant 'vision' by the means of reasoning.

In both of the cases presented above the sense of concentration is submitted to the senses of memory (firstly the inner and secondly to the outer). The prophetic spirit does not produce the prophesy as such or by itself. Rather the sense of logic generates the prophesy as a result of the information presented to it.

Also, please observe that there is a form of symmetry present in the above descriptions. The first one uses inner memory and the futuristic apprehension, the second one uses outer memory and the past apprehension.

Let us now look upwards again. Let us recall the ability of concentration to identify information from surrounding noise. What concentration does is to make all of the internal activities of the soul very subdued and extracts the impulses of interest from such background. The sense of concentration blocks also all of the unwanted distractions (background noise). The effect of such blocking may be seen as a loss of some sort. We usually relate richness with possessing of something, but here concentration which is in the colour of submission discards some of the impulses coming through. When the submissiveness makes concentration opened for the impulses (thus allowing it for collecting data) the other action blocks some of it. This other action gives rise to a next force present in the will. This force is called the Outer Offering. The Outer because it deals with the impulses coming from the outside world, and the Offering due to the rejecting action just described. The offering may be seen as making the person poorer but in fact it should be seen as more isolated. The force of the Outer Offering provides a foothold for the next spiritual quantity. This time it is called the Fire of Outer Penance and is a part of the Spirit. We are going to discuss these parts of the Spirit and the Will in the subsequent chapters.

Outer memory in the colour of help and the spirit of hope

L

et us now consider the outer memory and the way it functions. From the very beginning we need to observe one very important fact. Namely, the outer memory (and in fact any part of the memory) does not interact with the outside reality. Any form of information presented to the memory is supplied by some other sense but never collected directly from the outside. In the case of the outer memory the stored information is always supplied by the concentration. The concentration retrieves information from the outside. It selects or picks up anything interesting and then passes it on to the outer memory. The concentration tries to collect as much of incoming information as possible. As long as the information may seem to be even remotely valuable the concentration will try to collect it.

However, in this sense the outer memory is not really 'outside'. We use the term only because there is another type of memory which is even more hidden within the spiritual construction. The other type of memory is called the inner memory. Still, the outer memory deals with the information provided by the concentration and thus coming directly from the outside of a person. The inner memory never deals with this kind of information. It is always presented with the already processed facts and never the raw material.

In order to describe the functions of the outer memory let us describe a working example taken from everyday life. The example is complex but it is very close to the functions we would like to describe and thus very useful.

Let us examine the functions provided by some secondary school. A group of students is enrolled at the school. They represent a random selection of pupils and are to be processed by the schooling system. During their presence at the school they are provided with a substantial amount of information which they are expected to memorize and understand. They are also subjected to a number of various tests in the process. They are expected to present their views while writing essays and react to different requirements presented by a number of teachers. Finally, they are requested to pass some final examinations.

Within the entire process the group of students is subjected to verification and reselection. They may change the groups to which they are assigned; they may be requested to stay for another year in the same group. This may happen, for example, in the cases when the students fail examinations. They may also be assigned to some special interest groups whenever they show any form of specific talent.

The processing of the students is done by the teachers who carefully examine the progress being made by each of the students. The teachers would direct the students to those special groups. They would also decide on the possible repetitions of term or year, all depending on the circumstances.

Suppose there is a good student with a clear inclination to a specific subject. Such a student may be directed to a special interest group. Also if the talent of the student really shows the student may be offered a special grant to cover the costs of further studies. Such a student may later enrol at some university and progress even further subsequently gaining a higher degree in the subject chosen. The degree gained would allow the student to extend his/her name. Such person would not only be called by the personal name, till that time possessed, but also by a title, which is really just an extended name. (Maybe Dr. such and such).

That is the example we would like to use, and we would like to refer to it throughout this chapter.

The outer memory may be compared to a school just described. It is a bit like a processing plant. It accepts the information presented to it by the concentration (these are our students being enrolled). The information is neither processed nor sorted in any way at the start. But rather it is just a collection of facts. Those facts need to be rearranged according to their abilities, importance, and possible future usage. This is what the outer memory does at the beginning. It splits the mass of the incoming information into individual parcels of facts or even just simple statements that may be represented as the unique entities. Then, the outer memory begins a process of analyses of the information. What it wants to do is to decide where each of the facts fits into and where it should be allocated.

There are a number of things, which may be done, to such a fragment of information and there are a number of places where such information may be sent to. Let us examine each of those in turn.

Some of the information could be described as 'plain facts'. These pieces do not seem to stand out in any way in the crowd and seem to progress through the process without any significant effect. These are our average students who just pass through the system without making any form of impression. They finish with average grades and probably take a job somewhere. From the outer memory's point of view they are a bit like watching a passer-by on the street that does not seem to stand out from the crowd very much. Such an observation would be sent to the inner memory with a note describing it to be an average observable. The inner memory would probably store it in its general area of keeping.

There could be another kind of information presented to the outer memory. This time the information is so weak that the memory would decide to disregard it completely. This is our very poor student who really can't make it to the next grade. Unless something dramatic happens he/she would be a dropout. The outer memory may try to rescue it for a time being by trying to associate it with some more promising pieces of information. But unless it can strengthen its state it would not survive the examination process. An example of this may be our observation of things happening around us while walking in a busy place. Let it be a crowded street with hundreds of passers-by. We may notice some of them (that would be the concentration with apprehension providing the information) but we would forget about them within few seconds. Thus, such short insignificant observations would be disregarded by the outer memory.

Let us now look at some more promising students: the ones who may be associated with some other ones and form a group of interest. They would be studying together and attend a special interest group. These may represent pieces of information which may be included in the axiomatic part of the inner memory. These would be sent to the sense of logic for evaluation and strengthening. If they pass the expected level of correlation they may end up as the axiomatic parts of the inner memory. Thus the outer memory tries to identify the correlated fragments of information and to group them. They are to strengthen the 'views' of a person.

A good example of the above could be taken from that crowded street again. Let us say we observe some of the people wearing a specific type of shoes. Those are very high and uncomfortable. If we see more than one of such persons then we may assume that there is a fashion being followed by some citizens of the city. We would scrutinize this observation by applying the logic. (Is it really a fashion or just a coincidence, or maybe the natural reasons dictate this kind of outfit?). Then we would make a mental note about our view related to the observed style (thus creating some axiom in our inner memory).

Now let us assume that we identify a fragment of information that seems to be promising in a way but does not form a natural part of the axiomatic setting. This is because this part of information does not belong to any group. It is outstanding but isolated. A very talented student just by himself/herself. The student has been observed by the teachers and they would like to strengthen his/her stand. They supply the scholarship.

In the case of the outer memory the fragment of information would be stored in a part called 'resonant memory' which is a part of the outer memory. The name is to represent the ability of the information to become more pronounced when correlated with other possibilities. The important part of the process is in the fact that those other pieces of information may not exist yet. The outer memory invents possible facts (which are fictitious) and looks at the reactions of the fragment of information being investigated. If it starts to resonate, that is it becomes more pronounced, then it becomes committed to the 'resonant memory' part.

How a fragment of information may become more pronounced? Well, let us try to imagine an advertisement of oranges. They may not seem to be very attractive by themselves. However the following correlation may occur: 'that could actually be used as a tasty desert after today’s dinner'. In this manner the advertisement may become more attractive by the means of correlation.

The information thus identified is being placed in the part of the outer memory called the 'resonant memory' and it stays there. That information needs some form of strengthening in order to become more attractive. This strengthening is called 'help' which is the correct colour of the outer memory. The help for our student comes in the form of the stipend. The help for our information may come in the form of another fragment of information. The other information may be supplied at any future time, even after a long period of hibernation.

The last statement suggests another process taking place within the outer memory. This is the process of connection or association of various pieces of information together. These pieces of information may be a part of the current incoming observation. They may be taken from the inner memory directly or with the help of logic. Also those pieces of information may be supplied later on. The main point is that any form of memory is capable of joining various pieces of information into larger groups. These groups may result in strengthening of the given information thus allowing for a construction of the axioms. Equally well the pieces of information may be used to strengthen the resonant memory entries. They are used to attain a goal of success. The success of complete information packages or of future name enhancements. All of this may be seen as functions of the colour of help. The sense is trying to help itself in completing the process of information provision. But at the same time it is also cleansing itself. It removes all of the fragments of information that distract from the possible goal but especially which it finds not useful.

Let us return to the examples being investigated. In the case of our student he/she gets the stipend and places his/her hope in the successful finishing of the studies. In our other case the information gets another one strengthening its appeal and the spirit of hope comes as an assistant. She strengthens the already present realization in the form of expected success. We would hope that the dinner with the oranges as a desert would actually be a success. But if it is a success, then we would earn a nickname:  'a splendid cook'. In the case of the student the new name also comes as a result. The student would eventually become an 'architect', a 'doctor' or whatever.

Thus we discover that sometimes the information may have not been sent to the inner memory as a final result. It may be sent to the part of spirituality called 'the name'. The Name is a part of the will that provides bases for the Kingdom. Both the Name and the Kingdom are hidden deeply within the spirituality model that is described in this book. We will look at them more closely further on.

Let us return to the subject of the inner memory. One may observe the two distinct ways the information is processed by the sense. The first one is to just process the information. The sense would split it into as small parts as possible and then subject each of the parts to a number of tests, modifications and rearrangements. The outer memory grinds the information and decides on the path those pieces of facts are to be sent along.

The other way of processing is to store some special and promising fragments of information within the memory itself (the resonant memory). This ability to store information with intention of future usage makes the outer memory to be time oriented. It looks forward in time and is not constrained by any future deadline.

The relation of the resonant memory to the future is very important. The lack of any time constraint is even more. This ability to keep the information in a constrained way is a trademark of the spirit of hope. When we are under the influence of this spirit we make observations of any possible future goals without any form of constraint. The information kept in the resonant memory shows itself by reminding us of it's presence but without making any form of additional demand. The effect of its presence though is the constant 'looking' for supporting help in realization of the goal. When, in our example, the teachers realized that there is a talented student they placed that information in their respective resonant memories. Then, they started looking for some way of supporting the observed talent.

Such support could be a stipend but equally well could be something else. The resonant memory never makes any prior assumptions about the actual realization of the information accepted. What it does however, is to make itself open for any supporting possibility. The spirit of hope creates atmosphere of pulling forward in the direction of realization of the information accepted by the resonant memory. She would allow for the waiting time and for the continuous expectation of the incoming help. The time would not be an issue for hope but only the support and the realization of the expected goal. Thus we come to the strongest, time related, pulling aspect in the Spirit: the spirit of hope. There are other spiritual parts of the spirit that may be more pronounced. These are some of the forces. But those forces are not time related and they are part of the will. The spirit of hope is a wet spirit and thus a part of the Spirit.

There is another very important observation we need to make at this stage. We have indicated the ultimate goal of the realization of the resonant memory actions. The goal of submitting the information to the part called the 'Name'. What outer memory does is to strengthen the information, then to direct it forward while supporting it with the spirit of hope. The person needs to place oneself in front of the spirit of truth on the way (our future doctor needs to pass some exams at the university first). But after the successful judgement performed by the logic (thus the completion of the studies) the information (talent) becomes a part of a newly created name. The notion of the name belongs to the inner most part of spirituality. A person is defined by the names possessed. This part of the Spirit was not visible from the outside (please recall our observation while approaching).

But the name is a part of something called 'the inner temple' or one may say 'the temple proper'. Thus we would like to use an analogy with the sense of concentration. We indicated in the previous chapter that the sense of concentration is related to the notion of priesthood. Now the ability to place someone inside the inner temple is related to the notion of the arch-priesthood. Therefore if Gabriel is responsible for the term 'a priest' then Raphael is responsible for the term 'an arch-priest'.

Let us recall the initial function performed by the outer memory: the ability to educate and examine. Our students here have been subjected to a number of requirements: long hours at school, homework and of course the exams. There was a pressure exercised upon them from time to time due to the fact that the teachers needed to establish the actual value of the students.

This is what is done with the information being processed by the outer memory. It needs to apply the pressure in order to retrieve the actual meanings of individual statements. It needs to rearrange facts to make them more consistent with the others and to identify which of them is to be sent to the appropriate place. Lastly, it needs to be able to reject some of the information coming due to the apparent lack of value provided. All of this processing is called the Inner Offering. The 'Offering' mainly due to the notion of loss and suffering. The 'Inner' due to the fact that this part of cleansing is more hidden that the one performed by the concentration. There is a special higher spiritual quality which joins the Inner Offering. It is called the Fire of Inner Penance. These are to be discussed in detail in the subsequent chapters.

 

Inner memory in the colour of co-feeling and the spirit of faith

L

et us now examine the structure and the functions of the inner memory. The inner memory is the most hidden of all of the senses and it does not have any form of direct contact with the external reality. Because of this fact it needs to relay on the other senses for the information to be supplied. There are other parts of the spirit that are more hidden than the inner memory but those are not related to the concept of the senses. Those other parts are more related to the definition of the person's identity.

The inner memory consists of two main parts. The first one is a general purpose storage area. The second one is a part called 'axiomatic memory' and is used for the storage of the unquestionable facts as seen by the person's spirit. The first part is very large in extend. It is capable of containing all of seemingly unrelated pieces of information which have been directed there by the other senses with the intention of preservation. The axiomatic part is small in comparison but fast and inflexible. This fast and inflexible part of the inner memory contains all of the information defining the views and the behaviours of a person. One bases the apparent set of personal convictions and therefore the views expressed in any situation using the axiomatic memory's information as the basis.

The axiomatic memory, as defined above, is sometimes confused with the notion of faith. It would be more appropriate to say that the axiomatic memory denotes the beliefs of a person, but does not represent the faith as such. Beliefs are the set of convictions that a person assumes to be valid and binding. This is the place where the underlying blocks of views construction are stored. We use the word ‘axiomatic’ but many people would prefer to call this part as: ‘information that is being assumed to be certain by a given person’. When anyone makes a statement about any subject those certain facts are being always used as the underlying truths implicitly assumed in the reasoning process.

Let us look at the ways in which any information may enter the inner memory and how it is processed by it. There are three natural ways to provide the sense with the information gathered outside and one more superficial method we would like to describe later on.

The first, most natural way is by the outer memory. The outer memory as described in the previous chapter redirects some of the information provided by the concentration to the inner memory. Those pieces of facts are not very significant as far as the outer memory can see. These may be just everyday observations about anything happening around us. The inner memory would accept those fragments of information and would store them in its general area of keeping. They would be preserved there for some time and may be removed later on if there is absolutely no reference to the information thus stored.

The same process could be seen in a slightly different light. One may just say that the concentration provides the information to the inner memory, but the flow of information is partially filtered by the outer memory. This is especially true if one looks at the first stages of information gathering as the defining features of the process. Thus, a person would use concentration to bring the attention to various events occurring in the surrounding world. In this manner one perceives them. The effect of such perception is that a person observes something happening in the surrounding world and informs the inner parts of the soul about them. The information is passed to the outer memory for filtering. If there is something especially noticeable from the person’s future point of view, the outer memory would take a note of it. Otherwise the information would by transferred to the inner memory for further processing.

Some examples could be provided here. If we see an interesting movie we may remember it for some time. If there is nothing special about the film then probably we would just store this information for a year or two and then eventually remove it from our memory. If we see a red car passing by while walking then we may remember this fact for a day or two. Might be even less. Such information would be placed in our inner memory by the direct redirection from the outer memory. The information does not contain any specific tags attached to it, so it is treated just as an ordinary fact.

Suppose we read an article about the above film in a newspaper. Later on, we discuss the film with our friends. Also, the film gets an award at some important festival. Subsequently, in our memory we would have a number of related information items correlated with the original film, and those may be stored for a long time. Similarly, suppose something characteristic happens with that red car. We see someone breaking into it few minutes later. Someone is shouting and maybe there is some police coming. Then we also may remember this car for a long time.

All of the above facts would be stored in the general storage area of the inner memory. If those facts are connected to the others then they would be kept there for a longer time. The number of related facts that could be placed in the inner memory, and their relative interdependence, directly relates to the duration of time for which the information is being stored.  Moreover, the information is kept as an interwoven net of facts. When the memory tries to retrieve the fact from her storage, the finding of the related fragments of information helps to locate the searched for event.

There is another way the information from the outer memory could be send to the inner memory. Instead of being passed directly, it could be redirected to the sense of logic first. Let us take the example of the red car a bit further in order to illustrate such a case.

We are travelling along a street as passengers no a city bus. We look through the window. We see the red car moving away from the pavement. Someone jumps out of a nearby shop shouting and waving in the direction of the car. The car instead of stopping or slowing down moves away even faster.

The above observation is provided by the concentration strengthening the vision. Then directed to the outer memory and finally instead of being sent directly to the inner memory it is sent to the logic for examination. The logic makes a guess that possibly we have just witnessed a car being stolen. What the logic did was to correlate the fragments of information (shouting and waving with the car speeding away). The information thus processed has been sent to the inner memory.

The inner memory may classify this processed information as worthy of belief and place it in the axiomatic part. But this is not very likely. More likely the inner memory would attach a tag to this processed information stating that the sense of logic suggested the information is worth of believing but still keep it in the general area of storage. The inner memory would say that it might have been a coincidence and not an actual theft. It would say that there is not enough of satisfactory supporting material to actually accept this information as an axiom (a fact). (It has been inferred but not proven).

What we have just described above is a path of information coming to the inner memory through the outer memory and logic. But there are other ways the information may be presented to the inner memory. In the next example we present a path leading through the sense of outer conscience and the logic directly.

This next case is really what we are doing here while writing this book. That is the information is first presented in a readable (or visual) form and the logic is to process it afterwards sending the final result to the inner memory. A person reading this book would then remember the arguments and if the arguments have been accepted by the reader then the effect would be firmly implanted in the inner memory. Again, the sense of concentration is involved. One may not read a book without paying attention to the text being read. However, the concentration strengthens the inner conscience in the process and not the outer memory. While reading, we do not look for possible future involvements, but rather, we pay attention to the text in order to understand it and to follow the arguments provided. Understanding is related to some higher state present within the inner memory. The willingness to be lead is related to some higher state present within the inner conscience. This is why a person may say that he or she believes in the things described in the book and he or she may love a book. Believing and the spirit of faith are related to the inner memory. Love is the spirit related to inner conscience.

Would such information be accepted as a fact or an axiom? The answer is no. The logic would again provide a tag stating that the information may be interpreted as worth of believing but the inner memory would store it in this form in the general area of storage and not in the axiomatic one. Let us give another example.

A group of scientists gather for a presentation. The speaker is a very distinguished fellow with a history of a long period of successful scientific investigation. The speaker provides an explanation of some complex phenomenon. There are words spoken, diagrams presented and a lot of experimental data shown. There is also a discussion afterwards and the auditorium is really satisfied with the way the problem has been tackled. After the presentation and the discussion an onlooker asks one of the distinguished participants: 'are we to place our faith in the results thus presented?’ The scientist looks carefully at the asking person and says: 'Well... this is really a satisfactory way of handling the problem. All the data and the explanation seem to support each other very well. Therefore, we are going to accept the presented theory as a good approach at this stage. I think we may even include the results thus presented in the general school curriculum. But you know how it is in science; we accept this particular approach till something even more appropriate is presented to the community.'

What we have just witnessed is the following. The information has been presented with the help of the outer conscience (more precisely with the Outer Word). Then it has been processed by the sense of logic, and subsequently presented to the inner memory. The inner memory accepted the information as valuable and worth of taking note of. It accepted the proposed tag of consistency provided by the logic but stored the information in the general area of storage and not in the axiomatic part. This is because the information is still external to the persons describing it. It is a part of the world out there and may not easily be approached with the expected colour of the inner memory that is of co-feeling.

Let us now return to the example dealing with the red car and take it a bit further. Let us suppose we see a short note in the local paper on the subsequent day staying that there was a reported car theft in the area. The description would fit the scene we have witnessed ourselves. That note would make us reconsider the initial observation and we would probably accept the car theft as a fact.

The change in the treatment of the information comes from the fact that the inner memory may re-evaluate the information stored and to move it from the general area to the axiomatic area or/and vice verse.

In this particular case the inner memory received additional information from the inner conscience. This is the article seen in the paper. The inner memory compared both pieces of information and found them supporting each other. Then based on the fact that the inner memory has at least two independent fragments of information supporting each other it moved thus identified fact to the axiomatic part of the inner memory. The observation became one of the beliefs held in relation to the state of the city.

When subsequently asked by a friend about our view about the city we would respond: 'Well, this is a nice place but people steal cars here, so we do not like it that much'. Our friend would respond: 'Really??? I have never heard about one such case. It is really hard to believe....'

Thus our 'views' which really reflect the state of our axiomatic memory are markedly different from the views of our friend.

Please observe, that we have indicated that a fragment of information may be moved from the general area of inner memory to the axiomatic part and the other way as well. The other movement would be related to the act of loss of beliefs. If that happens then the information may not be moved back to the axiomatic part.

Let us again give an example. This time let us imagine that there is a child who believes in Santa Claus. Every Christmas Santa brings some present to the child. The child believes in this due to the trust placed in the parents. The child is certain about that until a friend expresses his suspicions. The child decides to hide at night to see Santa in the act. In the process the parent of the child is identified as bringing the gifts. The child looses the belief and the fact is rejected by the axiomatic memory. Once this happens there is no way the child could ever believe in Santa. This brings us again to the same statement. Any information that has been stored in the axiomatic memory and later on removed from it would not be accepted by this part of memory again. A label has been attached to the information stating that it is tainted. The label stays with the information for ever.

Let us give another example to describe a different way the inner memory may accept information. This approach is the most important from the point of view of the spirit of faith due to the fact that it explicitly requires the memory to be in the colour of 'co-feeling'.

A person is subject to an unpleasant treatment in a hospital. There are tests done and some small operation. All of this is painful and may even be a bit humiliating. The person returns home and feels better but still the experience remains as an unpleasant memory. (This is kept within the general storage area of the inner memory).

After some time this person talks to a friend who is describing a similar health problem. 'You know, I had to go through all those nasty tests and exposures...' the other person says. Our first person recalls his own experiences in the area and starts to imagine what has been happening to the friend. The information thus provided by the friend is being transferred to the inner memory of the first person. He is not challenging the description due to the fact that similar experiences are remembered by him.

Subsequently, all of those descriptions are directly stored in the axiomatic part of the inner memory of the first person. He completely ‘believes' in the description provided, and any form of the effective reasoning. The reason for such favourable treatment of the information provided is due to the fact that the colour of co-feeling is strongly pronounced in the entire process of information exchange.

There would have to be a large collection of similar information exchanges between the two friends described above in order for the spirit of faith to enter the scene. However, after some time, and a large number of similar exchanges the first person would start to believe in whatever the second says. In particular, if at some stage the second person would describe some encounter, the first one would assume it to be true, even if not placed in a similar situation at any prior time.

The above description marks just another way the information may enter the inner memory. This way is through the apprehension and the inner conscience. The inner conscience works in a form of contemplation in the above example. The apprehension provides the means of touching of the situation being described. What we are describing is commonly known as 'putting oneself into other person’s shoes'. The first person places (by the means of contemplation) his/her inner memory into the situation being described. The situation being described is being touched by the means of apprehension.

Let us give another example of the same process so to make it clearer. This time however, instead of being just a passive recipient of the description let the inner memory reach outside in order to gain such axiomatic information from someone else. The inner memory would like to know something and it needs to use the inner conscience and the apprehension to get this information for it.

Suppose there is a computer firm writing a software package. The package is to be a word processor designed for the general use at any office. The designers of the software would like to know what the users are expecting from the package so it would be accepted as a good product. The designers could go to the potential users and directly ask them. However, this kind of approach contains a number of drawbacks the most important being the lack of knowledge on the part of the potential users.

Instead of approaching the potential users, the company decides to spend some time trying to recreate within it's own group the expected usage of the software and thus to learn what the users would like to see. What the designers are going to do is to firstly: spend some time word processing themselves, and subsequently to analyse the observations made. When they do the word processing part as an information gathering exercise they observe the functions they would like to perform in the process. They try to imagine what they could possibly be doing and certainly what would be the nicest way of achieving any particular task. This is when they use the apprehension to gather the information needed in the subsequent designing process. They touch the problem directly by taking part in the word processing exercise. During the mental touching of the problem, they take note of the expected features of the future word processor.

Subsequently, each of the designers spends some time alone thinking through the observations thus collected. He/she would recreate the functions performed while typing or rearranging documents and would try to imagine in his/her soul the process of word processing. If they give themselves enough time and are not disturbed they will be able to observe the most user friendly way of doing word processing with their future product. What they are doing at this stage it to contemplate the information collected and the product's future form.

Thus on the request of the inner memory the group of designers went through the apprehension (the touch) and the inner conscience (contemplation) to provide the inner memory with the information needed. After the contemplation they will probably discuss the findings among themselves to compare the observations. This would suggest the usage of logic which would reconcile the information thus collected, and would pronounce the judgements over the findings. Furthermore, when discussing the observations, and whenever agreeing on any specifics they would include and implement them in the project. They would move any such agreed upon observation into their respective axiomatic memory. They would for example say: 'Any really good word processor needs to have a way of backing up the file being created’ and they would accept this as a fact (an axiom).

The above two descriptions are very important from the faith's point of view. This is because both of them were able to place the information in the axiomatic part of the inner memory and moreover the inner memory had the colour of co-feeling. The effect of this is that the spirit of faith was able to join the inner memory in those cases.

There is still another way any information may be placed in the inner memory. This way is not as natural as the above examples describe. The last of those ways relies on the actions of an external agent, namely the Spirit of Faith. This kind of information placing is commonly called a 'revelation'. A revelation is a direct transfer of information from the spiritual part of God (and it is always the lighter part never the Will) to the axiomatic part of the memory of a person.

Any revelation is made by a direct contact thus obtained and it is never initiated by a person who is the recipient. The only way such a person may prepare oneself for a revelation is by performing contemplative exercises. These could be contemplative prayers for example. However a performance of a contemplative prayer does not guarantee the contact, rather just prepares for an eventual one.

Let us describe such information transfer in more detail. When the Spirit descents on the inner memory in order to transfer some amount of information the senses of inner conscience and the apprehension are also brought to the attention. The sense of apprehension is made to apprehend the Spirit of God and not the physical world at such time. Therefore a person is not accessible to the external world for the duration. Also the sense of inner conscience is occupied with the spirit effectively one could say that the person is contemplating the Spirit. This is because the concentration relocates the mental energies inwards to the regions directly effected by the interaction with the Spirit. In fact one may try to observe the flow of information from the Spirit to the inner memory. In such a case, the entire attention is placed in the workings of the inner memory. In such encounters the flow of information may seem to be performed with extreme speed. There are no words spoken and the person receives direct influx of knowledge. It may be so fast that the memory may not be able to record it with the requested speed.

The duration of such encounter may last for a minute, but few seconds seems to be more common. The occupation of those two senses is brought about due to the fact that the information is destined to the axiomatic memory. The information may pass in such a speed that the general part of the inner memory may not be able to store it inside. One needs to recall here that both of those parts of the inner memory work with a different speed. The axiomatic memory is very fast but the general storage area of the inner memory is much slower. This is to such a degree that the concentration is able to observe the workings of the general area of the inner memory (we are able to concentrate our attention on recalling things). However the concentration would not be able to observe the axiomatic memory in this way.

When a revelation is being transferred a person is totally occupied by the Spirit. The Spirit would not allow for the information thus provided to be rejected (this is because the information is certainly true and is destined to be treated as a collection of axioms). Therefore the inner memory needs to be in the colour of co-feeling and to accept the spirit of faith. All of these requirements result in the apparent need for participation of the other two senses (the apprehension and the inner conscience).

It is quite rare to actually observe the information transfer but it happens on occasions. A person being in such a state is capable of observing the influx and may try to remember the individual pieces of facts thus provided. This action of trying to remember is performed by the general area of the inner memory but due to the speed of the transfer only some fragments may be actually stored there. However, regardless of the actions of the general part of the inner memory the actual transfer takes place and none of the information is lost.

The effect of such a transfer is that the general region of inner memory may recall parts of the information passed, but the axiomatic memory includes all of it. If talked to after the event the person may try to relate some of the information (the one that is in the general part of memory). However, the person would behave later on in such a manner that includes the information stored in the axiomatic memory. Thus, some beliefs of the person may change. The effect is that the person has a modified perception of reality. This is the effect of the modification of the information stored in the axiomatic memory.

The person may behave a bit strangely after such an experience. This is due to the fact that the axiomatic memory has been enriched by the information provided in the form of the revelation, but the external reality may not reflect such information. Such a person possesses axioms in the memory which are directly placed there but none of those would be brought from the world around by any of the processes described previously. Other people would not experience any of such revelations. Therefore they could display marked differences in the views to the person. Please recall that the views and opinions of any person are defined by the information stored in the axiomatic memory. Our person here would be different from the others only because he/she is modified by the axioms revealed.

A person enriched in this way would reveal the information provided by the use of subsequent statements or behaviours. Such a person is stimulated by the information and makes it available to others in the subsequent time.

Let us now concentrate on the issue of retrieving the information present in the inner memory. Up till now we have described the ways the information may be brought into the inner memory. What then? What happens with this information and how is it used?

The most important is the axiomatic memory. The information stored there is always used by the sense of logic in the process of decision making and in the administration of reasoning. The logic needs those axioms to base its reasoning upon them. Moreover, the axioms determine the 'views' of a person. This also includes the way a person values various behaviours and how any person interprets the surrounding reality. Any of the above should be interpreted in the context of the workings of the sense of logic. Thus the sense of logic relies on the axiomatic memory in its own workings.

However, the axioms stored in the inner memory may determine the behaviour of a person directly. In the process the information would be bypassing the sense of logic altogether. This is when the spirit of faith joins the axiomatic memory and the axiom in question.

The most striking example is the behaviour of the share market players when they believe that the shares they possess may plummet for some reason. Usually they would need two independent information pieces suggesting an incoming crisis in the area of their shares. Their reaction may be an instant decision to “sell!!!” without the time given to logic for any additional analysis. What they know is that there is no time for the logic to work.

They have believed in the incoming information and they needed to react to it instantaneously. Thus the axioms may act on their own if they are strengthened by the spirit of faith.

This brings us to the next function of the inner memory namely, the ability to correlate the various pieces of information into an interconnected net. The inner memory rearranges those pieces of information to make some connections among them if possible. This is because the inner memory works in the direction of accumulating as many axioms as possible. Also, the inner memory tries to make the information stored to be as self-consistent as possible.

Similarly to the outer memory which wanted to use all of the information coming to it in some fruitful way, the inner memory tries to enrich the information presented to it. This process of enrichment may consist of interconnecting of various pieces of information and thus strengthening them or by requesting the logic for additional input or analysis. The inner memory may request the sense of logic to analyse a collection of facts and to deduce another fact by the mechanism of reasoning. The inferred information may be checked against the outer reality. If it is supported, then the inner memory may move the resultant deduction into the axiomatic memory. (In the example of the car stealing we could call the police next day to confirm the observation).

Moreover, it is quite common to accept the induced information without any confirmation from the outside. The most striking example is the process of rumour generation. There could be a collection of various pieces of information which would lead to some possible conclusion. The logic would provide some deducted information, and this information would be spread as a fact. However, such information may equally well be unverified and false. Even so the axiomatic memory may accumulate it within her structure. This is because the judgements of the sense of logic are treated by the inner memory with special status.

There is also a destructive function possible within the inner memory. Suppose a person accepted some facts as axioms and keeps them as a basis for the spirit of faith. Later on, the outer memory may supply additional information which could for example be in conflict with the accepted one. This would produce a destruction of the axioms and the information there present would be moved outside to the general part of the inner memory. In this way the spirit of faith would be disconnected from the axiomatic memory. This is the case of the child who believed in Santa Clause and lost such faith due to the contradiction provided.

Another interesting feature of the inner memory is its ability to disregard information coming to it. A person having a strong set of beliefs (that is a strong set of facts present in the axiomatic memory) may decide to ignore and disregard any information coming, which would be in conflict with the beliefs already held. Such a state is commonly nicknamed as 'fanaticism' and just describes the ability of the inner memory to block the information coming from the logic. However fanaticism would not be able to block the information coming from the outer memory and certainly not from the apprehension and the inner conscience. In such cases the inner memory would try to use logic to redefine the information provided and in this way to make it more agreeable with the axioms already held.

In one of our examples we described a sick person discussing the health and emotional experiences with another one. Both of those people had similar health problems and through the actions of apprehension and the inner conscience their respective inner memories were able to compare their experiences. The given example represents another action present in the spirit which is related to the workings of the inner memory. The action is called the Force of Solidarity. The presence of this force is evident when we observe the bounding and binding resultant from the exchange of the common experiences and the sharing of the information. The bounding and binding may become even stronger if additional part of the Spirit joins the force. This part is called the Union and is a next higher part of the Spirit. We are going to discuss the Force of Solidarity and the Fire of Union in the subsequent chapters.

The sense of outer conscience in the colour of perseverance and the spirit of mercy

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et us now consider the sense of outer conscience. This sense together with the sense of the inner conscience is a bit special due to the information they have implanted within their very structure. The information contained is a copy of the legal system equivalent to the one present in the Will. The outer and the inner conscience differ though as far as the content of the law is concerned. The outer conscience contains the prohibitive laws and the inner conscience the mandatory laws. Let us consider the prohibitive laws here and leave the other one for the next chapter.

Whenever any soul is created a representation of the legal system as present in the Will is impressed into the sense of the conscience. The impression is permanent and may not be modified or removed. The effect of such impression is evident in any person and gives rise to the term of the 'natural law'. The natural law is present in anyone created in the image of God. The impression is the same in peoples born in any part of the world. The natural law is also independent of the level of education and civilization of any person. All of the above effects are due to the fact that the law thus identified is impressed in the outer conscience of a person.

The term 'natural law' is a bit improper from the point of view we would like to present here therefore we would like to return to the usage of the term 'the prohibitive law'. Also, we would like to make a note here on the form of the commentary we are going to present in this and the next chapter. The topics discussed are very difficult and unpleasant. All of the notions of sin, crime and even fault are contained in these two senses. The notion of guilt and responsibility also result as the side effect of the actions of these two senses. Therefore, our discussion is going to be a bit general and will lack examples. If anyone needs examples then there are a number of correction institutions that could cite some. There are also numerous examples in the local newspapers that may be cited.

There are two important representations of the process of impression of the prohibitive law provided in the Bible. The first one is related to the creation of the body of Adam and later of his wife Eve. The act of forming of the body out of clay may be seen as an act of formation of the outer conscience and the impression of the prohibitive law within it. The second example is the creation of the tables of Moses. These tables contain the laws we are referring to here and the part of the laws that is concerned with the prohibitions is impressed in the outer conscience.

An important observation needs to be made here. The laws of Moses have been impressed on the stone. This is not a coincidence due to the fact that the way the laws are impressed in the outer conscience is permanent. These laws may not be modified nor removed in the same way as the laws written on the tablet of Moses may not be modified nor removed. The strength of the stone is to prevent any of such modifications. Also, if one likes such interpretation one could say that the two stones represent two senses of conscience, the outer and the inner one.

A stone is a hard substance and may withstand any attempts of removing the text from it but on the other hand, it may be quite possible to cover the stone with some soft clay and to write some different text on such a created surface. The outer conscience is subject to this very problem.

The expected colour of the outer conscience is the 'perseverance'. If we use our example of the stone then an act of perseverance consists of continuous attention to the task of keeping the stone clean and in good condition. However if one allows some foreign matter to accumulate on the surface of the stone the original impression may become unreadable.

From the point of view of the outer conscience, the colour of perseverance becomes a key in the above problem. A person who is able to keep oneself in this state would not experience distortions within the behaviour of the outer conscience. However, if a person allows the perseverance to lapse, such person would experience possible disorientation within the sense.

It may seem a bit strange that the above problem is so common in the present age. We would expect that the society who is working so hard would automatically keep its outer conscience in the state of perseverance. However, we observe disorientation around us. How is it possible, then? Let us expand on this issue here.

The colour of perseverance is attained by an individual effort. If a person is requested by his/her boss to perform a number of tasks which require a long hours of monotonous work one would suspect that the colour of perseverance is actually being trained. The opposite is quite true in fact. The colour of perseverance is strengthened only in the situations when the laborious work is a choice of the person involved. Thus, it is not possible to request or order someone to train oneself in perseverance. The person in question needs to decide on the issue oneself and to keep oneself in the state of labour. When such person perseveres in the laborious task thus defined, he/she cleanse the outer conscience in the process.

What happens when a person is not persevering? The prohibitive law becomes obscured by the individual interpretations provided by the person oneself. The person encounters a verity of situations in his/her life. Those situations would usually have some moral meaning and the person is stimulated to perform moral judgments. Those moral judgments may be in relation to oneself but also to others. The effect is that the person tries to modify the contents of the outer conscience. The conscience may not be modified directly as stated above, but additional layers of interpretations may be deposited on the surface of the initial letter of the law. Thus, such person builds surfaces of interpretations on top of the original law (or natural law if one really likes to use this term).

If the process of law overlaying is long and persistent the person in question may become disoriented completely and even accept a notion of completely fluid law. A completely fluid law is a state in which a person would expect any possible legal system to hold as long the participants wish to live according to such formulations. It is quite common at the time of writing of this document to see societies which decide to accept any law what so ever as long as the majority of the population is in favour of such a law. Such law, on occasions, may not be logical or even be self-contradictory. The law may even be harmful to the population at large, but as long as the population is willing to accept it, the law is written into the books. This type of cases occurs only in situations when the conscience of the participant parties is in the state of the completely fluid law. That is the perseverance must have been abandoned a long time before, thus allowing the natural law to be overlaid and hidden by the individual experiences and interpretations.

Even in a state described above, the prohibitive law, which is present in the conscience, would be able to manifest itself. There are a number of ways the law manifests its existence; the most natural one being the feeling of scruples.

The occurrence of scruples is just a call made by the prohibitive laws present in the outer conscience when the behaviour of a person is in a drastic contradiction with them. The laws try to make themselves manifest and request for correction of the past behaviour. But also, if the behaviour is related to some future plans the inner conscience and its hidden laws would still generate the appropriate scruples. From the above we can see that the sense of outer conscience possesses a mechanism of self-correction. The mechanism tries to verify the past behaviours and request the person (in fact the logic) to make any appropriate actions which would bring the outer conscience back to the harmonious state.

The manifestation of scruples is not always evident. Sometimes a person would overlay the sense so much with some new law interpretations that the hidden laws would not be able to manifest themselves. In such cases, we would have a problem of a person deeply distorted from the moral point of view. On other occasions, the outer conscience may have 'regions' of the law overlaid with contradictory interpretations. Those regions would try to impress their own interpretations of the law on the other regions.

Thus, a person who committed a sin may persistently repeat the same sin in order to prove to oneself that the action was in fact proper and desired. Moreover, such person may even fail to a trap of stating that the new interpretation really defines him or her. Those situations are very common and quite often result from the feeling of fear.

For example, a person who has been abused as a child may be so afraid of the abuser that he/she would redefine the interpretation of the act. Such person may either accept the abuser and the sinful act as being proper, or even to try to repeat the same act oneself. Only to prove that the action committed was proper.

All of the above malfunctions of the outer conscience are due to the lack of perseverance. It a person tries to clean the conscience by the proper desire and implementation of perseverance the appropriate interpretations of the experiences of the past would result.

On the other hand, a person who is not training oneself in perseverance becomes lacking. That is such a person becomes less persistent in the actions. The resultant effect is a loss of mental strength. Finally, such person would seek less demanding interpretations of the law. The less demanding interpretations of the law mean that the person will try to reinterpret the laws in such a way as to suit oneself. This in effect leads to the problems indicated above, namely the completely fluid interpretation of the original law. The effect could be also interpreted as a way of seeking of a way of the least resistance. A person would like to refrain from any form of mental challenge in the end. Such people sometimes hide the actual state of their outer consciences behind an image of excessive politeness.

The fact that the outer conscience has a permanent image of the law of God impressed within itself results in an apparent aggressiveness of some people when faced with the issue of misbehaviour. When someone indicates that a person is guilty of some minor crime, such person may become extremely annoyed and even violent.

The above problem arises from the contradictory statements present in the person's outer conscience. On the one hand, there is the law of God imprinted. On the other hand, the introduced and overlaying interpretation to the contrary of the given law is present as well. The person is faced by some incoming argument with the apparent contradiction and is not able to resolve it by oneself. Different parts of the same sense speak contradictory statements producing a sort of dissonant. There is no easy way of resolving such contradiction as it is present within the same sense. Moreover, the second interpretation is probably associated with some unlawful behaviour in the past. Thus, the person sees oneself as being accused and even in danger.

There is an interesting action performed by the Spirit in relation to the above situation. A person guilty of a crime would build a form of shroud covering the part of the outer conscience containing the law that has been broken. A person would also block a part of the inner memory containing the information related to the crime. Those two acts allow for a continuation of the ordinary life without overly problematic scruples. If a person is persevering and trains oneself in truth then the Spirit may at some stage remove the above shroud and unlock the inner memory. Such person would be thus instantaneously faced with the realization of the nature of the past sin. The process may be very dramatic and result in very strong scruples. This kind of situation should be preferably correlated with the attendance to the sacrament of reconciliation in order to strengthen the sense of outer conscience. The final result is to bring the outer conscience to a proper clean state. (This takes time and a lot of perseverance).

A person guilty of a crime may overlay the outer conscience with an interpretation making the crime less severe or even absolve oneself from it. Such person would try to accept the new interpretation in order to refrain from the feeling of guilt. When this situation is present, such a person would very likely try to repeat the crime in order to prove to oneself that the new interpretation really holds. Moreover, a numerous repeated behaviour would be interpreted as normal and therefore even less suspect.

In some rare cases, the Spirit may intervene and place a person in a similar situation in order to reflect on oneself. More often, a person would be placed as a spectator seeing a similar crime and in this way allow for reflection and possible rejection of the crime. Those situations are very dangerous due to two reasons. Firstly, if the person actually commits the crime again he/she becomes permanently fixed in the state of approval of the problematic behaviour. Secondly, as a spectator such a person may feel accused of the crime judging oneself guilty in the process. The only possible release from such a situation is to accept some form of cleansing action afterwards. One would expect such a person to seek the sacrament of reconciliation directly after realization of one's own guilt. If not, then again the person may become permanently fixed in the state of approval of the crime.

Most of the really serious crimes committed against the outer conscience have some sexual references. The sexuality is a touchy subject exactly because of this fact. People feel threatened when the subject is raised and refrain from discussing their views on the subjects related. The sexuality thus becoming a taboo.

The reason the most serious crimes are related to the sexuality is in the nature of the outer conscience and the requirement of the colour of perseverance joined by the spirit of mercy.

The spirit is to be joined by the will (the sense). However, they may be interpreted as being of different sexes. If a person in not persevering and the outer conscience is distorted, the spirit may not join it. On the other hand, according to the law present in the outer conscience a man is supposed to join a specific woman. A misbehaviour of the sense results in a distraction of relation between the man and the woman. As a corollary, it would also seem that most of the problems would therefore relate to the improper behaviour of men. The will is of the masculine sex and the main problems described above seem to relate to the state in which the outer conscience (a part of a will) may find itself.

Let us now say a few words about the state when a person trains oneself in the colour of perseverance. First of all, such a person would desire to attain the colour by oneself and the desire would not be externally requested. A person could be informed about such a possibility but that would not be a request by itself. However, the perseverance may not be 'ordered' by anybody.

When someone strives to become persevering one would devote a lot of time to various occupations which may not necessary be very enlightening nor fruitful by themselves. Those occupations would be laborious and a person would learn to see a form of self-satisfaction just by the fact that they are being completed. The completion by itself is an act of self-realization and the main observation such a person would gain is that one is actually capable of finishing a given task. A task of polishing of a very large numbers of wooden planks??? Maybe. There is no specific objective in such a task, just the amount of labour and the time needed to complete the task. While the task is being performed, a person may become disillusioned at times and even think about dropping the task all together. It is therefore important to choose such jobs that are actually within the reach of the person.

It would be very unusual if a person were able to finish just one such a job and attain the colour of perseverance. The perseverance is a long way and requires a number of exercises of the above type. However, after completing enough of them as not to remember their number, a person would most likely become persevering. Well.... is it possible at all? The answer is a surprising: Yes. There are a lot of people who actually completed this number of exercises in a satisfactory manner.

What are the benefits of such a long and uneventful road? Firstly, the cleansing of the outer conscience. The outer conscience works alongside and brings to the surface the problematic places for the purpose of correction. Secondly, the nature of the person becomes extremely friendly to other people. Those, who attain the proper state of perseverance and the spirit of mercy joins their outer conscience, become as nice to be with as one may only imagine. They are liked and everybody kindly receives them. They become the calming part of any congregation.

Lastly, the spirit of mercy joining thus cleansed outer conscience brings a total agreement with God. This is because the way such a person sees any issue is consistent with the way God sees it. As a corollary, such a person may be sure to be acceptable to God in any situation.

A person who attained the state of clean outer conscience is very understanding, considerate and sympathetic to other people.

Let us observe now what happens still further on. A person working along the line of perseverance experiences a lot of interactions with the unforeseen challenges. These are usually related to the amount of work and to the lack of prior knowledge. Such a person needs to learn how to listen better to other people advises and explanations. Such a person would have to learn how to accept other people's deeper understanding of the tasks being undertaken while oneself striving for the completion of the jobs undertaken.

The spiritual part of the soul thus trained is called the Force of the Outer Humility. The Outer because the person receives the teaching from the others. The Humility due to the fact that the person needs to accept other people's knowledge as more advanced than one's own. If the Outer Humility is properly shaped the Fire of Outer Word may join it. This particular fire allows a person to be transformed from a student to a teacher. These spiritual properties of the Will and the Spirit will be discussed in detail in the subsequent chapters.

The inner conscience in the colour of trust and the spirit of love

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et us now consider the sense of the inner conscience and the spirit of love. As mentioned in the previous chapter the sense of inner conscience contains a mandatory laws impressed on its very structure. One could immediately ask a question about the notion of the mandatory laws. What are they and why have they been separated from the general definition of the laws?

The mandatory laws are the requirements dealing with any possible behaviour which are to be undertaken in the future. These laws never deal with the actions that happened in the past. The past actions if unlawful, that is if they are contrary to any of the expected behaviours, become offences and are judged under the criminal laws. The mandatory laws on the other hand suggest possible behaviours without enforcing them and without any form of penalty if one becomes guilty of not fulfilling them.

Thus we come to the first observation. The mandatory laws are never enforced and do not require any form of judicial intervention. Those laws are really a set of prescriptions that are meant to be working to the advantage of a person who follows them. If a person decides to ignore them then the effect is just the loss of the possible fruits those laws could bring to the life of such a person.

The second question is related to the way the mandatory laws have been created. The creation of those laws is actually clearly described in the text of Genesis. Namely the creation of Eve. The set of laws in the total and undivided form existed in Adam beforehand. However, as we have previously indicated that any form of observation of any identifiable part of God gives rise to an identifiable being. In this case within the body of the legal system as present in the body of Adam, God was able to identify a part related to the future behaviours thus allowing for creation of Eve.

Let us give two examples of mandatory laws here. The first one is the requirement of observing the Sabbath. The second is the words spoken by Jesus asking: 'Do this as a remembrance of me'. These words were spoken in relation to the distribution of the holy communion. Both of the above requirements are mandatory laws and as one may see they refer to the future behaviours. Therefore, on any Friday, one would not be able to establish if the Sabbath is going to be properly followed (even if preparing for one). Also, one would not be able to make any statements about the receiving of the sacrament of the holy communion before going to a church. Moreover, working hard on Sabbath would not result in a criminal offence nor not coming to a church would place anyone in a jail. In both cases the loss consists of not receiving of something that is advantageous to the potential recipient. That is, a person actually fulfilling the law would gain something by the act of fulfilment.

There is a natural question one may ask at this stage. If the fulfilment of the mandatory laws is not enforced in any why would one accept these laws in one's individual life? Those laws exist, and everybody is aware of them but they are not enforceable as such and their passive existence may seem as just a passing by phenomenon. The answer to this question is in the notion of individual person's needs. The ability to identify the needs or even the ability of recognizing of the notion of a need as such is the key answer to the interest in the fulfilment of the mandatory laws.

A person who is not capable of identification of the notion of need is not capable of fulfilling of the mandatory laws. Such person may not be able to understand one's own dependence on the grace of God and on the society as such. A person has to be able to identify the concept of dependence on the interaction with the others and on the weakness of oneself when placed within the structure of the universe. This brings us to a conclusion that people who have a very high level of security provided (especially financial security) may have difficulty with recognition of the notion of need.

There is a very strong difference between the notion of need and the notion of desire. A person financially independent may desire to posses some goods or to be acceptable by the others, but those desires are never needs as such. In fact, such person would be capable of sustaining one's own needs in any form and extend as wished. The effect of this situation is a complete lack of notion of dependence and therefore such person would not 'need' to fulfil any of the mandatory laws. A form of a paradox becomes evident as a result. A person is completely independent and without any apparent needs but at the same time may become completely impoverished spiritually.

A need is different then a desire. A person needs something if it is necessary for sustenance of life. A person desires something if it is an extra addition to the ordinary needs. It is not possible to desire a loaf of bread but one may certainly need one. One may desire a nice car, but one would almost never need one. A need is something one may not do without, or even live without. A desire is something that may be treated as a sweetener and a welcome addition to the already satisfied needs.

The mandatory laws always relate to the needs of people. They never relate to the desires. Those laws address needs of a participant or the needs of other people. The participating person may wish to try to satisfy other people’s needs by individual actions and decisions. One may also identify one's own needs and seek support through the fulfilment of the mandatory laws.

Thus the two examples provided are meant to address the needs of the participants. The first one addresses the need of rest (that would be the initial and direct interpretation of the law). A person needs rest after work and the seven day period is a natural mental period for a person. Thus, a rest every seven days. The law related to the Sabbath is much deeper if fact. A person fulfilling the requirement of the Sabbath rest shows love to God through not working.

The second of the laws cited is related to the need of spiritual communion with God. There are a number of extremely important issues being addressed through the fulfilment of the law. The communion provides the understanding of truth, brings mental stability to a person, becomes a way of directing a person via the direct actions of the Spirit performed on the soul of the person. All of these and more are the answers provided by God to the needs of a person receiving the sacrament. A participating person may not address these issues directly through one's own ability. Those graces need to be provided by God in order for a person to be satisfied. But a person must be able to identify the state of need prior to the acceptance of the sacrament in order to fully receive the grace. A person who is completely satisfied and content of oneself would not be able to phrase even to oneself the need of the grace. The effect may be that such a person would later see the receipt of the communion as a consumption of a waffle. Just a snack between more important meals.

A problem with the lack of need may become very drastic in some instances. A person may say that 'one may do without' any of those forms of support offered by the fulfilment of the mandatory laws. Such person would become inwardly hardened. It may be extremely difficult to gain access to the soul of such person as any attempt is rejected on the bases of the above statement. Namely, doing without those provided services. A person becoming so enclosed is effectively self oriented and egoistic and the end, equating the 'doing without' with 'self reliant'.

What about those who actually rely on the mandatory laws. They identify their needs, face the reality and seek support through the fulfilment of the mandatory laws. They needs are being addressed by the actions provided within each of appropriate mandatory laws. The effect is that such a person may not only be relieved from the current need but also become aware of the grace thus received. In those cases, such person should spend some time contemplating the issue as not to miss its importance. The state of contemplation and the awareness of the need thus being addressed bring the colour of trust required by the inner conscience.

A person in a situation described above may become trusting in the site providing the resolution to the needs previously identified. The colour of trust allows for the spirit of love to descend.

The spirit of love is a very special one as far as all of the other wet spirits are concerned. This is because this particular spirit is completely motionless. There is absolutely no action correlated with the spirit. The spirit of love is in great contrast with the spirit of faith whose presence always results in some imminent action (please recall the share market player’s example). The spirit of love however is a purely emotional state without any external repercussions. Thus one may say in English that a person is 'in love', describing thus a person under influence of the spirit of love.

Let us give an example to illustrate what we mean. There is a woman, an office worker who is usually busy doing her paper shuffling from the morning till the afternoon. Her boss likes here and he is happy for her prompt performance. Some day she comes to work and instead of the usual business and efficiency she spends minutes becoming hours just looking blindly forward and doing nothing. She may sight from time to time and that would be about all. The boss is naturally concerned and asks her for explanation which comes to be not very clear. He also asks other co-workers for some inside on the apparent problem. Is she sick? have a family problem? pregnant?.... To all of those questions the answer is no. Then what? She is supposed to work here but she is not doing any work now. It may become a serious problem... Finally, someone suggests that she is in love. And everybody laughs openly.

The problem of being in love would not be a concern for the boss if she was still an efficient worker like before. However, she is not doing much now, and that is a problem. This is what love does. A person stops acting.

On the other hand she became contemplative. She is immersing herself into the object of her love. If that was a self love she would be dreaming about herself. If this is a love of some man from another department then she would be imagining him in various situations. If she is in love with God she would be seeking the spiritual immersion within the Spirit of God.

Love makes her feel lighter and free. She is also wishing her object of love all the best things she could only imagine. Even if she is not doing anything in practice the desire of making the loved person happy and satisfied becomes part of her nature. This is one of the most important elements of love. The 'wishing' the actual desire to make the object of love a happy person. The effect of such wishes is that the person in love becomes vulnerable to the object of love. The person in love lowers all of her defences in order to come forward toward the object of love and to satisfy his needs and wishes. Thus becomes mentally naked.

This mental nakedness may become a problem if the other side is not behaving up to the level. The person in love is exposed and may be hurt easily. If hurt really badly her love may turn into a hatred. This is way before love may allow for her manifestation she needs an assurance of trust. Our office worker must have been assured in some way first to be able to trust her object of love. Her trust has to be complete in order for love to spread her wings really wide. The same problem comes in relations between two people and between a person and God. The person who is to be in love must be first completely trusting in order for the spirit of love to manifest herself. And that trust is reachable through the satisfaction of the real needs.

If one wants to love God, how one could become trustful to God first? The answer again is in the satisfaction of the needs. One has to be able to identify any personal needs (but not desires) and then seek the addressing of those needs by the fulfilment of the mandatory laws. But also one has to observe that those needs have been actually satisfied. Such observation requires some form of reflection on the changing situation. Firstly an ability of recalling the original needs and then the way those needs have been satisfied. Without this personal reflection one may not be able to observe the result of fulfilling any specific mandatory law.

The spirit of love is very fragile. The spirit may be hurt easily and makes the person in love defenceless. Therefore, there exists a mechanism of reaction in the situations when love is abused or wounded. The mechanism of reaction is called 'hatred'. The feeling of hatred is not sinful, and even if someone sees such feeling as venally sinful then such feeling is certainly not a mortal sin. There are however other possible reactions related to a wounded love that are sinful.

 The most problematic is the feeling of cruelty. A cruel person desires to harm another one and wishes to make the act of harming as unpleasant as possible. The person being harmed is to experience humiliation and pain. Also, the harming person would accuse the victim of generating an even bigger sin. The aggressor would claim that the victim by the act of suffering accuses the aggressor. Thus making him/her more sinful. This seems to be a self contradictory way of thinking but the cruel person may indeed follow such distorted logic.

Cruelty also, by its own right, tries to strengthen the feeling of hatred. It becomes a self propelling circle as the hatred strengthens the cruelty and the cruelty makes the hatred even more. The cruelty strengthens the hatred again by the same argument, namely, that the actions of the cruel person make him/her more sinful thus accusing the victim of bringing the aggressor into a deeper state of sin.

Let us now return to the subject of love. As indicated above love never acts. Love is always contemplative. This very important feature of love makes her victorious over death. In order to understand this fact let us first discuss the concept of spiritual death. Spiritual death is a state of a complete impossibility to act. A dead person may not undertake any form of action nor be brought to an active state by any external intervention.

The problem of death has been created at the stage when Adam and Eve have been disjointed from the Spirit of God. Both of them began independent and truly personal lives but at the same time the process of aging for both of them begun. The process of aging is a reflection of the ability to change and thus to deteriorate. More precisely, the process of aging could be compared to a process of slowing down. The spirit of a person becomes less mobile and flexible during the aging time.

The process of aging may become accelerated when a person commits a sin. A sin is an act against the laws contained in the outer conscience and results in a binding of the spirit at the point of the sin. As an effect the concentration moves the spiritual resources to the distorted place within the outer conscience and related to the sin committed. Thus the problematic region in the outer conscience becomes 'shinned upon' by the additional intervention of the sense of concentration. The sense of concentration tries to alert all of the other spiritual facilities of the soul about the problem. This could be compared to the feeling of pain one experiences when sick of wounded. The feeling of pain is to alert the body about the problem experienced. This effect may be seen in a higher level of sensitivity of sinful person when any subject related to the sin is mentioned by anyone in close vicinity.

A person being under a deadly sin may be compared to someone who has been caught in a form of a trap. Having one leg immobilized by the trap such person may not be able to move forward. Similarly, the soul of a sinful person is immobilized and all of the spiritual resources are redirected at the problematic region.

 If the sin is really serious the soul of a person may become completely immobilized. This state would be seen as a permanent impossibility of a person to respond to any external spiritual impulses. Moreover such person may seem to be permanently non-convertible from a sinful way of behaviour. Sometimes this kind of situation is evident among criminals but certainly it is not limited to those people.

If a person is in a state of serious sin there are ways of recovery available. The most obvious is the method provided by the actions of the spirit of truth together with the spirit of mercy strengthened by perseverance. The spirit of truth may reveal the past behaviours and place them in a proper light. The spirit of mercy may help to correct the conscience. This is very nice but there is a problem with the process described above. Namely, the apparent lack of intrinsic interest of the spirit of truth to perform this action by oneself.

The spirit of truth is not self stimulated in order to move in the direction of a sinful person so to perform such cleansing action. Rather, the spirit of truth would prefer to refrain from having anything to do with a sinful person. The sin being seen clearly by the truth is repulsive and very much unwelcome. What is needed is the intervention of the spirit of love who although not active by herself possesses the notion of 'wishing good' described above. The spirit of love has the power to influence the spirit of truth to act and to cleanse the endangered person. The most inactive of the spirits is in fact the most important when it comes to the stimulation toward action for the other spirits.

From the above one may understand the need in the history of humanity for the person possessing the spirit of truth to also receive the spirit of love. One needs to be aware that initially there was only one person in the entire universe who possessed the spirit of truth. That person being the saviour for the others would not be able to intervene if in the course of action the spirit of love was not provided for him as well. (We are pointing here to the passage indicating that: 'you are to see the angels of God descending onto the son of man...').

Another effect of the inactivity of the spirit of love is it's immunity from death as such. The death works by immobilizing the senses and the spirits. Love however is immobile. There is no way death could have any influence on love and certainly may not kill it. Love is therefore immortal by her very nature.

Love also strips a person from any form of clothing. This really means that a person in love shows his/her nature to the person loved. A person loving God becomes exposed to the Spirit. Such a person becomes vulnerable but also completely accessible to the Spirit. Thus, an effect of being under influence of the spirit of love is a very strong form of communion with the Spirit of God. Anybody who is capable of strongly loving God receives a lot of grace in the process.

Let us now move a bit higher again. When a person is in the state of trust such person sees oneself as endangered. The exposure brings the awareness of one's own value. A person who would expose oneself without trusting and recognizing one's own value would be committing some form of spiritual degradation. In our description the contrary is true. A person seeking true love value oneself very highly. This is why any form of disillusion may lead to hatred.

The above state of self awareness becomes known as the Force of the Inner Status. The Inner due to the fact that all of the attention related to the value is self oriented. The Status due to the fact that the nature of the force is related to the value of a person.

However, a person who understands one's own value through the action of the Force of Inner Status may also receive the Fire of the Inner Wisdom. The Inner again due to the internal nature of the fire. The Wisdom due to the fact that the entire attention of this fire is in persevering and strengthening of the internal harmony of the soul. Such person seeks perfection for one's own spirit. These spiritual qualities will be discussed in the subsequent chapters of this work.

 


Introduction to the Forces and the Fires

W

e would like to continue on the way of the approach of the divine person. We have already observed that each of the senses together with the wet spirits provide a form of a bases for some more complex and higher in nature spiritual properties. We would like to see those properties in detail now and therefore request our guide to lead us even closer. The guide however suggests that we should stop for a moment and allow for some mental reflection. We are to think about what we have seen already and what is to be seen.

Up till now we have been just a group of visitors. A group of tourists who observe a phenomenon presented to them. We have been taking pictures of the scenery we have been observing. Now however, we are intending to cross an invisible line and to get into a direct contact with the object of our interest. We are not observers any more, we become participants.

It is a bit like the line Moses drew around the mountain. Within that line was the secret terrain belonging to God. Outside a person was allowed to behave in a various manners but inside a different set of rules must be observed.

Recall the story of Adam and Eve as described in the previous chapters. Initially they were parts of God; however they become separated in order to make them truly independent and self conscious. The effect of this act was the inevitable process of aging. However, they did become truly independent and they did become god like persons existing besides God. The process they have been subjected to was not designed to end there. They were to regain the ability to live eternally after the period of the independent existence. The regaining of such state is a result of crossing of this very line. This crossing is a return to the state of communion. The will of such person becomes joined by the Spirit again and forms one permanent state. There is a difference however. When the original disjoining could be compared to the final stages of procreation the current joining is a state of coexistence. There are separate persons who come to live together joined by the Spirit and who retain their individual identities.

The line sets apart a terrain in the realm of God that is sometimes referred to as 'The City'. Sometimes, this land may be called 'The Temple'. However, what it really denotes is the state of a person's soul in which a deeper form of contact with the Spirit of God exists. This state is in a way a recreation of the original communion with the Spirit.

There is a very important difference between the states described in the previous chapters and the ones that are to follow. In the previous chapters a person undertaking any form of an action or decision would accept the full responsibility for such action. Such person was truly independent. However, from now on the decisions are reached by a cooperative input from the person and the Spirit. The soul of a person becomes a composition of personal features and the features provided by the Spirit. The Spirit makes impressions on the process of decision making by modifying the emotional stimulants of a person.

This state allows for the eternal life. This state is also called 'being alive'. Due to the second of those statements a person is in the danger of dying, which is of becoming separated from the Spirit. Such separation would be at least as serious in nature as the first one related to Adam and Eve. Such separation could define a person as being of 'bad nature'. This is because there would be two such instances in a history of one person. Those two instances would act like two accusing witnesses. A single separation does not possess this level of accusation. This is the reason why such close communion is labelled as dangerous. Not because of some external danger but because of possibility of becoming permanently sinful by nature. A person rejecting The Spirit on a number of occasions while being in a state of communion with the Spirit becomes permanently separated. (Such situation could be interpreted as the sin against the Holy Spirit)

In order to properly function within the state thus described one needs to be able to correlate one's own decisions with the interactions with the Spirit. The process of decision making is a collective one. The will of a person may try to pull in a specific direction and at the same time the Spirit may interact emotionally with the person trying to pull in another. The effective decision should be such as to make both parties satisfied.

Another difference from the previously described states is the ability of the spirits (as persons) to descent on a soul. A person who previously lived on earth or an angel (that is a spirit who is permanently in the realm of God) may descent on a person and joins such a person within this person's soul. The most commonly known example of such a state is the angel strengthening Jesus in the olive garden. The angel was not holding suffering Jesus by hand in that scene. The angel actually entered into a communion of spirits with Jesus and strengthened him in this way. Another similar situation is described in relation of Jacob fighting with an angel.

Still more, we commonly use terms 'conscience' and 'sub-conscience' when we talk about an ability of a person to observe one's own spirituality. The parts of the Spirit connecting to the soul as described in the following chapters usually make the contact on the person's subconscious level. This is not to say that such person is not aware of the contact. On the contrary. A person in such contact may have the boundary between the conscience and sub-conscience moved deeper thus allowing for the actual observation. Also, because of this phenomenon and as a side effect of it, one learns about the inner workings of one's own soul.

Is this situation difficult or dangerous? Yes and no at the same time. As long as one is capable of retaining one's own reason it is not very hard. On the other hand one may quite quickly end up in a special institution when not careful enough. What is really required is a sense of rationality and objectivity. A person should not fall into a state of self delusions and fantasies while on this road. One could even suggest that the requirement of rationality is proportional to the depth of the spiritual involvement. A person participating in very deep spiritual communion with the Spirit needs to be cool headed to the extreme and always rational.

To give an example we would like to recall a scene we once observed in Wellington New Zealand. During a mass in a catholic church one of the participating parishioners was requested to read a passage from the bible. That was one of the readings just before the priest reads a passage from the text. The parishioner, a woman in her middle age, began to read as requested however while reading she became visibly moved by the Spirit. Any observer from the auditorium could see her trying to continue while the Spirit was so strongly overpowering her that she had problems with pronouncing the words. She was all shaking and tried to knee asking probably to be released from such strong experience. She finished the reading with great difficulty.

After the mass we could see her talking with other women in front of the church. They were discussing the cooking to be done and some other ordinary topics. Although all could see her discomfort of being exposed so publicly none made any comment and she did not say anything about the obvious experience. It would seem that everybody was very much cool-headed and applied a very rational stand. People were not challenging the experience; there was no visible jealousy or criticism. The experience was private in nature and it was treated as such.

If you are dealing with an approach similar to the one described above then there is basically no danger in the exposure to the higher spiritual communion.

After this introduction we would like to present the forces and the fires in a very simple and down to earth way. Most importantly the forces are very well known to every single person who ever walked on the surface of earth making the entire topic even more natural.

There is always a simple and difficult way of approaching of any specific topic. The most difficult way is to use the findings of the science as a starting point. The easiest is to look around. Thus we start from the difficult approach first.

In science, or more precisely in physics, there are four forces known. (This statement holds at the time of writing and we could allow for the increase of this number without breaking up of our subsequent argument). Those forces are called: 'gravity', 'electromagnetism', 'strong' and 'weak'.

The number of forces as described by physics may be understood as an effect of the matter been created by God in such a way as to reflect God's own properties. These are just models for us to study and live within. What we are to know from such model is that there are four forces present within the Will of God. Let us examine those forces by looking at them from a more natural direction.

Firstly, let us look at any lone person. A person separated from the society or even separated by a physical barrier. (Someone on an otherwise empty island?). Such person would be very much unhappy. The reason for unhappiness is the natural tendency of people to associate with the others. People tend to 'gravitate' toward others. People tend to create some form of societies only in order to belong to a group and to have someone familiar near by. Thus we may safely identify the first of the forces present in the human soul. The force of 'solidarity' which is represented in physics by the force of gravity.

The solidarity is always attractive. One may not imagine solidarity with someone else that would result in repulsion. This is the same with the physical counterpart of the force.

Let us now rediscover the second of the forces. Some people are moved by the apparent interest in things. One may say quite safely that we are relying on such interest from our readers when we compose this book. We would like the reader to be interested in the text and the subsequent chapters. The force we would like to describe here relates to such movement. If the interest is genuine a person would seek information and would try to accommodate the findings within one's own life. Such situation could be called 'humility'. The humility is always related to the ability of placing oneself below the incoming information. This recognition of the value of the external world allows for its proper acceptance. The humility needs to be objective at the same time in order to be able to extract the information in the proper form and content. This force we would like to call 'the force of humility' and it is related to the force of 'electromagnetism' in physics.

The representation in physics may be understood by using an analogy to the 'light'. The humble gathering of information is in a way a form of shining upon, and this is what the electromagnetic waves do (in the form of visible light).

There is another force that moves people. The force that makes one to wish to become rich and famous, to be well respected by others and to think about oneself as being of good nature. This force may be called the force of 'status'. Everyone is very well aware of its existence. This awareness comes from the fact that the force of status is so strong. It is really difficult to run away from it as this force is evident in everyday life. The physical counterpart of the force of status is the 'strong' force. The force responsible for nuclear reactions.

There is still another force moving any person. This force is not always evident but when it shows its existence there is no mistake for it. The force of grieving. The force of suffering and unhappiness. We call it 'the force of offering' and it relates to the 'weak' force in physics. The weak force is responsible for breaking up of some particles into smaller components.

Thus we have quickly discovered the four forces of a soul. We use the analogy of physics only because it is how we personally observed them. However, one may be completely ignorant of any of the sciences and still be perfectly aware of those forces. They move any person in the world at any given time.

One may object at this stage and suggest that there are a number of other forces that move human soul. What about the desires, greed and most of all sex? People have strong sexual urges. That would be a good candidate for a spiritual force.

We would like to argue that all of those strong emotions may be explained as belonging to any of the four already mentioned or belonging to a completely different spiritual entity like for example Glory. Glory is a spiritual name for procreation and the proper sexual interests should be identifiable within her.

The emotion of greed may belong to the force of status. The possession making a personal stand higher. Similarly with any other desires. Most of them relate to the force of status.

Thus we would like to settle on the four forces: solidarity, status, humility and offering. Are they all alike?

The first observation we would like to make is to point to one important difference among them. The force of solidarity may be identified only in one form, namely, a person is moved by solidarity with the others. However, all of the remaining three may have an outward correlation and an inward one. Thus the status may be in relation to other people, but also one may see oneself as having a great value and status when the surrounding society feels differently.

Also, in the case of the force of humility, one may be interested in oneself (a painter painting a self portrait), or one may be interested in others.

Lastly, the force of offering may relate to a personal loss. The grieving may be all about our poor state or one may be sorry for someone else's unhappy situation.

The total number of forces thus identified is seven which is a very proper number from our point of view as we would like to place those forces on top of the senses identified previously.

There seems to be a possibility of the existence of another force not included in the above reasoning. This force does not seem to have any currently known physical counterpart but is indicated by the historical argument. We already said that the description of the inner spirits may be called a temple. Such temple has been presented in various places and we intend to discuss its structure later on. However according to the scripture we know that Jesus was crucified outside of the city walls. This could possibly be understood as meaning outside the temple. If such argument holds then there should be one more force present in nature and symbolically indicated by the place of the crucifixion (all other forces by definition belong to the inner part of the temple). Such argument is purely speculative at this stage and there is no solid support for continuing it any further.

The analogy to the physical or material world may seem not in place but there is one interesting argument which is worth mentioning here. In nature the forces of different kind are quite independent. That is light (electromagnetism) does not seem to interact with gravity and vice verse. One needs a very strong gravitational field in order to distort light in any way. Do we see a similar property when comparing behaviour of our interests and the force pulling us toward the others? Sometimes people say that they belong to a specific club in order to exercise their interest in a topic. So would say the fishermen joining the fishing club for example. Does it mean that they do not associate with the other people belonging to the same club? We would expect that in most ordinary circumstances those two forces are really independent. However if someone is really interested in another person then one would try to learn the interests of the other. That would be an analogy of those strong gravitational forces making an impression on the electromagnetic waves.

Let us leave the physics in peace for now and return to the spiritual topics. As mentioned above the main feature of the forces is to move the soul of a person. One is actively subjected to actions of those interactions and in this way a decision process is stimulated. A person who yields to the force of status would crave for a great career in some recognized field. One may wish to become an executive or a highly regarded scientist in order to gain on status.

Thus the force would be able to move a soul and practically determine the behaviour and the future of a person. Similarly, if a person yields to the force of humility (interest), such person may spend an entire life searching for some lost treasures or a hidden truth. There are a number of stories about people who spend a number of years digging some archaeological sites in order to learn some information about the long lost civilizations. But this point brings us to an interesting observation.

The forces do not seem to possess any form of logic by themselves. They are just natural mechanisms that act but do not necessarily represent a person's identity. If a person decides to spend an entire life digging some archaeological site, does it mean that this is that person's identity or is it just that the person is not rational enough to be able to control the force within and therefore yields to its pressure? If it is the yielding to an unintelligent force from within then the entire exercise in digging may not be very wise. However, if the force is a representation of the soul setting of a person and therefore the identity of the person then the digging is a natural representation of that personal preference.

In order to resolve this apparent problem the higher spirits come as a help. They descent on the person and make contact with the person's soul through the attachments to the forces. In this way they remove the automatic and mechanic aspect of the forces and add the emotional and spiritual one to them. The forces instead of being just representations of some human machine within become coexisting with the living Spirit. The digging person is sanctified by the Spirit if the force of humility is modified by the presence of the appropriate Spirit. Those sanctifying parts of the Spirit we call 'the Fires' due to two reasons:

The first reason is the construction of the menorah and the burning bush. Those fires burning on the top of menorah and the burning bush represent symbolically the parts of the Spirit we are describing here.

The second reason may be found in the stories related to the prophet Elijah. He entered into a competition with some local worshipers requesting a test of the acceptance of an offering. Each of the sites was to present a burned offering without setting any light to it. The important point to notice here is that each party was able to present an offering as such. The ability to make an offering is accessible to all due to the fact that the force of offering is present in any person. However, the sanctification of the offering came from above. The Spirit (in fact the fire) was to descend on the offering in order to make it holy.

There are a number of observations we would like to draw from the above.

Firstly the ability to make offerings is not restricted in any way. We used to see a lady neighbour who every morning would pour water in the direction of the rising sun. That was inevitably an offering performed but we would not expect this to be sanctified.

Secondly, the Spirit may accept or reject any specific action entertained by any of the forces. An accepted offering is just one of those. Equally well one could enter into a long research project which might or may not be accepted by the appropriate fire.

Thirdly, an acceptance of an action being performed by a force would change the nature of the action, from a mechanical like into an emotional one. If our research project was accepted by the appropriate fire (Word in this case), the research would become an expression of God's personality. We would experience emotional involvement and the Word of God would be expressed within the result.

Fourth, any such successfully accepted action of a force would result in a permanent change of the surrounding world. The effect would also modify the views and behaviours of the subsequent generations of people. Such modification may possibly be very long lasting and wide spread among many nations.

If the fires are so powerful in effect and action we would like to learn now how to get one and what is their apparent history.

Before we proceed with the details of the fires we need to make another digression. The digression is related to the description we have provided so far.

At the beginning of our journey we have observed that whenever God observes a particular feature of his/her construction he/she would be able to name it and allow for occurrence of a person representing that feature. What about the wet spirits then? We have described so many details of those lower spiritual parts so far. Do they also allow for bearing new life? We would tend to suggest that yes. Each of the wet spirits should subsequently turn into a personal representation of that feature. But more than that; we have also observed that the senses and the spirits may work in various compositions. They would pass information among themselves and influence any subsequent decision making. Therefore it would be natural to expect that each of those complex spiritual compositions may be represented as separate beings later on.

There is a common name given to those beings. The name is very much abused by various subsequent uses. The beings represent the 'angels' of God. That is: spiritual off-springs whose initial structural state has been taken from the Spirit and the Will in the fashion described above.

There is another problem we have not looked into before which may be apparent at this stage. The problem of procreation and of actual bearing of those beings. As one may recall we have indicated that the notion of time is not a natural one. The notion of time as such is a side effect of becoming independent of God. A spirit who became separated and may exercise truly personal decisions is also subject of the phenomenon of aging. What about the space then? Is it a natural phenomenon or another side effect?

At the initial stages of our journey there was only God and nothing besides. The effect of this state is impossibility of actual bearing of off-springs. Imagine a pregnant woman. In order to bear a child she needs to be able to deliver it from within to without. That means that of necessity, she needs some external space into which she would be able to deliver. However, in the early stages of the story there was no external space existing outside of God. Because of this problem even if God was able to identify the possible off-springs he/she could not deliver them out of his/her very body.

In order to deliver the off-springs God had to create the outside. The outside was to be able to accept the children brought about. This acceptance was to be of composite nature. Firstly, by providing the space to live in and secondly by providing the environment to live within.

Those two problems had to be solved before any possible offspring had been delivered. The creation of the space is implemented in the form of the creation of the material world. Within this world which is created outside of God the off-springs may become independent and identifiable. The second problem, namely the provision of the environment to live within, has been realized by the creation of the human race. The humanity is a reflection of the construction of the Will allowing in this way for the off-springs of God to have a proper society to live within.

The humanity could not be created with the Spirit already present among it. That would really be equivalent to the bearing of the children. The humanity is created as an environment for the children to live within. The effect of this is that the humanity could not be born as such but had to be created outside of God.

The effect of this solution is that the Spirit is able to bear her children into the material world and into the society of humanity. However, the humanity as being created and not born by itself sees the apparent occurrence of the children of God as a form of invasion. The humanity as created and therefore it is foreign to the Spirit. Also the humanity sees the material world as its natural surrounding space, its natural Mother (Mother Earth). Moreover, any manifestation of the Spirit is perceived by the humanity as unnatural and possibly hostile.

Thus we come to the place of conflict. The humanity who has been originally created for the purpose of acceptance of the children of God became hostile to them and sees itself as being invaded and even conquered.

The solution God created in this situation is to provide the humanity with some mechanisms for acceptance of the Spirit. That solution not only addresses the problem of hostility but also (and that may seem to be more important to some) it provides for the humanity to become immortal. The human being as being created and possessing only the imprint of the Will within itself can not be eternal. It is subject to the same problems as a separated child of God is, namely the problem of aging. However, when the Spirit descends on a human being the effect is similar to the one attained by a returning child. That is a permanent fixation within the immortal structure of God.

One needs to make a very clear statement at this stage. The reason the humanity has been created is to provide the environment for the children of God to be born into. This is the initial and only reason the humanity has been created at all. One needs to be fully aware that if humanity is not capable of sustaining this one prerequisite the existence of it would not be justified.

It is not necessary for the human race to accept the children of God within its entire population. There is always a possibility of assigning some fragment of land where the off-springs of God may live. A notion of ghetto is one of such realizations. A notion of the holy land is another. As long as the off-springs of God may be allowed to be born into the material world the problem would be seen as addressed properly.

One may instantaneously cite an example of the off-springs of God being born into the world and into the humanity. The clothing of Adam and Eve into 'skins' is just exactly the situation we are describing here. There is also a note about humanity existing besides Adam and Eve. The 'clothing' is equivalent to the act of being born into flesh (please recall that in our work here, both of them have been originally identified in spiritual terms only).

A natural question arises at this stage. If this is true about Adam and Eve what about the other off-springs of God. Do they also commit the same act of consumption as related to the first two? The answer proposed is that most of them do. One would be inclined to say that all of them do if not an example provided in the text. The situation of Jesus being conceived without any sin suggests that in his special case the entrance into the material world is not correlated with the consumption of the fruit. Thus one could speculate that Jesus has never been actually born from God, but rather retained his existence within the Spirit all the time.

The Catholic church claims a similar situation in relation to the mother of Jesus. She is also to be conceived without a sin. That would suggest that she also would never be actually born of God but rather continue to live within the undisturbed communion with the Spirit.

When an offspring of God is born into the material world the spiritual qualities present in that person are manifested to the humanity and other already born. If the specific spiritual quality occurs for the first time the world is exposed to that particular spirit. Thus when Adam and Eve came to earth they exposed the already present humanity to the manifestations of the parts of the Spirit they individually possessed. Adam having the fire of Outer Word and the wet spirit of mercy was able to present these to the humans. Eve with the fire of Inner Wisdom and the wet spirit of love also showed those to the humans.

Adam presented the concepts of 'description of inner workings' of various phenomena thus allowing for creation of new technological concepts. He also brought the concept of verbalization and finally the actions of the spirit of mercy.

Eve brought the concept of contemplation and the responsibility for the inner harmony.

Adam and Eve were not destined to be present on earth all the time however the actions of the particular fires were of great value to both the coming God's children and to the humans. Therefore a special notion has been introduced. This notion is called a 'sacrament'. Both of them left the sacraments behind so the action of already introduced fire could be present within the earthly population.

The sacrament introduced by Adam is called 'confession' and this is what he requested from Cain. The effect of the confession is the absolution, which had been applied to Cain sparing in this way his life.

The sacrament introduced by Eve is called 'adulthood' sometimes referred to as the ability of carrying the spiritual burdens. The sacrament has been introduced after the death of Abel and Eve accepted the exchange of the second son with Set.

Every time next of the initial seven came to earth another of the sacraments had been introduced until the time of Jesus when all of the sacraments became available to the earthly population.

The sacraments are not only the reminder of the presence of a particular fire on earth. The sacraments by making any of the particular fires available to the population make possible for the children of God to return to the Spirit. But also they allow the humanity to participate in the attaining of the spiritual qualities and thus for the life within the Spirit.

We intend to expand on the issues and the sacraments in the later chapters. For now let us list the persons and the sacraments introduced by their presence.

Until the coming of Adam and Eve the humanity as present on earth had no way of observing any of the manifestations of the Spirit. Adam and Eve brought the fire of Outer Word and the fire of Inner Wisdom and the sacraments of reconciliation and the adulthood. The fires thus presented are the fires of Uriel and Raguel.

Subsequently the fire of Outer Penance has been introduced by Henoh thus manifesting Gabriel. The fire of Outer Penance allowed for introduction of the concept of priesthood. (This is a very old time we are dealing with here)

The sacrament of 'anointing of the sick' has not been introduced by a personal presence but rather as a revelation. The sacrament has been given when the archangel Phanuel was fighting with Jacob. The sacrament of anointing of the sick is naturally correlated with obedience.

There was another manifestation of archangel Gabriel's presence in the person of Isaac. This occurrence was needed to establish the actual implementation of the concept of the nation of priests.

John the Baptist brought the sacrament of baptism. Thus bringing the action of the fire of Inner Penance and the presence of Raphael.

Mary the mother of Jesus brought the sacrament of marriage. Bringing the manifestation of the fire of Union and the presence of Michael.

Finally, Jesus brought the sacrament of the holy communion manifesting the fire of the Inner Word and the presence of Emmanuel.

All of those sacraments have been available from the time of Mary, John and Jesus. Please take a note here that the last of the mentioned sacraments could be equally well treated as given in the opposite order. That is the sacrament of marriage could be given by Jesus and the sacrament of the holy communion by Mary. This is because the archangel Michael (and thus the fire of Union) being the manifestation of the act joining of the Will and the Spirit may represent the communion of the two. Communion as understood as an act of attachment. In that case marriage would be understood as an effect of the action of the Inner Word and the spirit of truth. The spirit of truth joins the information into a coherent statement making it similar to the action of the sacrament of marriage.

The above argument could be made even stronger by the analysis of the text related to the marriage in Cana. It is not obvious who is actually performing the act of marrying the bride and the groom. Mary by requesting of the wine miracle or Jesus by actually providing the wine?

There is a lot of information that could be added to this text and we would like to provide some in the subsequent chapters.

The Outer Offering and the Fire of the Outer Penance

I

n this and the following chapters we would like to describe the nature and actions of the seven fires. Each of those fires may be described in conjunction with the other ones or may be treated as a separate entity. We would like to start with a separate descriptions first and to follow with the more complex one later on.

We may recall from the previous chapters that our guide used a term 'seven archangels standing in front of the face of God' when describing those fires. Such a statement suggests that each of the fires is capable of providing a way of approaching God. That is, if someone is interested in the notion of salvation for example, one may say that a person may be saved by following any of the pathways defined by each of the fires. There is another collection of pathways leading from one of the fires to another but again this will be discussed later on.

Let us begin with the fire of Outer Penance and the underlying force of the Outer Offering.

Imagine a person who is not very careful with respect of the food he/she eats. Such a person may accept any form of food that seems to be consumable in general. Especially if exposed to various not necessary perfect foodstuffs in childhood such a person may be taught or maybe teach oneself to eat suspect dishes. Let us take as an example some suspect sausages or maybe meatballs. Those food items may seem to be very acceptable to some but very suspect to the others.

Suppose that person tries some of that suspect sausage at some stage and after consuming one may feel very sick. Food poisoning may happen in various situations and in relation to a number of items, sausages and meatballs is just one of the possible examples. The person establishes the reason of the sickness and the relation to the food thus consumed and as a result of such unhappy experience decides to refrain from the consumption of sausages in the future time.

Such resolution may be strong if the identified correlation is also strong. A person may feel distaste when the subject of sausages comes along, would never try them any more only because of the unpleasant recollection of the food poisoning experienced.

The above description brings us to the identification of the first notion related to the fire of outer penance and the force of outer offering. The identification of the food proper for consumption as contrary to the one that is not advisable. The notion of the distinction and of a choice of the proper versus the suspect is the bases for the outer penance. The outer penance being a form of a mental fast. The fast may be identified with the rejection of the unacceptable items.

Suppose our example person has discovered something while being subjected to the unpleasant experience of sausage consumption. The notion of clean and polluted, the notion of healthy and poisonous, the notion of productive and destructive, the notion of holy and profane. Such person if the experience was strong enough could feel revulsion to the polluted and destructive and wish for oneself the clean and the healthy.

There are a number of effective reactions that could result from the above observation. The most obvious one is the subsequent rejection of improper food. Also, a rejection of anything that may seem suspicious and potentially dangerous. However the mental effect may be much deeper than just direct reaction to the unpleasant experience. The person may try to generalize the experience and to make it a bases to the subsequent philosophical approach to life as such. This could result in a decision to become mentally oriented on the issue of distinction and of cleanness in general.

Such person could decide to refrain from any further spiritual search as far as the possible ways of perfection are concerned and decide to concentrate one's own attention on the notions just discovered. That would lock this person in the spiritual state of the outer penance and the person would decide to become perfect within this very fire ignoring the other ones.

Also, such person could try to move along this one fire with appropriate speed and to cleanse oneself from anything that is polluting as quickly as possible. The strength of this reaction may be proportional to the unpleasantness of the previous experience. The person might say: 'Well, the experience was really unpleasant and the food was filthy. I am not going to eat this stuff any more. In fact never. And I should better cleanse myself from the remains of the improper food quickly and thoroughly'. Some people vomit at this stage. Others eat some cleansing remedy. Whatever the method they would like to return to the state of health very quickly. In the case of moral uncleanness a person may try to attend to the sacrament of reconciliation more often and to perform some extra penances so to make oneself clean.

Another way of coming to this road is by an offering at birth. This kind of situation has been presented to us in the case of the prophet Samuel who has been offered to the temple before his very conception. The offering of the first born may be seen by some as an unnatural action but some others would see it as a way to perfection by becoming permanently separated from the unclean surroundings.

Returning to our previous narrative we would say that, the next reaction is to identify the possible clean forms of food and to reject the unsuitable ones. One does not need to try every kind of food in order to see if it is proper for consumption or not. One rather tends to identify the proper ones and to refrain from the others. Such solution makes a person isolated from the remaining possibilities. One eats only the verified foodstuffs and participates in the safe entertainments. The subsequent effect of such decision is a build-up of a sort of a mini-world of the clean and verified against the unverified and possibly unclean surroundings.

The above considerations may be generalized to any aspect of life. One of such aspects is the information gathering. A person who is on the road of distinction would verify the information received and be very careful in possible acceptance of any new views coming his/her way. Such person becomes very self conscious and responsible. This note is relevant not only in respect to the information received but also to the words such person would speak to others. A person would refrain from uttering statements without prior understanding of their true meaning and relevance in any given situation.

A feeling of responsibility makes such person much more serious and mature. We would expect from such a person a certain level of stoicism when dealing with the others. Also, as a result of the personal experiences described at the beginning of this chapter such person would see favourably any other past sinner who converted himself/herself back to the grace of God. (Please recall, that the initial stages of the road that we are describing here, are related to the problem of being polluted by some unacceptable experience. This experience may possibly denote any form of sin. Our example person however reacted to those pollutions by seeking cleanness and rejecting the unhealthy.)

When the fire of outer penance descends on such travelling person the force of outer offering becomes sanctified. The fire concentrates the attention of the person on the seeking of the holy and rejecting of the profane. Also, a person thus sanctified feels an internal call for further sanctification and maturity. This is a very important stage of the personal growth due to the fact that the road ahead is complex and stressful. The person needs to see oneself as seeking responsibility and be able to perform highly demanding offerings. One is requested at this stage to verify one's own perception of maturity and the desire to become even more responsible. This is because the function subsequently offered requires an extreme level of perseverance and personal maturity. One would not be held guilty if deciding at this stage that the level of requirements is placed to high. One could equally well follow the possible road and move to the subsequent fires seeking sanctification within their grace. However, some very brave decide to undertake the burden presented by the fire of outer penance and to follow this very road.

 The effect of a decision to submerge within the fire of the outer penance allows for the sacrament of priesthood to be introduced.

A priest performs a number of very complex functions the most important ones are the ability to bless and the ability to present offering acceptable to God. There are certain requirements placed in front of a priest in order for him to be able to perform those duties. Those requirements spring out from the nature of the outer penance. As we have seen so far all of the actions of the fire are related to the separation of the clean from unclean and the holy from profane.

Thus a priest needs to be separated from the community, has to be spiritually clean, must be careful to retain his clean state and reject any unverified information. A priest needs to use only verified information when speaking to the others and must refrain from using any profane methods when spreading the Word of God. Why is all of this required? Because he is to perform the offerings in front of God and the state of his mind while performing those offerings is a key component of the offering as such. An offering is a composition of the offered item and the mental relation to the act as seen in the soul of the priest.

It is important that a priest is to refrain from any interest in polluted or sinful or even lay subjects. Especially the last of those requirements may seem to be harsh for some but it comes from the notion of separation between the holy and the profane. An interest in profane subjects results in blurring of the sharp distinction between the two states required from a priest. A priest must be separated from the common problems in order to be able to face God while performing the offering. One needs to remember that the offering is presented to God not to people. The offering is presented for the good of the people but given to God. This is a way of completing the process of reconciliation with God and this is God who is to be pleased and not the people. The people are to seek the reconciliation with God by providing the offering.

Before we describe the offerings in detail let us concentrate on the ability to bless for a moment.

The ability to bless is the very nature of the notion of priesthood. None of the other sacraments or the fires provides this notion. A blessing is a manifestation of the action of the fire of the outer penance. Please observe that a priest while blessing the congregation may perform a visible sign placing the palm of his hand in the direction of the gathered community and move it in some predefined way. This gesture has a meaning of its own and the form of the presentation is intentional.

The form and the gesture may be related to the physical experience of a person under the influence of the fire of the outer penance. As indicated before the fires may manifest themselves in a physically perceivable manner. A person who is under the influence of any of the fires may actually feel such manifestations. This feeling is very much similar to the feelings provided by the physical senses but still clearly distinguishable.

In the case of the outer penance this feeling is mainly located in the area of palms of the hands. The feeling is external in the sense that a person experiences a notion of touching of some outside of the body substance. The feeling is very similar to touching some fluid.

Let us describe the sensation in detail so to make it very clear. Suppose a person fills a kitchen sink with warm water. Then places both hands within the sink palms facing each other and separated by some twenty centimetres. Then the palms may be moved closer and further from each other trying to imitate squeezing some invisible substance between them. What one would feel is a form of external pressure on the surface of the palms and some form of tension between them.

A very similar phenomenon is perceived by persons under a visible presence of the fire of the outer penance. The palms of the hands seem to be submerged in some form of a substance and whenever one tries to move them the pressure is perceived. This sensation may be correlated with feelings of warmth or coolness on the surface of the palms. On occasions a sensation of pricking may be also be experienced.

The important effect of the above description is the fact that any other person who is exposed to influence of someone with the fire present may feel effect of such sensation on the skin. Thus if a person with the fire present moves his/her hand over someone else's shoulder (at some distance say half a meter) then the second person would observe a sensation of pressure or even the warmth or the coolness.

The above experiences are commonly observed by persons who perform healing by hand laying. A healer would refrain from touching of a sick person but by placing his/her hand at some distance would influence the sick person through the actions of the fire of the outer penance. How effective is such healing? It very much depends on some other factors but it would seem that some spectacular miracles often happen in this way. The above method of healing works due to the ability of the outer penance to remove the unclean from the clean as described above.

A priest performs a very similar action. The palm of his hand is directed toward the congregation when blessing and the fire of the outer penance present in his soul cleanses the persons present. The fire of the outer penance is also able to gather the spiritual resources in one place (this is the effect of concentration on which the spirit stands). The effect of such gathering is the strengthening of the abilities of the congregation thus being blessed.

One may see from the above why it is very important from the congregation's point of view to have a holy priest. A priest who would be under an influence of any serious sin may be disturbed to such an extend as not to be able to provide the grace. On the other hand any form of holiness is propagated by the priests in this very way. A blessed member of a congregation would be able to participate in other sacraments in a proper and full manner. In this way the holiness provided by the other sacraments is very much strengthened. This is very much similar to the actions of the sense of concentration which is capable of strengthening of the actions of the other senses.

The ability of healing possesses yet another property. The property of recognizing of the nature of a sickness. Thus, a fire of the outer penance is capable of recognizing of the nature of the spiritual disturbances. A priest under the influence of the fire is able to recognize any unclean spirits if present among the congregation. In more advanced states of the presence of the fire the priest should be able to remove such unclean spirit. This could be called an exorcism by some but the proper identification of the process lies within the abilities of the outer penance. The fire is capable of removing the profane and sinful from the clean and holy. Such statements also relate to the direct spiritual states.

Let us now describe the other main function of a priest that is the ability to perform acceptable offerings. One may instantly observe that there are two kinds of offerings as seen by the outer penance. The first one is the ability of removing of the unclean as described above. Such offering is really a form of cleansing and provision of a healthy state. One does not need to be a priest though to be able to perform such offering. As indicated above the healers would perform similar actions but the healers do not need to be priest by themselves.

The other form of offering is reserved for the priests only and only accessible to them. The offering consists of rejection of something which is good and needed. This is the offering performed when a clean is offered (or rejected).

One may instantly object with a statement that this kind of offering is immoral. One may have very strong views against those offerings and this kind of action being performed at any time. Let us investigate the issue more closely to see what is involved in the offering of the good.

An offering by definition consists always of a rejection. The rejection of something unclean or poisonous is a natural act and very much in tune with our inner conscience. A rejection of something good and proper seems to be contrary to the nature of man (but also of God). When a priest performs an act of offering he would take an object which is deemed to be clean, good, and fruitful, desired and then reject it and destroy it. He would act against the logic and hope in this way.

He would act against logic because he rejects something that is useful and good. He would act against hope because he would prevent this good thing to be implemented in some sensible manner. Everyone (including the priest) would expect that the good object could be used for some fruitful purpose but the priest by destroying it would make those expectations futile (this is why he acts against the hope).

One would very carefully look at the priest at this stage and ask: 'What kind of a person is he? Doesn't that bother him to break something everyone feels so good about?'

This is when we come to the most difficult requirement placed in front of a priest at this stage. In order to be any decent person the priest needs to feel very bad about doing this damage. Otherwise we would just say that he is a vandal. The priest is in fact to feel torn inside due to the action being performed. The priest is to be forced to do the action by the others or by the circumstances but within his very soul he has to object to the action with the utmost strength. When we say that the priest is to be torn inside because of the action he is performing we actually mean it literally in the spiritual sense. That is a priest needs to experience a feeling of being spiritually torn apart while performing the right.

Why? Because, his action is against his very logic and hope. He kills his ability to think with reason; he kills his only hope associated with the object being placed in front of him. He must be torn by those obvious contradictions otherwise he would be evil. In order for an offering of this kind to be acceptable to God a priest out of necessity needs to feel those internal struggling. In order for the offering to be acceptable to God the offered object has to be absolutely pure and useful and the priest has to be in a state of spiritual hell.

There is only one example of a perfect offering of this kind which has been accepted by God. The situation of crucifixion of Jesus. Let us describe that offering from the point of view of our discussion.

The initial state of the offering being presented occurred in the olive garden when Jesus became strengthened by an angel. The strengthening of the angel was in a spiritual form and the strength was introduced in form of the wet spirit of hope.

There are a number of points that may be used to infer this particular spirit being provided. Firstly, the nature of the suffering Jesus was subjected to in the garden required hope (to balance the disillusion, despair, fear). Secondly, there is a passage in one of the apostolic letters referring to the incident and stating; 'stronger even then our faith' (hope is stronger then faith). Thirdly, our discussion requires that logic and hope are to be presented against a priest in order for an offering to be acceptable. Logic is represented by Emmanuel (therefore Jesus) hope is represented by Raphael (the strengthening angel). Lastly, according to Jesus at the final stages of the crucifixion 'Eli' has left him. That would suggest that the angel was present (with him) along that very period of time. That is, from the time of the garden to the time of the statement made at the cross. We are going to indicated later in the book that 'Eli' as standing for Elijah is equivalent to the archangel Raphael.

Why do we need to know all of the above? Because Jesus with the spirit of hope present in him has been placed in front of Caiaphas who acted as an arch-priest. The arch-priest was to perform an offering. This offering in order to be acceptable to God had to be perfect. For the offering to be perfect the offered object had to be absolutely clean, the offered object had to represent logic and hope and the priest was to be confronted with an issue of killing against his very logic and against his very hopes. Moreover, in order for the offering to be acceptable the priest had to be visibly torn by spiritual contradiction and despair. His very logic had to object. His very hopes were to be lost because of the right he was forced to perform.

Because of this apparent contradiction Caiaphas had torn his cloths into two. He expressed visibly the spiritual problem and contradiction he experienced within his soul. Was he required to destroy his clothing? No. But he was required to be destroyed spiritually himself. Otherwise the offering would not be acceptable.

There is a common misconception in regard to the offerings performed by the outer penance. Some people think that such offering may be requested by the spirit of love. This is not possible due to the fact that the spirit of love is always building the object of love. The spirit of love is never destructive. However, the form of offering we are discussing here is always by definition destructive. The only spirit capable of requesting this act is the spirit of mercy.

Also there is another misconception related to the offering thus described. Some people think that the offering may be performed by offering an offspring of God. This is also a great error. One may not offer to anyone something that already belongs to that person. (Can you offer to your neighbour his/her own property?). However God may provide an offering to himself by offering his own being. This is because God and only God is capable of sanctifying himself.

The offering being described resulted in a complete destruction of the arch-priest. If this is the cost suffered by the priest then what is the reason to perform such a horrible act? The answer is hidden within another of the spiritual qualities. The answer is within the spirit of mercy. Each of those spirits exist within God as identifiable parts composing one body, but each of those parts talks to the others with it's own language and expression.

The spirit of mercy deals with absolutions of sins. It removes the sin by accepting confessions and giving absolutions. However, the action of absolving of a sin is not finished when the words are pronounced. The spirit needs an assistance of some other kind in order to complete the cleansing action. The completion comes in a form of a penance.

When one committed a sin it is always against someone else. One may confess the sin to a priest, one may receive the absolution, but later on one also needs to complete the penance - the reparations due to the site harmed. The spirit of mercy is not capable by itself to perform the part involving the reparations. The fire of outer penance is responsible for providing them.

In order for the reparations to be acceptable they need to be of good value. One should not expect to provide something broken or worthless as an act of reparations. Moreover, the reparations need to be presented in an acceptable way. That is an act of presenting the reparations should not offend by itself.

When a man offends God the provision of reparations may seem to be much more complex in nature. This is because God is a spirit and has no use for material goods. The reparations out of necessity need to be of spiritual kind. This is what the priest is supposed to present.

The reparations to God for a sin committed by a man. Those reparations must be presented in spirit; therefore the perfect spiritual qualities need to be offered. Also, those spiritual qualities are to be useful and perfect in order to be useful in the hands of the person receiving them. Thus God is to be presented with the offering (a gift) of perfect spiritual qualities as present in a human person so that God may later on use them in the way he sees fit. But at the same time the priest is aware that those very perfect qualities are the ones that the humans need by themselves. This is like offering a gift to a neighbour knowing very well that the object being offered would be very much welcome in our own house. This brings the unavoidable feeling of loss.

Thus we come to the same conclusion. The priest offers the spirits to God only to make the spirit of mercy satisfied. He has to do it otherwise the spirit of mercy would not be able to complete his cleansing action. On the other hand the priest being forced to perform such right sees the obvious loss and logical contradiction.

An instant corollary of the above reasoning comes to mind. The act of distraction and of the outer offering as described above is a result of the request made by the spirit of mercy. What then, if there is no such request? Suppose nobody comes to a priest requesting for an offering to be performed? Then the priest should naturally refrain from such an act. What is the good of performing an offering when nobody requests one?

On the other hand if a person receives a sacrament of reconciliation then it would be a natural consequence of the absolution granted to offer such a person the communion.

Where does it place a priest in the end? He becomes a very serious and sad person. He performs actions against his very nature in order to satisfy the requirements placed before him by the others. On the other hand if a priest seems to be content he would be instantly subject to a suspicion of firstly, not performing the right properly, and secondly, of finding pleasure in distraction. One may quite safely say that a happy priest is a bad priest and that a gay priest is dead.

One would expect that the function requested from a priest is very stressful and may result in some form of mental damage. One would expect some form of requirements placed on the priests in order to make sure a priest is in a proper mental state to perform his duties.

One of the obvious requirements would be to be sure a priest is not under influence of some serious sin. A sin would certainly distract him from the expected state of mind. After all the entire process very much depends on the emotional movements within the soul of the priest.

Also, due to the high pressure of the act performed by a priest his spirit of obedience may revolt. If a priest is in a state of mental revolt he should refrain from performing his duties. However, when his obedience comes back to the submissive state he should be seen as being capable to resume the function.

Another equally obvious requirement would be to expect a priest to be in a state of proper recognition of the state of the world. That is, the sense of apprehension should be working properly within the priest's soul. This is due to the fact that the priest needs to be completely aware of the meaning and extend of the action being performed. The sense of apprehension provides this information.

Another requirement related to the sense of apprehension is the ability of a priest to distinguish among the sensations provided by his physical body and the ones provided by the Spirit. As we have mentioned above the fire of outer penance provides a clearly identifiable set of physical sensations when present. Those sensations may not always be plainly identifiable but when they are the priest should be able to identify them and recognize them. This is one of the feedbacks provided by the Spirit to the serving priest. If a priest mistakes those sensations as being provided by the body and not the Spirit he is in a danger of falling into sin or even of becoming mentally unstable. The Spirit would be pressing him in order for the proper recognition to take place.

The effect of those requirements is that a priest becomes locked in a spiritual state called 'the inner temple'. That is he becomes a permanent citizen of the inner part of the God's spirituality. The priest becomes responsible for his actions, has access to the powers of God and possesses the abilities to procreate spiritually. Those attributes are the features of: 'Kingdom', 'Power' and 'Glory'. A priest thus enclosed may not leave the state of those spiritual properties due to the danger of becoming incapable of performing his duties.

Moreover, a priest is required to perform his duties twice a day: in the morning and in the evening. Those requirements springing from the way the spiritual world has been created (creation of the morning and the evening in the Genesis) provide the offering for the two distinct times of the day. Both of them become blessed and cleansed.

A priest is under pressure due to the action performed. Also the action is required to be performed twice a day. The action by itself though becomes the salvation for the tormented priest. When the offering is accepted the grace comes from God soothing priest's soul. Also the priest becomes additionally sanctified by the grace coming from God. This is a manifestation of the offering being accepted by God.

The final effect of the acceptance of the offering is that the grace becomes permanent. A priest becomes a priest for ever and the salvation and sanctification coming from God becomes permanently poured over the soul of the priest. Also the perfection is introduced as a final reward for the serving priest.

Thus we have described the way of perfection within this specific fire 'the fire of outer penance'. Each of the fires provides a specific way of attaining salvation and perfection. Each of those ways is different and particular to the fire in action. Also, a state of perfection may be obtained in a number of ways by spiritually travelling from one of the fires to the next one. Those ways will be described in detail in the subsequent chapters.

The Inner Offering and the Fire of the Inner Penance

T

his is one of the most difficult chapters to write and possibly to read. The difficulty comes from the fact that the subject is so controversial and painful. The subject of the chapter is the ability of God to experience suffering. The notion of suffering is known to everyone but at the same time not everyone would seem to be aware that the suffering is compulsory. On the contrary one would rather prefer to assume that the notion of suffering is introduced in some unnatural way (maybe a result of some specific sin?). This is not exactly true. If the notion of suffering in its most abstract form was not part of the Spirit of God then there would not be any way for it to occur later on. The notion of suffering is in fact the main part of the fire we would like to discuss in this chapter, namely the fire of inner penance.

What are the inner penance and the inner offering then? As in the case of the Outer Penance the offering is related to the notion of rejection. This time however the rejection occurs on the personal level. That is a person rejects a part of oneself and not the outer reality. Such form of rejection would in a natural way create an emotion of grief and even despair.

An act of rejection on the personal level is performed in order to attain another form of internal cleanness or even resurrection. The process is very complex in nature and difficult for a person undergoing such transformation.

The process of internal rebuilding by the action of the inner penance is always related to some prior malfunction of any of the spiritual qualities composing a soul. This may relate to any wet spirit or even the spiritual sense that would be misbehaving for some reason. The inner offering reacts to the improper behaviour of the problematic spiritual part by rejecting it and in this way creating a spiritual wound.

In order to understand the actions performed by the inner penance one could observe its similarity to the immuno-defensive system in a human body. The system reacts to any external intrusion and the resultant malfunctioning of any of the parts of the body. Then, it reacts by appropriate white body cells creation. The creation of the white body cells would not be issued unless some of the organs within the body were not malfunctioning due to the external invasion. Please observe that a human body may be a host for a considerable number of various foreign organisms. As long as they do not damage the host body they are not being fight against. Only when some of them create damage the immunity system reacts with any appropriate defensive action.

When the immunity system reacts to the external invasion we say that we are sick. The sickness is usually associated with the bad feeling and a number of various pains. Such experience is deemed to be unpleasant.

Similarly, when the force of the inner penance reacts to the improper functioning of some of the spiritual parts of our body we feel unhappiness, sorrow and tension.

There are a number of observations that need to be introduced at this stage. Firstly, some sicknesses are fatal. Secondly, some may be prevented by prior injection of appropriate immuno strengthening substance. Moreover, some of the sicknesses may be transmitted to others. Lastly, some of the injections mentioned above may not only work improperly but in some instances may cause the sickness they are supposed to shield from. Would we observe any similarity with respect to the spiritual counterpart? In order to see how the fire of inner penance works we would like to consider an example.

Let us consider an example taken from the biblical text. The situation of Peter and his difficulties with attaining the spirit of faith.

The description of the interactions of Peter with Jesus starts at some stage of Peter's life therefore we may only infer his prior history. The point however is that when Peter is introduced to the presence of Jesus he is already in a state of improperly functioning inner memory. The inner memory, as we may recall from the previous chapters, is to be in the colour of 'co-feeling' in order to allow for the spirit of faith to attach to it. The colour of co-feeling means that a person has the ability to: follow someone else's way of thinking and reasoning, to understand someone else's emotional states and in general the ability to associate one's own vision of the world with that of others.

In case of Peter when he is introduced to Jesus he makes a statement requesting Jesus to leave him. This is because he is supposedly a sinner. Such statement is contradictory to the vision presented by Jesus himself when he says that he comes to heal the sick and to rescue the sinners. Being a sinner as such would not prevent Peter from following Jesus. Thus, we observe, that Peter had a serious problem with the reading of the intentions of Jesus.

Another example which may seem to be a bit more artificial comes in the situation of Peter requesting Jesus to allow him to walk on the water. This whole scene may seem to be taken from a science fiction movie. However, the act of walking on water represents an ability to surf on the actions of the Spirit. The Spirit is always represented in the text by either water or the fire. In this case the request is quite significant for the future role Peter is to play as the deep Spirituality is to be expected from Peter later on.

When Peter made some steps on the water he began to drown. The comment Jesus makes, is to point to the problem with Peter's faith again. The problem with faith is in turn related to the inability of Peter to associate his own way of thinking with that of Jesus at that very moment. This ability to read Jesus way of thinking was the very key to the ability of following his steps on the surface of the waster. Thus we come to the same problem of distorted inner memory.

The third example is presented when Jesus announces his intention to visit Jerusalem and the expected suffering thereby. Peter who just has been distinguished among the apostles asks Jesus to reconsider his decision. The clash of understandings between the two is open in this scene. Jesus makes it plain that Peter does not follow his way of thinking. Again, we are presented with the same problem of Peter's inner memory which is not in the colour of co-feeling.

The fire of inner penance is supposed to correct such malfunctioning senses. In this case the sense of inner memory. The correction is introduced when Peter on three instances disassociates himself from Jesus. Let us look into this scene in more detail again.

Peter has been faced with three challenges. Those challenges are introduced by women in order to make it plain that the action is being performed by the Holy Spirit. After those three questions Jesus looks at Peter without saying anything. The eye contact is really an information exchange. This information is passed by the means of the fire of outer word. We know from the previous chapters that the senses of vision are related to the spiritual senses of conscience and the spirits of love and mercy. The fire of the outer word is positioned above the spirit of mercy and acts as an information gathering device. It is also capable of sharing the information with the others and to exchange the information when desired.

In this case the information is passed from Jesus to Peter. The silent look in fact speaks the words of observation. It says: 'Yes, you have been diagnosed with the inner memory problem. Yes, you have been diagnosed with the inability of co-feeling the others'. In this way the fire of the outer word is capable to inform the soul of Peter about his problems related to the understanding of the other people. In this case the situation of Jesus and of Peter's perception of his actions. The result of the identification performed by the fire of the outer word is to call the fire of the inner penance into action.

The above description could be compared to a situation when any part of a human body becomes disturbed for any reason. The information about such apparent disturbance needs to be passed to the immunity system first so it may react in an appropriate manner as a response.

In the case of Peter his problem has been identified and the information has been provided to the fire of the inner penance. The fire reacts in the form of acting on the disturbed part of Peter's soul and with the intention of curing his problem. The process of curing could be compared to the fever experienced by a sick person. Peter exits from the congregation and removes himself to an excluded place. He begins to cry due to the apparent spiritual pain experienced. His tears are meant for himself and not for Jesus. He is not associating himself with suffering Jesus at this very moment. Instead he is observing his own disturbance. The fire of inner penance places him in a position of suffering a spiritual torment so that he may understand others undergoing similar transformations.

What he feels is the feeling of failure and of disillusion. The feeling of rejection of oneself due to the inability to stand for the convictions he is claiming to posses. He is not a hero with a sword any more but rather some pity small liar who hides himself behind some mean excuses in order to save himself. He definitely rejects his own weakness but may not become separated from it. He becomes human in his smallness and meanness. Moreover, he misses out on the opportunity of becoming a part of the great stand Jesus is making at this very moment. He may not return any more and claim to be associated. He feels worthless and broken completely.

But this form of understanding is what co-feeling is all about. When Peter attains the proper understanding of a person being incapable of performing an expected behaviour he in turn becomes cured. His ability to associate himself with the way other people feel would be brought to the proper and functional state.

The effect of the action of the fire of inner penance is to bring the problematic part of spirituality to its proper functional state. However, the fire would usually leave the soul in a much more purified state than at the beginning making it in general more perfect. Such transformation is however costly, as in the case of a bodily sickness a person may be more resistant to any similar sicknesses after the curing process but at the same time the cost expended in the process of restoration may be significant (especially in the cases of some serious sicknesses).

Thus we begin to understand the actions of the inner offering and the inner penance. The rejection of the problematic spiritual part and the cleansing through the action of the fire. Are there any other situations when the action of this fire is evident? There is a great many of them.

The most common type of misbehaving sense and spirit is the spirit of hope and the sense of outer memory. This may be seen in the form of a person desiring an object or any action that is not really fruitful or needed. If we look at ourselves we may identify such improper desires and plans quite easily. Most of those desires lead to a form of disillusion and subsequent unhappiness that may be comparable to the description provided above. Also, by placing our hopes in the people or institutions that are not capable of delivering we may come to a similar situation of disillusion.

Another form of spiritual disturbance which is commonly seen is the feeling of greed. Greed is a disturbance of inner conscience and acts against the spirit of love. A greedy person would not so much wish to gain some more of a given item but rather in this way to prevent the others, who actually may need such item, from getting one. In this way greed becomes a rejection of life and also it is a rejection of trust. (One would never trust a thief).

Still another form of spiritual disturbance is injustice. The most painful form being any form of injustice occurring within the judicial system. A judge issuing unjust sentences causes an extremely strong pain within the souls of the observing persons and especially within any person being judged in such a way.

Moreover, any disturbances caused by improper workings of the force of status may require strong intervention of the fire of inner penance. Someone possessing a position of distinction and using this position to one's own advantage may require a decisive action from the part of the fire.

As we may expect any spiritual part of a soul may be disturbed in one way or another. This is similar to the human body that is fragile and may be disturbed in any possible way. For all of those situations the fire of inner penance would try to intervene in some way with varying success. Sometimes however the fire of inner penance may not be able to address the apparent problem. This could be compared to the very serious sicknesses that may be on the edge of being life threatening. In those cases the fire may fail to rescue such person from the spiritual sickness. What is even more painful is the fact that some of those sicknesses may be introduced intentionally by some other people. One person may spread a sickness to others by an intentional act.

The most horrible example of the above problem is the sexual abuse of children. A person mentally disturbed may disturb a soul of the victim by the means of abuse and with underlying intention of harming the child. In those cases the fire of inner penance even if descending on the disturbed child may have great difficulty in bringing the abused person to the healthy state. Let us spent some more time looking into this issue.

A child sexually abused interprets the act as a form of direct rejection. If the act is performed by the parent then the child would interpret this as a rejection from the family. If the act is performed by some third party then the child would feel rejected by the society at large. The interpretation of rejection comes from the fact that the child is fully aware of one's own lack of readiness for any form of procreation. Thus the child may not participate in such acts in any natural way. On the other hand the parson performing such act may not claim to perform any form of offering even though such person rejects the child.

This is a very important point we would like to stress here. Any form of offering is by definition a rejection, but not all rejections are offerings. In particular a rejected child may not be treated as an offering.

In some ancient societies people would decide to make an offering of a child. They would select an innocent child without any blemish and they would request a local priest to perform an offering. They would reason that because the child was pure and without any possible sin therefore the offering would be acceptable to God. The priest would possibly (although we would not believe in it very much) try to incorporate the feelings of acting against logic and hope and to kill the child in such circumstances.

Such offering would never be accepted by God nor had any chance of being accepted at any time. This is because the action of such priest was not only against the logic and hope but also against love. There is absolutely no way for any offering which acts against love to be accepted by God. Any action against love is polluting by definition and the offered object or person instantaneously becomes unclean (sinful).

An action against the spirit of love is called 'hatred' and is a beginning of a destruction which may overwhelm the entire spiritual organism of a person. Let us return to the discussion of the sexual abuse to understand how this pollution propagates through the soul of a child.

The rejection to which a child is presented results in an instantaneous loosing of trust. A child possesses this particular colour of its inner conscience by the grace provided. It is needed in order to be able to learn while growing up. Thus a newly born child trusts its parents and the surrounding society. The trust makes the inner memory less selective when receiving any new information and thus the system of axioms may be collected in a more efficient manner. In fact we may say that the sense of the inner conscience of a child acts as a second witness to the inner memory so that the child may accommodate the information more quickly.

When a child is subjected to any form of strong abuse such trust is instantaneously destroyed. The working of the inner conscience becomes distorted and in effect the inner memory may not accept the information in such an easy way. The effect is visible to the others when we observe that any highly abused child may have problems at school.

The disturbance thus created within the inner memory may become even more pronounced when the force of solidarity which is connected to the sense of the inner memory becomes subsequently disturbed. In those cases the child becomes isolated from the society and in general antisocial.

The disturbance of the inner memory may progress into the outer memory destroying the colour of help. The child may not expect any help from the parents nor the society becoming even more isolated and disturbed.

Subsequently such child may experience any form of distractions within the sense of apprehension creating difficulties with proper interpretations of the surrounding world and the interactions within.

Lastly, the outer conscience may become disturbed making such a child incapable of the proper interpretation of the law. At this stage such a person may come into a direct conflict with the generally acceptable laws of the country.

The child would have problems with the notions of justice (if the logic is disturbed) and may become rebellious (if the apprehension is disturbed even further).

Thus a state of a person whose colour of trust has been seriously damaged is very difficult to correct and any action from the fire of inner penance may not be successful. Even a partly successful correction would be seen as a great achievement and bringing such soul to the proper state of trust may seem to be next to impossible.

There are however some historical examples of persons who has been through a similar problems and returned to the trustful inner conscience. Those examples are extremely rare though. There is a much more common situation when such disturbed persons may not be able to function properly within the society. Those people are under danger of becoming aggressors themselves.

What are the positive aspects of the inner penance then? Can one be through a difficult sorrowful experience and become whole again? Maybe even in a better condition than before?

There are instances when a person undergoing such difficult period may become well again or even better then beforehand. In such cases the fire of inner penance needs to remove the problematic part of the soul and to replace it with a functional one. The success of such operation is very much dependent on the cooperation of the fire with other senses. If the spirit of truth comes along and the spirit of mercy intervenes then one may imagine a success story. But please observe that those two spirits are very much in demand here. The truth and the mercy but also love.

All cases when the fire of inner penance works may be associated with the feelings of sorrow, spiritual pain and suffering. Let us look at the damaged sense of inner conscience again to see how the process could possibly be more successful.

A child with the damaged trust is isolated from the natural human providers. The fire of inner penance may come with help and burn the inner conscience isolating such child from the providers even more. The spirit of truth would need to inform such child or later on a grown up person about the nature and extend of the damage that has been performed against it. The spirit of mercy would try to create any other situation in which such person may exercise any action of this spirit. The ability of showing mercy is very important for such disturbed person but the person may not be capable to show mercy to the immediate offenders. Therefore it is desirable to show mercy to others thus strengthening the outer conscience as such. Also acts of mercy strengthen the site of the Spirit when trying to help the suffering person.

The spirit of love would never be able to be recreated in the relation to the offending persons. This is one of the features characterizing the spirit of love. Once rejected it will never come back. But the spirit of love may come in relation to any other person. Still this may not be possible. What we usually observe is that the offended person in incapable of bringing oneself to the state of trusting to any other people. Therefore the fire of inner penance would try to create situations when a completely different kind of object is proposed to be loved. This may be the Spirit by herself but more commonly a simple substitute, like for example a pet.

A highly disturbed child may have extreme problems with regaining the ability to trust. The trust has been destroyed and the inner conscience is in a damaged form. A child may not be able to trust but on the other hand such child may possibly expect someone else to trust it. If you offer a small animal to such disturbed child the animal becomes entrusted to that child. The child is completely aware of the fact and by taking care of the animal it may possibly regain the notion of trust as such. (If I am capable to take care of this trusting pet then maybe at some stage I myself would be able to trust someone). This is very well provided the child would not harm the pet or reject such notion. If anyone choses to introduce this form of help to a child then please be aware that choosing a fragile pet introduces the danger of harm doing both to the pet and the child.

As we indicated above the process of healing may be very difficult and may take years to complete. There are cases when the entire life of a person was completely devoted to the actions of the fire of the inner penance. Sometimes in those cases a person would seek the complete absolution and the perfect healing. The ultimate goal being the perfection of the soul and the absolute holiness.

This is really a catching point. Some people would observe that the fire of the inner penance has the capability of making one spiritually perfect. Therefore those people would decide to progress along this very line even if not seriously sick themselves. It is a bit like signing up for a subscription at the local pharmacy. (Please send me a sample of your latest medication every week or so, 'cause I like them so much).

Is such a way of perfection improper or bad? Not necessarily. It very much depends on the kind of medication one requests to receive. If this is the latest sample of the pain killers and the antibiotics then one may be on a very dangerous road indeed.

It is said that there were times when some people would undertake some very drastic ways in order to introduce the fire of inner penance. They would subject themselves to various physical burdens some of them could be on a level of self torture. This is a bit like the pharmacy example above. Those people would request the hard medicine in some predefined periods of time. They would apply as much of that medicine as physically possible and would hope for a thorough cleansing of their spiritual bodies.

There were others who would apply more reasonable approach and use only those medicines that are actually needed. Therefore we would hear the stories of people who attained great spiritual heights without over doing their penances. They too used the interventions of the inner penance in order to succeed on the road of holiness but they would not make any harm to their bodies in the process.

The way most fruitful is the second one. The fire of inner penance is supposed to react to the sicknesses and to concentrate on the sick portion of the spirit. Also, the fire of inner penance very gladly accepts any sensible assistance from the other spiritual qualities.

The most successful assistants to the fire thus discussed are: The spirit of love with all of the contemplative powers. The spirit of mercy which makes the soul more accessible to the intervening Spirit and most of all the spirit of truth. The spirit of truth allows for proper identification of the apparent problems and it always provides a proper balance within the soul.

Within itself the fire of inner penance works to the fullest when any form of external disturbances is eliminated. The most striking example being the problem of money. It would seem that if a spiritually sick person is placed in a situation of limited financial resources the fire of inner penance is capable of performing the greatest service.

Why would the financial argument be of such great importance? This is because of the importance of trust and the spirit of love. A person resigning from the financial security for the sake of the Spirit of God invests his/her trust in God. Therefore the spirit of love may descend on such person. The spirit of love in turn has the (before mentioned) ability of making a person exposed to the Spirit. A loving person is spiritually naked before the Spirit. This nakedness is very much welcomed by the fire of inner penance due to the fact that it allows for easy access to any spiritual part of the soul. If there is anything wrong within the soul it is clearly visible and reasonably easy to access. The effect of this is that the soul may be cured with a reasonably small effort.

The above situation could be compared to a person visiting a doctor. If such a person refuses to remove clothing in order to undergo a diagnosis or maybe even an operation then the work of a doctor (surgeon) may become greatly obstructed.

A person being cleansed needs to seek support from the other spirits or fires. The spirit of truth is necessary for a proper establishment of the reasons of the experienced problems. The spirit of mercy is needed for the sake of the removal of the sin. The spirit of love is needed for the sake of contemplation needed as the form of internal reconciliation.

A person undergoing a process of spiritual cleansing needs to pray a lot. Some people would spend most of the day devoting the time to the prayer and contemplation. These allow for the Spirit to rearrange the internals of such person. Also the spirit of truth may expose any past problems in the process.

The exposed sins need to be confessed in the manner as objective as possible. Subsequently such person needs to receive the holy communion so the process of cleansing may be completed (offering). Moreover, the time immediately afterwards is usually spent again on the prayer and contemplation.

The above process is a bit similar to an intensive care unit in a hospital when the proper prescriptions are being administrated and the recuperation takes place.

If the process is successful the movement to the more close contact with the Spirit is possible or a more responsible function is provided. Some however, decide to continue the process in a prolonged manner only to find satisfaction in the state of purity and tranquillity.

There are a number of important points one needs to be aware about while undergoing the process of purification. The first one is that the process is very much personal and the interaction with the fire should not be disturbed by unhealthy behaviours. In particular if one makes the actions or feelings related to the process of penance public one destroys the concept of privacy. The exposure provided by the spirit of love is a very private action indeed. If one shows some form of the penance to the public the exposure becomes public as well. The spirit of love is very much offended in such situations and the trust enjoyed may be undermined.

Secondly, the confession needs to be brought to the level of near perfection. One needs to try to attain the complete objectivity when analysing one's own past behaviours, intentions, interpretations and responsibilities. It never hurts to say more harsh words about oneself than to be over protective. The Spirit interprets the words in the context of them being spoken. In the same way as a person may become upset by any given statement the Spirit may react likewise. An over wordy confession is not very successful.

The consumption of the holy communion needs to be performed with faith. How to do that? Imagine that the communion is for real and act likewise.

When a person progresses on the road of the fire of the inner penance the fire may manifest it's presence in a physically recognizable way. As in the case of the other fires there are a number of bodily sensations that a person may experience when the fire is present. The most obvious is a form of skin numbness perceived on the surface of the head. The sensation starts from the top of the head and progresses lower with time. A usual duration of such sensation may be up to few hours but half an hour is more common.

The sensation may be limited to the skin on the head and the face but on some rare occasions it may actually progress toward the shoulders and even the entire surface of the body skin. The sensation is very much comparable to the feeling of the skin becoming numb.

There is nothing special associated with such sensation. No revelations or any special emotional states. Just the numbness of the skin.

The above sensation may be experienced most commonly when a person is very still and contemplative although it is not a result of contemplation. An active person performing some mechanical task may experience the same sensation.

What is the final state of the progress along this very line? A person progressing in this way becomes capable of performing offerings from one's own soul. That is such a person becomes at the same time a priest and an offering. This is a very different state than the one described in the previous chapter when a priest would offer an externally provided object.

The ability to offer one's own spiritual experiences and to have them accepted by God becomes a form of super distinction which is sometimes denoted by the name of an arch-priest. Please observe again that in this way one may treat the notion of a priest and the notion of an arch-priest as two distinct ideas which may not necessarily overlap. Thus one does not need to be a priest in order to be an arch-priest. Moreover, an arch-priest is not just a more distinguished priest chosen from a priestly congregation.

An arch-priest may be any person who is capable of performing an acceptable offering from one's own soul. What does it mean in practice? A person performing an offering needs to be completely pure. Such person undergoes a period of a rejection of some part of the soul at the same time feeling the loss of logic and the loss of hope. Such person experiences a form of suffering related to both being offered and the act of offering. Also such person experiences some form of internal destruction in the process. Is it possible at all?

The most obvious example of an arch-priest is Jesus. He has never performed any form of external offering such as the priests do. He has never rejected anything in order to offer it to God. Thus we may safely say that he is not a priest as such. However, he definitely offered his own soul in the form of offering. He indicated such intention on a number of occasions beforehand. He for example said that he is capable of offering his life and of taking it back. There are a number of similar statements listed in the text. Subsequently, he pronounced the words: 'Father in your hands I deliver my soul". These words are the exact meaning of the offering performed by any arch-priest. The rejection of his own soul (or maybe a part of it as in some later cases) and offering it in this way.

The offering that Jesus performed is total in the sense that he spoke about his entire soul and it was pronounced in relation to the imminent death. However, this type of offering does not need to be so complete and total. Later on, anyone who progressed along the way of the inner penance would be capable of performing a similar statement in relation to one's own soul and not necessary requiring a destruction of the body. In any case this kind of ability requires an extreme level of holiness from the person due to the fact that the offering in order to be acceptable by God needs to be pure and the priestly part of the person needs to be capable of appropriate mental relation to the act being performed.

An arch-priest possesses some very important properties. The person is responsible to the extreme. This is partly due to the training such person undergoes while progressing along the inner penance. The responsibility comes from the requirement of the extreme objectivity of the confessions such person attends to.

Another property of such a person is the ability of retaining of the Spirit in his/her soul and possibly in the surrounding world. This ability comes from the fact that the person made every effort to keep oneself in a perfect spiritual shape. Whenever any form of sinful disturbance would occur in such soul it would be instantaneously removed by the actions of the fire of the inner penance and the complete cooperation of the soul of such person.

Lastly such person possesses the ability of procreation through the actions of the spirit of hope. The spirit of hope is the bases for the inner penance on which the fire stands. Also the spirit of hope may impregnate the other souls by providing an example of a person who undertook the process of cleansing and became successful.

Those qualities represent the even higher parts of the Spirit which are called the Kingdom, the Power and the Glory. Thus any arch-priest participates in the spiritual inner temple of God.

The Force of Outer Humility and the Fire of the Outer Word

W

e have been through some very demanding and stressful observations up till now so before we indulge in the further studies let us take a little break. We would like to discuss some more common topics for a change in order to get some breathing space.

Let us talk about art for a change. The subject we would like to discuss is related to the process of creation of an art piece. For the sake of argument let us give an example of some distinguished painter who is being requested to produce a portrait of a lady.

Our artist is an old perfectionist in the field and he certainly knows how to proceed in the field of portrait painting, and this is what he does:

He invites his model to come to his studio in some early morning hours. He tries to make her comfortable and serves some aromatic and relaxing drink. This time he serves a glass of chamomile tea. The tea is not sweetened in any way but the herbal infusion is not only naturally aromatic but also naturally sweet.

He engages in a very polite and refreshing discussion with his model. They do not discuss any overly serious matters and keep away from any to private subjects. However, this is not an idle discussion. Instead he tries to observe the reactions and likes and dislikes of the model.

She describes her likings and dislikes in relation to various aspects of life and even her taste in music becomes apparent. Thus he suggests putting some record to her liking on so the music may be played in the background.

After an hour of such deliberations he excuses himself and offers her an album to look through. At that time he retreats to a small kitchen he's got at the studio and prepares a late breakfast. After some fifteen minutes he returns with some tasty treat and some more of the tea. They consume the breakfast discussing any subjects to the liking of the model.

After that the actual preparation to the painting begins. He spends some time requesting the model to sit in a comfortable pose. The sitting of the model needs to be arranged in some way, so whenever she choses some form of a gesture he looks very carefully to see if the pose reflects the vision he has already build in his mind. After some time they settle for a specific pose and he begins to draw a sketch on the canvas.

The drawing is very slow and careful with indication of as many details as possible. However the drawing begins with the general positioning of the masses to be painted and the details are added later. He is very careful to make the proportions right.

When the drawing is finished they take another break and she is allowed to walk around and look at some other paintings he has finished some time ago and would not like to part with, maybe some more tea if she really likes it. (She would probably need to use the bathroom at this stage if not before).

Then what? He starts the actual placing of the paint on the canvas. This is done carefully in a complete stillness and quietness. He seems to be absolutely preoccupied with the task and in a way loses the contact with the surrounding world. But also when one looks at the artist at work he seems to be absent minded in the sense that he is not even creating any particular words in his mind. He is painting and not thinking. The world around is still, and the mind of the artist is still, thus becoming in harmony with the atmosphere of the quietness. He seems to be so absorbed in the process of painting that even the model would not dare to break this atmosphere by any comment or gesture.

It takes about four hours for the work to be finished. The paint needs to dry out afterwards but it will not be touched in any way nor modified. It is going to be worth fortune to the future generations.

What we have just described is an action of the force of the outer humility and the action of the fire of the outer word attached to it. Both of those spiritual properties are the subject of this chapter. The example of the artist chosen could be substituted with a number of different fields of expression including scientific ones. However, the painter seems to be the best way of catching this particular spiritual quality so he has been chosen here.

An act of artistic creation consists of two distinct stages. The first one is the accumulation of information. The second one is the expression of such accumulated information. The first of those stages is subject to the force of the outer humility. The second one to the fire of the outer word.

The outer humility is a very gentle force. It is not protruding nor enforcing one's own actions on the others. This is the reason behind the need to make all of the other senses and forces still and quieted before the force may become manifested. If the force is so weak by itself then one would ask how it is possible at all that the force would be brought to the surface. The answer to this question is hidden in the other spiritual quality's realization of the great value the force possesses in itself.

Let us look at the other senses and ask them why they would decide to allow for the outer humility to dominate. If we ask the spirit of love she would say: 'Because I love this woman so much that I wish to capture in that portrait her unearthly beauty'. If we ask the spirit of hope she would say: 'I expect that with this fascinating model I would be able to express qualities none has ever been able to paint'. If we ask the spirit of obedience she would say: 'This is the thing I do the best. I can paint and I know it'. If we ask the spirit of prophecy she would say: 'This is a natural consequence of the beauty of the subject and my superior abilities. This is going to be a perfect painting'. The spirit of mercy would say: 'This is to release the hidden tensions within my soul. It is not proper to keep them locked like this any longer. I intend to express them all on this fragment of canvas. The truth would say: 'I can see those bones under her skin. Not many people have such perfect bones. I would like to express them as accurately and objectively as possible'. And what the spirit of faith would say after all of that? She would just say: 'Stop talking so much and get on with the work. You are all distracting the painter here. I have seen his work and it is always good.’

One does not need to hear all of those spirits speaking in order to allow for the force of the outer humility to start working. However, what one needs to do is to make the other senses and spirits to become calm so not to overpower the humility.

When all is calm the humility looks at the object of interest and allows for the information to be accepted by the soul of the artist. He is not looking hard but rather he is allowing himself to see. To see the detail and observe the mood and behaviour of the subject. He observes her mannerisms and the sweetness of her smile. Is she hiding behind some form of a pose or is she so naturally forthcoming? He allows for his soul to accept the information about her personality and views. Is she stubborn? Maybe she likes something that is a complete surprise to everyone. The ability to drink the vision presented is similar to the ability to drink that soothing chamomile. It is supposed to be gentle and calming.

The effect of this opening for the information is the accumulation of a vision. This vision has no name yet nor any form or order. It is some collection of expressions of loosely offered gestures and connections. They need to be collected in some more precise manner.

This is why he needed that break for the mid morning breakfast. He would retire to the kitchen and allow for a short reflection. He would not try to give any names to the feelings already generated in his soul. He would not try to order them in any way. What he would do is to allow for those feelings to sink in. To become a part of his vision of the model. He would not disturb them in any way. They are being moved from the outer humility to the inner memory in his soul. They are becoming visions by which he is remembering her soul in turn.

When he comes back and offers the breakfast he has a vision of the person he is supposed to paint. Now he needs to express this vision in the form of the visual art. This begins with finding the right pose for the model. Is she supposed to sit or stand or make some specific gesture? He looks at those poses comparing them with the vision that is already in his head. This is what he would call 'looking naturally'. Her natural pose is in reality a reflection of the vision she created in his soul beforehand.

Then he needs to produce the sketch on the canvas. This time the force of outer humility comes to play again. The sketch needs to be a proper representation of what he actually sees. He is not to distort the vision by the information that the inner memory could provide. That information would not reflect the actual likeness of the features but rather that information would be a distortion. It would be an expected likeness and not the actual one. This is when most of the art students would draw a non-proportionally big head for example. The information that is to be included on this picture is to be a reflection of the actual features of the model. Thus he allows himself just to copy her likeness without any additional interpretations included.

When the drawing is complete he is to begin the process of actual painting. The placement of the pigment on the canvas is done in a complete stillness. This is the time when he allows the inner memory to contribute. But the contribution is very gentle. He expresses his vision partly by looking at the model, but partly by allowing the already created vision in the inner memory to contribute. All the time the outer humility blends those two pictures into one. The seen and the observed, the objective and the subjective. The paining is never an exact photographic reproduction of the likeness. The paining is however a true likeness of a person. The model is clearly recognizable from the painting. But at the same time the painting incorporates within the emotional expression - observation firstly collected when the artist enjoyed the pleasant discussion with the model. Then when he allowed himself to accommodate this impression and allowed for it to sink into his memory, and finally when he allowed the memory to contribute to the picture creation.

There was the stillness required due to the fact that the outer humility would never be able to overpower any other impulses. The outer humility is by definition subject to all of the information coming its way. Thus the other impulses need to be calmed and the surrounding world needs to be made still in order for the outer word to become a leading factor. At the same time the outer word retrieves all of the information from within of the soul and from the surrounding world and blends it. The outer word assumes the role of a leader and moves the other facilities in order to produce the actual painting. The outer word is allowed to become the master of the senses, even of the faculties like muscle motions. The outer word becomes a master of the spiritual body of such person due to the fact that all of the other spiritual faculties chose to become the subjects.

The outer word is a fire responsible for expression of information. It may express the information in a very dry form. For example any scientist is supposed to be able to produce a form of expression of the information he/she gathered. Also, an artist is supposed to be able to express the information he/she gathered. There is a difference though. The information being expressed by a scientist is usually based on the actions of apprehension and logic (therefore obedience and truth if present). The information expressed by an artist is usually based on the other senses and spirits.

The expression or verbalization as we would like to call it becomes more superior in the artist than in a scientist. When a scientist verbalizes any kind of information he/she is still a master over it. A scientist is never by himself subject of the information but rather a collector and a provider of the results of his/her analyses. An artist is different in so far as he/she is moved by the information. An artist allows the fire of outer word to actually direct his/her spiritual body. The information expressed in this way is not only the objective recreation of the perceived vision but also the interpretation on the sensual and emotional level of the artist. This is why there will never be a photograph so advanced to incorporate the notions included in a proper painting.

From time to time there come people who under the influence of the old writings try to rule over their own abilities of speech. The speech is one of the expressions of the actions of the outer humility. The force being present in every person allows for expression of information. One for example may try to communicate the information via the body language. The mime is an example of such a person. In order to read any information presented by a mime one needs to pay a lot of attention and to use a number of facilities. On the other hand the same information could be presented in a spoken form and any observer would decode such information without that much trouble. Thus speech is more humble then the body language (requires less attention from the addressee).

The fire of the outer word is more complex than just the underlying force as it actually rules over the spiritual body of the speaker. In a sense the fire replaces the functions of the sense of concentration which is responsible for redirection of the spiritual resources.

Sometimes the people who try to subdue their tongues try to refrain from speaking. This is one of the ways employed to make the tongue obedient. We would strongly oppose this way of behaviour as a means of achieving the goal. The prevention from speaking could be compared to a situation when an artist would try to become a ruler over his brush by never taking it into his/her hand.

Let us consider some points related to the topic of ruling over one's own tongue.

The main problem with the speech is that we may utter words that we would definitely prefer not to. In some cases we may harm someone or make a statement that seems to be of poor value or not fitting to a particular situation. We feel ashamed afterwards and would like to find a way of retreating our steps in time in order to change those unfitting words. Thus we come to a point of wishing for a better speech control. Let us see how it may be done.

The reason behind the apparent problems with the speech is the conflict between the outer conscience and the inner memory. Also, the outer conscience when in an inappropriate state would cause us such speech problems. We may try to recall from the description of the artist above that he would make the inner memory and the outer word to work in harmony with each other. What he definitely needs to make sure of is that the outer conscience (on which the outer word stands) needs to be in harmony with the memory. The outer conscience contains the prohibitive laws. The inner memory contains the information about the past behaviours. The possible conflict between the two would result in the scruples we encounter after uttering unpleasant words.

In our example of painting a portrait if the artist uttered some unpleasant words to the model during the morning tea, then he would have a real problem later on when the inner memory was supposed to provide the emotional vision of the model to the outer word for the purpose of expression. Instead of those lovely images and feelings the inner memory would be recalling those unfitting words spoken in the morning. He would not be able to concentrate and certainly the final painting would express those inner contradictions.

Thus we come again to the same requirement of making the speech consistent with the requirements of the outer conscience and the inner memory.

We know only one way to effectively achieve the kind of perfection one is seeking in the above text. The inner memory needs to know by hart the content of the outer conscience. Moreover, both of them need to know the pure and undisturbed state of the outer conscience. Only when the legal system impressed originally within the outer conscience is unmodified there, and also, if it is placed in the inner memory the two senses can agree on the proper word formulation.

In the case described above, the two senses provide the outer humility with the consistent information and the outer word may exercise the functions requested. Both senses know the prohibitive law. Both of them have the same form of the law implanted in them. There is no moral disharmony between the two senses and they talk to the outer humility as two consistent witnesses. In a situation like that there would be no possibility for the painter to speak any words he could possibly regret later on. When the outer humility receives this form of information the outer word has the ability of consistent representation of the inner interpretation of the subject being described.

If this is the solution of the problem, then how are we supposed to provide the inner memory with the information stored in the outer conscience? How are we to teach the inner memory about those laws?

This service is provided by the divine revelation within the last few thousands of years. The law is presented by special envoys who offer it in the form of written documents. These may include the text written by Moses or may be the text written by the Apostles. The meanings of those statements and the laws presented in them overlap and complement each other. There is only one God and there is only one law (even though it may be verbalized in a number of ways). What one needs to do is to learn those laws in such a way that they are present within one's own memory. The laws need to be interpreted in such a way as to agree with the properly functioning outer conscience. Then such a person does not need to withhold one's own speech but rather to speak freely.

The above description relates more to the outer humility then to the fire of the outer word. The outer word brings the ability of speech to a higher level than just the verbalization described above. Also, the ability of controlling the speech is really a part of the will (senses and the force) and not so much as a part of the fire as such. Let us come to the subject of the fire at this stage.

As with the other fires this one may also result in bodily recognizable sensations when present. Those sensations are usually very clearly identifiable even though at the very moment of the manifestation one may not be completely aware of them.

A manifestation is usually felt within the entire volume of the body of a person. This manifestation may be extremely strong on occasions and is always of a similar type. What one feels is that the entire body is filled with some form of a fluid of uniform density. One becomes like a large balloon where the skin forms the outer surface of such a balloon. The inside of the body is filled and a form of a uniform pressure within the volume of the body is felt. Such person does not feel any individual parts of one's own interior but rather the entire volume of the body seems to consist of the same liquid material.

There are other strong sensations associated with the above manifestations. The most important one is the problem with keeping proper upright position. One may feel a bit like a drunk with the surroundings becoming unstable. The effect is so much similar to the situation alcohol intoxication that we need to expand on it a bit.

The fire of the outer word is located at the exact opposite place with respect to the inner memory. When the fire descends on a person all of the resources become focused or moved toward the place where the fire descended (this is a general statement related to all of the fires). Because of this fact the resources present in the inner memory are moved the furthest away from it. The inner memory in turn is responsible for the stability of a person (inner hearing in bodily representation). Thus the sense responsible for keeping one's proper spatial orientation is depleted. This is really very similar to the effect a drunk could observe when the inner hearing is disturbed.

There is much more that one needs to remember in relation to the two senses. The outer humility is responsible for the information gathering. Any proper artist or a scientist uses the force all the time in order to collect the data. But is it responsible for the information understanding? The most interesting observation is that the place responsible for the information understanding is located on the opposite side of the spirit. That is in the inner memory. This is due to the co-feeling exercised by that sense. We understand the information or we understand the others by an act of co-feeling (imaging oneself to be in the situation represented by the information). Thus one may accumulate a large amount of information and have absolutely no idea what it means. There are a large number of examples one could cite of scientists who made great discoveries, and even published important papers describing them, but would retain their ignorance as to the meanings of those discoveries.

Moreover, there is still another place responsible for the notion of 'making sense'. One may know a fact (outer humility), understand the meaning of it (inner memory) but still the fact would not make any sense. The sense is present in the much more inner place called the 'peace' under the Glory.

Let us now return to the subject of the fire of the outer word (the fire at last and not the force which is located below it). Let us see what happens when a person was capable of reconciling the outer conscience with the inner memory and the outer humility accepted the fire descending.

There are a number of effects that the outer word makes on the entire spiritual body of a person. Those effects have one thing in common though. The outer word becomes a ruler of the soul. All of the senses and spirits had chosen to listen to the fire and the fire becomes the decisive power broker as follows:

The very first feature of the fire we would expect is the ability of pronouncing only those statements that we agree with. That is we would not like to see ourselves speaking any words we would have to regret later on. This ability is achieved due to the cooperation of the inner memory and the outer conscience required by the fire in order to be present. Please recall our artist painter who would blend the information provided by the inner memory and the vision (outer conscience). He would not place his brush in a place which would not be indicated by the two senses. Thus he would not make any regrettable mistakes. This is a form of a special spiritual symbiosis. The senses need to be in a specific state in order for the fire to be present. The fire makes them always synchronized as well. Moreover the conscience is never disturbed as there are no offences performed. Thus the fire of the outer word becomes a ruler over the outer conscience.

The second effect is the ability of directing one's own behaviours by the means of words. This effect is brought about due to the decision made by the spirit of prophecy to become a subject of the fire. One may say that on a small scale the fire receives the understanding of the consequences of any decision making from the prophecy. Thus the word directs the motions of the soul. This is not the same as the notion of making pledges. When one makes a pledge one becomes bound by the pledge. But in this case one directs one's own future by the means of the words.

The third effect is brought about by the decision of the apprehension (obedience) to become a subject of the outer word. The word becomes the decisive factor in the ability of describing oneself. Those self descriptions have to be consistent with the notions represented by the laws in the conscience. Therefore one may not allow oneself to describe one's own person in some inappropriate way. Rather the outer word attains the notion of the ability of describing oneself and whenever such description is pronounced the logic would accept it as the current state of the soul. (Ordinary this function is performed by the apprehension and obedience).

The forth effect is the ability of directing one's own future by the statements the fire makes. This seems to be very strange on the first look but please recall that this is the Spirit of God who actually provides the fire of the outer word. Thus the statements pronounced by the fire become incorporated in the vision implemented by the Spirit. Thus, if one for example directs one's steps in a direction of an examination room at some important schooling institution one may say something like: 'I could quite possibly have problems at this exam, but on the other hand I could pass it with great distinction'. The Spirit would direct the examination process in such a way as to implement those words. That is the first part of the examination would be a bit problematic but the second would be so outstanding that there would be no problem with passing it. (Please observe that the above statement would have to be pronounced by the fire of the outer word and not by a human decision in order to become binding. This could possibly include some of the bodily sensations mentioned beforehand).

The fifth effect is the ability of forming of judgments by the statements pronounced by the fire. Those judgments are not only the views in the ordinary sense. Their special form comes from the fact that they become incorporated in the judicial system present in the logic and the spirit of truth. Thus a statement on any subject would result in a subsequent relation to that subject. Moreover, the spirit of truth would be subsequently working in the direction of implementation of such statement. The spirit of truth would be establishing later on the truth of such statement (possibly by objectively proving it). If anyone comes along such inclined person and becomes an object of a critical judgement then the spirit of truth would be following the judged person trying to prove the guilt of such person. (Not a very happy state)

The fire may also provide help by the means of quality advices to any potential site. This is the action of the spirit of hope performed by the outer word. Those advices would possibly generate some hope in the interested site but more importantly would make the advising person responsible for the state and situation of the other site. The word becomes responsible for others in this way propagating her domain.

The seventh effect is the ability of giving pledges to any person. Those pledges are effect of the spirit of love who resigned her emotions for the sake of the word.

When the fire of outer word becomes strengthened in such a way she becomes the ruler of the soul but at the same time the representation of a person within the Spirit of God. The soul is completely humble thus becoming a subject of the actions of the Spirit. On the other hand the Spirit receives the feedback within her body from thus provided fire. One could risk a statement that such a person is half on earth and half in the heaven but we would think this to be an exaggeration. It is true that such a person becomes represented within God's reality and the emotional motions within such person are perceived by God. However, on the other hand such person resigned from exercising strong personal motions. This would be similar to the prophets of the old time when they were not really exercising their will when performing the tasks supplied by the Spirit. Certainly, such a person is not in a situation of full comprehension of the effect the words make or are designed for.

A person who is in the state of a complete humility with respect to the outer word becomes a part of the organism of the Spirit of God. At the same time such person is not a part of the supreme conscience nor of the decision making part of God. Such person enjoys the state of incorporation within the body and thus feels secure. When the fire of the outer word manifests her presence by making a strong statement a person feels moved very strongly by the emotional content of such statement but that is about it. Such person is not really in a situation of realizing the intended effect of neither the motion nor even the way such motion is interpreted by the others.

However, there are other elements of the state which may be at least observed in detail by such person. The first one is the ability to pray. The prayer is addressed with the concurrent observation of the emotional state of the soul. A person praying while receiving the fire of the outer word is capable of observing oneself. The agreement of each of the senses within the soul of such a person is seen and the words of the prayer may be modified at will in order to make such prayer acceptable. This observation is not limited to the state of the soul but also includes the state of the Spirit of God who directs and listens to such a prayer.

This is how one would like to pray really and this is the way for a pronunciation of a perfectly acceptable prayer. The point is that such person is completely aware of the emotional reception on the site of God of the words being pronounced. A prayer becomes a slowly moving stream of words. It needs to be slow due to the fact that the person looks at the Spirit and sees in which direction the words could be brought in the subsequent sentence. If there is a visible objection or even a slight uneasiness on the site of the Spirit the person would chose a slightly different words or statements in order to be accepted.

One may bring such a prayer to a complete perfection. This is because while praying one is constantly aware of the emotional reactions on the site of the Spirit of God. There is an obvious corollary resulting from the above description. Namely, that this kind of prayer is always accepted.

Is there any way to learn this kind of prayer? Yes and no. If one is in the spiritual state of allowing for observation of the Spirit of God then one may always try to improve and even to experiment. However, this very much depends on the personal state. That is: 'if one is in a state of being able to observe the Spirit'. If not then there is no way to learn it. The observation is very much similar to the one perceived when speaking to another person and being aware of that person's emotional reactions. When you talk to someone and you can see that person being near by then you may modify the words whenever you see that person becoming moved in one direction or the other. But if you can not see that person there is not much that could be done in this particular field.

There is also another effect present in a person which in a way comes from the above discussion. A person with this level of perfection is capable of directing of the behaviours of the others. This is achieved not by the means of directives but rather by the means of manipulation. The awareness of the Spirit and the complete ability of controlling ones own soul results in an ability of controlling others. But again this form of control may not be brought about against the wishes of the others. Rather, it is a form of exercising one's own domination over those who wish to be controlled and manipulated in this way. The situation in a way resembles the situation between the person and the Spirit. In that case also a person became controlled by the Spirit. Here in turn the person is capable of directing the emotions of those who allow for such control.

The final effect of such agreement with the Spirit is the ability of providing the prophecies that become fulfilled. Those prophesies are an effect of the fact that the person became humbly incorporated within the structure of the Spirit. The Spirit may provide some statements about the future. Those statements would not be just the deductions taken from the world but rather the proper revelations of the intentions of the Spirit. Whenever any of such statements becomes fulfilled the effect on the listeners is very profound. Such fulfilled prophesies strengthen the faith considerably providing also some new believers.

All of the above effects constitute parts of perfection attainable within the fire of the outer word. Those last three may be interpreted as parts of the inner temple, namely: the Kingdom, the Power and the Glory.

The force of the Inner Humility and the fire of the Inner Word

I

n the previous chapter we have discussed the outer humility and the outer word. We have observed that the outer humility would not, due to its very nature, overpower any of the other spiritual qualities. The outer humility would kindly submit to those other qualities and would act only when requested by them. We come to a form of a paradox here. If the outer humility is so gentle in nature what is the nature of the inner humility? Is it possible to be even more gentle and undemanding?

The inner humility is placed deeper within the spiritual construction of God and therefore also of a human being. The inner humility is also more submissive than the outer one. This extreme submissiveness is manifested in the form of a resignation from acting whenever a possibility of overburdening of the other spiritual parts becomes a possibility. If any action of the inner humility would come at a cost of the others then the force would just refrain from acting.

A good example of the above property comes in mind with relation to an act of reading a book. A person would usually accept a task of reading a book when it is presented in a printed form and the light supplied is of natural source. However, a person may feel uncomfortable when presented with the same book in electronic form (to be read from the computer screen) or if the lightning is to be provided artificially and for the purpose of the book reading. In such situation a person may feel uncomfortable and under some form of irritation preventing from a proper concentration on the reading. We would like to see this kind of example as an illustration of the action provided by the inner humility. The force of the inner humility is responsible for the acceptance of the written text. However, if the task of reading is associated with pulling in of some additional resources, like for example the electricity in the form of light, the force feels to be a burden to the environment and the other parts of the soul and it tries to resign from its' post.

The force of the inner humility does not want to bother anyone. It does not want to be a problem or to need any form of expenditure on its part. The force feels best when allowed to contribute without taking anything back in return. This state seems to be more humble than the state of the outer humility which accepted readily the submission of the other spiritual qualities.

One could try to imagine a person possessing this kind of approach to the surrounding world. We have indicated previously that any form of identifiable property within the structure of God could be and is represented by a person possessing that quality. In this case such person would be absolutely non-demanding and even more than that. Such person would never engage in any form of activity which would require any kind of expenditure from others for his/her sake. On the other hand such person would be exercising a very difficult life indeed due to the complete unselfishness. The person would contribute to the society but would never get anything in return. Such person would live among others but would never require expenditure from the others. What if such person was not self sufficient then? Would he or she rely on the help of others after all? According to the vision we would like to present here such a person would try to accept as minimal contribution as possible from the others.

What is the value in such behaviour and what is the use for the others from a presence of such a force? The main value and the main contribution spring out from the above description and the resulting interest of not receiving. The force being not interested in any form of contribution from the others becomes a prime candidate for a function of a judge.

The property described above becomes the most important founding block for the ability of resolving potential contradictions among the others. This is done by the force without becoming involved in the problems being resolved and without expectation of receiving anything in a form of a reward. If a judge expects to be recognized by being a good judge it is counted against him/her. If a judge expects to receive some financial support from one of the sites this is counted as a criminal offence.

A perfect judge would not only be immune to any potential bribes. A perfect judge would not wish to be considered by anything more than he/she is and would be offended when requested to accept any form of external contribution. The judge of our example is a person who would not be able to perform the function if it is at any form of cost coming from the public or any of the involved sites.

Thus in this case the judge is a spiritual force present among the other forces and senses. The spirits may be present and the fires could be present as well. The judge though is not willing to accept any form of contribution from any of those spiritual qualities. Even if they agree to contribute. (In the case of the previously described outer humility it would accept such contributions when the senses agree to supply them. But the inner humility is offended by anything which might be provided from the others.)

As a corollary of the above reasoning we may observe that such a person would not request any form of assistance from the others when performing his/her duties. Any such request would be inevitable interpreted as a request for contribution of some resources. Thus the judge we are describing is self sufficient and self reliant in the task being performed.

Let us now take a look at the nature of the judging function the force of inner humility performs.

The first function has been indicated some time ago when we talked about the outer memory sending information to the inner memory for accommodation. Such information would be presented to the inner humility on its way for evaluation. The information may be redirected to the inner memory or to the facility called 'the name'. The first instance occurs when the information is recognized as of insignificant type. However, if such information may become a building block of a personal identity of the soul (like for example a title of some sort) then the information may be redirected by the inner humility toward the 'name'. The most important observation we would like to make in relation to the fact is that the inner humility would not alter the information in any way. The only function performed would be to objectively recognize the nature and value of such information and subsequently choose the proper route for it to follow.

Another function that we have already observed is to act on the outer conscience in order to remind it of the problems with the distortions of the laws written within it. The ability of the outer conscience to overshadow the original letter of the law with some new statements and interpretations has been mentioned beforehand. Here, the inner humility would try to stimulate the sense to perform the cleansing if needed. An example of such action would be seen when someone looks at any inappropriate behaviour and makes a statement suggesting a disagreement or even rejection of a behaviour ('you are not supposed to do that...'). However, later on the inner humility may suggest to the outer conscience: 'haven’t I done something similar myself...?’ Such reminder is meant to wake up the natural actions present in the conscience in order to cleanse it. ('...and who is without a sin let him first cast a stone...')

An interesting observation needs to be made at this stage. Among all of the spirits there is one who is prevented from influencing the inner humility in any way. The specific spirit is prevented not only from influencing the force but even from submitting any form of complaint or request. This spirit is the spirit of love. Love is absolutely irrational but the judgmental process requires objectivity and coolness of head. When the inner humility is standing on truth and objectivity the spirit of love makes emotional impressions disregarding any form of rationality. Thus the spirit of love is prevented from becoming a part of the judicial system and may not request any form of assistance in her problems.

This is one of the reasons the spirit of love possesses her own form of reaction to any potential problems. The spirit of love may replace herself with hatred when offended strongly.

Another spirit that is prevented from influencing the judicial process performed by the inner humility is the spirit of prophecy. Any prophecy is subject to verification at the time of fulfilment. Any unfulfilled prophecy possesses the capability of becoming true later on but the nature of the realization is not known until that time. The problem with unfulfilled prophecies is twofold.

The first one is that no one knows if the prophecy is true until the time of realization. The second is that the actual interpretation of any prophecy is impossible until the time of realization. Even words spoken in a seemingly open and direct way may contain hidden information which would be unpredictable and impossible to interpret before the time of fulfilment. Thus the inner humility rejects any such statements as impossible to verify. If a prophecy is fulfilled then the spirit is awarded the recognition but never beforehand.

The spirit of obedience by its very nature always redirects any problematic situations to the inner humility for the purpose of being judged. It refrains from providing any other form of contribution. This property is visible even on the level of the sense of touch that would report information on the surface being touched but would refrain from assigning a name to it or of making any other form of recognition. It would rather say: 'it feels like such and such substance but you should know better what it really is...’ The part being addressed in this way is the inner humility that makes the final assignment of the identification.

The spirit of obedience may however revolt against the judgement issued by the inner humility. This is also seen among people who do not accept judgments issued by the human courts. If it happens then the inner humility would probably try to reconsider the verdict and provide some more information to the other sense when rephrasing it. What in fact the inner humility does is to request all of the other senses to supply it with some additional information and to reconsider based on such information.

What about hope then? Is it taken seriously when the judicial process takes place? The spirit of hope is expected to refrain from the influencing of the inner humility. The spirit of hope considers some goals as being of her property and of her liking. If she sees such a goal she could possibly try to influence the inner humility to make a judgement in favour of realization of it. Suppose we wish for obtaining some object of desires. Then the spirit of hope could be pressing strongly on the inner humility to influence it and to make such judgments as to allow for the purchasing of the object. Is it a desired situation? One could easily cite a number of situations when the object of desire is not very rational and even harmful to the soul. Should we accept the pressure exerted by the spirit of hope and yield to the hidden desire?

A person who seeks a spiritual perfection would try to resolve the apparent conflict and pressure by applying some more advanced ways of judgement. Like Solomon with the two mothers and the child the inner humility needs to find the proper solution and some form of action that would resolve the pressure of the spirit of hope. However, in a state of more perfect soul the spirit of hope would refrain from exerting strong pressures on the inner humility and rather wait for the desire to fulfil itself in some natural way.

There are three spirits however who's presence in the court of justice is very much welcomed. The spirits of faith, truth and mercy. Those three spirits are requested for the contribution to the process of resolving of any of the issues being judged and the inner humility accepts their statements when performing the process of verdict creation.

The spirit of faith provides the information which is to be used in the forming of the final verdict. This information is taken from the inner memory. The spirit of truth uses its logical abilities to assess the information. It would check for the consistency and for the resulting inferred deductions. The spirit of truth does not create a judgment by the deductions. It only checks the information provided by the spirit of faith and the inner memory. Finally, the spirit of mercy would propose any form of circumstantial evidence as to modify the possible verdict being formed.

The verdict is created by the inner humility based on the information provided by the above three spirits (and associated parts of the will they stand on). The verdict is to reconcile the sites involved by establishing the most appropriate solution to their requirements. And who is being judged in all of this process? We would think that a fragment of information which needs to be accommodated within the spiritual structure of the soul. The soul all the time receives scraps of information. This information needs to be interpreted and assigned to a specific place. The senses and the spirits would act according to the information placed within them. The views are being built in this way, the internal understanding of justice, of reality and of any form of activity possible for undertaking.

In order for the inner humility to be able to perform those tasks it needs to be provided with as objective information as possible. It may not be disturbed from the perfect state of truth. This is why it is very sensitive to any form of false information coming its way. One of such possible sources of false information may be the sense of apprehension. The sense is responsible for the referral of the current state of the outside world as well as the interior of the soul. If the apprehension is disturbed the inner humility may not function properly.

This is way when a person is under an alcoholic intoxication his or her way of assessment of various situations may be improper. The sense of apprehension is disturbed due to the alcohol present. The inner humility receives false information about the state of the world and the state of the soul. If the inner humility is mislead in this way it may make some very regrettable judgments and decisions.

There are some other functions performed by the inner humility under the function of a judge. One of those is to take care of a proper balance among the various parts of the soul. There are forms of balance which need to be maintained among the forces present. There are also forms of balance needed to be maintained among the senses and the spirits pulling the soul in various directions. There is also a balance needed to be maintained between the two forms of the law present in the outer and inner conscience.

One of the biggest problems related to the balance maintenance comes as a result of blocking of the spirit of love from accessing the inner humility. As indicated above the spirit of love is removed from the contribution to the judicial process. However, the spirit of love is directly related to the sense of the inner conscience. The sense in turn contains in its very structure the set of mandatory laws. Only the prohibitive laws are present in the outer conscience. The effect of such situation is the apparent neglect of the compulsory laws when the inner humility makes a judgment.

The neglect of the mandatory laws may be seen in the instance of the person who tries to live according to the law but does it in a natural way. That is, if a person says something like: 'I just want to be a good citizen and live a proper honest life...’ A person accepting this kind of life philosophy would in the overwhelming number of cases neglect any compulsory laws (for example to fulfil any holy obligation). At the same time such a person would be very careful not to break any of the prohibitive laws. The prohibitive laws are stored in the outer conscience and are related to the spirit of mercy when present. These ones are always received by the inner humility.

Strangely enough the force of the inner humility being so perfect in the undisturbed workings it performs is not completely objective only because it keeps the door permanently closed to some of the spirits. Still more, the problem encountered with the spirit of love not being able to communicate with the inner humility has some more consequences.

As indicated in the previous chapter the need for a person to be able to live according to the law of God is a very important part of one's peace of mind. Moreover the law as such is imprinted in the inner and outer conscience. In order to be able to live in a complete harmony with those laws one needs to move a copy of them to the inner memory. In other words one needs to learn the letter of the law and to remember it.

We see the same problem with the compulsory laws present in the inner conscience. Because this part of the soul may not influence the inner humility in any way a person sees no need to live according to those laws. The only way to actually follow them is to make a copy of those laws and (similarly to the outer conscience) to move such copy to the inner memory.

There are some more complex features of the inner humility which are present in the force. One such feature is a reflexive nature of the judicial process. The reflexive nature of the process comes about from the low key the force is always trying to maintain. The low key meaning it always refrains from enforcing its own view on the others but rather tries to use the other senses' properties to perform the resolution of any problem.

Thus the inner humility would try to reflect any possible issue presented by a sense back to it for resolution. One of such examples is the ability to bounce back any issue presented by the outer conscience. The outer conscience may ask for mercy in any given case. The inner humility would ask the outer conscience if it has been exercising mercy by itself. This is equivalent to a situation when a person requests mercy while being judged in a court. The judge may check the background of such a person seeking any previously merciful behaviours of the applicant. If the accused person is merciful in his/her past behaviours then a possible merciful verdict may be expected.

Another form of reflection performed by the inner humility is the request of verification of any provided information. This is really the spirit of truth (or the sense of logic) showing her presence. The inner humility would request the memory for confirmation of any given information in this way returning the case to the memory for sorting out. In the case of the human judicial system this may be seen as a request for verification or the information presented.

There are a number of possible extensions of the subject of the inner humility performing the task of a judge. We are not going to investigate all of those statements but would rather like to move a bit further on and to discuss the fire of the inner word when it descents on a soul.

The fire when descending on a soul makes a very marked impression. The body of such a person may be so strongly under the influence of the fire that any of the onlookers may actually see the effect of the presence of the fire. A person under such influence would feel a bit like under a very high fever. This is not that there would be any high temperature of the body. On the contrary the body temperature of such a person remains normal throughout the entire experience. However, the muscles of the body shiver in a fashion very much similar to that of a feverish person. The shivering may be so strong that such a person may have serious problems with speaking. The muscles of the chin become contracted and the entire body undergoes such feverish-like trembling spasms.

The experience may last for couple of minutes or maybe up to fifteen minutes. The sensation is very much related to the words being spoken and is intensified when a person tries to speak. It may seem to be a bit like a contradiction. A person under the visible influence of the fire tries to speak. When the words are being formed the fire makes the impression on the body making the pronunciation of the word difficult or even impossible. When the person resigns from the intention of speaking the sensation becomes less preventing so the person may try to continue the sentence. Again while doing this the sensation returns in the intensified strength making the uttering of the words more difficult.

The above situation comes about due to the fact that the fire is very much related to the actual words being uttered. Thus the pronunciation of the words is equivalent to the manifestation of the fire. When we stop speaking the fire is not manifested so much and therefore the sensation becomes less visible.

The fire of the inner word is responsible for the creation of the world. This is the very spiritual quality which pronounced the words: 'let there be light'. The effect of this fact is in the apparent association of the sensations described above with the actual act of speaking. The 'Word' exists as an identifiable being and whenever manifested by the means of pronunciation it also manifests it's presence by the bodily sensation.

The fire of the inner word brings the function performed by the inner humility to a higher level. The fire is capable of performing actions we usually attribute with a ruler (a king) and not merely the supreme judge. The most striking example of those abilities is the possibility of breaking of the law performed sometimes by the inner word. The king is above the law and uses the supreme administrative powers to reconcile the senses even if the actual action is against the letter of the law present in the memory or the conscience.

The above situation usually happens when either the consciences or the logic opposes the letter of the law in a given situation. (Is it proper to release the prisoners from the burning building of a prison? The prisoners may be guilty but the fire would result in their death. Such death would be seen as contrary to the conscience and the logic.) Thus the inner word may be seen as a king who may break the law in some special situations.

The kingly notion of the inner word should be seen as an executive branch. The king does not create any new laws. This function is performed by still another part of the soul. The executive power of the inner word consists mainly of the implementation of various solutions within the already existing legal structure.

However, the inner word may object to any law which is not imprinted in the consciences. Only the original imprint of the law made by the Spirit of God is seen as totally binding. When a person incorporates any form of additional laws they seem to be holding until contradicted by some contrary situation. In those cases the inner word would instantly ignore those human additions and would choose a solution fitting to her judgement.

The discussion we have provided so far may seem to be very interesting but we still have not indicated how the inner humility and the inner word lead to the state of spiritual perfection. As noted in previous chapters any of the fires is capable to attain the spiritual perfection within itself and we would like to see how it is done here.

What we have already observed is that the inner humility when permanently immobilized by the presence of the inner word would make a person extremely self reliant and undemanding. Such person would refrain as much as possible from any form of external intervention, even to the level of refusing of external help. On the other hand such a person would try to contribute to the others as much as possible.

The second important observation is that such a person would block some of the spirits from accessing him/her. The most striking case being the blockage of the spirit of love.

From the God's point of view such a person makes a number of claims that would need to be verified in some way. More correctly those claims are not being verified but rather strengthened within such person (as God wishes well to anybody). The most obvious claim resulting from the above stand is that the person suggests as being worthy of other people's trust. If the person is not taking anything from the others and moreover the person is always seeking the good of the others then we are inclined to trust such person.

In the case of the trust it is never an intrinsic part of any person. The only exception being the early age children and the persons who possess the spirit of love as their intrinsic and permanent feature. In all of the other cases (that is in most cases) anyone needs to develop the colour of trust over time.

In the case of our person we are being told to trust him/her. In order to actually see that we may put our trust in the person we need to see some examples suggesting so. Thus the person needs to go through a number of different experiences where the potential trust is being developed and rechecked.

This is what God does with such a person. The very humble one is being constantly placed in a series of situations where the trustfulness is being developed and checked. Those situations are always different and never repeat themselves. However, the common denominator is that they always relate to the notion of trust in some way.

The most difficult ones are not really related to the common problems of the life. Those can be understood by most of the people. The most difficult ones are related to the way of seeing oneself as a part of the God's created universe which consists of not only the visible world but also the things present in heaven. The person being checked against the problem of trust is also required to be able to see one's own life in the context of eternal life, the God's plan of salvation and the ability of representing the tasks presented by God within the realm of men.

One could certainly cite the statements made by Jesus during his mission on earth when he indicates the sufferings and dangers awaiting him in the future. He certainly continued the mission assigned to him by God even being in danger. Thus God would be able to say: 'I trust this man to follow my mission on earth'. In order to be so trustworthy one needs to be able to relate not only to the things seen on earth and the way of thinking of the people but also to the way God sees the universe.

A person thus walking along this very difficult and dangerous road needs to be completely stable mentally, be absolutely detached from the issues of the world and to resign from the personal interests on behalf of the others.

When God sees that such person is worthy of God's trust the Spirit of love begins to press on the other facilities of the Spirit in order to obtain some favours for the trustful person. At the same time the Spirit of love has no direct contact with the person and may not access him/her. Love tries to find some other routes in order to reach the person and the only ones available are those provided by the other spiritual qualities. Thus love comes to each of the other parts of the Spirit making it support the person thus favoured.

One needs to understand what happens to the spirit of love as present in the Spirit. The spirit of love bases her attention on the ability to trust any given person. In this case the level of trust is brought to the absolute maximum. The person is so completely detached from representing own interest and at the same time so consumed in the representation of the interest of God (or others) that the spirit of love is completely overwhelmed by the attraction. God becomes sick of love toward such person and makes every possible effort to cloth the person in any possible virtue.

On the other hand the spirit of love is a jealous one. She would like to keep the person as her own without any form of sharing with the others. The effect of such stand is that the person becomes even more excluded and separated from the society and is totally reliant on the grace of God. This time the trust becomes directed toward God and the person because of the complete isolation from the surroundings is moved toward trust in the Spirit of God. At this stage one could risk a statement that the isolation becomes a form of distinction. The person is being seen as chosen by God and at the same time God sees the person as being chosen for her own private protection. This may be taken even further and a special bound forms between the Spirit of God and the person when the reliance becomes mutual.

Sometimes a notion of spiritual marriage is introduced by some saints. One could expect that the level of mutual interest as described above could be called or compared to that term. However, one needs to understand one important point in here. The marriage between two persons is the union of those two. The marriage in order to actually take place needs to be performed by the Spirit of Union (this is consistent with the sacrament of marriage). The Spirit of Union being just another part of the Spirits would certainly act in favour of such right. The joining takes place between two separate persons. Thus the Spirit of Love is being married to a person with the perfect inner humility and only at this stage it is possible to say that they become one person. That is to say that only at this stage the Spirit of Love is allowed to descend on the person thus described. Up till that time the Spirit of Love has no access to the person. (This may seem a bit odd to some).

In order to achieve this state, the Spirit of Love had to request the assistance from all of the other parts of the Spirit. All of them had to descent on the person and had to join in the perfect union. In other words, a person who walks along this road experiences a series of sensations of being joined by each of the spiritual qualities present in the Spirit of God. The person becomes more and more submerged in the Spirit as time progresses and the very last of the spirits that descends is the Spirit of Love. At this stage such a person is completely enclosed by the presence of the Spirit.

It would be nice to make a reflection at this point and to see where such a person has come to.

The first observation may be a surprise to many. This observation is that the person thus described may be initially of any nature what so ever. This means that such a person in theory at least may represent the arch-angel with the permanent fire of Inner Word (that would be Emmanuel). But equally well such a person could be any form of any other arch-angels or angels or even any human what so ever. This is because the special property needed for the movement along this road is hidden in the part of the will. That is in the inner humility. It is neither the effect of any of the wet spirits nor the fires. The inner humility is a part of anyone created in the image of God. All of the humans and all of the angel-type of persons contain this particular facility which is present in the part of God we like to call the Will.

This is the reason why we would like to say that the law of God is the same with respect of the humans and the off-springs of God.

The second observation we would like to make is that the initial requirement of movement of the letter of the law from the inner conscience to the inner memory sets a person on a road of living according to the law. Such decision and the subsequent life in agreement with the law make a person completely acceptable to God. Moreover, the compulsory law thus present in the inner memory makes a person living in accordance with the laws cherished by the spirit of love. (Please recall that the inner conscience is joined by the spirit of love when in the colour of trust). The overall effect of such situation is that the person lives in agreement with the expectations of the spirit of love. Again, this makes such a person acceptable in the eyes of God.

This third observation is a bit more complex than the previous two. The observation comes from the conclusion of our description of the perfection seeking person. The final state of the soul of such a person was the absolute immersion in the Spirit of God. This means that the person was capable of fulfilling the words spoken in the older texts prophesying an occurrence of a person who would bring God (Spirit) from above to earth. The effect we have described is really such a situation. The entire Spirit of God has descended on such a person and is present on earth. The person represents a complete perfection of the Union with the Spirit and the Union is achieved in its entirety.

A person in such a special situation may choose to follow the original direction of his/her soul movement and work for the good of others even more. This is really what characterized that person from the very beginning. The notion of resigning from seeking one's own good and providing for the others. Such person may exercise the opportunity of providing even more by sharing the state of one's own soul with the others. Thus making the most of the distinguished situation such person may offer the sacrament of the holy communion to the others and include in the sacrament all of the spiritual qualities thus received from the Spirit.

This is really what was offered by the person capable of achieving this distinguished state and the completeness of the Spirit has been provided to those who would not be capable of reaching such extreme heights of perfection on their own.

Please observe that the ability of offering the holy communion is in fact a form of sacrificing one's own soul for the sake of the others. This sacrifice comes about as an effect of a rejection of oneself for the sake of the others and for the sake of the mission assigned by the Spirit. However, the ability of making an acceptable offering of oneself is denoted by the title of an arch-priest. Thus we come to the conclusion that the notion of an arch-priest is introduced in two different places. The ability of performing self offering which is acceptable to God may be attained either via the route of the inner penance or by the route of the inner word.

What we have just described comes again to those three most inner parts of the Spirit. The legal state of provision of the grace to all of the present on earth may be interpreted as the manifestation of the Kingdom (ability to form laws). The second of the points comes to the manifestation of the Power (applied to the act of salvation). And the third statement is one of the possible manifestations of the Glory (procreation through the sacrament of the holy communion).

The force of the Outer Status and the fire of the Outer Wisdom

T

he force of the outer status as well that of the inner one are so strong and flashy that anyone is fully aware of their existence and action. Those forces are responsible for most commonly known passions occurring among the people and of the recognition of anyone as being of any special value. The forces occur in any form of life and in any situation one could only imagine. Thus we associate the force of status with those occupying the positions of distinction, the famous people or performing some complex jobs. We also associate the force of status with anybody having substantial financial resources.

Among all of those forms of life and status recognition we would like to observe just one. This is because of the subject of our book and the value placed on information passing. The status enjoyed by the teachers.

From the point of the previous chapters the ability of supplying with the information has a tremendous importance. At least two of the fires listed beforehand explicitly required the learning of some specific information pieces in order to progress on the road of perfection. The information present in the senses of conscience was to be pressed into the inner memory for that purpose. Thus we definitely need someone to teach us this information and the meanings of the laws provided by God.

A teacher receives a special form of recognition. This recognition always comes from the other people (either students or the parents of the students). Therefore the status we are dealing with respect to the teachers is of the outer nature. But also because the information to be provided is related to the laws of God we would be expecting that such a teacher may receive the special recognition coming from God himself.

Our interest in this chapter is in the teachers who perform the task of teaching the laws of God. This is really the main task requested by the other fires already presented. We would also like to see such a teacher to progress along the road provided by the fire of the outer wisdom so that at the final stages we would be able to see the teacher attaining some form of spiritual perfection.

One would like to ask a basic question at the very beginning of such description. Is anyone destined for such distinguished task? Could we select the teachers from any possible population of candidates? Some years ago we have seen some teachers providing information on any appropriate subject and we have seen students commenting about them. The students are very critical in their views about the teachers and it is quite difficult to satisfy their objective requirements. Usually we would hear them complaining but on some rare occasions they would say referring to the teachers: '...They know what they are talking about...’

Such a statement is quite rare but represents an illustration of the keen observation skills possessed by the students. They can always spot a good teacher. This is instantly associated with the force of outer status as such teacher would be valued by the students.

In our story we would like a teacher to seek the state of perfection and therefore we would like to see one who, as above, would know what he/she is talking about. Thus because the topic is relate to the spirituality of God the teacher needs to have some prior experience of the Spirit.

How are we supposed to ensure that? It seems to be a very difficult requirement if we are to recruit the teachers for our spiritual school. The answer may be two fold. The first pool of such teachers may be selected from those who were born with the presence of some part of the Spirit already implanted in their souls. Those persons would be the natural off-springs of the Spirit. As indicated beforehand the Spirit of God and the Will created the material world and the humanity for the purpose of accepting the natural off-springs of God among them. Thus the off-springs are to be born into this material world and by their natural spiritual construction they would satisfy our initial requirement.

The second group may be taken from any population of humanity provided they have already experienced the grace of the Spirit of God. There are a number of ways for such process to take place and the presence of the sacraments is meant to be of help in achieving such goal. Thus, as long as a person is capable of experiencing some form of communion with the Spirit of God such person would be able to satisfy the students asking for the teachers who 'know what they are talking about'.

The above requirement is just a compulsory one. It does not ensure that the chosen persons would be good teachers in fact. The knowledge of some field of studies does not necessarily make one capable to provide the information to the others. Let us look in more detail at what is needed in order to understand the road to perfection as defined within this chapter.

Let us start with a form of teaching as exercised in the classrooms. There is a teacher and there are students and the teacher is to provide the information to the students in such a way that it would be accessible. The first observation we would like to make is that the passing of information to the others is associated with a tremendous level of responsibility. The person performing the task leads the students in a specific direction of thinking and the subsequent life decisions of such students may be on some occasions associated with the information provided beforehand. Thus a teacher needs to be able to disassociate oneself from the information being passed. The teacher needs to be able to point to the source of information and not claim the credit for it. The teacher would never say that such and such information is an objective fact. Rather would provide the information and at the same time point to the site responsible for the information provision. Let it be some scientist or some religious revelation the teacher would always allow the students to form their own views about the information provided.

The above approach is needed to allow for the students to become responsible thinkers. This is not any form of philosophy they are to exercise, but rather the ability to process the information themselves. The effect of such approach is two fold. Firstly, the students become more responsible for the views they form during the learning process. Secondly, the information becomes better remembered only because the process of learning required them to rephrase the information in the way accessible to their inner memory.

Another important requirement needed to be satisfied is the ability of the teacher to be aware of the state of progress made by the students. Each of the learning persons makes the progress in a different speed. Each requires a different level of help or assistance. Each is different in the way the information presented is processed and accepted. The teacher needs to be aware of this situation and needs to be able to accommodate the need of the less bright students.

There is a need for the patience to be exercised with respect to the slower students. At the same time there is a need for allowing the brighter students to progress. Thus the slow one is not to stop the bright one. But the teacher is not to curse the slow student only because he/she needs more time to accommodate the information presented. The skill of keeping all of the students in one pack is a very difficult indeed and could be compared to the problems faced by a shepherd.

One needs to remember that there are a number of roads leading to the perfection in the Spirit and the learning is just one of those. If a student is not capable to accommodate the information presented there should be another way for him/her to progress.

One other important point to observe is related to the actual information being presented. The way of learning is a way of fear. One may not see it at this stage but it will be seen later on. The effect of this is that the students learn much more readily the false information than the true one. If a teacher presents false information to the students (even as an example how not to do things) the students are bound to remember it for ever. However, if at the same time the teacher presents true information the students in most cases would just ignore it.

A person while learning is very sensitive with respect to any danger encountered. This is because of the fear of making a mistake. This is what is presented to the inner memory for storage: 'remember not to step into this place... there is a danger in it...’ The memory would make sure this kind of information is stored properly and recalled at any given moment. After all this is why the information was stored in the first place, so to be careful and refrain from the error.

However, if the information is a true, the outer status would just say to the inner memory: 'could you please store it somewhere for later use?’ And thus the inner memory would through it somewhere and would have a really hard time to find it later on.

Thus it is a cardinal error to present the students with some false information with a comment: '...remember not to do this...’ So thus the students would surely remember... and some of them would inevitably do it from time to time.

The learning of the law of God is not much different from the learning of any subject what so ever. In the cases of the other subjects one encounters situations when one is not able to perform a given task properly and needs time to be able to gain a required level of perfection. Similarly, with the learning of the ways of God one needs time to accommodate the information presented. Thus on the road travelled in this way one makes mistakes. This is a common situation to make an error in interpretation of the law but after some time such person should be able to become fluent in any given law.

Still one should not despair because of such lapses but rather return to the initial state and to try again with a better result.

At the same time the process of learning is supposed to lead toward closeness of God. Therefore, any other direction should be eliminated. A person undertaking the studies of the law is expected to seek God in the true undisturbed form and not to seed any form of superstition or any false interpretation of the actions of the Spirit.

Still more, the process of learning needs to be recognized as difficult by itself. A person undertakes not only the task of remembering the laws and understanding them but also the task of accommodating them in one's own personal life. Such accommodation may be quite difficult for some. The main requirement from the teachers in this respect is to refrain from making such learning process in any way more difficult. The learning is a steep curve by itself. A teacher should try as hard as possible to make this curve less steep so the students would not be paralysed by the task provided.

Another comment we would like to make at this stage is to observe that any given person is limited in the abilities of information accommodation. Some are capable of remembering an extreme amount of facts. Some are more modest in this respect. It is possible to extend one's own ability of remembering and reasoning to a great extend but such ability is also limited. At some stage a person becomes not capable of accepting more of information. This is usually seen as a form of loosing interest in the subject. (Please do not mix it with the initial lack of interest which is a result of difficulty of entering the process of learning). A person we are describing here would be expected to be a mature in development. Such person would usually be capable of undertaking some more responsible tasks and in this way resigning from the further studies. This situation should be accommodated within the schooling structure. After all the goal of the entire process is to bring the persons closer to God and not to make everyone a super scientist. The bringing to God may be achieved in a number of ways and the schooling part is just one of the ways.

The above points are mainly relevant to the position of a teacher within some schooling system. The teacher is placed against the students and becomes a mediator between the information and the students. This form of teaching is very important especially from the inner memory's point of view. However, there is still another form of information passing and teaching which is even more important.

The more advanced form of information passing is through living within the information. A teacher of this kind changes the surrounding world by the means of example. Instead of just providing the information by the means of words such a person lives within the information and allows for it to be accessible by the means of observation. Such situation also raises the outer status of the teacher but only at the stage when the information is accessible to the public. Such accessibility may happen a considerable time after the actual life of a person or it may happen concurrently with the life. It very much depends on the readiness of the public observing the presentation.

We would expect that a person placed in a situation of teaching through the life examples has been placed on the road to perfection within the fire of the outer wisdom.

Before we describe some of the features of the state of teaching through an example we would like to make a comment about one of the most important aspects of the outer wisdom. The most introductory state of the descent of the fire is correlated with the apprehension of fear. The fear becomes a part of that road and it makes life of a person being lead along much more difficult. The fear is not related to any form of external danger even though those dangers may actually take place. The fear is related to the movements happening within such person's mind.

A person who is under the influence of the fire of the outer wisdom becomes aware of the possibilities of mental distortions. Those distortions are very much in line with the cases placed in some mental institutions. Such person may become completely terrified by the apparent observation of inability of leading a normal 'mentally correct' life. One observes occurrences of inability of decision making. One also observes some cases when the reality is difficult to apprehend. Even more, the state of mind becomes oppressed by some difficult to localized stresses.

A person undergoing actions of the outer wisdom may sit with an open mouth with saliva dropping down the shirt having and at the same time difficulties with collecting one's thoughts. One may be under such a stress as to feel under pain within the brain but without any actual physical distortion to the body. On other occasions one may observe that the Spirit may completely lead the person in an undesirable direction only to show the response to some previous behaviour. All of this is very difficult and needs some more explanation.

The fire of the outer wisdom is very much concerned with the proper interpretation of the laws by the person. Such person is being schooled by the Spirit. The schooling is very rough on occasions and the entire attention of the Spirit is to bring the person to a state of a proper interpretation of the laws of God.

During the process the person learns the laws and inevitably makes some mistakes on the way. What the Spirit shows is that she is capable of a complete control of the person's mind. Not only of control but also of distorting it at will. Thus a person may experience any form of distortion on the way. Those distortions may be observed by the person and the effect of such observations may be of utmost mental pain to the person but at the same time they are impossible to control. The only way of preventing them is to live according to the law.

Thus a person is presented with a clear observation of a result of any breaking of any laws. The effect of such breaking (usually observed on a subsequent day) is occupied with an extremely unpleasant mental experience.

Another reason of such unpleasant experiences is due to the past unlawful behaviours. Those acts committed years before cause the Spirit at the current time to act in some very decisive manner against the mind of the person. All of that causes an extreme fear. One comes to a conclusion after some time of those experiences that there is no real danger presented by people when comparing to the experiences provided by the Spirit. Those people out there may only harm me. The Spirit may make me insane with some extremely unpleasant consequences. The insanity is seen as much more unpleasant and dangerous than anything any human person could be capable of doing.

There is another aspect of such experience. One starts to learn the importance to live according to the will of God. By this we mean the particular decisions presented by God and the form of life one would possibly follow if allowed exercising one's own judgement. The Will of God contains some specific plan for a person. This plan is particular for everyone and contains some well defined objectives one is supposed to achieve while on earth. If the person moves away from those possible objectives then the fire of outer wisdom would intervene in the form of such ordeals in order to return the person on the expected course of action. Those interventions may be of extremely strong nature making the state of mind of such person visible to any onlooker.

All of those statements listed above relate to the state of mind of such person. Those ordeals may last for any length of time, even for years if the Spirit choses to act in this way. However, there are also some physically noticeable effects one needs to know about which are related to the descending fire of outer wisdom.

Those physically recognizable manifestations come much later than the mental distortions described above. One may go through a period of mental correction like above for few years or so without experiencing any of the physical sensations. However, when the time is right the physical manifestations of the presence of the fire would come and they are so strong that there is no way of mistaking them.

The main area of the body which experiences the manifestation of the fire is the bones. The fire enters the very bones and presses them from within with such a force that the experience is on the level of pain. One could risk a statement that there is a need for the experience to last at most for a second otherwise the person would not be able to withstand it.

The fire may enter through a part of the body in a very localized fashion. Such entry is observed by the recipient and could be compared to a point which with an incredible speed moves from the outside through for example the top of the head lower into the area of the torso. Then the fire moves from one set of the ribs to the other entering the structure of the bones. When the fire enters the volume of the bones (ribs) she pushes from the inside making them very painful. After that the fire would leave through the same route that is through the top of the head.

A person undergoing such sort but painful experience feels empty inside. That is there is no physical prevention for the fire to move in the fashion she moves. There are no additional sensations associated with such manifestation. There are also no revelations nor any form of information passing. Also, one is not moved emotionally in any special way.

What happens then to a person who lives the life within the information? How is it to be presented to the others and what requirements such person needs to satisfy?

One of the first requirements would be to refrain from any demand of obedience from the others. The person is placed in a number of difficult situations and sometimes one could expect that the request of obedience from the others would be appropriate. To the contrary. The teacher presenting the information by being within her should always accept the freedom of the others of observing or walking away. Even the freedom of criticizing and disagreeing. One is to be always aware that the spirit of obedience has the capability of revolting. Pressing her would return a rejection. Allowing her to choose allows for possible acceptance.

Another important way of behaviour is to keep away from other people's mental properties. One is supposed not to steel and this law is very much applicable to other people good deeds. A person we are describing here fights for the state of spiritual cleanness and placing oneself in a situation when someone may make an accusation of a serious sin would be not welcomed.

Another behaviour is related to the perfection of the spirit of obedience. The fire of the outer wisdom stands on the spirit of obedience and therefore needs a proper support from it. Therefore one is not to ever revolt against anyone of superior stand.

Still more demanding is the requirement of not sinning and of not being a cause of someone else's sin. The first one seems to be a natural consequence of living according to the laws of God. However, the laws of God go even deeper and require not be guilty of bringing someone else into a sin. This seemingly simple requirement is in fact very difficult to fulfil. If someone performs an act of aggression against the person thus living that someone commits a sin. But we could say that the person being harmed brought the other one into sin by merely allowing the act to take place. Thus the person is to escape from any of such complex situations so the aggressor has no opportunity for sinning. At the same time the person is not to sin by making such a pass.

What about the martyrs then? Are they not guilty of allowing the offenders to kill them? One must agree that the situation of such martyrs is difficult when analysed within the fire of the outer wisdom. There is however a possibility that the executioners are not really related to the act of killing of a martyr. The most spectacular example of such situation is the death of Jesus. The Roman solders who executed him were not involved in the judicial process leading to his death. They were performing an execution and this was part of their job. They could equally well not know who they actually kill. In such special cases the person of the saint may not be held responsible for the sin performed by the persecutors. Thus Jesus is not guilty of the sin of the Roman solders by allowing them to kill him.

The above point may seem to be of such a difficulty to satisfy that it is almost impossible to fulfil it. One could risk a statement that it is much easier to become a saint through a pure sin-less life and natural death than by martyrdom.

Another requirement placed before a person following the road of the outer wisdom is to be aware of the effect of one's actions on the others. Those actions and examples may lead to problematic behaviours among the potential followers and such are to be avoided. The person is responsible for the teaching he/she provides. This is different than the case of a school teacher who was just a provider of information gleaned by the others. In this case however the person is personally involved in the information creation. The person lives within the information. The teaching is done by example and not by the verbal statements. Such situation makes the person even more responsible due to the impossibility of refraining from the personal input and involvement in the information creation.

The outer wisdom standing on the outer status brings recognition from the others. This recognition may be of any form but it will always happen. This is a manifestation of the force being present. Such situation requires a very cool head from the site of the person following this road. If the recognition is used to one's own advantage the observing world would instantly become hostile to the person. The world is happy to provide the recognition as long it is not making the person any richer. The world is jealous of the perfection being created within such person and acts as just another form of check for the qualities being formed in the person. There is no way of using that recognition to one's own good and at the same time to retain the state of the upward movement.

One is also not allowed to raise one's own status by lowering the status of the others. This could seem to be a good idea due to the fact that the status may be interpreted as a relative state. However, the effect of such behaviour would be again against the person trying to perfect oneself.

Still more there could possibly be a situation when a person with the rising outer status could convert it into a position of responsibility. That would make the person an overseer of the others with the lower outer status. Such exchange is not very happy as it would inevitably bring the fire of the outer wisdom to action. This action would be of a correcting nature as listed above. The end of such correction would be a sorry situation indeed due to the fact that the person would inevitably lose the position of distinction and in the process of such removal also the outer status would be greatly reduced. The final effect would probably be the presence of the correcting fire who would give the offending person a really hard time.

Please observe that the last three points are really related to the same problem of moving away from the predefined way of the Spirit. In all of such cases the fire of the outer wisdom would have to correct such movement by some drastic measures making the person very unhappy and suffering.

We would like to make a comment related to the difficulties related to the initial presence of the fire of the outer wisdom. Each of the fires is represented in one of the seven sacraments. This is also true of the fire of the outer wisdom. The fire is provided by the means of the sacrament of the anointment of the sick. The sacrament seems to be applicable to anyone who is in a difficult health situation. However, as far as we can see the form of problems dealt with by the fire was always of mental nature. We do not recall any form of physical (bodily) ailment that could be addressed by the action of the fire.

At the same time the bodily problems seem to be addressed by the fire of the outer penance. In the chapter related to that fire we have indicated that the special sensual manifestations of the fire are very readily observed by the persons dealing with the healing by the means of hand lying.

Thus we would suggest that the sacrament of the anointing of the sick could be well used in relation to those who suffer from some mental problems. The bodily problems could be possibly addressed by the priests by the means of the sacrament allowing for implementation of the blessing. Please observe that the actual (practical) act of the healing of the physically sick requires a difficult to determine amount of intervention from the side of the healer. On some occasions the effect of the action performed by the healer may be seen almost instantaneously, but on a number of occasions there are sessions required to see any marked improvement in the healed person.

What we have seen so far is that the fire of the outer wisdom modifies very strongly the state of the mind of a person. The fire may use her abilities to create distortions in the mind, to introduce extremely strong scruples, even to create a situation when a person would be exposed to extremely uncomfortable social situations. One could think for example of created situations when a person speaks some absolutely unfitting words in a presence of others. Subsequently the level of scruples would be on the level of paralysing the person. There would be no wish for changing thus uttered words but rather a feeling of suffering.

In order to understand those mental states one needs to understand the goal the fire of the outer wisdom is trying to achieve. In all of those cases the Spirit is acting on the soul in such a way as to soften the soul and to bring the threshold of the sensitivity lower. The person is to become more responsive to any form of spiritual interaction and to be more emotionally capable.

The process of such softening consists of two parallel actions. These consist of the impressions performed by the wet spirit of obedience and the action of the fire of the outer wisdom.

Any person who undergoes those higher modifications is by definition a possessor of the lower spirit of obedience. The fire stands on the wet spirit and they cooperate in the modification of the soul thus being performed.

The spirit of obedience always moves the person in the direction of accepting the letter of the law. Be it the law of God or the law created by the humans. This spirit also makes the person very obedient to any human overseers. At the same time the fire of the outer wisdom makes two actions. Firstly, she allows for the person to exercise any personal wishes one desires. Immediately after that she applies the corrective mental pressure to make the person regret the action already performed. Those pressures are introduced by the means of commonly found behaviours (like making oneself look stupid among some well behaving group of people, or by behaving in any improper way in front of someone the person really cares about).

The effect of those sudden changes of mental state is the introduced above softening of the soul. The person becomes very sensitive and easy to modify by the actions of the Spirit. The more advanced effect achieved by the Spirit is a substantial liquidation of the soul. Some people undergoing such modification would utter very emotional statements of the kind: '...my soul is fainting within me...' or '...my heart is dissolving within me...’ Any form of statements related to spiritual fainting, liquidation, becoming soft and unable to cope could be expected in those states.

The experiences described above could be classified under the name 'distress'. One should not interpret them by the word 'depressed' which is highly fashionable at the time of the writing. A person who is depressed is in general term unhappy. The person who is distressed is not unhappy but rather under an externally induced pressure. A distressed person suffers a condition of being squashed by the external means. Even if those means come on the spiritual level and may not be easily identified as human generated still they are externally created and applied.

However, the state of depression is of internal nature. A person who is depressed is in such state regardless of the external circumstances. Moreover, a depression may not be easily removed by the external means. One may try to introduce some external interest in order to move the person's mined from the topic of own unhappiness to something out there. (A very good method of removing the depression is to present someone in much more difficult state than the given person. This is to be done with a degree of absurdity. For example, remind one about someone so distorted that it makes the entire situation funny and laughable.) Such methods would possibly address the problem of depression by moving the attention of the person from oneself to the problems of others.

The state of distress may not be addressed by such means as it is externally introduced. The person may be brought out of such a distress only by removing the original condition. Thus, if the Spirit decides to remove the pressure the person would become instantaneously relieved and in a light state of mind.

One of the effects of the above soul modifications is the ability to recognize the value of the compulsory laws. The person undergoing such difficult modification may try to be more strict in performing any requirements placed in those laws effectively removing some of the experienced suffering.

Another effect is the ability to actually respond to the current wishes of the Spirit. The person indeed becomes more sensitive, more fluid in the soul and therefore whenever any even gentle push from the site of the Spirit is identified the person would instantly yield. This is a very important development which is really the main goal of the actions performed on the soul. The soul is to yield to the Spirit. The person is to be undemanding and following the hidden call and voice. The person is to become easily modifiable by the Spirit.

During the process of soul modification, the fire of the outer wisdom raises the status of such person. This is clearly observable by the other people although they have difficulty to understand why the person becomes more and more special in their view. What they see is the person becomes removed from the general population by some difficult to follow phenomenon and that the state of the person becomes unique.

The onlookers would not associate the state with any particular blessing. The notion of the blessing is associated with the outer penance and not with the outer wisdom. The person is special, distinguished undergoing some unique experience, experiencing some difficult to describe modifications of the soul. But the person is not blessed with any abilities. This is not a priest. This is a teacher, who by living through some special and unique experiences teaches the surrounding world about the grace of God.

The effect of the action of the fire is the growth of the status within the society. This is what the outer status is all about after all. But the person is not supposed to convert that status to any form of measurable distinction. Thus, the person would not occupy any special function within the society even though the status is high. The growth is to be within the Spirit and not within the society. The person is more and more responsive to the impulses provided by the fire and less and less inclined to listen to the voices of people.

The subsequent effect of such a development is the growth of criticism with which the person sees the society. This critical vision is paired with a very keen independent thinking and a mental distance from the arguments presented by the others. The person begins to connect the spirit of obedience with the spirit of truth. Any form of information is always related to the spirit of truth and sense of logic for deep analysis before such person would accept it.

On the other hand such person would almost instantaneously accept any form of directive coming from the site of the Spirit.

The society reacts to this development in the form of hostility. This hostility has the root in the apparent specialty of the person but also in the growing status of the person. The hostility may be related to the feelings of jealousy and even hatred. Those are due to the observation of the surrounding world that it is not able to attain the state of status provided to the person. It becomes more and more apparent that this status is based on the special treatment the person receives from the Spirit and has no relation to the views of the surrounding people.

The fire of the outer wisdom perfects the person. She raises the status of the person in the eyes of God. People see the apparent rise of the person and become jealous and may even exercise hatred toward such person. There is no obvious way of preventing it.

The person may try to deal with this difficult situation by adopting some reconciliation measures. Those measures are only partly successful though and sometimes make the others even more upset. The application of those methods of behaviour in a way strengthens the already special situation of the person and may be interpreted as even more status building. All of such behaviours are related to the implementation of the notion of the teaching through the life within of the information. At last, the person is capable at this stage to actually modify the behaviour of the society by the living example. Thus becoming a teacher through the actions of the Spirit.

One of such method of reconciling behaviour is to act on behalf of those who persecute the person. Any form of help provided to those who think or act against one creates a situation of judgement and of possible conscience movement. Those who are in the state of hatred may be moved by their respective consciences toward reconciliation. However, it is also possible to make such people even more upset and hostile. If the second happens the situation may be interpreted as a form of judgement. If the first happens and those who were upset become reconciled, the situation may be interpreted as a successful teaching example.

Another way of acting is to undertake extensive reparations on behalf of those who have been victimized by the person in the past. Everyone may identify some people who have been hurt by one and provision of reparations would be always seen as a soothing action by the society.

At the same time such person would refrain from harming anyone else. This may be brought to a very high level of perfection when a person would examine one's own conscience in order to remove any form of views which could possibly harm the others. This self examination is very important on the way of perfection and would be done with a great attention to detail.

Any improper believes would also be removed as not to harm the Spirit. The person would try to be as non-conflicting as possible. Such peaceful attitude would be sought after with respect to both humans and the Spirit of God.

The hope would also need to be strengthened by the seeking of any accessible forms of realization of the past or current objectives. There are always some goals that the spirit of hope sets before herself which seem to be unattainable after some time. The person would try to replace those with similar ones but being within the reach. Hope is very much welcomed by such distressed person as she brings strength needed in order to be able to continue along this difficult road.

Finally the person would try to always relate any issue to the spirit of truth, making the two spirits (truth and obedience) in a constant contact and cooperation. This is needed for a number of reasons. One being the proper interpretations of the impulses supplied by the Spirit. Another, the proper interpretation of one's own state which becomes very easily modified by external impulses. Still more, the person is practically set against the surrounding world and needs to retain the proper mental health. The spirit of truth with its strong objectivity is the only tool to be able to deal properly with those requirements.

What is the most advanced state of the soul then? When the person is under the influence of the fire the Spirit leads such person throughout any possible life situations. The person has learned through very stressful and long lasting periods of exercises to allow the Spirit to direct personal thoughts, emotional movements within the soul and also the actual behaviours. Thus the person becomes a hand lead by the Spirit. This hand is not mindless though. Such person is still very much responsible for one's own deeds. The point is that the person allows the Spirit to lead. The person does not exercise any form of resistance to the interacting Spirit. We would say that the will of such person belongs to God only because the person is capable to follow the Will of God. In all of that the person is always capable to say 'No' and to object to any such leading but usually it does not happen.

Another effect of the growth described above is the ability to recognize any improper spiritual quality that could possibly influence such person. One needs to be aware that there exist some other spiritual beings who may if their wish to influence anyone. The situation of the person described above is such that the Spirit leads the person. The leading becomes conscious at some higher levels of perfection. That is to say that the person is aware of the influence of Spirit and is capable to recognize her.

Moreover, the person becomes capable of recognizing other spiritual beings trying to gain influence. Those other spiritual beings stop at some stage. This is attained at some higher state when the perfection of the person is such that it is obvious that they may not influence the behaviour of the person. However, until that time the person is under attack of those beings and should be capable not only recognize them but also to reject their influence.

This rejection is possible due to the interventions of the spirit of truth as indicated above.

The most advanced state of the soul is the ability of understanding the sufferings of the Spirit. The person becomes so strongly attached to the workings of the Spirit and at the same time so understanding of the emotional states present in the Spirit that the person is actually capable of relating within one's own soul the pain present in the Spirit of God. God is in a state of suffering and the person is suffering with God. The person lives within the information provided by the Spirit, and in this case the information is completely personal and relates to the state of loss and pain. Such person may be capable of presenting the pain of God to the other people, teaching them in this way.

The last points we have presented relate to the inner most parts of the Spirit. The ability to exercise the Will of God is a manifestation of the Kingdom. The ability to withstand the assaults of the wrong spirits is a manifestation of the Power of God. Finally, the manifestation of the suffering of God allows for procreation in Spirit thus represents the Glory of God.

The force of Inner Status and the fire of the Inner Wisdom

L

et us discuss the subject of the inner status and the inner wisdom. As before we would like to start with the basic notions relevant to those spiritual qualities and progress in the direction of the perfection. Inner Wisdom is one of the most difficult fires to attain to and the progress may seem to be impossible to follow for some. This is because the fire requires so much effort from the person participating and there are so many obstructions on the way.

In order to progress along this road one needs to concentrate the attention on one's own person. Such concentration would be seen as the most natural by anyone if not the extremely large number of external distractions which try to prevent one from doing so. There are so many other things that occupy our minds that we have no time to think about our own well being. There are so many other important issues out there that we have no time to think about our own sense of existence. One definitely needs to seek some form of distance from all of those important external issues in order to gain some breathing space and to think about the value of the own soul.

The first most obvious step is to recognize the value of oneself. A person who is moved by the force of the inner status would see one's own existence as the most important issue of them all. 'What good is it if anything happens out there if I stop to exist? I will not be even able to be aware of those things or whether they happened at all or not." This kind of dilemma is presented to a person beginning the steps along this very road. One needs to realize the central importance of personal existence and of the value of the personal soul.

One begins to think about personal uniqueness and the issues relevant to 'me' and nobody else. It may seem that such approach may lead to some form of egoism and selfishness. However, we would like to stress that the recognition of the personal value is not correlated to the notion of self orientation. One is to value oneself but not to live out of the others.

Ones a person recognizes the value of individual life and importance of uniqueness the person begins to recognize the values already present in the soul. Maybe this is some form of a talent or sensitivity to some issue. Maybe one may recognize some special form of behaviour that seems to come very easily. Any of those or related seem to be important to a person. They strengthen the awareness of the value of the soul and the love by which God must have been moved in order to supply them.

Such person may also look at the others in order to recognize any special gifts. The movement toward such recognition inevitably brings the notion of jealousy and the desire to possess them as well. The soul is in the stage of seeking some beautifiers in order to look pleasing to oneself. This is a very early stage of the movement. The road is very complex and dangerous mainly because of the possibility of straining away from the proper direction.

When we discussed any of the other fires there was always some form of pressure or suffering related to the movement of the soul. Here the suffering may not be so strong but the possibility of failing into some mental trap is much more apparent.

The soul seeks self satisfaction. This is to say such a person is in the search for the things that would make it value oneself very highly. Such motion is a very dangerous one. The objective of the motion is to seek the grace of God. However it may be quite easily diverted. Instead of seeking some spiritual quality the person may try to seek some form of social or material enhancement. The proper behaviour is to seek the grace coming from God. However, one may quite easily begin to seek recognition by the means of possessions.

The force we describe is that of the inner status. A person may see it as being implemented by the means of possessions like money or any other such thing. The huge number of people seeking this form of self satisfaction, apparent at the current time, is mainly due to the fact that their force of the inner status has been diverted from the proper spiritual path.

Whenever the force of the inner status wishes to obtain something it would disturb one of the more deeply positioned parts of the soul. This part is called 'peace' and constitutes the bases to which the glimmer of Glory may attach herself. The peace when disturbed would request some other, lower, parts of the soul to act and in this way to satisfy the complaining force. We would like to describe the actions performed by the force of inner status taking into account the proper and expected behaviour of it.

The force of inner status does not want to be lowered. After all the growth of a person is what the force is most interested in. Thus, if a situation arises when the inner status may be lowered the force would try to disturb the inner peace.

One of such situations may arise when we see someone behaving according to some customs unacceptable to our notion of propriety. (Someone misbehaves at the table?) We may react to such situation by making a statement of disapproval or even a mental note of non acceptance. We would like to keep away from such situations only because we may be afraid of becoming similar to the offender and in this way lowering our inner status.

The peace would be disturbed by the force and we could possibility react in some outward way to such unpleasant situation. However, if we are to keep on growing along the road of perfection then we should refrain from negative notions in such case. It is important to seek some form of resolution within our own soul in order to not to be offended. Maybe we could find some form of explanation as to the reasons behind the inappropriate behaviour of the others.

Another problem may arise when we see someone else climbing a road of perfection. We could possibly see the relative position of our person and of the other and conclude that our inner status suffers only because someone else is more advanced then we are. The inner status may try to disturb the perception of peace in order to induce an action against the other person's growth. We could possibly try to stop the other person from attaining the goal only because we would feel left behind.

This would not be a proper way of behaviour. Indeed, if we would like to keep on moving up we need to refrain from any from of obstruction to the others. The goal of the trap being described above is to divert our attention from our personal road of growth to the issues related to others. This is one of the ways of removing from the inner growth. Move to the other people's issues and forget about yourself.

If one sees another person in need one should refrain from making judgments about the reasons for the problem. The suffering of the person is hard enough to be a punishment. The need for assistance is all that is to be observed. As in the above cases the attention to the reasons responsible for the problematic state of the person would move us from attention to our own state. We would be delving in the other people's issues and would soon forget that this is us who are to be our prime subject of interest. Again this is a trap leading outwards, but our attention is to be concentrated on our own personal spiritual growth.

A completely damaging situation is to seek advancement through the favours provided by other people. One instantaneously becomes dependent on the society and the grace provided by the people. The problem is two fold. Firstly, in absolutely majority of the cases those people would fail our expectations. Secondly, we would be again moved from the attention to our own soul to the actions performed by the others. This is again a serious trap. In this case the peace is disturbed by the feeling of dependence and vulnerability. If we depend on the others it is a sign of immaturity and we should seek the mental freedom.

If we see a soul in much poorer condition it would be a serious problem to push it downwards by our actions. If one tries to raise one's own inner status by subjecting others to a degrading motion one becomes a criminal and the outer conscience would certainly lower our own inner status appropriately. This is not even a trap, but an obvious error. One should never push anyone down, but especially the weaker ones.

One should not exploit nor take advantage of another person. Such an action would certainly make us attached to that person's state and instead of seeking any improvement of our spiritual situation we would be immobilized by the scruples provided by the conscience. The peace would be disturbed in this case by the conscience only because the inner status tried to gain some form of inner advantage over the others. One needs to remember to refrain from strong attachments to the surrounding world if one wishes to progress along the road of inner wisdom. Any form of improper interaction with the surrounding society results in an attachment which keeps us interlocked with the other people problems.

What is the proper behaviour of a person seeking advancement then? We would think that the notion of perseverance is a very promising candidate at this stage. This is because of the original junction between the Inner Wisdom and the Outer Word (Adam and Eve before becoming two separate persons). Strangely enough this particular coexistence seems to be visible here when we discuss the first constructive steps on the road along the inner status.

The perseverance may be seen in the form related to hope. One may for example train oneself to keep on trying when some form of idea forms within one's soul. If we decide on an action than we should try to continue and try to accomplish it for some time. Such behaviour, which may be applicable to any form of undertaking, would certainly raise our perception of personal value. If we are successful in our objective then it would be even more. But the main goal is to observe the ability to continue on trying for some time.

The above discussion was mainly related to the actions relevant to the force of the inner status. From now on we would like to begin discussion of the growth within the actual fire of the inner wisdom.

The motion along the inner wisdom is again subject to diversions. As in the above discussion the person moving along this road is constantly placed in a situations leading away from the goal of perfection within this particular fire. This time however, the notions are not really traps. There is no sin or serious damage to the soul if one decides to move along the other roads presented as long as those other roads lead to another fires.

Thus, one may be offered to move toward the fire of the Union and to resign the perfection of the Inner Wisdom. The Union would be available through the experience of the submergence within the Spirit. Such person would become satisfied with the notion of belonging to God and with the manifestations of the fire of the Union. There is nothing wrong with such a decision. However, one needs to observe that the decision to move toward the Union is not reversible. That is to say that a person who decided to be content with the presence of the fire and to rest within her would not be capable of rejecting the fire of Union for the sake of the fire of inner wisdom.

Another possible road leading away from the inner wisdom is to move toward the Outer Penance, thus entering the priesthood. This is a very interesting situation as we see in this case a priest who did not come to the position through the original notion of the separation of the holy from the profane. This priest had to travel a road of observation of other spiritual qualities beforehand and comes to the outer most part of the Spirit from within.

The qualities required from such priest are the knowledge of the spirits of: love, mercy, faith and truth. When the person became knowledgeable in those spiritual attributes and when such person started the journey from the inner wisdom then the notion of the separation of the holy and the profane comes naturally and is usually accepted. Such priest comes from within and we would expect that this situation is more common among the natural off-springs of the Spirit than among those who come from earth.

Let us now describe a person who decided to stay on the road of the inner wisdom. All the others went away. They most likely failed to keep their interest directed toward themselves, and so they ran after the material goods or after the social issues. Also some of them went to the other fires that seemed to be more interesting to them. However, a small group of truly persistent decided that this is their own soul that is the most important part of the universe and they used all of their energy to bring this soul to a state of wander.

The notion that they would like to follow is to contemplate. This is the proper contemplation and not the one described in relation to the other fires. The fire of inner wisdom is the place where the notion of contemplation is defined and perfected. What they do most often is to contemplate their own soul. The beauty of the soul is the notion they are after and the perfection of that beauty is the goal of their existence.

The notion of contemplation comes from the concept of the Sabbath. The day of rest. The day when instead of active creation the Spirit looked within herself. Those notions are the founding blocks of the truly contemplative that live here.

The contemplation requires a total rest of the soul. The person is not to be destructed by some external action and moreover the person is not to be destructed by the disturbance within the perception of peace. However, even though the contemplative rests on the prescribed day such person is not completely inactive on the other days. In fact the contemplative may be a semi active person performing a number of complex tasks.

A person who is contemplative would not like to be drown to the issues concerning others. This statement is also relevant in the context of the actions performed by a contemplative. The person would exercise a number of activities but those activities are not a team work. Those activities are very much personal in nature and do not require such person to exercise mental subjection to the thoughts of the others.

One needs to observe here that there are at least two forms of interactions with the surrounding society. One is to allow for the others to manipulate one's own ways of thinking. Also, this would allow for the others to manipulate the emotional states of person's soul. The other way of interaction would not allow for such intrusions. The person may be in contact with the others and maybe even perform some communal jobs (not very likely). But one would not be mentally moved by the ways other people think or behave.

There is still another part of behaviour which characterizes a true contemplative. The person would not be disturbed by one's own thoughts. This is the property which distinguishes the contemplative from the active. The contemplative does not think on one's own. The thoughts present in the mind of a contemplative are introduced by the Spirit of God. This particular state is impossible to attain to anyone who is not a proper contemplative. On the other hand the property may be learned by the use of some simple exercises.

When an ordinary person observes one's own mind he/she would inevitably notice a number of thoughts occurring within it all the time. This is like talking to oneself over and over again but without pronouncing the words aloud. One makes comments about things seen or makes some comments about the situations one happens to be placed within. The continuous river of thoughts or maybe just words seems to occur within the mind.

A contemplative sees those thoughts as disturbances. The disturbances coming from the outside are as undesirable as the disturbances coming from the inside. Thus, a contemplative refrains from any situation when the external world could disturb the internal peace but also from any situation when internal talkative mind would introduce such movement. What the contemplative seeks is to calm those thoughts and to suppress them at some later time. Those thoughts are seen as some meaningless jargon without any specific goal or value. The uncontrolled thoughts are just another distraction to be avoided.

In order to suppress those wordy intrusions a contemplative spends some time learning to block them from occurring. This may be done whenever one is not bothered by the others. The person would then try to observe the mind and to stop oneself from forming any specific words within. Such an exercise is sometimes correlated with teeth clenching due to the effort exercised by the person. Also, it may take some time to be able to muster the skill. At first a person would be able to control one's own thoughts only for a second or so, but after some training the period of mental inactivity may be extended to minutes and even hours at a time.

The importance of the above skill may not be over stressed. The whole idea of the life as contemplative is to become still within the soul. One may not allow being disturbed neither from without nor from within. The uncontrolled thoughts that make noise all the time is just one of such inner disturbances.

Moreover, when the thoughts are calmed the soul is capable of listening of the more inner voices. Those voices are supplied by the Spirit. The notions of emotional stimulations may also be observed by such a person. One needs to allow for undisturbed period of time and the proper prayer in order for the inner spiritual impressions to become visible to the contemplative. This is one of the goals of such a person, to observe the stimulation provided by the Spirit of God.

Please observe that the state we are trying to describe is a natural consequence and continuation of the properties developed at the beginning of the chapter (a perfect Sabbath). A contemplative person is not to be disturbed from the internal peace and harmony. Neither from without nor from within.

A contemplative person is very hard working indeed. The person may spend a number of hours performing many tasks but those hours would be spend independently from the work done by the other members of the community. Also, such contemplative would refrain from requesting others to perform some parts of the jobs assigned. Instead such person would try to perform those jobs personally. This is really continuation of perseverance which has been trained some time beforehand.

A contemplative would also be very careful to be in a total agreement with truth. Such a person would never make any form of suggestion contrary to the actual state of perceived world. The reason of this very strongly maintained state is the awareness of the most fundamental feature of the Spirit. The Spirit of God is planted in truth. The spirit of truth is the central part supporting any of the other spiritual qualities of God. At the same time the contemplative spends time on observation of the stability and perfection of the Spirit. The truth is always present in such a person.

One needs to observe a very important fact at this stage. The spirit of truth being the central spirit of God is subjected to a number of verifications. If a contemplative makes any form of a claim, the statement is instantaneously checked against the objective truth. Thus, one is being taught about the need of complete objectivity and rationality. The states we are describing are very deep in the mental involvement. A person who follows such road may be distracted in a way contrary to the reality. It would be a most serious error to fail into some illusory vision of oneself or to lose the firm grip of reality. Therefore, the spirit of truth is in constant watch and forces one to be as objective as possible. One is always to be rational and slow in progress. It is always better to resign from some spiritual favour then to jump into it burning oneself in the act. Thus a contemplative would never personally seek any favours. A contemplative would never try to enforce any of them but quite the opposite. A contemplative would always keep a cool head and try to find some distance from any form of a favour.

One is not to seek an improvement. One is to resign from the actions of the outer world and to seek the peace of mind and calmness of the soul. One is not to desire anything upbringing but rather to chose something less spectacular and of lower key. This may be extended to any aspect of life.

The truth is that those potential favours are supplied by the Spirit later on. By refraining from pushing in the direction of the growth one is never actually resigning from anything. One is rather showing lack of want at any given time. This is the problem of the Spirit to supply the grace and never of the contemplative to obtain one. The search by the means of force is just a proof of the lack of humility. The show of humility is the proof of being worthy of the gift.

When one is in the agreement with the Spirit, in truth, in perseverance and in the contemplative observation. The fire of the inner wisdom may reveal herself in a physically observable manifestation. Those manifestations are of extremely pleasant form and whenever they happen they are remembered as the states of delight.

The manifestations of the fire of the inner wisdom may last for a few minutes or even a few hours at a time. They are always very gentle and soothing. The physical manifestation is accompanied by the strong mental elevation and they cooperate in the process. The physical manifestation may be described as follows:

A person perceives a form of a gentle zephyr (a very gentle breeze) moving through the torso. This movement is across the body (like from side to side or from front to back). The zephyr is perceived as slightly cool but very pleasant.

At the same time the mental state of the person is light and free from any form of stress. A form of a mental flying could be used as a similarity.

An experience of this kind may result in some subsequent revelations or any other spiritual favour thus making the person richer spiritually.

The manifestations described above are very gentle in nature and they cooperate with the calmness of the person. It is expected that at this stage of the motion of the soul the person is of serene and gentle nature. There should be no distractions to the peace within and there should be no intention of over expressing oneself. All of the above described changes within the soul lead to a state of a person who speaks very little and is undisturbed. The person looks within oneself most of the time and not outward.

A person who is on the road of perfection along the fire of the inner wisdom becomes capable of bringing gifts to God when coming to him. Such a situation may happen when coming to the holy communion. This is a very complex issue in fact as the proper acceptance of the holy communion should be correlated with an act of bringing a gift. This is what God expects and what is needed to represent one's good intentions toward the Spirit.

In the case of anyone who is not capable of bringing the gifts of the type the contemplatives do, the offering of money is substituted. However, this is not what the Spirit really respects. The offering of the money is a substitute for the offering of the spiritual qualities. Only the true contemplatives are capable of bringing this kind of offering.

The offering brought by the contemplatives is of the emotional nature and is based in the trust and gratefulness. A contemplative is capable of expressing those movements of the soul without making any external manifestation. A contemplative is in fact moved by the Spirit in order to be able to express emotionally such a gift.

A contemplative sees no value in the material goods. Such a person would not seek nor cherish any form of material possession. If a situation arises that the money becomes available to such a person he/she would see it as a burden and would try to remove it from the personal agenda as quickly as possible.

The concept of money is related directly to the notion of a creation of larger societies. In order to allow for a large group of people to interact in a natural way the money has been introduced. However, a contemplative is not interested in participation in the larger society. The contemplative is interested in perfection of the own soul and sees the personal money as a distraction which would remove one from the concentration on personal perfection and move to the issues related to the others.

It is very natural to see contemplatives who would distribute the little amount of material goods that happens to be in their possession among the others only to become spiritually richer within themselves.

The true value seen by a contemplative is within. The value comes from God and is provided by the form of spiritual experiences and life experiences. A person on such a road recognizes the notion of heaven as a spiritual state of the soul and is most interested in attaining such state. The heaven is within. It is personal and not related to the mental or spiritual state of any other person. The wealth is in the experience. To experience the contact with this particular part of God is equated with being super wealthy.

At the same time the contemplative is very sensitive to keep the state of the soul and the body as clean as possible. The soul is not to be a subject of any serious sin. If a person is in a position of observing a potential sin introduced by another such a person would make an appropriate statement only so as not to be involved. Similarly, the body is perceived as housing for the soul and the Spirit and therefore such a person takes special care to keep the body in a healthy and clean state.

A contemplative seeks the grace of God. Such person is capable of observing the growth of the grace. Any given spiritual gift is introduced in a form of a seed. This seed needs to be nurtured in order to grow. There is a danger in such case of exposing the gift to the world before the proper time. Such exposure is always related to the loss of the gift. Let us explain the issue in more depth so it may be understood properly.

The ability of the nurturing of a gift is a manifestation of the sacrament provided by the fire. The sacrament related to the fire of the inner wisdom is sometimes called 'the sacrament of adulthood'. A person who received this sacrament and therefore is under influence of the fire of the inner wisdom becomes more responsible for the decision making performed in the personal life. The effect is related to the decision making. One is supposed to be an adult because of it. One could ask a resultant question: What does it mean to be an adult?

A person who is an adult is not only responsible for the life in accordance with the law but may also become responsible for the others. This is especially related to the children who are placed under the protection of the adults.

In the case of the contemplative who is under the influence of the inner wisdom the responsibility may be extended to the information provided by the Spirit. The Spirit begets children of the form of possible goals to be achieved or information pieces which may grow into larger intellectual achievements. Those small seeds of information may be placed in care of a contemplative.

The information may be just an idea. Something on the level of mental association or a small discovery or even an observation. There is also awareness provided that this small part of information may grow to something bigger. It is like a hint of a discovery. It needs to be provided for and to cared for in order to grow into a proper grown state.

A contemplative is in a situation of keeping this small and growing fragment of information to oneself. This is very much like being pregnant with the information. It needs to be isolated from the surrounding hostile world. If exposed to others it would most likely be lost. Thus there is a choice placed in front of a contemplative. To allow the information to progress in growing within or to tell another person and in this way expose the information and allow it to wither.

The problem of keeping of such information may be too hard for a person. One may become completely locked within and claustrophobic due to the pregnancy of this type. On the other hand if a person is capable of nurturing such information then after some time the effect may be quite spectacular. A person needs to support the information while allowing it to grow by a constant interest in the subjects related to the issue. The Spirit leads the person in this supportive function and provides those additional thoughts and observations.

This is really what adulthood is on the spiritual level. The ability of taking care of the information and of allowing it to grow. There are cases when the pregnancy of the above type is impossible to sustain. The contemplative becomes consumed by the requirements of the keeping of the information within and the effect is a very substantial suffering and isolation from the others. The person may be afraid to speak on any other related subject and becomes more and more under isolating stress. This is not a good sign and in those cases it is better to release this information to the others. It may require a lengthy discussion with someone else in which such a person would reveal the information and the thoughts related to it. This is really the proper way to do it in any case when the process becomes psychotic.

A person being on the road of contemplation is very severely separated from the others. Such person may need to find a stabilizing aspect in order to settle the soul. It is possible to find such aspect in the tradition. Tradition is always settling and stabilizing. A person seeks stability and immobility. Tradition may be a good place to find it.

What is the state of contemplative then? A person who separated oneself from the outside world only to find the calmness within. Such movement is destined to bring the person into a state similar to the one present in God. God is in a state of contemplative immobility. This is one of the most important features of the Spirit and it allows for the eternal existence. The change is always destructive the immobility of the Spirit is eternal.

The person is a part of community at large but at the same time even within the tasks being performed the person is isolated. Moreover, there may not be too many of those tasks so as not to disturb the internal peace.

A contemplative would also refrain from any form of personal attachments which could possibly distort the internal calmness.

One could observe an interesting fact at this stage. The Spirit is in the state of calmness and immobility. What would happen if someone tried to disturb the Spirit? A problem of aging would be introduced. That would be a very serious change indeed as the concept of eternal existence would be undermined.

Suppose there is a spiritual quality that would desire to achieve such a distortion. The quality would not be able to directly move the Spirit but could try to make an attempt at moving her by other means. Those means would be found in the created world and in the off-springs of God. If anyone of those were placed in a difficult enough situation that it would require the intervention of the Spirit then the Spirit by making such intervention would move herself from the stationary position and in this way became changed. The other spiritual quality would not be able to move the Spirit by itself, but could try to induce the Spirit to be moved by her own internal reaction to the created situation.

This is one of the most challenging trials placed in front of a contemplative before entering the even higher spiritual states. The distraction from the internal calmness by the means of creation of external problems. Those problems are always very painful and seem to be so absolutely urgent that the person may not be capable of withholding one's own peace.

Let us give a simple example taken from the scene we have just observed. A person trying to attain the higher spiritual states within the fire of the inner wisdom is very much separated from the surrounding world. Such person may be inclined to perform some works of charity only in order to keep the spirits of love and mercy active. Let us say that at the most minimal level the person would feed some wild birds from time to time. Those birds would become accustomed to being cared for and they would visibly trust the person. A form of a bond is created. The person finds also a calming notion in the awareness that those birds became tame.

In order to distract the person from the internal calmness a nearby living person expresses his/her disapproval of the fact. The disapproval is so strong that the person places some poison in a visible location in order to kill the birds. This is all supposedly legal within the laws of the country.

What is the effect of such situation? The would-be contemplative may be instantaneously drawn into the apparent conflict. All of the nurtured peace and calmness of the soul may be instantaneously destroyed. The person is in a danger of moving one's own soul in such a way as to find a solution or prevention to the hostility clearly displayed. This would be a great error.

The situation of the contemplative is a difficult one indeed. There is no apparent way to retain the calmness and the forward movement of the soul. The person may be drawn into some common disagreement with the others and reduce oneself into the state of an ordinary unhappy citizen. Only the action of the Spirit may prevent such notion and to find some form of solution allowing for retaining of the calm spiritual state. This is way only those who are provided by the explicit actions of the Spirit may be capable of moving even deeper on the way thus described.

What one is aiming for is the stillness of the soul comparable to the one present in God. This form of spiritual state is not accessible unless the Spirit leads one into the inner chamber and allows for remaining there. One may not be able to withstand the above type of distraction if not provided by the Spirit. One would either curse the offending person or fail the trusting birds. Either way one would not be able to progress even deeper.

The spiritual qualities required from the person at this stage are: love, mercy and truth. The ability of relating the problem to the state of the Spirit and the possible intervention of the Spirit is also needed. A person thus tried is under extreme mental pressure to 'do something!’

One way out of the problem is to become aware that all of the parties in the conflict may be directed by the Spirit and therefore to resign from the intervention on behalf of the Spirit. God is capable of leading the good and the bad and in this case one needs to be able to place the trust in God and wait for the solution.

If a contemplative is provided by the Spirit and brought into the inner temple the person becomes a participant of the law creating functions of God. Such person by performing some actions becomes a precedence provider. Those precedencies constitute some subsequent law formulations.

There is still another more advanced effect of being brought into the inner temple. The recognition of the needs of the very weak ones. Those who are placed in a position of becoming completely dependent on the good will of the other people. Such person recognizes the sorry situation of the birds described above. The same notion would be applied to the people who are completely dependent on the good will of the others. The provision for the good of the others becomes a part of philosophy moving such a contemplative.

Such provision on behalf of the most needy ones results in absolutions from the venial sins. Both the provider and the person receiving the grace are cleansed by the Spirit. This is because of the introduction of the spirit of hope on both sides. The provider can see the intervention of God in the everyday life and is strengthened through it. The person receiving help becomes more open for introduction of the spirit of hope and moves away from possible sinful thoughts.

Hope is a very powerful spirit in such situations and may bring anyone from a state of semi sinfulness to a notion of good seeking. A person may see oneself as being forced by the circumstances into a state of a small crime. Such a person would argue that there is no other way for survival but only to accept an inevitable sin. However, when hope is introduced the person may come back to a notion of possibility of leading a completely honest life. Such possibility is sometimes enough to actually convert from any problematic way of conduct. Thus the actions of the contemplative on behalf of the weak may result in the cleanness of both sites.

The final and the most challenging of the states of the inner wisdom is a form of a miracle which may be performed by such person. There are a number of different miracles available among any of the spiritual qualities but this kind is without a question the most spectacular one and creates the deepest impression within the souls of the observers. The miracle we intend to describe here is called: 'The hope placed in God never fails.' This is the crown of all of the miracles and it is performed within the wet spirit of hope.

Let us describe this special kind of a miracle.

Suppose a contemplative is placed in a very difficult situation. We may have observed by now that the motions relevant to the contemplatives are usually related to being drawn away from the internal stillness. This was at the very beginning when even money could divert such a person from the road. This was also seen later on when the person was subject to various ways leading away from the road of the inner wisdom. At this stage again we are going to see this same form of a problem but brought to even higher level of difficulty.

The situations we are referring to here are usually described by some very decisive idioms. When people would for example say: 'We are done and over with this one' or they would say 'This man is dead and buried'. What they usually refer to is a state of things such difficult for a person that there is no way accessible on earth to be rescued from it.

The contemplative is completely destroyed. The person is alone among the crowd of bad wishers who also see the person as a loser and a problem. They would like to resolve such problem by removing this person from the presence of the people. This may even include the killing or some other way of 'burring'. The person is alone and there is none to turn for help to only the Spirit of God.

The crowd of persecutors can see that the person has placed the hope in the Spirit and they usually convert it into a joke. There is aggressiveness from their site because of the apparent manifestation of faith. But this miracle is not based on faith. There is absolutely nothing for the endangered person to base the faith on. The faith always requires some prior experience of the given type in order to execute her action. But this particular situation is always unique. There was never before anything like this. Or if there was the person was always a failure.

Thus the contemplative is placed in a very hard position indeed and everyone is completely aware of it (including the contemplative). The solution may not be found on earth and the contemplative can not see any form of solution oneself. The only way of surviving is to place the hope in God and allow for the Spirit to act.

This is the situation in which Jesus was placed in when praying in the garden. He was to be captured by some very hostile group of people and there was absolutely no way of retaining his life if he allowed to be captured. However, at the same time he was making a statement of the utmost importance. His right to be an honest person. He would say: 'I am not guilty of any crime therefore I should not be forced to escape like a criminal'. This is the most fundamental right of a person. To be able to execute the right of being sin-less.

Thus Jesus who is sin-less is aware of the incoming danger. If he runs away he would be just like another criminal escaping for his life. If he stays he would be charged in some mock trial and executed. Everyone, including Jesus is completely aware of the situation and his impossibility of finding any third option.

At that stage the angel of hope comes into play. The angel is not capable of provision of any other solution either but is capable of provision of hope in God. This is the special spirit which is to lead him through the incoming struggle.

The final state of the struggle is the death of Jesus on the cross. There was no apparent way out of the impasse and he lost in it. It would seem that the angel of hope lost with him as the death has not been prevented.

The placing of his body in the tomb is the final statement made by the persecutors. They have finished with him and he is really and truly dead and buried. The stone has been placed at the entrance and the matter is closed.

However, three days later the same Jesus is brought to life again. He is alive and moreover the executioners have no power over him anymore. The hope has been successful after all.

The above description brings the most spectacular example of any possible miracle. The success of the spirit of hope in a seemingly lost situation. There are other examples of the same mechanism throughout the history. All of them would have a very similar construction, that is there would be no possible exit and only the hope in God could provide one.

The main observation we would like to make here is the effect of the success of the spirit of hope. The massive conversion among the onlookers. This is where the Glory (the spiritual procreation) comes into play. She may be seen in those numbers of completely shuttered people who may not retain their aggression any more. They become the followers and the believers afterwards.

How is it possible for the hope to be so successful, and how is it done in practice? There are two spirits that seem to possess the special property of forcing God to act on behalf of a person. The first one is the spirit of faith. The second one the spirit of hope. Both of those spirits grow from the same branch in a similar manner as the love and mercy grow from one branch. The spirit of faith is always based on some axiomatic memory. The action of the spirit is automatic and comes as a natural consequence of those axioms. Any person who wishes to keep the peace of mind would exercise an action induced by the axioms. Thus the nature of the faith, to spring into action whenever any given set of axioms is encountered. God is moved in this way. If a person is in a position of living along such axioms present in the inner memory of God the resultant (inferred) action of God is automatic. This is where the power of the miracles done within the faith comes from.

On the other hand the spirit of hope places the entire reaction within the conscience of God. A person is not capable of seeking any help from the surrounding world and relies on the intervention from the site of the Spirit. This, in a way similar to the faith, forces the Spirit to act. However, here the Spirit is not moved by the axioms present in the inner memory. Here the Spirit is moved by the God's own requirement of keeping the outer conscience in proper undisturbed state. God has to react on behalf of the person only because the Will would have scruples otherwise.

In the last paragraphs of the chapter we have described the three highest states attainable within the fire of the inner wisdom. We have also indicated the method of entering the inner temple which is the housing of those three. The Kingdom became available through the ability of performing legal precedencies. The Power became available through the ability of becoming cleansed from the venial sins through the actions on behalf of the weak ones. And finally the Glory through the ability of performing the miracles of God's intervention motivated by the spirit of hope.

The force of Solidarity and the fire of the Union

L

et us now consider the force of solidarity and the fire of the union. As before we would like to begin with the lower notions of the subject and progress in the direction of perfection within the fire.

The force of solidarity is always of unifying nature. The force brings the involved parties together and the fire of union may join them in some permanent fashion. The force of solidarity is a universally present quality even though it may not seem to be of any significant size. The force may be of a very small size indeed when we look at any individual person but the cumulative nature of the force is almost always visible when a larger collection of people is observed.

Thus, for example, a singular sport fan may seem insignificant with respect to the force. The voice he would provide for the sake of a favourite sport club may not be very strong. But look what would happen if you were able to collect a large group of such fans at some sport event.

The force of solidarity is always cumulative and never rejects any form of contribution coming from any of its members. One could make a statement as follows. If one tried to build a religion based on one of the fires only the one built on the fire of Union would be always the greatest of them all. This is because the force of solidarity never rejects any contributing factor coming from any of its members. There is no notion of a contribution to small to be acceptable. Even the smallest of them all is recognized and acknowledged. The Union becomes the champion of them all.

The above statement is not a surprise due to the peculiar nature of the fire of Union. We may try to recall the description of the fires provided at the very beginning of the book. The fire of Union has been described as possessing all of the attributes of the other fires. This property together with the recognition of individual contributions makes her a winner.

There are some very important features of the force of solidarity that need to be mentioned at this stage. The first one in the non acceptance of any form of violence by the force. The force by itself is a form of bringing a pressure on a person. However, it abhors any form of external influence which would be desired to make her behave in any specific way. The force also is very much disturbed by any other form of intervention. In general one could say that the force of solidarity does not like any form of external mental intervention. The force is a gentle impulse which accumulates over the time and becomes extremely strong when magnified by the numbers of the contributors. However, until it is allowed to grow any form of action performed by any of the other forces present in the soul would surely overcome it. Thus, on the individual level, a person is usually moved by all of the other forces and the force of the solidarity is not usually visible.

Let us examine some of the examples of such intrusions. The force of solidarity being a weaker one would yield to the stronger ones resulting in the destruction of the actions already performed by the force.

When people create rumours or other accusations without a proper base the force of solidarity is defeated. The rumours may be created by the misbehaving forces of status or of lack of humility among the others. They are quite often based on the jealousy or fear. The effect of those is always associated with the distance created against the singled out person and always result in loosening of the social bounds.

Any pronunciation of false statements against a person is always associated with distortions in the axiomatic memory among the speakers. This is turn destroys the ability of possessing co-feeling and faith.

Sometimes some people are moved by the force of status to such an extend that it may be called pride or egotism. In such cases they may try to look at anyone else with despise and to push the others down. Any of such actions induced by the force of the status would inevitably prevent the force of solidarity from acting.

Another problem destroying the actions of the force of solidarity is encountered when it is not associated with the spirit of truth. A person may for example try to belong to a group of people or an organization only to achieve a form of security or social advancement. In such cases the person would not really care about the issues represented by the group but rather the effective benefits. Some people would enrol at a military organization because of this reason. Others would belong to some political parties or student organizations. The actual motivation of a person becomes the key aspect distinguishing the true solidarity from the mocked one. All of that is not a good way of progressing along the road of the solidarity and union. Those false associations prevent one from understanding of the true meanings of the force and the fire.

A very harmful situation for the force of solidarity is abuse of other people’s intellectual abilities. Some people try very hard to contribute to the society by providing the intellect and the discoveries they may be capable of creation. If anyone tries to live of such contributions and in this way abuse the intellect of the contributor the entire society is divided and feels robed. Such robbery divides the participants and prevents the force of solidarity from action.

Let us now see some positive actions that may be used in order to strengthen the force of solidarity.

The force being weak by nature always needs some form of strengthening. The most important and fruitful way of strengthening the force is by recognition of common wishes of the people. The wish is a state of desire of a specific goal. This may be something very well measurable or something very abstract in nature. However, if the wish is common to a number of people and if it is truly natural and coming from within, then the persons are becoming joined by the force. The force of solidarity brings such persons closer and they direct their efforts toward the common goal.

One needs to observe that such unifying action may not introduced artificially to a group of people. Rather, the wishes need to be identified by a careful observation of the mental state of the group and by verbalization of the observation. The form of discussion among the participants is also very welcomed. On the other hand if someone tries to impress a specific idea from the outside of the group a number of problematic effects may be created (like rejection, feeling of being manipulated etc...) This would not be a good idea to come to a group of people from the outside and to try to convince them about their wishes.

Please observe the important difference between the wish and the need. Any undeveloped group of people is moved mainly by the notion of a need. There are countries that are, because of their early stage of development, not able to attain the state of wish expression. Instead they may concentrate their attention on the addressing of any problems at hand. In such cases the actions of a group of people is event driven and they always respond to the situation currently occurring. Such state is not desirable and even harmful at times. This is because of the difficulty with which the need may be addressed when occurring. If we are surprised with a specific need today we may have a really hard time to satisfy it. Moreover, the situation thus created makes everyone unhappy. People may even accuse each other of not thinking ahead of time and effectively break up the solidarity if it is present at all.

In the case of wish expression the group of people would verbalize the desire of attaining any specific goal prior to any actual need for it. A form of looking forward is needed and a form of expectation of the possible need may also help. All in all the group of people would be much more mature and the internal solidarity would be greatly strengthened. It may happen that the wish is satisfied and after some time the effect of such satisfaction becomes visible as a solution to an unseen before need. In those cases the notion of understanding present in the group would also be strengthened. All such situations greatly strengthen the solidarity and later the fire of the Union.

What are the ways of strengthening the solidarity then?

From the point of view of our way of perfection we are very much interested in the growth in the Spirit. Therefore, we would like to strengthen the solidarity by the means of the intervention of the Spirit and with the notion of unification with God.

The priests are very much inclined to provide such strengthening service. They offer the blessings which are to cleanse the persons from the disturbing forces and strengthen the solidarity with the Spirit. Because of those abilities the priesthood was always recognized as the main factor in the provision of the unifying force.

Another way of strengthening the force of solidarity via the argument of wish is to retain the differences in clothing between the men and the women. This seemingly unrelated requirement is in fact a very important one. The difference in clothing strengthens the feelings of interests in the other gender. It strengthens the wish of learning the structure of the other sex. One should observe here that in the time of abolishing such differences the societies where the abolishing takes place undergo a process of dissolution into unconnected individuals.

If we look at any country where the way people cloth themselves do not distinguish between men and women we may observe that a number of related problems also becomes apparent. In those countries a large number of individuals would not opt for a state of marriage nor would belong to any specific group of representation. They would drift alone throughout the life without any permanent attachment. Their interest in the learning of the other half has not been strengthened or even may have been destroyed. As we said at the beginning the force of the solidarity is a very weak one and may be compromised if not treated properly.

There is still another way of strengthening the force of solidarity. The requirement of upholding the old laws and precedencies introduced by the past prophets and saints. This requirement strengthens the feeling of stability and belonging. It also makes the participants interested in seeing the realization of the prophesied events. The requirement makes people think in similar terms and to seek similar goals. The aspect of wishing of fulfilment of the prophesies is also present there.

There is still one more element that makes the force of solidarity stronger. This element may be even stronger than the ones listed above and requires some more lengthy explanation.

The element of the language used by a group of people is of extreme importance from the point of view of the solidarity and the subsequent union. One could say that the language used really belongs to the outer word. This is true but we discuss it here because of the importance from the point of the view of this chapter.

The language used by a person determines the way a person thinks. This is because of the forms of grammar present in the language but also due to the vocabulary used. The forms of the grammar are the ways the particular words are being formed into final expressions. Those forms of grammar are peculiar to a given language. Therefore, if a person thinks in a given language the mental correlation of the ideas is performed in the way provided and required by the language. Thus the language used in the mental process determines the way a person thinks.

If a person is to analyse a topic which is not well defined in the language of use such person may have great difficulties in expressing oneself. The language would not provide the appropriate means for it. On the other hand the common forms of the language would determine the most commonly formed statements. Thus a person would be forced to associate one's own thinking with the ideas represented by those forms.

The above observation brings us to a number of problems related to any one language. Firstly, if a language is to poor in the provided forms of expression such person would have great difficulties with verbalization of the ideas coming from within. A person may feel at the subconscious level a need of expressing some issue but would not be able to actually pronounce it. Then such person may choose to use the body language as a means of expression of the issue. In some boundary cases such people may even use some violent means if really hard pressed in order to communicate the issue at hand.

Secondly, the different languages among different nations may become impossible to breach when some complex issue is to be communicated. This is especially true about the issues related to the interpretations of various customs and moral views. The interpretation provided by one language may be impossible to be accepted by the persons speaking the other.

Thirdly, even if a group of people speaks the same language the difficulty with forming the particular verbalization of the views may make it impossible to attain the common consensus. Thus, a group of judges seeking a resolution to a given problem may not be able to agree among themselves because each of them has a different view of the subject and they are not able to express those views in such a way as to convince the others. The problem with ability of convincing of the others may be two fold. On one hand the person may have problems with bringing the issue to the conscious awareness from within one's own subconscious only because the language used by the conscience does not contain the grammatical forms needed for the proper representation of the issue. On the other hand even if becoming aware of the 'thought' the person may not be able to find the proper words and grammatical forms in order to provide a proper explanation to the others.

The problem with the proper representation of the inner parts of the soul by the means of words is so important that it forces the ones seeking the deeper spiritual growth to suppress the thoughts altogether. You may recall from the previous chapter that the persons seeking the perfection on the road of the Inner Wisdom would block or suppress any personal thoughts created in their minds. This self destructive act was performed in order to remove the verbal obstacle preventing the Spirit from expressing herself. The words being formed within the mind make an impression on the even more deeply hidden parts of the soul. At the same time the natural way for the Spirit to provide the mental input is to impress emotional states on those very deeply hidden parts of the soul. The way the Spirit forms her words not necessarily correlate with any particular human language. Thus the Spirit is prevented from expressing herself if we insist that she is to use our words in the process.

What the contemplatives do is to remove the human language from their mind at least for the time when the expression provided by the Spirit is being formed. The Spirit speaks using the language of God. That is: the grammar, the ways of forming the thoughts, the correlation of the issues and the way the mental process takes place is specific to the way God performs those functions. The information thus provided may be expressible in human terms or may be difficult to translate. This is very similar to the problems of translating from one human language to another.

This instantaneously brings us to a very interesting problem. What is the language of God and are we able to characterize it in any meaningful manner?

We could try to address this problem be looking at the road we have already travelled. The language of God should be of such a structure to allow for the expression of the issues described in our story in a natural and easy way. This is after all what we are claiming all along in this paragraph. If we speak the proper language the expressions should be natural and easy to form. The translation is hard, especially when the final language is very different from the original one.

On our road of approach we have seen that there are seven parts of the Will that could be called 'senses'. We have also seen the seven colours of the senses and the seven wet spirits which attach themselves to the senses. We have also seen the seven forces with their appropriate seven fires. Finally, there are supposed to be three perceptions with three glimmers to be seen later on.

The seven senses are representations of some very basic and objective like parts of God. They are heavy in nature and we could risk calling them as 'things' only to stress their earthly like state. Therefore, we would require from our spiritual language to be able to distinguish seven forms of any given 'thing'. What do we mean by that? Suppose we use a word to pronounce an object ('a table' = a noun). Then we would like to be able to manipulate this word in seven possible ways so that we could associate this object with any state represented by any of the senses. That would give us a way of expressing issues relevant to each and every of the senses.

The senses have some specific colours. Therefore, if we have an object and we would like to describe it in any particular way ('a big table' = an adjective) we would also like to be able to manipulate the descriptor in seven possible ways. That would allow us to express the features of the senses in accordance with the colours expected.

We would also like to attach the wet spirits to the senses. The attachment is of emotional nature that is the spirit provides some modifying action to the sense. In the language we would like to express this as well ('move a big table' = a verb). And again we would like to allow for this attached spirit to be expressible in seven different ways.

We would need even more if we include the seven forces and the seven fires and all of the other spiritual qualities mentioned above. Such a language would be able to contain all of the expressions provided by God. It would be natural and relatively easy to understand the words spoken by the Spirit then.

A very interesting attempt has been made some time ago. A group of people present in one of the European countries tried to construct a language that would actually possess all of the above attributes. The language would be presented to a forming nation, too young on her own to be able to develop any advanced grammar at that stage. Those people would be able to speak the language of God and then we could observe the resultant actions of the words spoken.

To perform such an experiment is a very difficult task indeed and it takes a few hundred years to actually observe any result of it. The language we are talking about is Polish. This may seem to be a big surprise to many as there is nothing special that would seem to accompany those people. However, one needs to see more closely what the language actually made with the people after some time.

In Polish one actually has those seven forms of word manipulation. The nouns, the adjectives and the verbs may all be presented in the seven distinctive ways as requested above. Some would say that it made the language over complicated. Especially the ability of manipulating any adjective in seven distinctive ways may seem to be an overkill. But not to our discussion because this is what we actually need when talking about the language of God. In Polish one could change the word 'red' (czerwony) into: (czerwony, czerwienszy, najczerwienszy, czerwonawy, czerwoniutki, czerwoniuski, czerwoniunki). All of those variations represent a form of the descriptor 'red' but each would be used in a different context. (Some of them are very rarely used in fact or used only in relation to small children).

The noun and the verb are modified through the means of declination and conjugation. The forms of modification thus provided in Polish by those means is not exactly the same as we would like to see in our search but is very close indeed.

What we are interested in is the observation of the subsequent result of such a language used by the people. Does it make them any different? We would like to see if they were able to attain any form of agreement among themselves that would be more pronounced then that seen among the other nations.

There is a very striking example of such an agreement. In the seventeen or eighteen century the Poles came to a peculiar form of political establishment. They developed the democracy as the first in the new age Europe and on top of this at some stage they tried to make it more perfect than any reason would suggest. In the polish parliamentary gatherings which would be organized every some years they would require absolutely all of the representatives to agree on all of the issues discussed in order to have the session accepted in the final voting. Such congregations would consist of at least a thousand delegates. They would discuss the issues for a year or so and then they would allow themselves for a final reflection. During this final reflection if any single one of the delegates objected to any one of the laws being proposed the entire composition of all of the proposed rulings would be abolished.

From the point of view of the current world situation one could see this kind of approach as at least not practical if not impossible at all. Imagine a year long session of a parliament and the number of the laws being proposed. The requirement of the absolute agreement would not be workable, or so it would seem.

One could ask a question: what made Poles to expect that they would be able to successfully conclude any of such parliamentary gatherings? As difficult as it may seem to accept, we would suggest that they observed the special properties of their language and the ability of expressing oneself. They decided then that it would be feasible to express all of the possible emotional notions within the language and to reach a complete and total agreement among all of the numerous representatives on all of the topics discussed. And this is what we wanted to see.

Another effect of such constructed language is a lack of accent or any other forms of expressiveness in it. The polish language is very flat and all of the syllables are pronounced in the same time duration. It may seem to be a bit mechanical by the first looks. There is also minimal body language when speaking. The people seem to expect to be able to verbalize completely any possible topic by the use of the words only. This is also what we wanted to find here.

The example of the Polish experiment is not perfect though. The language is not an exact representation of the language of God and the agreements of the Poles although spectacular at some stage would not last for ever. However, they seemed to be very close which suggests the value of the research in the particular field of the language studies.

Let us now return to the subject of solidarity building and the fire of union. When the force of solidarity becomes more pronounced and the fire may be received there are again some ways of disturbing the growth process. Those disturbances may be introduced by the others or by improper interpretation of the notion of solidarity by a given person. In any case such disturbances are very damaging and could potentially reduce the interpersonal closeness to a very unhappy state.

One of the stronger disturbing forces is the sin of betrayal. Such problem sometimes happens within marriages but also in other forms of communal dependences. A person performing an act of betrayal is always oriented against the current union within which such a person is supposed to live. Some people say that they become involved with another, external party because of some strong interest in them. This is always not true. The only reason of performing any form of betrayal is always to harm the site with which the person is currently joined. It is very natural to look for some underlying reason for such an act. That reason may be due to any of the sites involved. The betraying part may seek some form of improvement of the status or revenge on the other site. The act however is always damaging the force of solidarity and destroys the state of the communion.

Another form of damaging action would be to undertake any form of active revenge directed against the others. This is really an escalation of the already damaged state of union and removes the possibility of the solidarity having any substantial foothold among the people.

The proper form of solidarity relies on the ability of building of the larger societies. The force is too weak on the personal level to be of any practical significance. Therefore whenever a person is prevented from participation in the society the force is damaged as well. Such preventions may happen due to the improper family arrangements. A young person is to be cared for by the family but when growing up such person is to be able to leave the family home and to become a member of the population at large. If any form of sexuality is introduced into the home period of growing up the person becomes locked within thus created sin. Such person would not be able to become an independent adult but rather would be mentally locked within the family environment. This is also a very damaging state from the point of view of the force of solidarity.

Improper sexual tendencies may have some very wide repercussions. The issue may be analysed at the direct level but also at some more abstract or spiritual levels as well. An example of the later is the case of the persons who being of the earthly origin would like to settle on the ground provided for the off-springs of God.

As it happens there is a fragment of the land of the planet Earth that has been chosen for some specific settlement. The land is in a very unattractive part of the globe and is rather arid. The reason for such choice is to make it non attractive to any settlement. The land received a special symbolic significance provided by the Will of God in order to represent the particular part of God's construction. The land represents symbolically the parts of the Will. This representation has been introduced by the means of God's intervention in the life of Abraham. (We intend to explain this particular point in more detail later in the book)

One needs to observe at this stage that not all of the spiritual qualities have been represented in the land. Only those found in the masculine part of God (the Will) has been included there. The effect of such representation is that the place is very much masculine in nature.

The land provided by God is designed to be a place of refuge for the off-springs of God. In this way the original intention of being born into this material world may be accomplished without conflict with the already present humans. Also, because the off-springs of God contain within themselves representation of both masculine and feminine parts of God it is proper for them to live within this land.

However, the human race has not been created in a complete way. Only the masculine part within the God is represented in the created human. The spiritual part needs to be received as a grace coming from God. Therefore it would be improper for those persons to try to settle on that land. It would in a way suggest that they seek the masculine part of God and not the feminine part.

This brings us to a subject of sexuality which some people try to attach to the notions of the Spirit. The problem is a very old one and needs some explanation.

If we look at the text of our description already provided we may observe that the changeable will needs attain a specific state (colour) in order to be compatible with the emotional and unchanging Spirit. We may also observe that the way we have described the issue requires some form of mental rigidity from the part of the will. The Spirit is emotionally stimulating the will and the will needs to come to proper representation to be able to join the Spirit.

Such description brings inevitably some form of sexual similarity. This is in a way what the masculine part is supposed to do in order to be compatible with the feminine one. A certain effort from the part of the man is always needed in order to join the woman. However, what we describe here even if it is represented in the form of sexual union in the physical world is still the form of spiritual modification. We do not accept any form of physical representation of the act. The entire effort of a person is to modify the mental construction in such a way as to become compatible with the Spirit. It should never be brought down to the physical level.

There are numerous examples throughout the history of men when the above error was committed by many. The entire religions used to exist who would attach the physical acts into the spiritual requirements thinking that in this way they would be able to progress along the way of the union. They were never able to achieve any progress in this way due to the fact that they took the representation as the original item.

Further on, any form of diversion into self love removes from the society and brakes down the force of solidarity. A person self oriented would become a despot if allowed to perform any active decision making duties within the society and would break the composition of the people into smaller parts by the resultant disillusion and unhappiness.

The issues related to improper behaviour with respect to the force of solidarity bring us at last to the most serious situation related to a total rejection by the force. The rejection which results in the destruction of all of the other spiritual qualities may be introduced by God on some individuals. This fact raises some very important questions we would like to discuss at this stage.

At the beginning of our discussion related to the force of solidarity we indicated the representation of such force by the means of gravity. Gravity is a physical phenomenon known to any person and studied in detail by the physicists. The force as such is universal and is present in any part of the universe. Thus if we claim that there exist a mental state of a person which is contrary to the force of solidarity we in a way claim that there is a possibility of being removed from the material space-time reality to some other one. It does not seem to be observable within the current state of physics to allow for such an outside existence. However such state is claimed to be observable within the mental development.

A person rejected by the force of solidarity is usually unaware of the fact. Such person would conclude rather that the different form of mental experiences is due to a particular choice of the life style. However, what we would rather suggest is that such a person's soul is not in a position of attaining a state of joining any of the spiritual qualities provided by the Spirit. This is because the force of solidarity together with the fire of union represents a form of glue needed for such a joining. If the attaching factor is removed the attachment may not be attained as a result.

A person in such a state may try to fill the apparent gap by using a form of a substitute. The other spiritual quality available is the presence of other 'will only' oriented souls. Thus such person may try to accomplish a joining effect by attaching the soul to another one of the same type.

What we describe is sometimes called by the name of hell. An outside of the Spirit reality where there is no way of attaining the Spiritual attachment due to the lack of the fire of Union. Let us see what would be an effect of being in such a state.

The most obvious effect of such a state is that the person would not be able to procreate spiritually. This is because the procreation is provided by the glimmer of Glory which is a part of the Spirit. This is not accessible to such a person. The effect of this inability is very profound. Due to the above inability the person would not be capable of finding any way out of the apparent impasse. To find such a way would require a spiritual discovery (a procreation of a new idea) but this is not available. Because of that the spirit of hope would be directly inaccessible (hope always relies on the potential possibilities)

Another effect is the impossibility of attaining the spirit of faith. This is because of the introduction of false statements into the axiomatic part of the memory of such person. As we indicated above the person would reinterpret the apparent state as a personal choice and not a rejection by the Spirit. (That rejects the spirit of truth as a result as well)

Such re-interpretation could be also related to improper functioning of the sense of apprehension which is supposed to provide the information about the current state of the soul. The misguided apprehension would not be capable of accepting the spirit of obedience.

The apparent choices undertaken by the person would result in modifications to the conscience. A local set of moral laws would be introduced in order to accommodate the apparent state of the soul.

Also such a person would not see anything wrong in acceptance of issues which would otherwise be rejected as profane. This is because such a person needs to find some form of attachment and the only one available is a sinful one.

As we can see from the above the situation becomes very serious and the soul accommodates a philosophy which is outside of the realm of the law of God.

Please recall here the discussion of a child sexually abused as provided in the chapter on Inner Penance. The consequences of both situations are very similar. This is why we would suggest that the abuse of children may be comparable to an act of placing such a child in a state of a mental hell. We do not mean here a poetic form of the word but rather the exclusion from the closeness of God as defined above. On some occasions it may happen that an abused child would sink into a state of hell. This is an extremely serious problem as indicated beforehand.

Let us now spend some time on the positive actions related to the construction of the force of solidarity and the fire of the union. The most obvious and well known is the sacrament of marriage. The sacrament is the representation of the fire and provides the means of joining a man and a woman into a homogeneous unit. They become 'unified' by the action of the fire.

Many people see the sacrament of marriage as an act performed with respect to a man and a woman and the subsequent consumption of the act by the means of life together. However, we would like to stress the importance of the actions performed before such an act and the nature of the growth into one person.

The time spent together before the actual marriage takes place may be of critical value from the point of view of the marriage survival. The couple needs to gather enough information about each other to be able to actually decide on the possibility of the marriage success. Let us see what they need to know beforehand.

They need to know each other in person for some time to be able to exchange the personal information in appropriate detail and form. This exchange of information may not be done via mail due to the importance of the acting of the sense of apprehension. The sense is the only way of perceiving the actual state of the other person and the sense is not capable of working at any large distances.

The first question is the compatibility of the two. Do they have the ability of understanding of each other? They are supposed to exchange some personal information and to provide some personal insight for the other person to understand. All of this is needed so that their inner memories may understand each other (co-feeling). The ability of exchanging information is absolutely crucial but it needs to be enhanced by the ability of understanding of the other side perspective on the past experiences. They need this in order to be able to move away from the prior relationships and dependences and to form their own union independent from the external world.

The above requirement is very much related to the need for exchange information on the past experiences. The pair is to be joined and they are to leave the past behind. They are not to continue any prior attachments to other people. However, such a cutting off from the past requires exchange of information. They need to tell each other about the past and then to find distance to the past. In a way they need to betray the past relationships. This betrayal is to be total and it is to extend from the family they leave behind to any friends or alike. None from the past life is to keep them by the means of some personal secret. All of those secrets need to be disclosed to the wife or the husband.

In order to achieve such information sharing and at the same time remain at the closeness they would like to build they need to be able to understand each other and to apply the colour of co-feeling to the respective inner memories.

They are also to be joined on the road of life so they need to have a common joining factor. Do they have a common interest of some sort? This is needed so that they may have the wishes pulling in the same mental direction. The importance of the notion of a wish has been indicated at the beginning of the chapter.

Another required factor is the ability of trusting each other. Contrary to the common expectations the spirit of love is not needed at the time of the marriage. However, the ability of trusting each other is absolutely crucial. If they can't trust then they will never be in love. However, if they are able to share the information as indicated beforehand then the trust would be build into their respective lives.

They need some time to be able to learn about each other and to develop the interest in each other. The wish to become closer and the interest in each other is the main element leading to the unity.

Still more they need to be able to communicate the issues to each other. The need for being verbal is a very important one. They do not need to be verbal to the rest of the world. Therefore, if one or both of them have communication problems with other people this is not a problem from the marriage point of view. However, if they have problems with exchanging information between themselves then it would be a grave critical situation. As indicated above the trust and the co-feeling need to have proper information supplied and they rely on the ability of information exchange.

When they form a couple then they are required to contribute to the union. Both of them contribute and each of them needs to be aware of the extend to which the other site is contributing. This fact strengthens the trust and becomes unifying factor. It is very important to be willing to see the contribution provided by the other half. Thus the husband must be able to recognize the amount of contribution provided by the wife and the wife must recognize the amount of contribution provided by the husband.

They also need to keep the proper distance from the external world. This is most difficult to achieve in relation to employment undertaken. The work should never be so time-consuming as to prevent the couple from discussing it and from finding the needed distance to it. The job is an external affair and it always needs to be kept as such. The affair would become a betrayal if the working part kept the professional secrets to oneself. There is no such idea as a secret from wife or a husband. Even the most top military secrets should be shared with the other half of the union. Otherwise the husband or the wife betrays the other one with the external employer. This is for the employers to understand such situation and to refrain from sharing the secrets if they do not like it that way.

All of the above statements need to be satisfied if a marriage is to be successful and to grow into a proper union. Some of those requirements must be satisfied before the actual sacrament is issued only to know if it is possible to satisfy the other ones as well. Thus if the pair of a man and a woman discover that they may not trust each other or that they have difficulty with understanding the other one's way of thinking then they should not try to enforce the marriage on themselves. This would be a very difficult exercise to sustain such a marriage indeed.

When a marriage grows into maturity all of the spiritual qualities are to join each other. This is what the function of the fire of union is after all. To join all and every one of the aspects of the Will to the Spirit. A similar phenomenon occurs with the marriage between a man and a woman. They become unified in all of the aspects of their respective mentality.

At this stage we would like to describe the physical manifestations of the fire of Union and then move to the spiritual growth within the fire.

When the fire of the union expresses her presence in a bodily perceivable fashion she introduces sensations similar to a skin surface travelling goose-flesh. The sensation could be compared to the one observed when standing near a see shore during a hot weather and experiencing the coolness of a breeze. The cool wind surrounds a person every second or so causing a wave of goose-flesh travelling along the skin. This is almost exactly how one feels it. The only difference is that the sensation provided by the fire is not related to the weather. Thus sitting at home in a still position and without any form of air movement around one may experience those coming and going gusts of goose-flesh very much like the breeze effect. The travelling sensation usually moves along the body from top toward the legs and may be felt on the cheeks and the top of the head as well. This sensation may also be manifested on the surface of arms. The most common is along the torso though.

There is also another sensation related to the fire of union. The goose-flesh on the body without any form of movement. Under some emotional states provided by the fire one may observe the skin attaining such attribute.

The sensations of the above type last from a few seconds to a few minutes depending on the situation and are always related to the thoughts present in the mind of a person. The thoughts need to be such as to be in agreement with the fire so that the aspect of solidarity is underlined. Thus the fire joins the person in the force of solidarity.

There is another mental sensation associated with the presence of the fire of union. This sensation may be very strong and may be concurrent with the above bodily manifestations. The mental state is sometimes described as `falling into wonderment' or `falling into rapture'. Those states are very intense emotionally and they feel like on the edge of bursting into tears due to the extreme emotional exaltation. They also require the specific state of mind in which the fire may feel intense solidarity with the person thus favoured.

Let us return now to the subject of the growth in the fire of union.

In order to make a substantial progress one needs to be aware that the fire works in cooperation with the other fires and the sacraments provided by them. The most important ones are: the fire of inner word (the holy communion), the fire of the outer penance (the priesthood but more specifically the ability to bless) and the fire of the inner wisdom (most importantly the contemplation provided by the fire).

The union works in the direction of the joining of all of the spiritual qualities to the appropriate parts of the will. Therefore she needs the action of those qualities of the Spirit to be present within the soul of the person. Thus the holy communion being the composition of all of the spiritual qualities of God is needed to participate.

The blessings provided by the fire of the outer penance strengthen the particular parts of the soul. By strengthening them they may attain the proper colours and the spirit may attach herself to them.

The contemplation allows for the settling effect. In order for any of such spirits to remain in the soul they need to have some time given. They need to adjust to each other.

When a soul grows in the fire of the union one observes the association of the spiritual abilities with the actions related to procreation. Such observation needs to be recognized and a special respect needs to be given to such a possibility. This respect results in the subsequent laws related to the respect due to one's own parents. Without that the person would not be able to become a spiritual parent oneself.

Still more the ability to procreate in Spirit needs to be associated with the interventions from the site of God. Those actions that one performs are 'given' by the Spirit and the due thanks giving needs to be honoured. As the time progresses the person learns to associate the particular fruitful actions with the interventions provided by the Spirit. Such awareness comes with time.

At that time a person is quite advanced in the personal growth but still lacking the perfection. Still, one may see the weaker ones beginning on the road of perfection. Those people are very much like younger persons that need some form of directing in their life and maybe some form of shielding. One is to allow oneself for a support on behalf of those who are not adults yet.

On the other hand the person growing in the fire is supported by the holy ones. This statement is relevant to the supporters on earth as well as in heaven. One is capable of understanding and observing the individual such interventions on behalf of the person. Such support needs to be recognized in some form of recognition.

A more general statement could be related to the state of the community one is a part of. The union brings all of the members to a common goal (or wish) and every some time the community should allow for a reflection about the progress and the current state of the growth. Such intermissions devoted to the analyses and verification are the only practical ways of possible modification of the wishes and directions of the progress. This note is really a social one and not individual one.

Another social note which this time is relevant to any individual person is related to any sins committed. The person being a part of a group needs to be aware that any sin which would be accepted at the personal level would be subsequently propagated within the community. Thus, if a person accepts a sinful behaviour the others seeing this may also accept such behaviour and propagate it among themselves. The result of such situation is that the originally sinful person is kept as guilty of a multiple sin.

Someone who travelled the road described above is at a very close state with the Spirit of God. All of the wet spirits and the fires would be attached to the soul thus progressing. Such situation and the very strong faith exercised by the person would make one to attain the highest three steps of the growth.

The soul such enhanced would be capable of enforcing the Spirit to perform some form of direct intervention. This is really a consequence of the enhanced faith (which causes God to honour the believed in resolution) but also of the closeness based on Union. The closeness ensures a very detailed and deep understanding of both parts participating.

Another effect of the perfection thus attained is the ability of recognizing of the spiritual qualities present in other people. The person thus enhanced is not only capable of recognizing any of the wet spirits or the fires present in anyone else but also knows if such spiritual qualities are present in permanent form or are just the visitors. Some persons come to earth with one or more of the parts of the Spirit permanently joined to the will. Others are constructed with the will only state and attain the spirits with time. The perfected soul who came to the place being described here would be able to recognize such differences.

The different situation of different persons has been symbolically presented by the means of the physical circumcision. The removal of the foreskin results in the permanent exposure of the sensitive part of the body, making a person similar to the continued spiritual union with some part of the Spirit. This is really what it symbolizes, the permanent joining of the Spirit.

On the other hand the uncircumcised person symbolizes the periodical joining to the Spirit. Only at the time of the actual intercourse. Such symbols are introduced in order to provide a graphical illustration of the differences between the two groups of persons mentioned above.

The most advanced and at the same time the most peculiar to the fire of union property is very much related to the abilities of the married couples. This ability is seen in the fact that such couples are able to plan the procreation of children. They may say: 'we are planing on having a child' prior to the wife becoming pregnant. This aspect is seen among the married couples who are advanced in their mature understanding of the effect of such decision. (Others are more like surprised by the fact of pregnancy).

The spiritual equivalent of such state is the ability of the soul joined with the Spirit to plan a possible procreation of spiritual quality. The Spirit and the person may decide to produce a spiritual quality. Such quality may be of a nature of a small revelation, or some local information, but it may also be of any size of spiritual impression on the surrounding world. Any such procreated spiritual impression is interpreted as a child in spirit.

The last three paragraphs of the chapter relate again to the innermost parts of the Spirit. The demand of an action constitutes legal precedencies and therefore belongs to the Kingdom, the ability to recognize spiritual construction of others is a manifestation of the Power and the ability to plan the procreation belongs to the Glory of God.


The Temple and the Fires with Forces


The Introduction to the Perceptions and the Glimmers

W

ith great pleasure we have completed the second part of the way of approach. We have seen quite a lot and experienced even more. Now we are faced with the next part of our journey. We turn to our guide and express our deep gratitude for the leadership provided so far. And of course we ask to be lead further on along the way of approach.

Our guide is a very experienced person and nothing seems to surprise him. He is also very happy we completed those two stages of the journey. As far as the next part he instantly expresses his willingness to assist. He says:

'I am really glad you enjoyed the experience. Was it really hard to come so close?'

'It was sometimes, but we have seen more then we thought possible. Most of all we have been allowed to experience the actual presence of the Spirit and of the Will. This is really neat. But we are not satisfied yet we want to see those perceptions and the glimmers you have mentioned before.'

The guide responds with a smile: 'Oh those. But of course I intend to tell you all about them. I will try to be as thorough as possible in their description so that....'

'Hey, hey, hey...! This is not what we asked about! We do not want to be told about those parts of the Spirit. We want to experience them in the way we experienced the other parts.'

At this very moment the mood of our guide changed dramatically. He is no longer smiling and makes some form of exit movement.

'You do not know what you would like to do. This is really not possible for you to experience this kind of closeness. You'd better settle for the thing I offered to do. I will describe those for you.'

'Oh, oh, please, please, please.....'

'What are you? A bunch of kids or what?'

'Please, please....'

'Well, OK. But you need some form of introduction beforehand so maybe you change your mind and listen to the voice of reason I provide here.'

Thus we hear the introduction to the perceptions and the glimmers.

The experiences we have been up to this time are of personal nature. At first we were the observers and the visitors. This was the first stage of our journey. The second part made us the participants. We have been overwhelmed by the Spirit in that part. We could touch and have been touched. We could be moved by the Spirit and observe how the God would direct our thoughts, emotions even movements of our bodies on some occasions. So what is the difference now that the guide would be so objecting?

At this stage you would like to enter the person of God. You do not want to touch God from the outside now. What you want is to move into the body of God. This is a really difficult to satisfy demand.

Imagine a cloud of fog hovering at some place. You want to move into that cloud. Such movement would make you indistinguishable from the cloud. You would be the fog yourself. What you ask at this stage is not to experience God any more. You ask to be God.

The most inner parts of the Will and the Spirit determine the identity of a person. Because a human being is created in the image of God therefore humans possess also such parts. Those parts make everyone unique and distinguishable.

Now, you want to experience those parts. If you settle only for the description then you will learn the information about the personality of God and the nature of the person. However, if you insist on experiencing the actual parts of the inner construction you will become the person you are experiencing. You will not be able to reject or stand aside from those parts. They will join your personal identifying attributes and you will not be able to say which one is which. Which part belongs to God and which part belongs to you originally? Thus you will no longer experience God. You will be one.

It is not possible to choose to move into such contact with the Spirit. The person who becomes involved in the experience is lead into it by the Spirit herself or by someone who is capable and allowed to perform such joining. During the process the personality the name the very nature of the person is overwhelmed by the one supplied by the Will and the Spirit. You will not be yourself anymore. You will not be able to return to your previous personal identity. This is a bit like a gaining of some knowledge or educational degree that is advanced enough to change the definition of a person. Ones you have it you may not return to the previous state of ignorance.

In order to enter into such close contact one is usually placed in a situation of choice. The situation involves a number of possible exit ways but none of them is acceptable for the person involved. The person needs to be lead to a higher level of awareness that includes the ability of seeing the involvement of God in the creation of the situation and in the possible exit. The person needs to be aware of this without saying it. One may not convince oneself about such involvement of the Spirit. The state needs to be revealed to the person by the Spiritual agent and the revelation needs to be acceptable at the level of apprehension (that is the mental awareness). The person then becomes joined with God on the level of identification of personality. The decision making becomes indistinguishable.

The most inner parts of the Will are collectively called 'the perceptions'. The inner parts of the Spirit are called 'the glimmers'. The perceptions are three: the Name, the Fast (like when the food is withheld), and the Peace. The glimmers are also there: the Kingdom, the Power and the Glory. They respectively join each other.

The perceptions are parts of every person. This is because the human being is created in the image of the Will. They define the identity of a person. We know who we are due to the information present in the perceptions. The glimmers may be received. The glimmers are also represented in the human life by the physical or alike abilities. Let us look at each of them to see what they are.

The first of the parts of the perceptions is the name. The name is the definition of the personal identity and it allows for the definition of the personal rights and responsibilities. The names are of two main kinds. Those that have been received at the time of conception (let us call them primary), and those that have been received later in life (let us call them secondary). The first kind is always given by God. The second kind may be given or may be earned in some particular way.

The primary name is given to a person when the soul of such person is being created by God. The name is always unique and therefore varies from person to person. The name may not be verbalized by any person apart the Spirit herself. However, the name may be observed by the means of the sense of apprehension.

Thus, a person is recognizable by another even in situations when the person would not speak or make any other form of identification of oneself. If you have a very keen sense of apprehension then something like the following may happen to you: Suppose you see a stranger, a passer-by on the street. Suppose you observe the same person every now and then. Suppose after some time you see the same person in a shopping mall or in a library or in any other public place. You may observe the person and without knowing anything about that person you may have some form of apprehensive perception as to the personality of the person. You could almost say who the person is without knowing the name or the occupation of his/her. You may perceive the hidden personality of such stranger without knowing anything about him/her.

If you can observe that feature then you probably understand the nature and definition of the notion of the primary name. The name defining the identity of a person without any other information provided. The name is completely personal and pronounceable only by God.

The secondary names are given to a born person. These names may be provided by the parents but more importantly the names are obtainable by the actions of the forces within the soul of the person. Thus if someone learns to be an engineer then the person receives the name of 'engineer' at the graduation. This name characterizes the abilities and responsibilities of such a person. All of such names are supplied by some spiritual effort. Even the name of a saint is received by the effort which may span the entire life of a person. As described in the previous chapters those names may be supplied by the actions of the Inner Penance and Inner Word.

The secondary names change the identity of a person making it more mature and richer. A person may grow by the means of obtaining more and more of those names during the lifespan.

The second of the perceptions is the fast. The fast defines the range of personal needs. We do not mean that the person is actively fasting but rather that the perception provides the information about the expected amount of spiritual food needed by the person from the satisfaction's point of view. Thus if a person has a need for a specific form of spiritual grace and the grace is not available the person would experience a notion of the fast.

The perception of the fast is strictly dependent on the perception of the name. Thus a particular name may define the needs of the fast. Suppose one gained at some stage the name of engineer. Then such a person would need access to some form of practical activity in order to satisfy the name. Thus an electrician who is prevented from touching the electricity connections would experience the feeling of dissatisfaction. This lack of satisfaction is provided by the perception of fast.

Similarly, suppose someone gained the name of a farmer. If subsequently not allowed to have any access to the land such a person would experience the dissatisfaction. In that case, again, the perception of fast would be complaining about the problem.

One may see from the above explanation that the perception of fast is directly related to the perception of the name. The name defines the identity of a person and in effect the range of the personal interests and activities expected by the name. The lack of satisfaction of those needs brings about the perception of fast. It would be possible therefore to identify the needs of any person by learning the names of such person.

Some needs are universal to all people. This is because the primary names of all people have some specific characteristic features. Thus, the notion of fast (as in not consuming food) is common to all people. Each and everyone of the primary names of people contain the expectation of food satisfaction.

The final perception is called the peace. This part is the most inner part of the Will and defines the place of the spiritual rest. The person is comfortable when this perception is satisfied. This part also contains the notion of existence. The perception of peace is at the same time the perception of existence.

When the perception of peace is disturbed from its resting state, that is the state of the internal rest is influenced by some external factor, a person becomes restless and seeks an action that would bring the perception to the restful state. Thus the perception of peace would influence the forces in order to regain the original peace.

One may observe here that the notion of the instinct of self preservation is actually equivalent to the perception of peace being disturbed very strongly in a situation when the life of a person is in danger. One may see that such disturbance would come from the perception of name (more exactly from the primary name) in order to generate the effect of such a disturbance. (A person is in life threatening danger. The primary name recognizes such situation and disturbs the perception of the fast. The fast passes it's unhappiness to the perception of peace requesting for some form of an action. The perception of peace reacts in the form of pressure on the forces).

In all of the ordinary situations the perception of peace is disturbed by the unsatisfied needs of the fast. Thus the names (primary or secondary) determine the expected state of the fast and whenever the state is not satisfied the fast would complain to the perception of peace creating a disturbance.

The perception of peace contains some common to all persons features. These are due to the original impression made by God and representing the state of the perception within the Will. There are seven of such features and they may be listed here: safety, sense, moderation, reliability, finery, modesty and usefulness.

The perceptions are joined by the respective parts of the Spirit. Those parts are as follows:

The Kingdom. Joins the name and allows for undertaking of the legally binding resolutions. Those resolutions may be self imposed or may be extended on other people. Whatever the form the resolution is usually signed by the name of the person. Thus making one joined with the other. When the Kingdom is exercised by the people within the realm of the humanity the laws are binding for the people only. However, the laws created by God bind the entire spiritual and material world.

Please observe that the Kingdom constitutes the function of the law creation and not the law execution. The execution of the laws belongs to the Inner Word as mentioned beforehand. Also, the laws of God are usually created by the means of precedencies and not verbal resolutions. This is again a manifestation of the duality of the law functions. The Inner Word having the ability of acting as a king does not create the laws by the means of verbal directives either. However, in some situations the Inner Word may create the laws by the means of precedencies.

The glimmer of Power which joins the perception of fast is positioned deeper then the Kingdom therefore is capable of acting above the actual realm of the laws. This statement is relevant to any form of laws what so ever. Thus the Power may act above the laws of spiritual conduct but also above the laws of nature (physics).

Anytime anyone observes so called miracles in which some form of physical law is broken or ignored by God the glimmer of Power is manifested. The Power exercises her abilities due to the disturbance of the perception of fast. The fast not being satisfied requests the action from the peace. However, if there is no possible solution provided by the forces the Power in turn may be requested by the peace to act. Thus the glimmer of the Power may come as the last resource and act above all of the laws.

The ability to act above the law is very tempting on occasions but should be avoided as much as possible. This is because if the Power is overused the laws may become ignored by the remaining parts of the body. This may be seen in the situations of large groups of people when the Power is used in access. The society may ignore the notion of the written law as a result.

The glimmer of the Glory is positioned even deeper within the Spirit and joins the peace. The glimmer is effectively more powerful then the Power herself or maybe we should say more unnatural. This is because the glimmer of Glory is responsible for procreation and this procreation is from within oneself. Thus God is capable to take oneself and produce off-springs from within. This is more difficult then acting above the laws because in this way God acts above oneself.

At this stage our friendly guide stops the introduction and asks once again:

'Do you really want to come into the contact such described and experience those special parts of God within yourselves?'

And our answer is: 'You bet'


The perception of the Name and the glimmer of Kingdom

L

et us describe the perception of the name and the glimmer of Kingdom. As before we are going to start with the most basic notions and then progress to the more complex ones. We would like to begin with the properties of the name and attach the Kingdom in the second part of the chapter.

In order to be able to receive any new perception of name one needs to have an appropriate approach to the subject. In order to understand that let us look at the persons who on everyday bases extend their notions related to the names. Those persons are the children.

A healthy child may be characterized by the property of being able to accept a large amount of information. In fact a child spends most of it's time accumulating various facts and observations. Thus the child learns the information and grows in knowledge. If we look more closely at the process of child education we may discover that the growing person changes his/her identity in the process. The child forms itself by the means of acceptance of information. At some stage when the information becomes more substantial and easier to classify the child may receive a name related to such information.

In some cultures there is a custom of examining of a twelve year old boys (or girls) and possibly assigning some name or other descriptor to them as a result. The most evident is the bar mitzvah performed by the Judaism. A child passing such examination becomes recognized as a young adult by the congregation and some specific expectations of behaviour are automatically related with such person. A child gains a name in this way.

In order to gain names one needs to be prepared to accept new identities. This is really what the name defines in the first place. A specific identity. A fully grown person who is set in his or her ways and is not movable from the identity position would not be able to receive any new mental descriptor. Thus, a grown person immune to the identity alteration would automatically not be able to receive any new names. But the person does not really need nor wishes to gain any. The person is fully satisfied with the mental stability and the ability of relying on the identity descriptors already present in the mind.

A mentally young person is willing to expend the definition of oneself. Thus the young would be willing to spend long hours at school, or to travel extensively. The mentally young wants to enlarge one's own definition by the new experiences and observations. Thus the young learn, are very mobile and want to be independent in order to learn as much as possible.

The notion of the perception of name is related to the definition of personal identity. The most basic question of 'who am I?' is addressed in this part of the soul. However the question is much more complex then one could expect from the above short statement. The question may be divided into a number of sub questions and answered in stages.

There are always a number of approaches to any given subject of studies. Also, in the case of the name one may approach the subject from a number of different directions. One for example could try to start with the biblical text and to try to deduce from there what are the most elementary names of God and therefore of a person. In the text it is possible to identify the ten names of God. One may try to analyse their meaning and from that to deduce the construction of the perception of name. However, we would expect this way of approach to be very difficult to say the least. The names are complex and they need to be very well understood before any further analyses could be performed.

There is another way which is not so complex and which in effect leads to the same result. Namely, providing the description of the perception and the collection of the names of God. We would like to present this second approach so to make the explanation more readable.

The first observation we would like to make is that the names are the parts of the definition of a person. Thus the person would say 'This is who I am...' when referring to a name. Secondly, we would like to observe that any form of rejection of a given name of a person by external world would result in an internal suffering of such a person. The person may or may not act because of such suffering but still the feeling would be present.

Let us give an example. A person may say 'I am a farmer. This is who I am. But I have lost my farm and have to live in the city. I do not like it here. I am a farmer I should be on my field.'

The above statement would illustrate a person who's name is 'a farmer' and the prevention from being able to exercise the attributes of the name (to farm the farm) would cause the unhappiness. However, if a person was not a farmer but only coming from the rural background then the movement to the city would not be seen as a problem in life.

The name of a farmer is a gained one. Nobody is born to be a farmer. The name has been earned at some stage of the person's life.

Let us give another example. A person says: 'I am a father. This is who I am. I can see my abilities with respect to being a provider and the care I could offer to the children. But I had an accident when I was a boy and as a result I may not have any children. But still I am a father. I should be taking care of my family instead.'

In the second example we can see the man defining himself as a father just because of the apparent abilities expected from such a function. The person is prevented from doing so due to some externally imposed limitations. The person would still define himself as a father. 'This is who he is by nature'. Also, we can see that the prevention brings the sensation of unhappiness.

The second of the examples would be similar to the first one if not by one important difference. The man has never learned to be a father. The ability and the expectation of being able to perform such duty are intrinsic. One would say it comes from the original nature of the person.

Thus we have come to the observation of duality of the names. The primary names which are present in a person by the very nature and the secondary which may have been learned or gained in some specific way.

The first set on names is impressed in the very definition of the soul when created by God. Those names are so basic and original that we have difficulties with calling them by any specific words or even identifying them. The secondary names have been earned and they are easily identifiable.

Let us now spend some time on identification of those primary names so that we would know what they are. Those names will lead us to the names of God. This is because the names have been impressed in the soul as to reflect the original properties (or names) of God. (Again the human being is created in the image of God). We would like to find each of those names and to understand their meaning. We expect that there should be ten of those names only because there is ten listed in the text. But also, we know from our other discussion that there are seven fires and three glimmers and the ten of them would require some specific names even only for the identification purposes.

Thus we are going to find eleven primary names. The one more comes from the fact that every person needs some form of personal identification different from the others. If every who is created in the image of God possessed only an imprint of those ten names then every one would be exactly the same. Also, everyone would be not only an image of God but would be God. The eleventh name makes everyone unique. Let us call this name as the name number zero. It may not be pronounced not because of any preventing law but rather because there is no accessible mechanism of converting it into words. This is a problem of verbalization and not of any prevention.

Let us come back to the example of the man who defined himself as a father even though he could not have children of his own. The problem of physical inability would not prevent such man from understanding of his inner abilities and potential. Those abilities and the potential has been suppled by God at the time his soul had been created. He received a name 'a father' at that time. The name has been present in him all the time and when the time came when he could potentially exercise its meaning he has been prevented by some externally imposed means.

The name 'a father' is too specific for our purposes and we would like to use a more general term retaining the original meaning of the name. Let us use the word 'procreator' for that purpose and observe that the term is applicable to both men and women. Let us also observe that the contradiction of the name procreator brings about the suffering of fast and the disturbance in peace.

Let us now consider another example. A person is placed in a life threatening situation. The person being aware of the fact would react by claiming the right to be alive and showing a visible discomfort due to the danger. The reaction clearly suggests the existence of a specific name intrinsic to the spiritual construction of a person. The name directly refers to the awareness of existence and we would like to call it 'existence'. A person having the name contradicted by the others would have the fast suffering and the peace would be moved visibly.

Another example could be provided as follows. A person in a public office loses some important document. The document has been placed in the care of the person and he/she can not find it in all of those stored in the corner of the room. The person would say something like: 'I am a responsible worker and I never lose anything like that. Oh no! What Mr. Strongboss is going to say about it?'

What we see is the definition of oneself as being 'responsible' in reference to some internal definition of the properties of the person. We would like to call this name as 'responsibility'. Any action against it may bring the complaint of the fast in the form of the fear of being punished and therefore the peace is going to be disturbed as well.

Our next example would be taken from the same office where another co-worker complains about the lack of progress in the personal career. He/she is unhappy because the natural expectation of becoming more responsible and more respectable is not being allowed for. There is a glass sealing in that office and the person feels penalized. The person would say that the name of natural 'growth' is being penalized.

Well, this is not the happiest office as someone else is also complaining. The person says that he/she may not work in this horrible mess being present there. 'Look at all of those papers scattered around the place. And what do you think is happening in that corner over there!!!! I am an orderly person. I keep order within me and am completely distracted when see all of that rubbish around!’

Thus we would identify another primary name present in any person and that is 'order'.

But there is a lunch break at last and everyone consumes some really nice burger for it. However, one of the office workers starts complaining about the amount of food provided. He would say: 'I seem never to be satisfied with the food provided. There is always something missing or the taste never matches the expected combination.' Thus we observe the name 'satisfaction'. Without it one would be complaining. But also the expectation of it defines a person on the primary name level.

Thus after the break the office workers come back to work and the first thing they see is the rejection of the last report they provided. Mr. Strongboss did not like the figures provided by Mr. Sleepy and Mr. Sleepy complains about inability of performing any decent job. 'I never seem to do anything properly. I try but I seem to lack those abilities all of you possess.' and the other's respond: 'That's because you didn't have such good school as we did.' 'No! This is because I do not have the talent.' 'But you do, everyone does. You are just distracted by your particular situation.'

Thus we observe the name 'ability' impressed in every person's soul at the time of creation. When the ability is distressed the fast reacts in the form of depression.

There is still another worker there who seems to be lonely all the time. This is because the rest does not like him and they prefer to associate with someone else. His complaint is very strong even though it is heard only by himself and maybe God above: 'I am a member of this team but none seems to like me. I feel so unaccepted when I should be.' The name of 'acceptance' springs to mind. A person is created with the imprint of being a part of a society and the name related to being accepted among the others is impressed.

When a person is prevented from exercising this name the fast is very strongly moved and the feeling of rejection is created.

Then we come to Mr. Strongboss who seems to be so dissatisfied with his team. He complains and rejects their efforts saying: 'This is really one big headache all the time. I can not accept those reports. This is not acceptable to ignore so many important aspects of the problem they are supposed to be working on. I really hate the situation. I should be able to accept something at the end.’

The name being so stressfully negated within the boss’s soul is the 'acceptability'. Any person needs to be able to accept the other members of society. Otherwise the person places the burden of the perception of fast and feels like a tyrant or abuser. The peace is also moved in such situations.

The last in the office is Ms. Pretty who spends most of her time looking at the mirror and smiling to Mr. Strongboss. The other workers are very much unhappy of such situation. They think she is immoral and the name of 'morality' in their respective souls is deeply offended.

The action against the name of morality results in the distraction of fast. This distraction is called despise and makes the co-workers to look down at Ms. Pretty with contempt.

Thus we have come to the observation of the eleven of the names provided to any person as a reflection of the names of God. The zeroth one being individual name of any particular person and the ten subsequent ones reflecting the names of God. These are: procreator, existence, responsibility, growth, order, satisfaction, ability, acceptance, acceptability and morality.

An interesting observation should be made at this point. All of the above names are present in any person created by God. This is independent of the nationality or cultural or religious affiliations. Therefore any person would be moved in a similar manner whenever any of those names is placed in a distressed situation. If any society rejects any of such names the members of such society feel distressed and dehumanised. A rejection of a primary name would bring a person to a state when comparisons with the animal’s world are being made. This is because the animal's world may not contain those names (or some of them). For example an animal may possess a name 'procreator' and therefore would naturally try to implement it, but may not possess the name 'morality' for example and therefore the moral issues may not be relevant to it.

If someone tries to remove any of the secondary names (that is the names obtained by a person by some effort) the person would feel suffering but would not see the problem in the terms of being reduced to a state of an animal. However, any attempt in removing any of the primary names makes one not only suffering but also rejected from the humanity. A biblical line 'I am a worm not a man...' may be interpreted in this context. A person saying this would claim that some of the primary names have been under attack by the fellow citizens.

Let us now progress a little bit on the way and observe some interesting ways of getting the secondary name. One of the most obvious ones would be to go to some school and to get a degree. A bar mitzvah has also been mentioned. But are there any other ways available as well?

When a person is spiritually advanced the descent of the Spirit may be experienced as one of the favours. However, on some occasions instead of the Spirit another form of communion may happen. This communion is called the descend of an angel. Instead of just God descending on a soul and joining such soul another soul who is in communion with God may descend on a person. Such possibilities have been mentioned in the text and could be experienced by the spirituals.

The important difference between the two types of descent is that in the second case the names present in the descending soul are also provided to the receiving one. Thus if an angel with a specific name and personality joins a person on earth the identifiers of the angel become shared with the recipient. During the time of the communion the two persons may not be distinguishable. That is if one is engaged in a discussion with the person such favoured one would not be able to determine who is actually speaking. The person or the angel descending.

The effect of such situation is quite profound. Not only the names of the person and the angel are mixed together, but also the possible responsibility for the words spoken may not be separated. One may make a statement in such a situation and there would be a difficulty with determining who of the two is supposed to be bound by it. It seems reasonable to expect both parties to be required to be bound by such statements. Thus the person favoured and the angel are joined in the expected acceptance of the resultant obligations.

Another interesting situation which is related to the notion of the name is provided by the Spirit. The Spirit is capable of making working models or copies of the names present in any living person. Such copy may be provided to any favoured person for the purpose of learning the nature of the original. Thus suppose one is in a specific situation related to someone else. The Spirit may come and place by the means of the sense of apprehension the copy of that other person's identity in contact with the soul. The sensation may be quite unpleasant due to the apparent intrusion of the copy in the natural privacy of the person. However, the effect of such situation is the complete knowledge of the other one's way of thinking, temperament and possible decision making processes. A soul thus favoured may determine the expected behaviour of the investigated person.

The other case when this kind of revelation is provided is when one is in error in regard to the expected personality of the other person. The Spirit would provide such a namely copy in order for the soul to be able to correct one's own improper judgement. The sensation lasts for some time, even some ten or twenty minutes until the person is in the state of proper analyses of the state of the other one.

In some of the older texts there is a mention about the name of God given to one of the children of God. The statement would indicate that the God (the Will) gave his own name to the Son. Such statements inevitably refer to the zeroth name of God that is the one which may not be pronounced and which characterizes the uniqueness of a person. In this way God provided the universe with another representation of his own person. The effect of giving the name to the Son is to make the Son indistinguishable from the Father as far as the sense of apprehension is concerned. Suppose some onlooker would have a discussion with the Son. The onlooker would have the usual apprehension of a person being spoken to (as anyone has when speaking to anyone). In this particular case the onlooker would be under the impression that he/she is speaking to God himself (i.e. to the Will of God).

Even though the above holds the onlooker would not necessary think he/she is speaking to the original God the Father. This is because the name does not represent the entire person but only the specific personal identification feature. At the same time the Son may for example lack some of the spiritual qualities present in God only because the Will of God is in a constant contact with all of the parts of the Spirit. The Son does not have to be in such contact (even though may be).

The Son being an independent person looks like the Will (due to the same personal identity). That is anyone who is in contact with the Son perceives the same identity as that of the Father but at the same time sees that the person is different. Even more, the Son may for example be not perfect in any possible way (speech, behaviour, manners etc) still being recognizable as the personality of the Father.

A name is a property of the will. Either the Will of God or the will of the soul of any human. The Spirit not having any of the heavier parts of God may not have any names. This seems to be a bit difficult to accept however, according to the vision we are trying to present the Spirit is purely emotional in nature. The effect of this observation is that the Spirit may not exist independently of the heavier spiritual part. The Spirit is always in contact with either the Will or some lower representation of the Will (a human, an angel or an archangel).

Let us move a bit higher now in the direction of the glimmer of Kingdom. In order for the Kingdom to attach herself to the perception of name the perception needs to be in a specific colour. This is very much similar to any of the previously described parts of the will which had to be in a specific colour in order for the respective part of the Spirit to be able to attach herself to it.

The colour of the name is called 'friendship' only because this is really what the perception needs to attain. The friendship is to be with the persons with respect to whom the name is to be a representative. Please observe that, the Kingdom does not represent any form of executive power. The Kingdom is a legislative power and the power is extendible through the notion of the friendship.

As the minimal requirement, in order to be a representative of a group of people one needs to be a friend of the people represented. A friendship means that the information would be passed between the parties. Thus the representative listens to the information provided by the represented group, and at the same time informs the group about the current situation as seen from the representational perspective. This is what the glimmer of Kingdom requires. The person is to be a friend of the Spirit and the Spirit becomes a friend of the person. The information is passed in both ways.

In order to be a representative and to sit in a parliamentary chamber one needs to have friends. The friends may be recruited from the group of the voters (thus one needs to be popular in such respect) or the friends may be recruited from the ones who appoint the representatives (some higher ruling party). In any case the friendship is the only proper colour of the name providing the ability of becoming a representative.

The concept of friendship is very much based on the cooperation in description of reality. The friends would meet at some place and would share the information and the views about the current situation of the surrounding world. Thus the information passage is related to the sense of apprehension even though is passed through the words.

Similarly, when a person is in the contact with the glimmer of Kingdom the information is passed between the person and the Spirit. It is provided in both ways and the actual provision of the information is performed by the means of the sense of apprehension. It also happens that the information may be provided by the means of the word which would be spoken within the soul of the person. However, this kind of an action from the Spirit is not that reliable. Let us explain what we mean by that.

When the information is passed by the means of the sense of apprehension it is supplied in a direct perceivable way. The description provided at the beginning of this chapter and related to the placement of a copy of someone else's name in the direct contact with the soul of a person is a good example of it. The person would apprehend the information related to the supplied copy. The person would even feel invaded by such supplied information because the contact is impossible to remove from the personal sense. However, the information thus provided is unmistakably readable. The person is not told about the other one. The person feels like being the other one. There is no possible misunderstanding or lack of imagination. You know who the other guy is because he sits in your head.

However, when the information is provided by the Spirit by the use of words the words are descriptive and impressive. They describe a feature and they make an impression only because they are spoken. The person does not feel invaded. On the contrary during the time of the words being spoken the soul of the receiving person is placed in a specific repose like state. This state is comparable to a complete stillness and acceptance.

One is never aware of the background noise which continuously happens to be present in the mind of a person. Everyone has that noise which could be compared to the white noise (or static noise) produced by the radio receivers when not playing any music. If you try to change from one station to another then you may observe the background noise of the radio. When you find a radio station which provides some program on a given frequency even if nothing happens at the moment you may notice the lack of the noise.

A similar noise is present in the mind of any person. This noise is very gentle and none would normally take any notice of it if not because of those special situations when the Spirit speaks some words. At the time of such speech the noise is instantaneously removed. This is like having a hand being placed on the ears so that the outside may not disturb your inside. The stillness is complete and the words are pronounced. The words are also always completely acceptable to the person and they make an impression of modification of the way the person sees the world. Such verbal interventions from the site of the Spirit always modify the state of the sense of apprehension but also the other senses. A person always becomes informed about something in this way.

The information thus provided does not need to be a direct statement about any particular fact. Rather, such information makes an impression on the way the person thinks. The information may for example cause a rejection or modification of the way a person judges any particular situation. One may even perceive such speech as a way of correction of the thoughts. Maybe this is a bit similar to the friends discussing some issue when one of them corrects the views of the other. However, in the case of the Spirit speaking, the correction happens on the personal level and may not be rejected. With a person to person discussion one may disagree or find a distance to such a correction. With the Spirit acting in this way one is mentally moved (even depressed on occasions) due to such correction and may not block it that easily.

The speech produced by the Spirit is always perceived in the inner part of the soul. This is to say a person hearing the Spirit speaking would never perceive this as coming through the natural bodily ears. One would never try to listen more intensely to hear the speech not would one try to block the ears in order not to hear the words. The speech always happens within the mind and could be compared to a form of loud thought. When one thinks with words in the mind one never expects that the words are being spoken by any outside source. One is always capable of distinguishing the two sensations. Similarly with the words pronounced by the Spirit. The words are always formed within the mind directly.

The volume of the sound created by such a speech may very from very gentle to a very loud. This is different from the volume of the words one is capable of forming when thinking within the mind. We may not change the intensity of the sound of the words when we think using our natural resources. However, the Spirit is capable to modulate the words placed in the person's mind to a great extend.

One may be also surprised by the sudden shout produced by the Spirit within the mind on some occasions. When the Spirit speaks a person may not expect any such intervention. One may be busy with some important task and creating some interpretations of the work being done when the Spirit may intrude with some very loud and decisive statements sometimes even shocking the person thus favoured.

When a person is in the state of the Kingdom the actions performed by the person become the binding legal precedencies. This is a bit like with the parliaments who issue such statement (even though the parliaments do it by the means of word when the Spirit does it by the means of action). One could ask a question here: Would it make a person present in the Kingdom to create such new laws whenever the person makes any particular action? Does it mean that the person is constantly performing new and new law creation acts?

We would expect that such law creation acts do not have to be performed continuously. Therefore even the person is constantly within the contact with the Spirit and living according to the grace provided the person may not necessarily create new laws. This seemingly obvious observation is very grave from the practical point of view. For example the text provides only limited information about the actions performed by Jesus. Even during the three and a half years of his preaching he must have created much more precedencies then described in the text. What are we supposed to think about the time not included in the text? Were there precedencies not mentioned for some reason or maybe there were a number of actions which were not destined to become legally binding?

A person who is in the state of the Kingdom creates legal precedencies. Those precedencies will be honoured by the subsequent generations of believers. What are the requirements which need to be satisfied for the person thus acting in order to be in agreement with the intentions of the Spirit? Most of all: how much information one actually needs to know when being in such a state?

The practice is that there is a lot of information provided by the Spirit. In most cases one may safely say that one knows what one is doing when creating such legal precedence. The Spirit provides this information and the proper interpretation of the current understating and the possible effect on the subsequent generations. In more rare cases such person is being lead through the experience without any understating of the implications. However, the Spirit would usually explain it shortly afterwards. One would not be left in darkness for more then a day or so.

Similarly, with the human parliamentary law creation. The lawyers are required and expect to understand thoroughly the implications of the laws being created.

Another property of the Kingdom is the wish of a person to extend the reaching power of the laws on as many people as possible. One could approximate this statement that the wish of the Spirit is to accept as many people as possible. This may be accessible through the means of extending laws. One of the effects of such situation is the possibility of extending of the covenants God made with people.

The decision making may be shared with the friends. The Spirit is not determining the behaviour of a person in a tyrant like manner. Rather the person is lead gently and the emotional acceptances and rejections of the person's soul are considered by the Spirit. This is like the main ruling body in a country consulting the decision making with the friends of the government.

However, one needs to be aware that the quarrel about the leadership usually brings the alienation. The parties are always endangered to lose the friendship binding them if they want to have the upper hand in the leadership. One should always remember this when dealing with the Spirit. The Spirit is always positively inclined toward a person. The Spirit always seeks the good of the entire person and the subsequent generations of believers. Therefore, if one is set to dominate the Spirit this may bring an unpleasant breaking of the relationship.

Due to the above case one needs to understand the actual function of a person being in the state of the Kingdom. The person works for the sake of the subsequent generations. The Spirit being more knowledgeable is in the position of knowing how to lead the future people. The person may only have some form of impression as to the actual result of any action (even if provided by the Spirit). Therefore one needs to understand the difficult situations one may happen to be placed in. Those situations constitute the precedencies. They are not created for the sake of experiencing some pleasures. They may happen to be very unpleasant in fact. The effect of those situations and the actions of the person lead by the Spirit (Kingdom) is to create those special legal cases. Those cases will determine how the future cases will be resolved. Thus a person works and the work may be difficult at times. The nature of the work is also difficult and the resultant effect not obvious at the given time. It is better to rely on the Spirit when lead through such experiences then to rely on one's own subjective judgement.

Being a worker within the realm of the Kingdom one also works within the realm of the previous workers. The ruler of any country needs to honour the laws written by the previous generations of the representatives and the rulers. The spiritual person is placed in the world to a great extend organized by the previous representatives of the Spirit of Kingdom. Thus one may not allow oneself for ignorance of the realities created by the preceding saints. One is just another co-worker within spiritual law creation reality.

On the other hand the property of the friendship is such that a friend expects some form of commitment from the other side. This is because of the information passing. A person discloses some private information to a friend expecting some form of secrecy. The Spirit acts in a similar way. A person is provided with the information by the Spirit and a lot of that information is not meant for the public disclosure. This is why it was so difficult to gain some personal insight from some of the saints. They would always take the personal secrecy of the Spirit into account whenever pressed for more private disclosures.

If a person is too talkative and discloses all of the information provided by a friend then the friendship may be destroyed. A person may be even labelled as a traitor or so because of the information disclosure. Not everybody is a friend of any given person. Not everybody is a friend of the Spirit. The person is provided with some private insight of the emotional states of the Spirit or even some particular practical arrangements performed in the past. That does not mean that the person is expected to disclose all of it. One needs to recognize the private part which is labelled: 'for the friends only'. If a disclosure of such information happens the trust placed in a person by the Spirit may be destroyed. That would create a sorry situation of the loss of the friendship.

Let us now move to some more complex issues related to the glimmer of Kingdom.

One may use a model of the human body in order to understand some of the more complex topics related to the Spirit and the law of the Kingdom. The Kingdom is concerned with creation and maintenance of the laws of God. The laws may be created by the means of precedencies. On the level of the human body the law is represented by the bone structure. The bones being of the rigid form allow for the flesh to be extended vertically. The laws of God allow for the Will to keep a specific outward form. The similarity may be extended much further. The bones of a human being contain the bone marrow. The bone marrow is responsible for the creation of the blood cells. Similarly, the laws of God contain some specific properties which in turn act as creators of the Spirit.

The Spirit of God does not have any specific name. The name is the property of the Will. The Spirit is an emotional modification of the Will and provides the function of bringing life to the Will. The Will without the Spirit would be like the flesh drained of blood. It would deteriorate and wither.

When any given law is in action some emotional state is created. This also happens in the situations when any given law is broken. Any such state creates or sustains some emotional effect. Those effects if consistent with the laws of God would strengthen the Spirit. However, if contrary to the laws such actions would produce some unwanted and harmful spiritual qualities.

A very similar situation happens with the blood creation. The bones are to sustain the blood by a constant supply of the needed constituents. However, if some form of malfunction occurs the produced result may be very much harmful to the body.

The most important effect of the above observation is the creation of the Spirit by the means of the law. The laws of God (provided by the Will) create the Spirit and sustain her. The Spirit brings life to the Will in turn. If a person choses to live in accordance with the law of God the Spirit is sustained within such person. The person may attain a very high spiritual communion only by performing the actions proper form the legal point of view. However, if a person disregards the laws of God the Spirit is not sustained. This is like a person whose bone marrow is withered for some reason. Such person would suffer the loss of the spiritual attributes. Therefore, one may say that the Spirit is within the law of God.

The observation of the law is controlled by the Inner Word (the King). The Inner Word could be compared to the bone marrow or the immunity system when using the human comparison. The fire has a number of tools which may be used by her in order to modify the actions performed by the Spirit and related to the Spirit's sustenance. Let us examine some of them in order to see the details of such dependence.

On the level of the blood if any body cells behave in improper manner the white cells may be ordered to contain the apparent misbehaviour. A healthy body is capable of removal of any compromised cells. A similar form of behaviour may be ordered by the Inner Word. The fire may curse a person who is in a state of a revolt with respect of the law of God. This action may be also compared to an excommunication available within the body.

The Inner Word is also responsible for the keeping of the proper believes. If one removes the access of the Inner Word the improper believes may occur within the body. This may be compared to the malfunction of the immunity system resulting in some cancerous cells emergence.

The Inner Word is responsible for sustenance of the presence of the Spirit within the body of God. Thus, one may say that the Inner Word is the giver of the Spirit. In the bodily comparison this may be treated as the function of the bone marrow to produce the red cells.

There exists a spiritual sickness similar to the human leukaemia, where the white cells may attack the bone marrow. Such possibility may be described as the revolt against one's own ruler. If one sees the phenomenon of a revolt within the spiritual establishment against the Inner Word one may assume that this is the problem observed.

Some parts of the blood may be produced in other parts of the body and not within the bone marrow. As far as our limited knowledge of the human body allows us we expect this to be the case. In the case of the Spirit there is a possibility of including some spiritual activity which is not originally created by the action of the Inner Word.

The immunity system checks the validity of every cell encountered. This is because of the need for identification of the intruding or misbehaving cells. A similar function is performed by the Inner Word when checking any possible statement of a person against the objective truth. Whenever a spiritual person makes any form of a statement or suggestion the Inner Word requests for a proof of validity of such statement. The effect of such checking is the complete objectivity and rationality of the person.

Misbehaviour of any part of the body is always attacked by the white cells. We say that the breaking of the law brings the violence. This is what the Inner Word does with respect to the sinful intentions. The intentions are uprooted by the means of rejection and destruction. The white cells destroy the offending intruding part.

The description and comparison we have provided above may seem to be of poor quality. This is mainly because of our lack of specialized medical knowledge and the difficulty of the subject. The main issue however is the nature of the Spirit and the relationship of the Spirit to the law and the Inner Word. The fire of the Inner Word acts as a giver of the Spirit. The law is the creator and the sustaining factor providing the Spirit with the healthy state. The Spirit may not exist independently from the Will in the same way as the blood may not function independently of a body. The Spirit provides the emotional modification of the Will and in this way keeps him alive. At the same time the Will creates and refreshes the Spirit.

Let us now discuss the most basic and general concepts related to the law and the Kingdom. One may be surprised at the generality of the ideas we would like to mention here but please observe that they give rise to those very ideas present in everyday life.

The most basic concepts of the Kingdom are the founding blocks of the notion of legality. The Kingdom is concerned with the topic of legal precedencies and the law as such therefore here we would expect to find the most basic notions related to them.

The most basic notion of legal system is the notion of identity. This is because if we want to expect to assign any form of legal responsibility we need to identify the person with respect to whom the responsibility would be exercised. Thus we come to the notion of impossibility of division of any personal identity. One may have only one zeroth name (described above). One may not divide the internal unity of oneself into parts. The immunity system may not be divided into two. Otherwise they would fight each other. The notion of the King may not be divided into two for the same reason. Subsequently, the notion of the defender of faith may not be divided into two.

Another of the basic notions related to the Kingdom is the notion of hierarchy. In the case of the spiritual world this property is manifested by the submission of the actions induced by the Spirit to the decision making of the Will. If one tries to behave otherwise one would fall into a state when the emotional part of a person would overwhelm the rational one. One would become unstable mentally because of that. The bodily representation of the problem would be a sickness related to the high blood pressure. The blood would be stronger then the body and it would dictate the ways of personal behaviour.

Another property of the Kingdom is the notion of correction. Thus a person may be corrected from the improper behaviour by some externally applied arguments. On the level of the body one may recognize a notion of a medicine or a cure as a way of externally provided intervention leading to correction of the health. On the level of the Spirit such correction is supplied by the means of a prayer based in truth. A prayer based in truth is always very objective and allows for the direct intervention of the Spirit.

Still another notion we would like to mention here is the idea of nourishment. On the level of the body it is necessary for the proper functioning. On the level of the law it is needed for the lawful behaviour. This may be extended to the notion of not being forced to break the law as well as to the proper agreeable state of mind content to be in agreement with the law. On the level of the Spirit it is provided by the presence of the Spirit and the life and nourishment she is capable of providing.

Another notion based in the Kingdom is the idea of protection. A person is protected by the law and may not be harmed by anyone. A person may also become especially protected by the law (and appropriate institutions) if in particular danger. The body provides the protection by the actions of the immunity system and the definition of the citizens within. Thus any cell belonging to the body is labelled as protected because of an appropriate internal definition. On the level of the Spirit the person is protected by the Spirit when recognized as belonging to the body of God. Still more, a person may be excluded from prosecution because of the faith in the word of God. This is a special form of protection which requires the ability of presenting the faith in order to be excused from the problem of penalty.

Another property of the Kingdom is the arbitration. Seen in general terms this is the ability of resolving conflicts of interests. On the bodily level it denotes the ability of recognizing the healthy cells from the misbehaving or intruding ones. On the spiritual level it denotes the ability of the Inner Word to assign the judges (the Apostles or Saints).

Still another notion provided by the Kingdom is the notion of society. On the bodily level it is represented by the ability of recognizing the types of cells. Thus if a foreign cell attacks the body the immunity system would create an imprint of such cell and be able to treat any collection of those in the future. In this way the immunity to any given sickness may be created. On the spiritual and legal level this is represented by the notion of legal precedencies. These always are created for the sake of the future generations and become binding with respect to them.

The last of such basic notions is the ability to assign direction to the functions performed. Thus a court or a parliament would accept a particular decision taking into account the effect on the future generations of the population. The body would also take into account the subsequent effects of any current behaviour. On the spiritual level the Inner Word is capable of assigning the leaders of the congregation of believers taking into account the subsequent effect of such decision.


The perception of Fast and the glimmer of Power

L

et us now continue on the read defined by the perceptions and the glimmers. As we have seen in the previous chapter the notion of the names implied the occurrences of the discomforts related to the name negation. Those states of discomfort are called the fast and are the next level of development of the spiritual qualities. Please observe that because of the apparent dependence of the notion of fast on the previously defined names the two terms can not exist independently. Moreover, if a person has a larger number of names then the other (due to the secondary name acceptance) such person would have more possible states related to the fast. (Each of the names would result in one possible name negation).

Before we enter the discussion related to the specifics of the fast we would like to make some comments about the glimmer of Power. The glimmer is a part of the Spirit which may attach herself to the perception of fast. The Fast/Power combination is obviously positioned deeper then the previously mentioned Name/Kingdom combination. However, all of the notions related to the concept of the law have been included in those previous places (this also includes the fire of Inner Word which is even more outwardly). Thus the Fast/Power combination is above the law. Any action induced by the Power by definition ignores the notion of the law. This statement is relevant to any form of law i.e. the law describing the Spirit, the laws of nature (physics) or any of the human created laws. Thus, it is natural for the Power to act above any of such laws.

The effect of such situation is very grave in consequences. Whenever the laws are ignored by the Power the entire spiritual organism observes the act. The observation is that it is proper to ignore the laws due to the apparent ability of the Power of resolving of any problems by the means of her action. The subsequent rejection of the need for the law may result within the spiritual organism.

A similar phenomenon occurs in the human world. If one observes any large society (like a nation) when for some reason the laws have been superseded by the use of the power a similar rejection of the laws results. If a military or police forces are requested by the government to impose some needed solution to any given crises the subsequent demoralization of the population may become apparent. The population of such country would assume that it is not fruitful to uphold the law and that it is much more profitable to use the force or directly the power to attain any specific goal.

The same effect may be observed in the situation of any particular religion when the use of the Power has been over applied at the time of the religion creation. The subsequent generations of the members of such religion would expect the Power to be applied to any particular issue and would tend to disregard or even reject the notion of the law. Such result is a very undesirable effect of misuse of the glimmer of Power. The entire legal structure of God is ignored in those cases.

In the current chapter we are going to describe the nature of the fast and the Power. We will define the main features of the glimmer and the way she behaves. Such description may provide for the subsequent use of this particular part of the Spirit by the persons who happen to be in this particular spiritual state. We would like however stress the importance of the above mentioned problem. The overuse of the Power of God is destructive to the notion of the law, but God is particularly keen to see the law being recognized and upheld.

Let us begin with the description of the primary names and the resultant properties of the fast.

The most intrinsic name of any person is the 'procreation'. This name comes about from the most original state of God which is comparable to a seed. The state of being able to become ('I will be' = Ehyeh). The name really means that the existence is to be present in the future and at the current time it is perceived as a state of living contemplation. The name is provided to any person and results in the apparent expectation of the ability to procreate.

If the name is disrupted for any reason the person undergoes very strong mental crisis. This is because the most important property defining the person has been blocked. Such person may experience emotional reactions in the form of loss of interest in life and lack of any apparent goal in life. A person would see oneself as unable to self realize in the life and through any apparent action.

All of the above reactions are supplied by the disturbed perception of fast. The perception disrupts the peace and requests the power to intervene in the apparent crisis. The power may intervene in a number of ways for example providing some alternative way of procreation. This may be a way of art, science or some particular achievement. Also, a very keen interest in work being performed may be provided as a form of procreation.

However, the Power of God would probably provide a more spiritual way of resolving such a crisis. In most cases it would be the procreation through the Spirit. Such person would be moved from the place we are describing here (the fast/Power) to the more inner one called the Glory. In this way the Power would allow for the procreation of the person. This procreation would happen in spirit. That is the born qualities would be of spiritual nature. They would be present in the subsequent generations of the faithful (as we indicated in the previous chapter the Spirit lives always attached to the will - human of God's).

The spiritual procreation is indicated in the text when a barren woman was supposed to shout with joy due to the number of children she was supposed to have. This is what we mean here. If a person happens to be in this high place of the spirit (that is in the Kingdom) and the person would like to procreate in Spirit, then one needs to resign from the natural bodily procreation possibilities (for example by making a vow of chastity or any similar). The Power would move such soul from the complaining fast into the Glory and allow for the procreation in Spirit.

The next name mentioned in the previous chapter is the 'existence'. The awareness of being alive. This name springs out from the name 'I am' = 'Yhvh' and is supposed to be unpronounceable. The name disclosed to Moses. The name means that the person is in a state of continuous existence without any time limitation.

A disruption of the name is associated with the problem of annihilation and the fast reacts with the instinct of self preservation. The bodily analogous state could be represented by an injection of adrenaline. The emotional effect could be described as 'terror'. The terror is created by the inability of the Power to provide any decisive assistance when this name is negated.

The problem with the above situation lies in the area of the Will where the origin of this particular name is defined. Each of the names comes from one of the specific parts of the Will. Each of them has a meaning relevant to that part. For example the first of the names discussed in the chapter has origins in the Glory herself. Thus the part responsible for the action of procreation gives rise to the name of 'procreation' present in the perception of the name.

In the second case (we are discussing right now) the origin of the name is in the Power herself. The ability to exist is the manifestation of the perception of fast. However, the name is negated and therefore the glimmer of Power is to rescue her own name from the crisis. Such rescue mission may be impossible even for the Power as it is not within her abilities to rise above oneself. The only spiritual part that is capable of rising above oneself is the glimmer of Glory (thus making God able to procreate oneself).

In this case the Power is not capable of providing more of the assistance then she contains within herself. However, she is capable of providing all of her abilities. This is similar to the action provided by the adrenaline. All of the physical resources of a person become available in a fraction of a moment in order to rescue the person's existence from the apparent crisis. Similarly, the glimmer of Power may provide all of the spiritual abilities/resources in order to rescue the person. There is no guarantee though that such supplication would be successful though (however it may be on some occasions).

The next name listed is the 'responsibility'. This name comes from the name 'Yhvh Elohim' = 'I am Gods' and refers to the ability to create laws. A disruption of the name would make the fast to perceive 'irresponsibility' which would be usually a result of some prior sinful action.

The name is a reflection of the existence of the perception of name and the glimmer of Kingdom. The most advanced law related part of the Will and Spirit. A disruption of this part would be seen by the fast in terms of a dread of a punishment. The humans would very often try to flee from such situation by the means of falsehood. Such an attempt is of poor judgement though and always turns against the guilty party. The notion of fleeing is due to the apparent lack of obvious way out of such a crisis.

Again the Power seems to be not very helpful in such situations. This is because of the apparent contradiction of the notions which are to be resolved by the Power. The request for intervention is being made by the perception if the name (responsibility). At the same time the Power is supposed to act above the concept of law (that is to ignore the existence of the perception of name). But again the Power is requested to fix the broken aspect of the perception which is at the same time ignored altogether. Thus the Power would respond that she is requested to repair something that does not exist from her point of view.

Therefore, in the case of the injured perception of name the Power is powerless. The proper way of resolving such impasse is to allow for the law to act and to use the facility of confession. The confession is provided by the Outer Word and should be employed here. The confession placed to the party having the decisive word in the conflict would remove the problem from the disturbed name and place it in the hands of someone else (external to the irresponsible person).

However, even if one places the problem of irresponsibility in the hands of the others the disturbed name seems to be still suffering. Namely, the person is still labelled as irresponsible. However, the glimmer may act on the request of the fire of the Outer Word. That is, if the confession is provided, the Power may create a situation where the responsibility of the person would be rebuilt. This is possible now because the Power can clearly see the notions related to the other spiritual parts apart from the problematic perception of name. In particular the Power can see the fire of the Outer Word.

Let us now move to the names that are clearly visible to the Power.

The name of ‘growth’ when being disturbed by the means of some placement of the upper bound of the personal advancement creates a sensation in the fast which may be called a distress. A person in such situation would perceive the problem as a negation of one's value. The person would not be allowed to progress and there would not be any obvious way out of the impasse.

The Power would resolve such situation by strengthening the abilities of the person in the area which is not blocked by the apparent externally imposed condition. This may be a different area of work, a different form of self realization but very often the higher achievements in the current field of activity. Thus the Power would provide the strength to become more productive within the current field of activity and in this way to recompense the apparent blockage.

The name of 'order' when distressed results in the person being absent minded. On the level of spirituality one may see the effect of such negation in the form of superstition. The phenomenon of superstition may be a result of the lack of the presence of the Spirit within any given community. This is because the presence of the Spirit provides the ordering effect on any population.

The reaction of the Power would be to strengthen the presence of the Spirit and to strengthen the concentration. This may be achieved in a number of ways some of them well known. A spiritual visitation or an apparition would result in such a strengthening. All of those would be provided against the law but in order to address a problem of dissolving of the spiritual order within any given population.

The name of 'satisfaction' if disturbed may create the feeling of discontent within the fast but also it may be labelled as hunger for some additional spiritual input. A person influenced by such a hunger may not interpret the sensation as leading to the spiritual closeness. Rather, many people would interpret such distortion as requiring an input of some material goods. One may try to satisfy the apparent spiritual hunger (discontent) by the means of ordinary shopping.

The Power would try to provide more spiritual solution to such problem by correcting the apparent feelings of a person and moving those feelings toward the search of some higher spiritual states. The Power provides the solution of the apparent hunger within herself by allowing for the complete mental and emotional satisfaction. Those states require closer communion with the Spirit and the person would be usually moved in such direction.

The next name is the 'ability'. A person whose abilities have been undermined may feel powerless and incompetent. A person would lose the internal strength to undertake any new projects. Such person may also lose the keenness of the interests and would not be stimulated by them. The ability may be undermined much stronger though. The person may be placed in a situation where there is some form of danger and there is no apparent safe exit from it. The person may see oneself as being unable to cope with the stress, the danger, and the impossibility of finding a proper solution to the apparent weakness.

The Power would usually provide some form of revelation in order to stimulate the person. Such revelation may include the possible ways of rescue or the ways of preservation of the person. It is usually enough to lead such a person through the difficult time in order to provide the required solution to the problem encountered. The Power would usually refrain from making any spectacular rescue missions even though on some occasions such spectacular missions have been recorded.

The name 'acceptance' would give the rise to the effect of being rejected when disturbed. A person who is rejected by the society or a group of people may be under a considerable stress. The Power may react to such situation by providing some close interactions with the Spirit or the Saints. Those close interactions would stimulate the feeling of being accepted from the site of God.

The name 'acceptability' when distressed would generate the feeling of aggression within the perception of fast. The person may become accusative toward the others only to justify the apparent lack of acceptance of the society. The Power would lower the status of the person maybe even destroying such person's current state. The Power would use the tool of ruin in order to destroy such person and in this way to allow for the acceptance of the others. The apparent problem of such person would be identified as being self contained. That is, the person needs to be modified only in order to address the issue. The surrounding world would not be modified by the Power in such case.

A very interesting situation needs to be described in relation to the last of the names. The name 'morality'. A person who's' morality is disrupted would have a feeling of despise. The problem is interpreted in the terms of personal uncleanness.

The problem with morality became one of the main reasons of the venial sins among the humans. This is because of the original creation of the human species of the Will of God only. At the time of creation the will present within a human being was not in the contact with the Spirit. It could not be because the humans have been created as the environment within which those with the Spirit implanted could be placed subsequently. However, the lack of the Spirit in those persons resulted in the possibility of creating of alternative legal statements and subsequently unrelated to God emotional feelings. The human race by being only the reflection of the heavier part of God became free to modify the state of their own souls.

The above situation is sometimes called 'the original sin'. This is the sin springing out of the state of the original creation of the human race. The sin is not a heavy one because it does not contain any particular criminal activity, but it is still a sin due to the fact that the emotional states unacceptable to God could be generated within the souls of such persons.

The solution of the above problem is to shape one's own state of soul to the one acceptable to the Spirit. This is really what we describe in this entire work. The shape of the personal will which is such that the Spirit may descend on it and join it. However, in order to be accessible to the Spirit the person such unclean needs to be washed from the problematic emotional states. This cleansing or washing is provided by the glimmer of Power.

The action of the Power, cleansing the soul of such person is included in the sacrament of baptism. This sacrament is originally provided by the fire of Inner Penance. The whole idea of the baptism is to remove the already present emotional states of a person who happens to be created in the will only form. When such person is cleansed the Spirit may join and attach herself to such a person.

We would like to make some general comments related to the glimmer of Power at this stage. As may be seen from the above the Power acts only as an intervention in some impossible to otherwise address situations. The Power should never be applied to any situation when the natural legal solution may be found. It is a grave error to overuse the Power.

It would be even greater error to try to assume that an action which is contrary to the notion of the law may be treated as a manifestation of the Power. The actions performed by the glimmer are always directed in such a way as to return the state of the soul into the agreement with the law. Thus, the manifestation of the glimmer is induced by the need of correction of a situation which has objectively occurred and which would otherwise displace a person from the lawful exercise of the names present within the will of such a person.

The glimmer of Power may however be induced to exercise her abilities in some more special cases. In order to be subject to such cases the person needs to satisfy some very important property. The property may be defined as being a part of God himself.

When a person grows along the ways of perfection or within the glimmer of Kingdom a special form of communion between the person and the Spirit takes place. The person becomes completely submerged in some part of the Spirit and permanently joined by the Spirit. From the construction point of view the person becomes a part of God. The property of such close contact and communion allows for the part of the Spirit to see the person as being a part of the Will and to treat such person accordingly. Thus a special bound is created and we would call the state of the fast exercising such bound as being in the state of 'kindness'.

The Spirit exercises some special favours to the soul of the person out of the kindness thus attained. The Power attaches herself to the fast because of the colour of kindness present within it. This kindness allows for a number of special favours on behalf of such person. But the kindness is at the same time rooted in self care. This is because the person is treated as a part of God and God kindly takes care of himself/herself.

The first effect of such an arrangement is the ability of the Power to provide the person with more talent and knowledge then is necessary from the point of view of the personal needs. The supply of the information and abilities is provided only because the Spirit wishes the soul to be beautified by those attributes. This is done out of the kindness exercised by the Power.

Another effect of such situation is the ability of the glimmer of Power to convert the bad actions within which the person may happen to be placed into the good ones. This apparent intervention of the Power should not be seen as an acceptance of the improper behaviours. On the contrary, the Spirit out of the kindness changes the effective nature of the behaviours into such that the resultant effect of any action is of the building kind.

When the person is in such close state of communion with the Spirit and at the same time such person entered the glimmer of Power the ability of dictating of any particular intervention of the glimmer may be provided. The person needs to prove prior to such situation that he/she is willing and desires to act in accordance with the Will of God. That is the person would not seek one's own gain nor act in the destructive manner. Then it is possible due to the colour of kindness present to be able to direct the actions of the Power.

In order to actually implement the above possibility the person needs to be able to concentrate the entire willingness in the direction of such an action. The Power would never accept a feeble approach to any task. The person needs to be completely determined to act in an expected manner in order to be acceptable to the Power. Any form of a hesitation would inevitably fail to attain the desired effect. In effect it is much better to decide not to use the Power in any situation when a hesitation is present. It is a bit like the jumping through a deep gorge. One either jumps, and does it with the entire strength, or one should better think about it and stop where there is still time.

On some occasions the kindness of the Power would result in a specific grace or gift supplied to the person. Such grace should always be accepted. This is because the original notion of the intervention of the Power represents the situation when some form of shortcoming has been identified within the person. The intervention of the Power is designed to address the problem of such shortcoming. The problem is not solvable via any other means (otherwise the Power would not be needed to intervene).

If a person decides to reject the grace provided by the Power such person would try to find some other means of resolving the problem. However, such solution is not possible due to the apparent nature of the problem. The person may fall into greed or false hopes as a result. Both greed and the false hopes are the ways of addressing the problem when the proper solution provided by the Spirit has been rejected by the person.

One needs to remember that the Power has the ability of modification of the state of any part of the soul and body of a person. Thus the intervention of the Power may result in addressing of a health problem or a mental problem of any nature. Those interventions do not need to be exercised in the boundary distressful situation. This is because of the colour of kindness which allows for such interventions even if the apparent problem is just a serious discomfort or need.

The Power may exercise her abilities with respect to any of the senses as well. This form of intervention would produce states of visions, voices, touches etc. within the favoured soul. The intervention related to the senses is used by the Spirit in order to attract the person toward God. Such intervention creates a pulling force from the side of the Power. A person is stimulated to exercise a greater interest in the Spirit and in the ways leading to holiness.

The interventions related to modification of the actions of the senses are most often encountered in the early stages of the progress toward the closeness of God. A person is very undecided and weak at those times and needs sometimes a very strong stimulation in order to find a distance to the ordinary life and to concentrate the attention on the subjects related to the Spirit. When the person becomes closer connected to the Spirit those sensations cease to a great extend. They are not needed any more as the person is more firmly set on the way of perfection.

One needs to remember here that the actions of the Power are to be of intervention's nature only. That is the Spirit is not willing to perform those actions unless there is a real need for them. Otherwise, the laws would be ignored.

A person being favoured by the sensual interventions of the Power is being pulled toward God due to the apparent need for it. Such person may be destined for some special favours or maybe some special tasks assigned by the Spirit. However, those tasks or favours would come much later. Thus, it would be an error to assume that a person being favoured with those interventions should be considered as being holy at the time of those interventions. Much more proper would be to expect that such person is destined to become holy later on. At the time of that later on holiness the person may receive a very small number of those special sensual interventions.

Let us now move to even more close communion with the Spirit and the Power. We would like to describe some more advanced states relevant to the persons in such communion.

The Power of God is capable of removing of a person from the realm of external world and to incorporate such person into the actual body of God. Such person becomes an inseparable part of the Will and the Spirit is permanently joined to the soul of the person. Such soul is treated by God as his own part and cared for in such context. The first manifestation of such situation is that the manifestations of the Power are overwhelming with regard to the powers of humanity (or the world at large). The person is in this way extracted from the powers of the world. A form of a spiritual war or of spiritual conflict is won by the Spirit. The natural notions of belonging to the community of the humans is won over with by the Spirit and the person begins to see oneself as not a part of the human race but a part of the structure of the body of God.

When such war is won by God the soul begins to be cared for in the same way as God cares about his own body. The soul is not favoured as such any more. This is because in such situations God takes care of himself only, and in this way of the soul. The notion performed by the Spirit is very much self-oriented in regard to the actual state of the person. A person in such state may be seen as holy, saintly or even labelled as a saint by the subsequent generations.

The effect of such situation is to find a particularly strong version of rest within the Spirit. The person experiences forms of delight provided by the Spirit and those experiences may be seen in contrast to the stress of the ordinary life. A person would try to describe those spiritual states using words like: stillness, delight, sweetness, repose, acceptance and feeling secure and restful. All of those statements are really attempts to verbalize the complete satisfaction of the soul and the special pleasures which seem to be experienced. A person being a part of the Will becomes completely satisfied with the favours received.

None of those states is showy to the external onlookers and there are no special external manifestations present. The entire notion is perceived on the internal mental or spiritual level of such a person.

Moreover, such a person is being cared for by God in the way of spiritual cleanness and holiness. The person is also being moved in such a way as to desire the closeness and the contact with the Spirit. A very strong form of mental attachment is created in this way.

At this level the notion of the spiritual and bodily protection is also strengthened. The spiritual protection is especially strong not allowing for any external disturbances to break the tranquillity of the state.

When someone introduces the notions of the holy garden in reference to the states of the soul this is really what one is talking about. The garden is fenced from all the sides preventing the outside disturbances from entering. The soul of the person is fenced by the actions of the Power from all of the sides preventing any disturbances to the soul. One would find it very difficult to place such a person in a strong enough stress to actually break this internal repose. A person like this is completely cool from the external point of view.

The garden is a place of peace. The garden makes the person to enjoy the safety of the enclosure and the delight of being a part of God. Such person is completely satisfied. If one likes to find a comparison a good one would be to see it as a safe and warm home surrounded by the coolness of snowstorm. The person inside enjoys the heat of the fireplace and the perfection of the dish being consumed. The external winter cold has no access to the interior of the house but the person is capable of knowing that the winter is out there.

From the point of the external observer such person seems to be indifferent to the problems of the world and may be accused of coolness and lack of understanding. The onlooker would not understand the special form of closeness the person enjoys and the importance of such closeness. Any form of unpleasantness may be tried against such person in order to break this special state of soul but they too would soon be removed.

The importance of such a state is profound. This is because from time to time God needs to see that there are persons among the population of the people who would be willing to come to such closeness with God. The ability to accept the communion of such a level represents the intrinsic goodness in some of the people as seen from the site of God. The population of the people becomes justified as to the issue of existence. Please observe that there is no statement in the text suggesting that the human creation may be labelled as being 'good'. The lack of such statement makes the humanity to be under a constant judgmental inquiry as to the sensibility of the act of creation. If the human race or the race of the off-springs would not be able to represent oneself as being 'good' the rejection from the side of God would be imminent.

The garden may be also called the zone of protection. This is because of the apparent defence provided by the site of the Spirit to the favoured person. The protection is a natural consequence of being seen as a part of God by the Spirit.

A person being in the above state does not need to think about obedience to the law of God. The person is moved in such a way as to behave in the accordance with the law in the most natural way. There is no effort in doing this because the law of God is in fact a natural representation of the mentality of the person.

The person is also protected from the attacks coming from the external world. If someone is trying to harm such a person the Spirit would wage a defensive campaign. Such campaign would in most cases destroy the invading site. The destruction is performed in such a way that the offending person is rejected by the community he/she is a part of. Thus the problem is moved from the attack on the holy soul of a believer to the site of the offender and contained within that site.

The soul of the person is kept by the Power in the state of holiness. This is obtained by the preservation of the sinless state of the soul and the abstinence of the body.

Moreover, the Power brings the aspects of the beauty to the attributes of the soul. Those attributes are provided on different levels of activity. The person may therefore perform actions which are sanctified by the Spirit. The speech of such person attains the deeper notions within. The meanings of the statements may be seen within various contexts bringing more understanding and the wider applicability. Moreover, the interactions with other people become constructive from the point of view of the particular persons as well as the society as such.

Let us now discuss some practical examples of the actions of the glimmer of Power.

Let us begin with an example related to the reaching abilities available to the glimmer. When we look at ourselves we could safely say that the distance accessible to our reach is in most cases defined by the span of our hands. However, the extend of the mental space reachable to the glimmer of Power is not bounded by any form of distance.

By the above statement we understand that the spiritual locations that are accessible to the glimmer are not bounded. The Spirit which is bounded by the reality of the legal system is not so extendible. The Spirit (if we disregard the glimmer) may not access a very sinful soul for example. The Spirit would not be able to join anyone who possesses emotional states incompatible with the letter of the law present in the Will. However, the glimmer of Power may reach any spiritual state and is also capable of modification of any such state. The Power may modify any soul even the one that is very much sinful. The Power may destroy any soul even that which is very close to God. The remaining parts of the Spirit do not have such abilities due to the law constraint.

The creation of the human race has been performed by imprinting of the image of the Will within the modifiable soul. The image of the Will is perfect at the time when the imprint is being made but it is not set permanently in such a state. Only the closeness of the Spirit would make the soul permanently unchangeable. The effect of such situation is the subsequent modify-ability and possibility of deterioration.

It is the desire of God to bring the human race to the state of agreement with the Will and the Spirit. However, such bringing requires the modification of any already changed soul (as the change would start immediately after the creation). At the same time the Spirit is not capable of accessing the soul of such deteriorating person. This is partly because of the requirement of the Spirit and partly because of the lack of interest from the side of the human.

The Power is however able to penetrate the spiritual states inaccessible to the legally constrained rest of the Spirit. The Power therefore is able to modify the soul of a person by firstly cleansing it (that is by removal of any sinful emotional states) and secondly by shaping it in such a way as to be accessible to the Spirit. Those two processes are combined with the sacrament of baptism. The effect of such baptism is the descent of the Spirit on the cleansed and modified soul.

In order to actually pull the human soul in the direction of the Spirit the Power needs to exercise the attracting action. This action has been performed in the form of a gathering of a very large number of manifestations of the actions of the Power in front of the observing humans. We are describing in this way the original actions performed by the Power when the so called pagans were allowed to come close to the manifestations of God. The manifestations performed by Jesus in front of the general public constitute such attraction.

The effect of the attraction is the completion of the second requirement needed to be satisfied in order for the Spirit to join such persons. The cleansing through the baptism and the attraction through the manifestations. The effect is that the souls of the humans became acceptable to God and interested in God at the same time.

The side effect of such scenario is that the souls of the humans became uninterested in the acceptance of the notion of the law of God. The large number of manifestations of the Power brings about such effect (as mentioned beforehand). Therefore another form of modification is needed so to bring the humanity into the realm enjoyed by God. The humans need to be gradually relieved from the strong manifestations of the Power and introduced to the concepts related to the law of God. We hope that this work will be of assistance in such introduction.

The problem of recognition of the importance of the law is associated with the concept of recognition of the off-springs of God on earth. This is because of the apparent lack of the human rights suffered by the off-springs.

The human race is in the possession of the planet earth. The humans say that it belongs to it and they even sometimes call it 'the Mother Earth'. Any form of visitation by any species not originally created or born on earth is seen as a form of intrusion and external invasion. The human race therefore tends to ignore the possibility of the rights of the children of God and they usually try to remove such presence from the planet. One could argue that the off-springs of God do not possess any local rights in fact and therefore there is no problem in the rejecting approach of the humans.

On the other hand the humans need to be acceptable to God. If a human soul is only cleansed and possesses attraction to the Spirit it is only a partial acceptance of God. Therefore such human is only partially acceptable to God in turn. The full acceptance is associated with the shaping of the soul in the legally binding fashion. That is by bringing the will of a person to the state of a legal order as present in the Will. Only at that stage the human may be completely acceptable to the Spirit.

In order to attain such a state a human soul needs to recognize the notion of spiritual law. But the law is also present within of the intrinsic construction of the off-springs of God. Thus by recognizing the law the humans would automatically think in its terms and therefore recognize the rights of the off-springs. Or by recognizing the rights of the off-springs the intrinsic law would be recognizable and acceptable.

Either way the need for recognition of the rights of the off-springs is intrinsically connected to the notion of recognition of the law and thus becomes a prerequisite of the joining of the Spirit.

This is where the Power is manifested again. By performing all of those complex modifications of the souls of the humans the Power is aiming at the resolving of the apparent crisis related to the creation. The acceptability of the human soul and the possibility of the Spirit to procreate on the planet earth.

The last of the manifestations of the Power of God we would like to present is the ability of the Power to constrain the presence of the Spirit. The Spirit by her very nature is not constrained. In particular may not be constrained to any particular part of the space-time. However, the Power is capable of exercising such constraint of the Spirit.

The constraint has been performed in the case of creation of the ark of covenant. The Spirit became present within the interior of a box. Such constraint is not possible according to the law of God and not possible physically due to the apparent nature of the Spirit. However, the constraint has actually happened due to the action of the Power.

A similar effect we can see in the constraint of the Spirit within the holy communion. The actual fragment of the bread becomes a place of presence of the Spirit and the Spirit does not leave it afterwards. Such constraint allows for subsequent devotional movements among the believers.


The perception of Peace and the glimmer of Glory

W

e would like to describe now the last of the parts of the Will and the Spirit. The perception of Peace and the glimmer of Glory. Being the last ones in our way of approach they constitute the deepest part of the structure of God. The inner most part is at the same the most hidden. The hiding is strengthened by the special requirements of being unseen. All of those make the combination of Peace and Glory the most private of the structure of the Will and Spirit. Such privacy is manifested within the human soul as well. One may observe this instantaneously by recalling that any subjects related to the notion of procreation are usually treated as personal and not suitable for an open and public disclosure.

The part of the Spirit called the Glory has been represented in the older books by the notion of the Holy of Holies. This place was always closed and not accessible to the general public. Only the Arch-priest was allowed to enter the place and only on some special occasions.

The privacy of the Holy of Holies is a direct representation of the privacy related to the act of procreation. It is not for public viewing. However, at the time when the cloth hanging at the door of the Holy of Holies has been torn into two the privacy of the God has been exposed. This is really to inform the present population and the subsequent one that the ability of procreate in Spirit has been made more accessible. How much accessible we would like to establish within this chapter.

The subject of Glory is a very complex one. Therefore, we would like to present it as firstly: a discussion of the general notions related to the subject of spiritual procreation and subsequently: to present the specific discussion related to the particular ways of spiritual procreation. Thus, what we effectively claim is that the spiritual procreation has individual shades which by themselves may be treated as separate and individual ways of begetting children in Spirit.

There are seven of those individual ways of procreation in Spirit. Therefore, this chapter is going to be devoted to the discussion of the Glory in general terms and to the description of the actions of the glimmer applicable to any of the specific forms of procreation. Subsequently, we would like to present the seven ways of spiritual procreation devoting one chapter to each of them.

One may enter the chamber of the peace and Glory by two ways. The first one has been indicated in the previous chapter when the problems with the name of ‘procreator’ have been discussed. The glimmer of Power may move a person such suffering into the chamber of Glory and to allow for the procreation in Spirit.

This approach is very strongly associated with the spirit of mercy which plays a mayor role in the decision process of the Spirit. The Spirit sees the suffering of the person and decides to act in the above way in order to provide the ways of procreation. However, not everyone would be treated in this way. The Spirit would require the person to attain some specific level of closeness and perfection first in order to be treated like that. The person would have to be worthy of allowing for procreation in God. The Spirit would expect the person to satisfy the requirement of a complete commitment to the cause of the Spirit. In practice the Spirit requires the person to present love with respect of God.

Such requirement may seem to be more difficult to satisfy then it seems to be. The ability to prove that one actually loves God is hard due to the imminent challenge of the other parties. Such person would probably need to show the commitment in form of a very devotional life and of a complete trust in God.

Another way of attaining the state of Glory is by the acceptance of intervention of the Spirit while being in the state of the garden (zone of protection) as described in the previous chapter. This approach really manifests the love the Spirit has toward the person such favoured. The person is happily content within the garden and the Spirit comes and brings the person to the higher state of Glory. The person may lose the comfort of being completely content in the process due to the fact that the notion of procreation is a dynamic one. Not everything is easy and plain sailing while being on such a road.

One may observe that the two ways of entering the chamber of Glory may be related to the persons of Adam and Eve. This is because those two represent the initial manifestations of the spirits of mercy and love. Also, because they became one person as a result of a marriage the two ways indicated above become one in reality.

The perception of peace attainable within this chamber is of a special form. The peace comes when the procreation has been successfully completed. Such situation removes the need of action from the participating parties and brings the notion of stability. The soul who has been procreated in Spirit becomes an observer of the actions being performed by the off-springs of such a soul. The observer contemplates the result of the actions. At the same time there is no more need or pressure for becoming active oneself any more. The stress and the burden have been moved to the resultant new generation.

Such situation may be compared to the older couples who watch the younger ones (the children or even grandchildren) becoming active. The older ones have completed the mission of procreating and may enjoy the peace of satisfaction and fulfilment. The younger ones are responsible for the carrying of anything that needs to be done.

A person who is in the state of the Glory may be favoured with the manifestation of the glimmer. Similarly to the manifestations we have described in relation to the previously described fires and glimmers the Glory provides some form of manifestation. However, this form of manifestation is not very spectacular. The glimmer when present would make the person to feel very still within and at the same time sad. The person would not experience any special physical sensations but only the mental one. The manifestation consists of such mental stillness and awareness of being capable of becoming alive in the future. The person would feel the loneliness in the world. This loneliness would be perceived as being due to the surrounding death.

The above mental manifestation comes from the intrinsic nature of the Glory. The glimmer represents the ability of becoming alive. This is very much like a seed that is contemplating its ability to germinate. At the same time the person is aware of being a singular seed surrounded by the dead matter. In the case of a soul the person sees oneself as being alive in the sea of humanity which is not capable of understanding such profound state.

The notion of Glory is very much a still one. The similarity of the seed is the main form of representing it. The seed may be moved from one place to another before germinating. This is also applicable to such a person. The person does not see oneself as belonging to any particular place or situation. The person may migrate and seek in this way the appropriate environment in which the actual germination of the spiritual element may take place. When the appropriate environment is found the person would become active in the development of the spiritual qualities implanted by the Spirit.

Even if the definition of the Glory may be brought to the similarity to a seed there is a lot of activity present in relation to the procreation as such. The stages leading to the state of becoming a seed and the stages beginning at the moment of germination are all also included in the definition of Glory.

Thus we would like to discuss those stages as they happen in the context of the procreation through the Spirit. The description needs to consist of three parallel approaches. This is because the procreation may be seen in the terms of the human soul which could be compared to the field being cultivated or a stand alone tree preparing for creation of the fruit - this would be the offspring approach. Moreover, we would like to describe directly the actual processes happening within such favoured soul. Thus we will try to develop the description of the field, the tree and the soul being cultivated by God.

The most initial state of the process of procreation is the identification by the Spirit of a possible new form of spiritual idea. As indicated at the beginning of our journey the identification of such an idea allows for begetting of the new living person. Such idea in order to become begotten needs to have some space into which it may be born. However, a similar effect could be attained if such an idea would be attached to a heavier spiritual part. Thus, one could come out with a notion of the providing the space for the off-springs of God as indicated before or attaching some newly identified parts of the Spirit into the already present living human.

The above observation leads some to believe that there is a possibility of creating a form of competition. Namely, the off-springs of God could be measured versus the humans receiving the comparable spiritual attributes. The competition however seems to be not fair. This is because the off-springs of God do not need to do anything in order to be begotten. The willingness of God provides the needed and sufficient impulse in order for the identified parts of God to be begotten as independent beings. However, in the case of the humans they need to perform a considerable modification of their internal structure in order to be able to attract the procreative interests of God and also to become capable of sustaining such notion. The requirements placed in front of a person who is supposed to be brought from the outside world to the inner most chamber of God are extremely hard to satisfy in practice.

On the other hand God is very much interested in the possibility of placing the spiritual seed within the soul of a human being. Such interest inevitably leads to the cases when the actual act happens in practice.

In situations like that, the soul of a person becomes like a field which is sown into by the Will. The Spirit becomes the seed being placed in such soil. This is consistent with the standard similarities used with respect to the representation of the Will (heavier, earth like etc.) and the Spirit (light and emotional).

 The soil needs to be prepared prior to the act of seed placement. This is done on the way of perfecting such a person on any of the ways of perfection described in the previous chapters. The sowing of the seed changes the person dramatically due to the fact that the placed seed germinates in the form of permanent spiritual and emotional activity.

If we look around we may observe the large amount of different emotional states presented by different people. This situation may be compared to the land which has not been cultivated yet. The common similarity used for description of such a state is the 'it's the jungle out there' with the meaning that the society at large is very much uncultivated and raw.

The situation of the uncultivated will provides the possibility of growing any randomly introduced emotional states within such a will. This is the problem described beforehand when we indicated that such a will needs to be cleansed from the overgrowth of the generated emotional states.

In contrast to such situation a soul of an offspring may be compared to an already formed tree. The tree is alive due to a fragment of the Spirit which has been implanted in the born will. The soul of an offspring constitutes such unified and stable composition of the will and the God provided part of the Spirit. The tree needs to grow and will produce the fruit at the given time in accordance to the type of the tree. Please observe that the tree is of the type reflecting the part of the Spirit provided in the process of begetting. Thus because of the large number of the spiritual parts already described and the possibility of placing ideas related to a number of such parts in turn there is a considerable number of the possible original off-springs to be begotten. Each of those persons would contain some specific combination of the spiritual qualities present in the Spirit.

Before any form of cultivation of the field or the tree could begin the soul of such person needs to be appropriately prepared. Such preparation is a very energy consuming from the point of view of God. This is because almost all of the responses required from the soul being prepared are in fact being supplied by the Spirit.

If we look at some fragment of land which is to be converted into a field suitable for growing some crop we would expect a very substantial effort needed from a future farmer to be supplied. The land needs to be cleared, any form of the weeds need to be removed. Finally, the land needs to be ploughed before the sowing.

In the case of a tree which is to produce some quality fruit a similar amount of effort may be needed. The tree needs to be clipped from any overgrown branches. The soil around the tree prepared appropriately. Any form of foreign growth removed from the surface of the tree. Even some fertilizer may be applied in order to strengthen the tree.

In the case of the soul a number of similar notions are applied. The soul is cleansed from improper notions related to the way one behaves and thinks. The soul is also cleansed from various sins accumulated beforehand. Most importantly, such soul needs to be kept in interest in God throughout the period of time.

God prepares the soul for the purpose of the subsequent sowing/fruit generation. The cleansing and removing of any foreign to God views is introduced by the actions of the Spirit. Also, the Spirit keeps the person constantly pulled in the direction of holiness.

The last of those actions of the Spirit is being observed by such person as forms of personal holiness. Such person would for example spend a lot of time praying. Would also think about the issues related to the Spirit and personal holiness. The person would be moved in the direction of spiritual manifestations. Those may occur quite frequently on the personal level without being seen nor recognized by the surrounding society.

There would be a lot of spiritual energy supplied to such a person. Sometimes there would be a lot of stress but usually the notion of the very strong attraction toward God and the perception of the personal holiness being created. All of this very much within the soul, nothing seen by the random onlooker. The approach of the person being thus moved is to be based on modesty. The modesty would be manifested in the way one discloses the favours provided by the Spirit. The modesty also with respect to one's own interpretation of the role of the person within the actions of God.

The modesty allows for observation that all of those favours are supplied by the Spirit and not by the personal devotion or strength. As indicated beforehand the actual work in the sanctification of the person is performed by the Spirit and not by the personal strength and interest of the person. This is God who prepares the field or the tree for the subsequent procreation even though the person may see oneself as becoming holy in a way.

There is also a possible over interpretation present within such a person. The person would be very much surprised by the amount of devotion one is capable of providing and would therefore see oneself as being extraordinary in respect to such. However, this perception of holiness may be overestimated to a large degree. The perception comes from the observation of the level of interference of God within the soul of the person and not because of the actual strength of faith of one.

At this stage the person thus favoured may become aware of some new perspective related to some of the issues of the surrounding world or in relation to the emotional involvement God would like such person to become interested in. Sometimes this particular effect is referred to as `a call'. The call makes the person pulled in the direction of the spiritual quality being placed within. The call is just a manifestation of the presence of the spiritual seed and the initial stage of germination of such a seed. Thus the seed is being placed within the soul of the person even though the actual action related to the sowing may not be perceived by the person at this stage.

Similarly, the tree would begin to create the bud and the first forms of the flower but again this action does not have to be observed consciously by the person. The creation of the bud is done by the action of the Spirit and reflects the personal attributes of such a person.

Please observe that there is a difference between the act of sowing and the act of the bud creation. The act of sowing is related to implantation of a completely new form of spiritual activity within the soul of the person. The soil of the field receives a new living ingredient. The ingredient has not been present in the soil before in any form at all.

The situation of the tree is different as the creation of the bud is predefined within the nature and structure of the tree. Thus a person who is actually an offspring in the internal nature is wakening up in relation to the issue already present within the soul. The issue starts to grow, becoming manifested but the ability of growing such an issue has always been present within. The intrinsic nature of such a person is not fundamentally modified. However, in the case of the field the intrinsic nature of the person becomes fundamentally modified. The person receives a part of the Spirit and becomes (as some people like to say) an adopted child of God.

However, this adoption is very much different then the actions performed by people with respect to children. The term of adoption usually means the taking care of someone. Here however, the action performed by God makes a person a different species. The person receives an enhanced nature because of the implantation of the ingredient of God.

Up to this time the actions attributed to the person thus favoured should be seen as the direct interventions of the Spirit. The Spirit does all of the work and the person is being prepared and transformed without even being able to decide for oneself what is right or wrong in respect of such preparation. However, at this stage one should become more responsible and to take some of the load of the work on one's own shoulders. This is achievable by the acceptance of the holy communion as often as possible. The effect of the sacrament is that the Spirit may allow for the direct modification of the soul of the person through the activity of it. The sacrament of the holy communion joins the soul of the person with the Spirit and the person becomes more responsible.

Up till this time all of the actions of the person were induced by the external intervention of the Spirit. The person was being lead and modified by the external interventions of the Spirit. This is one of the reasons why the preparation of such person was so exhausting for the Spirit. When the person decides to receive the communion at least once a day the person becomes productive in the actions being performed.

The concept of procreation always contains some form of attraction. This is really what the flowers do when they attract to their beauty. This is also strongly manifested in the female gender. The attraction of the will to become involved and to see interest in the notion of procreation.

The Spirit provides a very similar impulse to the person thus being lead. This attraction is provided by the means of revelations and spiritual interactions. The person becomes aware of the pulling force of the Spirit. This force would usually result in some form of devotion and attachment to some particular spiritual representation. This is because the person becomes aware of the actual effectiveness of the actions correlated with the devotional activities. The devotion is responded by the Spirit in some form of clear manifestation of acceptance and love.

In the case of our similarities the attraction being thus mentioned could be compared to the formation of the flower (both of the tree and the field). The flower is to attract the potential procreation involvement.

At the level of the soul the attraction perceived at this stage is very strong indeed. The person becomes completely involved with the issue of closeness to God. Such person would invest all of the mental strength and abilities in the goal of becoming even more sanctified by the Spirit. The person would be capable of suffering some form of personal discomfort as long as it leads to even closer contact with God. One could say that the person becomes irrational in the ordinary sense of the word. That is, the other observers see the level of interest of the person in the Spirit and they would find it not fitting to the expected level of detachment from the devotional aspects.

This is because of the apparent inability of any ordinary person to become involved in the closeness of God at some advanced level. A person is not able to make the proper devotional manifestation above the one allowed within the common level of acceptability. Also, the financial and social constraints would not allow for ordinary person to attain deeper involvement within any particular devotion. A simple statement related to not becoming to poor or not loosing the friend would instantly stop any ordinary person from going to far. However, for the soul involved with the spiritual procreation at this level there is no such notion as being to poor or loosing any social contacts. The person would submerge oneself within any hard situation as long as it leads to the deeper closeness with the Spirit. This is what the true spiritual attraction does to the soul. This is also what happens with the bee which would not be stopped when feeling the sweetness of the nectar within the flower. The soul becomes irrational in this respect.

One should make an instant comment here. Even though the person thus favoured becomes irrational with respect to the devotion the same person is absolutely rational and extremely cool headed with any other issue. Such person may be capable to observe some irrational processes in the surrounding world with keener eye then the so called rational people do. The person would be also absolutely rational toward oneself and would never lose the proper perspective to the situation the person happens to be placed in.

Another effect of such progress is the awareness of the potential competitors. The person becomes aware of the notion of being a chosen from the group of potential candidates. This is not a competition between the off-springs and the humans. This is really a competition among the similarly constructed persons who became the fields or are the trees by themselves. One sees oneself as being attracted. The attraction leads forward toward the closeness of God. At the same time others could be attracted as well. One at this stage ignores those others completely. There is absolutely no notion of the presence of any single potential candidate like the given person. Everyone else is busy doing something else or if not, then let them win. But, at the same time the person goes forward with all possible strength and interest. This is because of the attraction and because in fact the Spirit is already working within the person pulling one in the right direction all the time.

An interest in the state of the other candidates would in effect stop the person from progressing. This is because in the proper situation as being described here the attention and concentration of the person is on the closeness to God. If one instead looks around at the other potential candidates one loses the interest in the object of desire and starts to devote the mental energy to the other people. Thus one effectively stops on the road of attraction.

The effect of the modesty is required again. This modesty is to allow for the person to ignore any possible other candidates for the favour of procreation. It even allows for the acceptance of the possible win of the others. One needs to be aware of the following problem in order to understand the modesty needed here.

The problem is related to the issue of being the active side of the closeness with the Spirit. One may naturally expect that the closeness being desired by the soul and at the same time being the proper goal in life should be pursued with the utmost verve. There is however a problem with such an approach. If a person tries to become the initiating site on the road of such closeness one may be instantaneously interpreted as a weed. Or in the case of the tree a wild fruit. Only the weeds and the wild fruits overwhelm the originally intended plant. The proper and expected by the sower are the ones that grow due to the actions provided by the person placing the seed within the soil, or preparing the tree for the fruit season.

A person who is over keen on the road of the procreation cools the interest of the Spirit. The proper action thus is to allow for the Spirit to enforce the required solutions to the situations encountered. This is one of the most difficult aspects of the growth in procreation. The person is to cooperate with the Spirit on the way. The person needs to accept all of the actions provided by the Spirit. The person needs even to suffer the loss of friends and money but at the same time the person is never to become a leader on such a road. The person needs to be pulled by the Spirit, by the provided impulses, by the devotions and most of all by the situations the Spirit places the person in.

The soul being lead on such a road is always placed in some difficult life situations. Those situations need to be undertaken in the form suitable for the growth and the personal holiness. But nothing more. The person should not seek to become a saint or anything like that. It is much better to complain and pray then to boast in the personal holiness and to search for death.

At this stage the actual impregnation takes place. We would like to discuss each of the stages of such spiritual impregnation and the actual mental effect perceived by the person.

The person becomes exposed spiritually in public at this stage. This is just a manifestation of the process of spiritual impregnation taking place. Very similarly to the situation experienced in the bodily representation of the act the person is not capable of hiding of the personal views and feelings from the observing society.

Those views and feeling may have nothing to do with the issues of the holiness or internal interests of the person. The phenomenon we are describing here is the particular state of the mind which prevents the person from being self controlling in public. The person would show by the means of words and body language the actual mental interpretations of the issues being encountered. Thus while being in the company of some other persons and becoming involved in a discussion on any topic the person would present oneself in the most open manner. The statements would be so openly honest and the gesticulation so natural that anyone in the room would be capable of understanding of any of the personal feeling present in the person. This is because the soul exposes oneself to the Spirit internally.

The internal spiritual exposition of the person to the Spirit is complete. It is necessary in order for the Spirit to place the impregnating part within the soul. The effect is such that, if the person is placed in a public place during that period of time, the person being naked internally is not capable of hiding the personal feelings from the others.

At the same time the jealousy of God may be manifested. If the person tries to place the personal interest in any subject irrelevant from the point of view of God the intervention of the Spirit would be imminent and decisive. The person would be moved away from such unacceptable interests. This may be associated with some introduced mental stress and even some form of trauma. All of this is due to the jealousy of God who would fight for such a person here.

The Glory of God requires perfection. At this stage such requirement is visible. The person would be brought to such a perfect state of behaviour and prayer. The perfection is partly supplied by the Spirit but also is partly due to the abilities of the person who has come so far on this way by now. The requirement of perfection may be compared to the situation of the conception when the male attribute comes to contact with the female one. The requirement of the perfection of the male attribute is imposed.

Please observe that the requirement of spiritual perfection although present within the soul of the person may not be visible to the general public. The perfection is presented on a very intimate and private level. It may be observed in the area of the decision making, especially how the person interprets the possible behaviours. Also, at the level of self interpretation, that is how the person sees oneself and what kind of self analyses such a person performs. Also, the perfection may be seen on the level of the referencing to God, especially while praying.

If at this stage a person would perform a sin such sin would destroy the process of conception. This would not be reversible and the possible effect of such a sin is difficult to estimate. The possibility of the actual sin is in fact created. Such sin is available and some pressure is applied in order to move the person in the direction of such a sin. There is a clear notion within the person that the sin would compromise the integrity of the soul. There is also the notion that the sin would in fact lead to the catastrophic destruction of the life of such a person. The sin is placed in relation to the total life and not only the spiritual or emotional aspect of it. Thus the person accepting the sin would not only compromise the spiritual qualities so slowly developed within but also would destroy the bodily of physical representation of life. A person would be compromised in ordinary day to day concepts of honesty. Even though all of the above may be evident the sin is still offered. A sin may be presented in the form of (for example) a large envelope with a lot of cash in it. One needs to be able to withstand it at this stage and to reject it. However, the interference of the Spirit would help at such moment in order to strengthen the person.

At this stage the actual revelation of the spiritual aspect provided by God becomes a fact. That is, the Spirit places the actual procreative element within the soul of the person. The soul of the person becomes altered. That is a new way of seeing the world is created and the person begins a process of finding distance to the previously accepted views. The moment of the conception is consciously experienced by the person as a creation of a new perspective to the world and oneself.

The actual conception creates a composition of the element provided by the Spirit and the views of the person exercised up till that time. The created state is however very much different then the perception of the world present within the soul up till that time. This is so evident that the person is not in the position to return to the actions performed previously. Thus the person would probably leave the old surroundings. Either by moving to a different living place or at least by a complete change of views exercised within the place where the person stays at the time.

The above reaction is due to the fact that there may be only one mental factor leading a person's soul. The most inner part of the soul is not divisible. This is the property of the zeroth name. Thus the spiritual procreation alters the zeroth name by supplication of the emotional element provided by the Spirit. The effect is that the person is not in the position of continuing the previous life style. The person needs to modify the lifestyle and even the place of staying only because of the new personal identification. One is a different person from now on.

After the person exits from the previously occupied surroundings and moves to a location more synchronized with the current personality the newly implanted element begins to grow with an extreme force. The process is unstoppable and is fuelled by the apparent experiences of the most recent time. The struggle, the growth, the trials and the crisis associated with the impregnation thus described strengthen the mental reaction to the presence of the new identity.

The growth is very much strengthened by the presence of the Spirit. The person is under the constant awareness of the presence of the Spirit who nurtures the newly begotten seed. The experience is again very personal in nature and the surrounding world may only infer of such a state by observing the apparent mental manifestations of the Spirit within the person. There are no spectacular miracles though. The growth is all that matters. This is not to say that the person is not active. On the contrary, but all of the activities are subject to the newly begotten state of mind. The person exercises the new identity by behaving with accordance with it.

The Spirit provides the soul with a number of facts and interpretations which are designed to strengthen the growth of the seed. Thus the person begins to understand the personal situation within the newly begotten reality. The person may be able to re-evaluate the past experiences in the light of such supplied information and the vision provided by the growing identity. The soul begins to form a personal history and the relationships to the Spirit and the surrounding world by connecting the actions and the up till time hidden facts relevant to the new identity.

The Spirit also creates the philosophical place for the soul to settle in. Any person needs to have a place of rest. The place of being at home with the personal interpretations of the surrounding world and oneself. Such place is being provided by the Spirit allowing the newly begotten identity to settle in.

At that stage when the person is capable to begin independent life the last stage of the procreation begins. This is the time of becoming an independent adult. The begotten soul needs to be able to live as an independent being. This is also the time of the harvest.

The above phase is provided by the Spirit by a combination of three actions:

Firstly, the soul is shown to the public. This presentation is not exposing any spiritual nakedness any more. This presentation is more like information of existence. The person becomes involved in some issue of general interest and the personal identity of such a person is seen as consistent with the new spiritual content.

Secondly, the person is prevented from accessing the Spirit for some short duration of time. A rejection of the person from the side of the Spirit is apparent. This rejection is not permanent and is designed to force the person to become independent mentally.

Lastly, due to the above rejection by the Spirit the person needs to win over personal fears and worries and to continue the representation of the begotten identity. This is challenged by the surrounding world which is not willing to accept the new mental identity of the person. By withstanding such time the person becomes fully grown.

In the process of becoming a new adult with the spiritual qualities created by the Spirit within such soul, those qualities become apparent to the surrounding world. The idea which was to be begotten and came from the Spirit begins to be manifested within the identity of the person. The idea is not only present within but also becomes to be known to the general public and becomes to be an independent living spirit.

Here, we would like to point to some aspects of the procreation in spirit as defined in this chapter.

Firstly, please observe that the act of actual implantation of the new spiritual notion within the soul has been performed at the time of the nakedness or exposure of the soul. This is a long time after the initial 'call' or invocation of the soul by the Spirit. The time between those two events has been spend by the Spirit and the soul on the proper preparation for the actions related to the act of procreation and the resultant responsibilities of the soul. The person who is to become a source of some new idea needs to be willing to sustain this idea when it is actually born. The person needs to be prepared to undertake the burden of carrying away the notions required by the idea if it is to survive within the later time society. Thus, as in the case of the bodily parents who are supposed to be prepared for the incoming child the soul needs to be willing to actually take such a burden on its shoulders.

The notion of willingness and of wishing to become a parent is a very important one. If the parent was surprised by the sudden pregnancy with the idea the new notion would most probably be rejected. The person would not be willing to take the burden on and would almost certainly reject the issue. Even more, even if the idea had been actually born there would be a substantial danger of not willing to stand on behalf of such an unwanted case. The soul in order to be capable of completing the task successfully needs to be willing and prepared for it.

The definition of adulthood may be expressed as the ability and willingness of becoming responsible for the prosperity of someone else. Such responsibility would be seen in the terms of decision making and the financial as well as security related issues related to the coming child. More than that, the parent is also responsible for the education of the child (either by oneself or by providing some schooling assistance). All of such requirement need also be satisfied by the person who procreates in the Spirit. The willingness to commit oneself toward such a responsibility is required by the Spirit prior the actual conception.

The second note we would like to make is related to the ways one may enter the chamber of the Glory. As indicated beforehand there are two ways provided. The first one is more natural and requires placing one's colour of perception of peace in a particular shade. This is very much similar to the ways described beforehand in relation to any other spiritual part of the will. The placement of the peace in the appropriate colour is attainable by moving from the part of Power described as the zone of protection or the garden. We would like to call this method as 'the first preference' only because of the consistency with the natural expected behaviour. The actual placement of the perception in such a colour could be seen is a manifestation of the spirit of love.

The second way of entering of the chamber of Glory is by the described intervention of the Spirit on behalf of a suffering soul. The soul being not able to procreate is moved by the Power from the fast into the peace in order to provide for the procreation in Spirit. This method we call 'the last resort'. The name comes from the fact that the person has been placed in a no win situation and only the intervention from the side of God may provide for the child. The action of the Spirit in such a situation is clearly motivated by the spirit of mercy and should be seen as an intervention in a difficult situation.

In any particular case of procreation (that is in any of the possible shades of colour of the perception of peace) to be described in the subsequent chapters we will try to illustrate both of the above situations. That is the case of the first preference and the case of the last resort as applicable to the notion of procreation in the Spirit.

At this stage we would like to close the introduction to the spiritual procreation that is to the glimmer of Glory. The above text should be seen as applicable to any specific implementation of the glimmer. In the subsequent seven chapters we would like to present a discussion of the specific shades of the glimmer each of which constitutes one of the methods the Spirit may procreate herself.

 

The Inner Temple

 

 


The glimmer of Glory in the form of a seed

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et us now consider the first of the seven examples of the procreation in Spirit. The glimmer of Glory in this particular case is to attach herself to the peace in the shade of safety.

The most common form of the action of such spiritual procreation is the ability of passing the information between the parents and the children. The younger generation impersonates the older one by accepting the provided ways of behaviour and of thinking. The younger generation would find peace of the shade of safety by mimicking the older ones. The safety comes from the fact that the accepted views and behaviours has been tried by the generations of the precursors and has been verified as acceptable by the society and God.

From our point of view we would like to see a similar process taking place in relation to the procreation in the Spirit. The procreation would need to have some form of a parent who teaches the younger generation about some difficult aspect of the God's personality. The younger generation when accepting the notion thus provided would become the children in Spirit of the parent.

The procreation performed along this mechanism may be compared to a seed. Some major stages of the process may be mentioned at this stage in order to emphasize the appropriateness of such similarity. The stages could be divided into: conception and growth, destruction and loss and finally resurrection and renewed life.

From the point of the seed the process is similar. The conception leading to the creation of the seed is followed by the death of the seed and subsequently the germination of a new plant.

The future children of such a parent are the spectators of the action being performed. The children see the conception and the initial growth. Then they observe the destruction of the parent and subsequent resurrection. The children who observe the process see all of those stages and are the witnesses to the destruction of the parent and the subsequent resurrection. The effect of such observation is the ability of accepting the specific form of thought present within the parent. The shade of the peace being of the colour of safety comes from the fact that later on the children would not be afraid of the destruction experienced by the parent.

In order for the parent to be able to complete such difficult form of procreation one needs to be under the influence of the active spirit of obedience. This is because of the totality of the destruction experienced by the parent. Only the spirit of obedience with respect to God is capable of withstanding such a challenge and distraction. Thus the process may be described as consisting of the following stages:

Firstly, the would-be parent who is under the influence of the spirit of obedience is placed in the situation of expected destruction and the subsequent victory by the means of resurrection. The onlookers should be informed of such expected events even if they may not be capable to understand how grave the situation actually is.

The second stage is the growth in Spirit in the direction of realization of the above prediction. The growth is necessary due to the seriousness of the challenge and the inability of an ordinarily motivated person to actually sustain such an amount of effort.

The third stage is related to the actual destruction of the person. The onlookers become disillusioned and may lose the sense of destination in their individual lives.

The resurrection that follows becomes as a turning point in the lives of the onlookers who are surprised by the actual fulfilment of the earlier prediction. This is the time of the actual procreation in Spirit. The seed of the newly provided idea is placed within the souls of the onlookers.

Some of the observers may at this stage accept the way of thinking of the parent. In this way they become the children of such a person. They become impregnated themselves and receive the spirit of obedience. All of those notions being related to the transformation within the souls of those persons. They receive the peace of the safety. That is they become capable of withstanding the danger and dread associated with the notion of the destruction of the type which has been overcome by the parent.

Let us give an example of the procreation performed in the above manner taken from the text.

The obvious example is that performed by Jesus. He firstly informed his followers of the incoming destruction of his person. He grew in the Spirit in the direction of such destruction. The growth has been visible to the onlookers and the disciples. Subsequently he has been destructed and buried. The disciples reacted to the fact by loosing the faith and hope and they moved in various directions. Subsequently, Jesus raised and showed himself to the disciples. The effect of such manifestation was that the notion of resurrection and ability to win over death has been implanted within their souls. They became born in the particular shade of the Glory related to the peace attainable through the notion of safety. Their safety reflects the ability of being not afraid of death and the conviction of the life eternal.

The similarity to the notion of a seed comes from a number of factors. The glimmer of Glory is manifested by the cycle of conception, death and resurrection. The perception of peace in the shade of safety is manifested by the shield or husk which protects the seed while being in the stage of death.

The key elements of the procreation of this type are the ability of the parent to enter the stage of destruction and to win over it. This is really what the children are supposed to be shielded from. The destruction is the aspect of life which constitutes the main danger from the point of view of the child and the ability of the parent to win over it allows the child to hope for the same.

Thus we may identify the possible ideas which may be procreated in the fashion described above. Each of those ideas would have to be of a destructive and dangerous type. The person who would be lead by the Spirit would be capable of wining over such destructive notion. The person would be under the influence of the spirit of obedience in order to be capable of completing the challenge. The children born in Spirit would be capable of addressing the destructive notion in the similar manner as the parent did.

The second key element of such procreation is the ability of the parent to prepare the children for the observed winning over the destruction. This is because if the child thinks that the entire process had surprised the parent then the notion of the ability of overcoming of the destruction would be removed. The parent needs to be able to lead the future spiritual children through the observation of the process of destruction and the resurrection. The parent in this way shows that the safety is associated with the conscious domination of the notions of destruction and the resurrection. This is why the statement: 'I have power to place my life and to take it up again....’ is so important. Otherwise the children would conclude that the parent is being manipulated by the situation.

The above discussion of the glimmer of Glory relies on one of the possible ways of entering of the chamber. This is the effect of mercy implemented by God in order to provide the children in Spirit to the afflicted person. Another way would be attainable by the means of the spirit of love. Please observe that the description of procreation provided in the above part of the chapter is masculine in nature. That is the person is an initiator of the actions related to the act of procreation. Please also observe that the shade of peace is obtained as a result of the successful procreation completed by such a person. We would call this situation as 'peace as the last resort' to underline the secondary nature of the shade of the perception with respect to the glimmer.

However, one may observe also another form of procreation related to the peace in the shade of safety. This second case is of the feminine form. That is the perception needs to attain the appropriate shade of safety before the glimmer may attach herself. That is before the actual procreation takes place. Thus, we would call this form of procreation as 'peace as a first preference'. This form of procreation is entered by the way of love as indicated in the previous chapter.

A person would undertake this form of procreation only if the necessary safety precautions have been satisfied. That is, the person would require from God the insurance of the ability of being successful in the act of procreation and the insurance of the ability of bringing the resultant child in safety to the state of adulthood. The nature of such requirement is feminine in form therefore the side of the person is always responsive and never initiative. The initiation and leading throughout of the entire process is performed by the Spirit.

The effect of completion of such a form of procreation is the rise in the outer status of the person in the surrounding society. This is in part an effect of being obedient to the way the Spirit which leads the person through the entire process. The final effect of such actions is a birth of a new idea in front of the observing public.

A human similarity of a procreation in peace as a first preference would be seen if some form of safety requirement would need to be satisfy in order to allow for the act of procreation. Suppose there is a city of high pollution or a dirty place. The ability of procreation would require the couple to move to a clean city with no pollution or to a place where the level of hygiene is high enough. Thus the safety of the child would be taken into account before any practical actions related to the procreation would be undertaken. The safety of the woman and the safety of the child would be satisfied before the pregnancy.

Let us give another example taken from the text in order to illustrate the above process. The rising of Lazarus from the dead.

The initial stage of the process has been described as taking place some distance from the Lazarus's home. At that time Jesus mentioned to the disciples that Lazarus has been sick and subsequently died. A need of making a plain statement has been indicated beforehand. The disciples who were to be born from Spirit in this particular respect needed to be aware of the extend of the problem beforehand.

Subsequently, before moving in the direction of Lazarus, Jesus decided to spend some more time in the place of staying. This is because of the requirement of safety as mentioned above. Before proceeding with the notion of procreation the safety of the persons involved needs to be ensured. Only after the Spirit was able to inform Jesus that there is no danger in moving forward he decided to actually proceed.

The actual action related to the bringing Lazarus from the dead has been very emotional. This has been described in order to underline the importance of love who is the spirit responsible for bringing the person into the chamber of Glory here. The manifestation of love has been so obvious that even some onlookers were able to make a comment about it.

The resurrection of Lazarus brought the instant recognition of Jesus by the onlookers. Thus the outer status has been raised as an effect. Also, the resurrection of Lazarus resulted in planting of the seed of such possibility (an idea) within the souls of the onlookers. This note is relevant to both the disciples and the other onlookers who reported such possibility elsewhere.

Please observe that the spiritual idea being procreated in this way is exactly the same as in the previous case. That is, the ability of wining above the notion of death and the possibility of the life everlasting. The difference is in the spiritual order of the notions introduced. In the first case the glimmer shapes the perception. In the second case the perception attains the colour which allows for the glimmer to attach herself to it.

The glimmer of Glory with the peace in the shade of sense

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et us now consider the second of the shades of the perception of peace leading to the spiritual procreation. The shade of the colour of the peace is called 'sense'. The natural representation of such procreation is provided in the form of an offshoot which some of the plants produce. The offshoot is a long root which extends from the body of the plant and on the end of which the new plant is formed. The offshoot represents the notion of the sense which is progressing in a specific direction leading to a conclusion representing a new life.

Thus when we discuss the procreation through the peace in the shade of sense we would like to see the natural and logical consequences of the prior situation in the form of an acceptance of a new idea. The initial state would constitute the preparatory notion. We should also be able to see the actual act of procreation and subsequently the newly created living spiritual quantity.

What we describe man not be attainable in the form of just acceptance of some new idea. The process we discuss here is intrinsically representing the actual notion of procreation that is of placing of the part of the Spirit within of the soul of a person.

The procreation of the Spirit in the form represented by the offshoot requires an extension of the presence of the Spirit. This is very much similar to the representation provided in the nature. That is, the Spirit which is present in one person needs to extend her presence into the soul of the other and then to manifest herself in the form of the new life. The process of extending may be compared to the process of logical reasoning thus the term 'to make sense' comes to mind as a natural descriptor of this kind of procreation.

As in the previous case and the ones that are to follow we would like to see two kinds of the procreation of this type. The first one is to be of the more natural form. That is 'the sense as the first preference' case. It is more related to the manifestation of the spirit of love as the underlying notion of the action of the Spirit. The second case would be related to the spirit of mercy as the underlying notion moving the Spirit in the direction of procreation. The second type we would like to call 'the sense as the last resort'.

Let us begin with the sense as the first preference case. The perception of peace is to attain the colour of sense before the actual procreation may take place. This is the situation of the spiritual comfort. The comfort comes from the fact that the procreation is not enforced by the situation and all of the prerequisite conditions are satisfied before the conception of the new spiritual being.

The glimmer of Glory is to attach herself to the properly shaded perception as a natural consequence of the satisfaction of the prerequisites and also as a response to the willingness of the parties to procreate. The child thus begotten is going to be acceptable to the Spirit and the person modified by the presence of the new idea.

Let us consider an example taken from the text.

We would like to analyse the fragment related to the calling of Nathaniel. The initial stage of the encounter is not described in the text but may be inferred from the subsequent lines. Nathaniel had spent some time under a fig tree relating to God in some form of private prayer. How would we know that? Because his subsequent reactions to the issue of the tree are completely religiously oriented. More than that we may also expect that his prayer was associated with the notions of self examination and the expectation of some form of recognition from the side of God. He was also expecting that only God was capable of seeing him in such situation and only God would be capable to understand the notions represented by his prayer.

When Nathaniel is called by the disciples he makes a comment about Jesus being from Nazareth. Evidently, his expectation related to the Messiah is consistent with his origins in Bethlehem. Thus Nathaniel in his evaluation of the situation is consistent with the written revelation. All of the above make Nathaniel consistent with the spirit of truth.

Thus the preparation of Nathaniel is performed by the Spirit. He is set in some truthful believes and the privacy of his prayer. The situation constitutes the bases for the logical inferring of the resultant conclusions and the ability of setting of the perception of peace in the colour of the sense.

Nathaniel is being told about Jesus as the suspected Messiah. Such statement instantaneously results in his expectation of some form of verification of the claim. This is the natural consequence of the perception of peace being in the colour of the sense. He could think something like: 'If this is the Messiah then I should encounter some form of a convincing proof'. Such expectation is a result of the already present formation of the peace. The peace expects the logical verification of the notion introduced. The perception of peace is sensible in the analysis of the incoming encounter.

One should observe that Nathaniel is willing to procreate in spirit. All of the described preparation of his soul is cantered about the ability and willingness to beget and to nurture the begotten idea. He is moved in the direction of the willingness. If he was not then he would probably not even bother to go to see Jesus at all.

At that stage Nathaniel is introduced to expecting Jesus. He is lead through the statements issued by Jesus in the direction of procreation. Firstly, the statement about his integrity suggests not only the prior knowledge of Nathaniel but also the ability of analysis of his personality. Nathaniel is provided with the first verification of the claimed state of Jesus. Jesus is capable of recognizing the sense that Nathaniel is looking for.

The second statement of Jesus which reveals the privacy of Nathaniel is the direct confirmation of the required verification. This is what Nathaniel was looking for while walking toward Jesus. He expected some form of God related revelation if the person claiming to be the Messiah is actually the one. The perception of peace in the colour of sense is satisfied by the descending glimmer. That is the sense has been verified by the resultant logical conclusion.

The procreation performed in the above case seems to be of an overpowering style. That is the person who has been prepared for such a form of procreation is later on presented with an argument leading in the same direction as the prior preparation. The person is moved along the same road and there seems to be no possible diversion or rejection of the effect. The procreation is the natural logical effect of the preparation and the presented conception. The person is moved into the state and then finds oneself not being able to reject the natural consequences of the logic working within. Such procreation begets the idea which is always related to some form of representation of the spirit of truth.

The procreated idea is immediately strengthened by the Spirit. The statement of Jesus predicting the angels descending and ascending are all provided for the sake of the newly begotten idea within the soul of Nathaniel. As in all of the cases related to procreation the Spirit immediately strengthens the newly begotten notion in order to make it permanent. Also the statement provides a spiritual surrounding within which the idea is to find a proper place. This is what Nathaniel not only expects but also needs. The place for the truth to be placed within.

The second example we would like to give is related to the sense as the last resort in the process of spiritual procreation. The case is to describe a person who was not capable of procreating in any other way and was effectively blocked from the notion of such. The mercy of God enters such a situation allowing for the procreation. This situation is not the favoured one due to the intrinsic notion of a problem present within the soul of such a person. As an effect the procreation is enforced on the person. That is the side of the Spirit forms the will of the person by firstly introducing the glimmer. The perception of peace is therefore overwhelmed by the presence of the Glory and is externally shaded in the colour of sense.

The initial state of such a person is the inability of forming the perception of peace in the shade of sense. Thus, the person would feel a very strong discomfort due to the inability to reconcile some important issue. This inability would need to be presented is some verbal form in order for the soul of the person to be prepared for the intervention of the glimmer. The verbalization of the problem is introduced by the action of the glimmer of Power and moves such a person from the discomfort within the fast into the chamber of peace. Thus the person may experience some form of a local reconciliation due to the movement but would still not be capable of forming the peace into the shade of sense.

When the person is thus prepared the soul would seek some form of procreation. Thus the person may seek any situation which would provide the peace with the information allowing for the sense to be formed. The notion thus manifested would be equivalent to the willingness to procreate in Spirit. The person needs to desire the procreation in order for the Spirit to decide to intervene in the difficult state of the soul.

At this stage the Spirit may intervene with a direct conceptual action. This action would always be a very decisive one (one could say rough). The effect of such an action is a complete knockout of the soul. The person is destroyed due to the apparent reformation of the state of the peace. The sense in provided by the use of the spiritual force and the perception of peace becomes focused in the proper colour and connected to the glimmer of Glory within one action. The entire intervention thus described comes from the side of the Spirit.

The effect of such an action is the begetting of an idea always based in the fire of the Inner Word. The person becomes extremely humble as a result and the behaviour of the person changes instantaneously.

Let us now discuss an example of the procreation of the above type taken from the text.

The situation of Thomas one of the disciples could be seen in the above light. Thomas had problem with acceptance of the resurrection of Jesus. His perception of peace was disturbed due to the fact that it could not become formed in the shade of sense. Thus, to Thomas the resurrection of Jesus was an illogical event. According to him there was no such notion and to him there was neither sense nor logic in the notion of resurrection. This is because of the logic of Thomas very much constrained by the collections of axioms he had been nurturing in his inner memory which would not allow for the notion.

When Thomas had been informed of the sighting of resurrected Jesus he objected due to his logic not allowing for one. His objection is a manifestation of the problem with the inner memory but the verbalization of the objection is the action of the Power. The Power is capable to modify any soul and even the one who happens to be in a difficult situation from the point of view of the spirit of faith.

The glimmer of Power moved Thomas from the disturbed peace into the state of the expecting peace. Again, as before, the soul of such a person needs to desire for the procreation. Thus the statement of Thomas may be seen in the light of a request of an intervention from the side of the Spirit in order to allow him for procreation he is not capable of attaining on his own.

The statement made by Thomas represents also the movement from the distorted peace to the calmer one. By making a verbalization of the problem and a possible solution to the crisis he was able to regain some form of expectation and hope.

When Thomas had been presented with the possibility of seeing the resurrected Jesus the scene became a brutal one. Not only the unquestionably alive Jesus has presented himself in front of Thomas but also the possibility of analysing the wounds of Jesus has been provided. Thomas is crashed because of that. The perception of peace is shaded into the colour of sense by the application of a brutal force.

Thomas can see the sense of resurrection by accepting the notion of Jesus being the Lord and the God. This is because being God makes Jesus capable of performing something which was not possible within the earthly realm on which the axiomatic memory of Thomas was being based on. Thomas would say then: 'This is the very God so he is capable of doing unthinkable.' Thus the notion of resurrection makes sense for Thomas. This is accessible to God only.

The crashing of the soul of Thomas resulted in the conception within the Inner Humility. This is because of the above statement and the word 'only' at the end. He sees himself below Jesus but also below the fellow disciples who were capable of believing without such strong intervention from the side of the Spirit. Thus from now on the disciple Thomas would see himself as the lowest of them all becoming in fact the greatest one.

Again, as before, the answer of Jesus is to strengthen the idea that has been conceived. Thus, the statement issued directly afterwards is to strengthen the fire of Inner Word within the soul of Thomas and to strengthen his inner humility. Thus, there would be others who would believe without seeing. Again Thomas is moved to the lowest possible position. That is, all of those others who will believe without seeing would be more holy or maybe they will have more faith then Thomas.

Thomas becomes the lowest of them all. He is not only the only one of the disciples who was not capable of believing on his own but also the coming ones that will believe without seeing will be counted as having more faith. The inner humility within Thomas has been perfected at this stage and his fire of the Inner Word work in his soul.

The Glory attached to the perception of peace in the shade of moderation

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et us now discuss the third of the ways of the spiritual procreation. The way attainable through the setting of the perception of peace in the colour of moderation.

The form of procreation which we would like to discuss in this chapter is represented in nature by the tuber of a vegetable. In order to procreate such a tuber (let us say belonging to a potato) we would cut it into smaller parts. Each of those parts needs to contain at least one 'eye' in order to be able to provide a shoot. Such an eye would be surrounded by some tuber matter which is to constitute the nutritious reservoir. This reservoir is used by the growing shoot as the source of energy at the time of initial growth.

The size of the reservoir thus created can not be too small for the vegetable to be able to grow. When a person decides for such defined cutting to be propagated the location of the eye and the size of the surrounding matter need to be taken into account. Thus what we see is the application of moderation in relation to procreation. The estimation of the size of the tuber cut is dictated by moderation.

The notion of the size of the tuber may be translated into the notion of the size of the burden a person is carrying. To big a burden would be not possible to carry in an ordinary situation. However, from the point of view of spiritual procreation the burden needs to be large in order for allowing for the success. As in the case of the tuber there is a minimal size of the matter accumulated in such manner in order to provide the growing shoot with the needed support. In the case of the spiritual procreation the person procreating in this way needs out of necessity to carry as large burden as mentally and physically possible. Such large burden allows for the subsequent shoot to grow successfully.

The procreation in the above form consists of some standard stages. The first one is the accumulation of the spiritual matter within the soul of the procreating person. At this stage the willingness to procreate would also need to be demonstrated. Subsequently, the person may be subject to the notion of the actual suffering (carrying the burden). The suffering is to be joined by another person who is to be born out of the energy thus contained. The last part would be to allow for the person being born entering a similar form of burden accumulation.

Because of the requirement of the joining of the parent and the child in the act of burden carrying the nature of the born spirit is the same as the nature of the original one. This is consistent with the effect seen in the plant example where the shoot is of exactly the same nature as the parent. (In the case of a seed for example the conception may modify the nature of the genetic composition of the seed thus making the procreated seed different from the parent).

Let us now consider the first of the two possible cases of the procreation of the above type. We would like to describe the more natural one first and the case of the last resort later on.

The creation of the colour of peace in the shade of the moderation as the first preference would require transforming the perception prior to the actual conception. We would like to see the re-shaping of the perception as the result of the action of the spirit of love. We would also like to see the implementation of the requirement of willingness to procreate in the above manner.

The initial stage of the preparation to the procreation requires the gathering of the spiritual resources in some form. The person is to create the tuber of spiritual nature. The tuber is to be as large as possible in order to provide later on the required support for the growth of the procreated idea.

At the same time the willingness to procreate is manifested. This willingness is intrinsically associated with the setting some form of requirement which will later on constitute the constraining effect on the soul of the person. The verbalization of such a requirement forces the perception of peace to attain the colour of moderation. What happens in practice is that the person thus being lead by the Spirit pronounces some constraining statements which by themselves define the size of the burden which is to be carried. The person defines the burden to be too large to be sustainable. In this way the new birth will become the reality. In a way the shoot is pushed out of the tuber by the pressure of the size of the accumulated energy within the tuber. In the case of a soul the procreation is enforced by the size of the burden which the person placed on oneself. This is where the moderation becomes evident.

The stage of the actual procreation consists of the joining of the experience of the parent with that of the child. The child participates in the burden of the parent and in turn becomes the shoot. This is where the act of conception is visible. That is in the joining of the effort and the movement of the burden from the parent to the child. As a result the child receives the spiritual qualities present in the parent. Those qualities had been previously gathered within the accumulated energy of the parent.

The strengthening of the procreated shoot is performed by the expectation of the child in the subsequent creation of the tuber. That is the child is expecting to act in the similar fashion as the parent and to accumulate the spiritual energy which would be sufficient to allow for the subsequent procreation.

In the sphere of the above procreation the child is an exact replica of the parent from the spiritual point of view. The spiritual qualities begotten within the soul of the child are of the same type as the qualities which had been moving the parent in the direction of the procreation.

In the case of the moderation as the first preference the spirit being procreated is always of the prophetic nature. This is because the initial energy gathering statements present within the soul of the parent had to be of the prophetic nature.

Let us now examine a practical example of the above type of procreation as provided in the text.

The example we would like to present is the case of Jesus carrying the cross. The procreation in this case is to be of the first preference as indicated above.

The initial state of the preparation to the procreation requires the accumulation of the energy related to the subsequent action. Thus, Jesus speaks about the notion of carrying of the cross, about the burden that is light and in this way prepares oneself to undertake the actual act. The verbalization of the notion of the burden thus defined provides the energy for the subsequent action. He is binding himself as to the requirement such defined. Later on when he is to carry the cross in the actual realization he will be recalling the previously made statements to himself. Such recollections will result in the ability of undertaking of the action above his actual physical abilities. Please observe that the statements thus provided are of the prophetic nature. That is he is prophesying his future challenges and the challenges of the ones born in this way.

The initial stage of preparation requires also the willingness to procreate in the fashion described. Thus, Jesus requests his followers to adopt the same notion. Even more, he makes a demand of such a notion making plain that if anyone abstains from the requirement the person would not be worthy of becoming his disciple. Such strong requirement makes the perception of peace in the soul of Jesus to attain the colour of moderation. That is, because of the request made in this very demanding way, the extend of the requirement must of necessity be shaped in that colour. A person making statements in such a fashion becomes aware that the willingness of procreation is necessary and begins to apply the moderation due to the awareness of the expected future effort. One has to think about one's abilities and the potential when making any statements of such high demand.

The actual act of procreation is observed at the moment when Simon of Cyrene is requested to carry the cross of Jesus. Thus, the requirement of the child to literally participate in the act of burden carrying of the parent is manifested here. The child becomes a participant and at the same time it accepts the notion represented in the teachings of the parent. This is because of the love thus manifested. The spiritual procreation may occur only as a result of the association and the willingness to participate. In this case Simon had to accept the notion of becoming like Jesus and to actually participate in his suffering.

The effect of such procreation is that the spirit of prophecy becomes begotten within the soul of the child. The same notion of willingness to carry the cross is also introduced in the soul of the procreated child. Thus, the strengthening comes into play by the mentioning of the two sons of Simon. Alexander and Rufus are to be the next ones who are destined to carry the cross of their father in turn.

The procreation becomes even more manifested in the subsequent generations of those who accept this form of being begotten in Spirit. Thus the notion of association of their own sufferings and burden is most evident within the souls of the farmers. They accept the cross of Simon and his sons in turn. Please observe that the act of procreation is based in the spirit of love for the one who is currently caring a cross.

Let us now consider the second form of procreation by the means of moderation. The case when the perception of peace is formed in the colour of moderation as the last resort. In such a case the peace is not prepared beforehand but rather the Power moves the soul of the person from the perception of fast to the peace as the act of mercy and the glimmer of Glory descends on the peace shaping it in the appropriate colour at the same time.

The period of preparation consists of being placed in the state of the tuber (that is of identical form of burden as the parent) without the actual prior introduction. The person is in the same state as the parent and the energy gathered within the soul of the parent is evident but the person is not formed properly thus making the procreation impossible.

The impossibility of procreation and the inability of the person to attain such state are verbalized with the help of the intervention of the Power and the person is moved in the direction of acceptance of the incoming grace. The person needs the mercy of God to act in order to be capable of being born in Spirit in such a way.

Thus comes the request for the mercy and the provision of such by the conceiving parent. The conception becomes accepted within the soul of the child but the effect is not as dramatic as in the case of the previously described case of sense. Rather, the person finds peace within the state of being begotten and the isolation from the other persons who have not been granted this grace. The isolation or the clear distinction between the begotten person and the remaining ones who may be in a similar situation but has not been begotten is a manifestation of the presence of the fire of Outer Penance. The notions of distinction between the holy and profane and the clean and the unclean become obvious in such a case.

Please observe that the fire of Outer Penance visible in such case is a result of the fire already present within the soul of the parent and the energy gathered within the soul of the parent. When the actions related to the gathering of the energy in this form of procreation is performed by the parent the demand of accepting the burden has been verbalized. This demand makes a distinction between those that accepted it and those who rejected it. Such a distinction is a manifestation of the action of the Outer Penance. Thus the energy gathered within the soul of the parent with respect to this procreation is of the type of the Outer Penance.

The strengthening of the begotten Outer Penance within the soul is performed by the continuation in the state of the burden taking and the awareness of the difference between the person and the other ones who have not been begotten.

Let us now provide an example of the situation described above. As before we would like to take it from the text.

The act of conception by the intervention of the glimmer of Power and the subsequent intervention of the glimmer of Glory happened when Jesus and the two guilty men were suffering the act of being crucified. One of the suffering criminals has been begotten in the fashion described above.

The initial preparation of the person to be begotten may be seen in the state of the identical form of suffering as that of Jesus. The man is not prepared for the procreation in Spirit though. He was at that stage a guilty one in the mental conflict with the society and God.

The situation of being in the same state as the procreating parent is a required one. The person needs to be joined in the burden carrying experience with the parent even though the person is neither capable mentally nor spiritually to be begotten. That is initially, the perception of peace of the criminal was not in the colour of moderation.

The intervention of the Power may be seen in the statements made by the criminals. The first one is moved in the direction of complaining against Jesus. Such complaint and criticism would not move him in the required direction but could motivate the other one in the direction of seeking of the mercy. Thus the second of the criminals is also moved by the Power and in this case the stimulation from the first criminal may be verbalized in the form of a request for mercy. This mercy does not seek the physical release from the affliction but rather the future or subsequent release within the realm of God. Thus he would like to enter the kingdom of God.

The request of the kingdom of God is the only one acceptable in this situation due to the fact that the criminal is in the state of the joined suffering with Jesus. Thus, he may only seek the notion of becoming born, and the birth has to be by the means of accepting one's own lot. Thus the Power moves the criminal's soul in the direction of the moderation.

The answer of Jesus which is evidently based in the spirit of mercy grants the request. The criminal who is born at this very moment becomes reconciled within by the acceptance of one's own situation and not seeking of a temporary release. This is to say that he became separated from the other criminal who is still thinking in the earthly terms and seeking the immediate release from the state of suffering. The accepted person is thus moved by the fire of the Outer Penance.

The strengthening of the state of the begotten fire is obtained by the continuation of the joined suffering. The begotten soul sees oneself as being in the same state as the holy person and as being removed from the influence of the common one.

 The glimmer of Glory attached to the peace in the colour of finery

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et us now consider the forth of the possible ways of spiritual procreation. The way attainable when the glimmer of Glory attaches herself to the perception of peace in the colour of finery.

This method of procreation is represented in the nature by the propagation of a cutting. That is when a person takes a fragment of a branch of an adult plant by the means of a cut and places the cutting in the soul. The cutting is to produce its own roots and become a new plant.

The notion of finery (or fragility) comes from the fact that such a cutting is very susceptible to withering at the early stages of procreation. The cutting instead of growing the roots may just as well dry out completely. A certain level of attention and care needs to be provided in order for the cutting to have chances of succeeding.

Moreover, it is also advisable to take some precautions when preparing the cutting. Thus, the proper time of a year is taken into account and even the way the very cut is introduced may have decisive effect on the possible success of such propagation.

From the spiritual point of view all of the above points also hold. The person who is to be propagated in such a way needs to be properly prepared and the time of such propagation also needs to be taken into account. Also, the subsequent state of the soul of such a person is very fragile and needs careful attention from the side of the Spirit in order to ensure the success of the newly begotten spirit.

A very important observation needs to be made at this stage. One should observe that it is not necessary for the person undertaking the propagation to actually execute the cutting notion. Thus, it is common to see cuttings for sale. A person who has access to the original plants may prepare the cuttings and another person who wishes to introduce them into the personal garden may propagate them.

In the case of the Spirit we may expect that there would be a different person who performs the cut and another one who places the new spirit in the soul allowing for the growth of the spirit.

Let us firstly discuss the case based on the spirit of love, which is the peace in the colour of the finery as the first preference.

The persons who are to be introduced to the new spiritual notion need to be prepared by someone who is capable of providing the cut. Thus, those persons may be removed from the surroundings in which they used to live. Those cuttings or freshly prepared souls are provided to another person who is willing and capable of procreating in Spirit. The second person would plant those cuttings (or souls) in the spiritual context which is appropriate from his/her point of view.

The planting thus provided requires further care from the gardener. They need to receive the spiritual sustaining nutrients which are most likely provided by the means of the words and God related deeds. The souls with the implanted notions of the Spirit grow in the context of the provided nutrients.

However, such taking care of the newly begotten spiritual qualities does not necessarily guarantee the success. One has to be aware of the possible loss of some of them only because of the difficulty of the method thus described. Thus, in the case of some of the souls the introduced spiritual quality may actually die and not withstand the pressure of the environment. Those who survive such an introductory period of time would most likely succeed in becoming the fully grown representations of the Spirit.

The spiritual qualities being propagated in this way are based in hope. This is because the spirit of hope plays the central part in the notions of providing the cuttings and the subsequent nurturing of them into the adulthood.

Let us give an example of such a way of procreation taken from the text.

The initial preparation of the souls to be implanted with the spirit of hope has been performed by John the Baptist. He collected a representation of the local population and introduced some notions related to the spirit of hope. He made them to expect the coming of the Messiah and he also removed some of them from the social fabric. Those became his disciples for the time being. Those disciples constitute the cuttings to be propagated later on. They await the time of planting in order to receive some form of spiritual impregnation.

When Jesus is presented with the souls of the John's disciples he plants them in the spiritual reality of his own. This is really what happens in all of such cases then the soul of a person is received as a cutting. The spirit on hope is explicitly introduced at the time when the disciples ask about their reward. They have left the homes and the families and became extracted from the social fabric. Thus, they have been removed from the original plant to which they used to belong. Now the spirit of hope makes them look forward toward the new spiritual reality within the teaching and realization provided by Jesus.

The souls thus implanted in hope need a lot of care and attention. This is provided directly by the teachings and actions of Jesus, but also directly by interventions of the Spirit. Such direct intervention is mentioned in context of Peter recognizing Jesus as Messiah. Also while being at the summit of a hill and seeing Moses and Elijah. All of those interventions are directed toward strengthening of the hope implanted within the souls of the disciples.

At the same time some of the begotten souls are not able of sustaining the spirit implanted. They wither and leave Jesus. Those who could not withstand could be seen as the cuttings that dried out in the soil.

Those who were able to remain and to grow became the new representations of the spirit of hope. Their presence becomes visible in the form of the new life which is independent from the previous one. This may be observed in the striking difference of spiritual interpretations between the older realization of hope and the new one. In particular the expectation of the future coming of the Messiah is interpreted completely different by the older group of believers and the newer one. (The older one still waits for the very Messiah the new one awaits for the return of Jesus at the end of time)

The second case of the procreation by the means of finery is related to the case of the last resort. The spirit of mercy as usual plays the most decisive role in moving of a suffering person from the state of impossibility to procreate to the state of being begotten. The act of procreation may be also represented by the similarity to the actions seen in nature.

The second form of procreation is related to the objective situation of the cutting being created by an external factor. Thus, for example if a strong wind breaks a branch of a tree one may leave it and allow for death but equally well one may decide to rescue the branch be the means of cutting preparation. Thus, if one takes such a broken off branch and prepares the cutting out of it and subsequently propagated the tree in this way the action may be seen as an application of the spirit of mercy.

The act of mercy is a responsive one and hope is joined by the fire of Inner Penance. This is because of the tragedy of branch breaking. The original event may be readily interpreted as an act contrary to the personal wishes of both the branch and the gardener. Such contradiction should be seen in the terms of the Inner Penance and the Inner Offering. Thus, we would expect to see those spiritual qualities to be propagated in the process.

As before the branch which became the cutting needs to receive some form of spiritual assistance if it is to survive the act of procreation. The soul of such a person is not only separated from the original environment (hence experiences the Inner Penance) but also needs support with respect to the expected growth in the new environment (hence experiences the spirit of hope). Thus the action of the glimmer of Power is necessary in order to rescue the soul of the person. Still more, the soul has to be willing to live in the newly created environment. There is no possibility of returning to the previous state due to the actions introduced by the external factors.

The intervention of the Spirit consists of placing the soul of the person in a new spiritual reality. The person is not only moved by the Power but also becomes modified by the glimmer of Glory. Thus the person is modified by force from the side of the Spirit. This is really what we see in the case of the branch. Such branch is not only torn away from the tree but also subsequently cut by the gardener. The branch needs to be modified in order to be capable of becoming a cutting.

In the case of a soul the effect is very profound. The person experiences the suffering associated with the act of being removed from the original state of mind but also is forcibly modified by the Spirit afterwards. Thus, the soul is placed in a shockingly different state from the one enjoyed only some time before. The ability of surviving such a challenge is the main test of strength of the person and the intervention of the Spirit in order to help the soul is very extensive.

Let us give another example this time illustrating the notions related to the procreation in the peace of the shade of finery as the last resort.

The example we would like to provide comes from the text again. The situation we would like to describe is that of Mary the mother of Jesus standing at the cross.

At the time of her son being crucified his mother became torn away from the reality of having the son. This is really what we describe when we talk about the branch being torn away from the tree. She has been subjected to this situation without any prior preparation and by the action of the external factors.

Thus, the soul of the person is in a great distress. The distress represents the presence of the Inner Penance and is not supported by any other spiritual quality at the time. Thus, if left alone the soul would become destroyed due to the experience encountered.

The situation of the soul of thus suffering mother is without any form of hope. She could not also move to any form of higher spiritual notions on her own. All of this places her soul in the state requiring the act of mercy from the side of the Power.

The act of mercy comes in the form of pointing to the standing John next to her. John who is to be her son from now on constitutes the spiritual ground in which her soul is to be planted from now on. Thus the provision of the possible rescue is offered. What she needs though is the further preparation to be actually planted. Thus the suffering is expressed in the form of pieta. She has to express her sorrow in the most open way in order to be capable of accepting John as her son from now on. This is what the open grieving does when a soul is placed in a similar situation. The person needs to be able to become prepared for the subsequent new spiritual reality. In the same way as the branch is further cut and prepared to be planted, the soul of such a suffering person is subjected to the act of grieving and even open despair only to be moved further on by the actions of the Spirit.

The soul who has been subjected to the above modification is by the very nature of it changed in the direction of Inner Penance and hope. The spirit of hope comes from the provision of the soil in which the cutting is to be planted. In this case the hope comes from the statement issued toward John. He is told about his mother to be. Thus John constitutes the soil surrounding the cutting. He is the place of support. Please observe that if the statement made to John had been omitted the entire notion would be pointless.

The soul of such a person needs to be strengthened by the interference of the Spirit afterwards. This is not described in the text but still is a fact. The soul needs a form of watering as the cutting also needs one. Thus, one should expect to observe the action of the Spirit within the soul of the person subjected to such form of procreation in the time immediately after the act. Also, one would naturally expect the Spirit to strengthen the person in the subsequent time as well.

The Glory attached to the perception of peace in the shade of modesty

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et us now consider the fifth case of the spiritual procreation this time based on the peace in the colour of modesty. The modesty is represented in the natural world by the means of the roots of some plants that are capable of regenerating of their growth from the root only after the uprooting.

As it happens there exist some plants which are hardy enough to sustain the effort of uprooting. The plant may leave some root fragments in the soil at the time of being removed and the remaining part of the root is capable of regeneration of the entire plant again. (Clover is one of such plants). The spiritual form of procreation we would like to discuss in this chapter is represented by such a process.

The procreation of this type is intrinsically based on the spirit of mercy and the fire of the Outer Word. Thus, the procreated spiritual qualities will show the attributes of those and the related force of the Outer Humility. The name of the type of procreation (modesty) comes from the fact that only a small part of the plant needs to be preserved in the soil in order to allow for the act of procreation. Thus, what we expect to see is the ability of a spiritual quality to recreate one's own presence in the cases when only a small part of the original manifestation has been left within the soul.

The applicability of the method of procreation is most clearly visible in the case of the sacraments. Their action is to be permanent within a soul and the fire represented by the sacrament is expected to remain within the soul even if some form of contradictory notion has been introduced later on. Thus, the modesty of the sacrament (or presence of the fire) really means the persistence of the presence and the ability to regenerate of one's presence if only sustained by the Spirit. (The root needs to be moist in order to regenerate oneself)

The willingness to regenerate oneself is also required. The person or rather the spiritual context of the soul needs to be willing to come to the previous state of the visible presence of the fire in order for the act of procreation to succeed.

Let us discuss the case of the procreation in modesty as the first preference at this stage.

In order for the soul to become included in the procreative state the fire has to be introduced first. Thus the person needs to receive the sacrament. However, the person who provides the sacrament needs to wish to procreate in this way in order to achieve the desired state. As in all of the other cases of spiritual procreation, the person who becomes the parent necessarily needs to wish and be willing to undertake the burden thus defined.

The subsequent stage of the procreation consists of the destruction of the originally implanted notion. Thus, the sacrament is uprooted by some external intervention. This is necessary in order to allow for the inner most part of the fire to remain within the souls of the children. Those inner most parts of the fire which are to be allowed to grow at this stage are to provide the bases for the new manifestation of the presence of the fire. They need to be nurtured as before in order to succeed in the growth.

The importance of the complex form of procreation described above may be seen by analysing of the resultant spiritual effect. The original planting of the fire done by the means of the provision of the sacrament even though it was successful left the souls of the persons in the state of externally introduced notion represented by the sacrament. The fire was present within the soul of such a child but the fire was still seen as an externally introduced invasion provided by the parent.

However, after the removal of the original planting the remaining root regenerated itself and reproduced the presence of the fire. This re-introduction of the presence of the fire has been done from within of the soul. The within is deeply hidden in the subconscious. The effect is that the fire becomes a natural part of the person's soul. The fire grows from the inside of the soul and represents its nature. Thus, the fire is no longer an externally introduced intervention but becomes a representation of the nature of the person. The soul is born within the fire and the fire is a natural part of the construction of the soul.

As in all of the other cases of the spiritual procreation the newly begotten spirit needs to be nurtured to attain the strength. This is done by the means of the interventions of the Spirit but also may be done by the manifestations provided by the parent.

Let us now describe an example of such procreation in Spirit taken from the text. The example what we would like to provide is manifested by the provision of the sacrament of the holy communion.

In order to introduce the spiritual qualities present in the communion the souls of the receiving persons had to be properly prepared. Also, the person issuing the sacrament had to manifest the willingness to procreate in Spirit. These two stages of procreation are manifested by the washing of the feet of the Apostles and the statements related to Jesus becoming the friend of the Apostles and not just the Master and Lord. The washing of the feet of the Apostles represents the modesty. The colour of the peace which is needed for the procreation to take place. The modesty introduces the notion of a small root. The parent who performed this action sets the perceptions of peace of the future children in the state of expectation of small achievements which become great with time. The smallness of such an act counts as long as it is capable of propagating into the social fabric of the communion they are to form later on. Thus, the Apostles are advised to continue the same form of behaviour later on. Their future community is going to be formed by the small act performed by Jesus at the moment.

Thus, we see the modesty containing the notion of growth and formation of the communion of a society. The respective perceptions of peace of the Apostles have been set in the required colour.

The second statement made by Jesus is related to the willingness to procreate in Spirit. Thus, he makes himself their friend and servant. The procreation requires that the parent is capable of supporting the communion of the children. Thus Jesus places himself in the position of the one who is willing to provide the communion (both as the sacrament and in the form of social support) to the future society of the children thus begotten.

The act of conception is performed by the actual provision of the sacrament of the holy communion. The Apostles receive the sacrament and the spiritual presence of the fire is implanted within their souls. This implantation though is external at this stage. Thus, they are told by the Spirit what to do and they may not necessarily mean the same by themselves.

The stage of uprooting of the plant is represented by the death of Jesus. Thus, all of the presence of his soul in the Apostles is removed at that time. He is not alive in himself so he may not live within them either. The Apostles become scattered and move to different places. However, the presence of the sacrament or the fire is still visible in them. This visibility is not obvious but may be inferred only because they tend to discuss the related topics among themselves.

When Jesus meets a pair of the Apostles the visibility of the presence of the fire is even more obvious. They themselves lead the discussion in the direction of the events of the past few days. This is the fire of the Outer Word that makes herself manifest in this way. The fire is concerned with the information gathering and passing.

The recognition of Jesus by the way of bread breaking is a clear manifestation of the recreated presence of the fire. This is because they become aware of the fact and are capable of pinpointing the nature of the observation. The most clear manifestation of the presence of the fire of the Outer Word may be visible in the ability to verbalize the apparent observation. Thus, they are able to give a name to the vision present in front of them.

The strengthening of the fire comes from the descriptions provided by the other Apostles. The Spirit works within them to manifest the presence of the living Master.

Let us now consider the second case of such procreation. The situation when the Power moved by the spirit of mercy needs to intervene on behalf of an inflicted person. This case represents the colour of modesty as the last resort.

The situation of a person who has been introduced to the action of a sacrament is complicated by the apparent lack of observation of the loss of the initially planted fire. Thus, in this case the soul is subject to exactly the same initial preparatory stages of procreation. The soul is not set in the colour of modesty though. This may seem to be out of place but the actual lack of the ability to become set in the required colour prevents the person from the reception of the fire in the proper manner.

Thus, the person may be provided with the exactly the same notions as the ones described in the previous case but the perception of peace of such a person is still not shaded properly. The person does not see nor understand the notions represented by such a shading.

The effect of such situation is that the soul is not capable of receiving the sacrament in the most profitable manner. That is, if we use the similarity of the plant, the soul sees the sacrament as an ordinary plant. Such plant would be completely uprooted if pulled from the ground and it would not leave behind the required fraction of a root. When the actual time of uprooting comes the person would either allow for the complete removal of the plant (or fire) or would expect that the fire remains in entity and is undisturbed.

The situation of such a person is a very difficult one due to the apparent impossibility of becoming transformed by the fire. The person would always see the communion as an externally introduced intervention and would never see oneself as possessing the fire within the intrinsic nature of the soul. Such person would not be able to accept the notion of procreation as defined in this chapter.

At this stage the Power needs to intervene in order to provide the rescuing assistance to the person. The Power needs to move the person to the peace. Also, the glimmer of Glory needs to intervene directly and by doing so shape the perception of peace of the person into the colour of modesty.

The subsequent strengthening of the procreated spirit would be done by the actions of the Spirit and the parent. The most direct spiritual quality thus procreated is the spirit of mercy.

Let us see an example of the above complex case taken from the text.

The situation of the person undergoing such form of spiritual procreation is the Apostle John. He is suggested to be of a young age and possibly a minor. However, more importantly he is described as the beloved disciple of Jesus.

Being a beloved disciple of Jesus, John would treat the washing of the feet as a more natural act. He is not objecting as Peter does to the act. If Jesus loves him so much then maybe he has the fancy of washing his feet at some stage. Thus to John the act of feet washing may not be of such significance as to the other Apostles and is certainly not interpreted in the form of the modesty. Thus the problem indicated above is being created. For John has his perception of peace not set in the expected colour.

The communion received subsequently would therefore not be interpreted in the context of modesty. To John the communion is rather a personal favour then the notion of communal life. The sacrament even although present in his soul does not modify him in the way of implanting the fire but rather becomes the notion of becoming sanctified due to the personal choice of the provider.

When Jesus dies the communion present in John is either not removed or is removed totally. John is present at the cross and is subject to the statements related to the mother of Jesus. Thus for John his communion is not uprooted but rather converted into the devotional state expressible toward the Mother of Jesus. And the plant introduced into his soul by receiving the sacrament is still alive and undisturbed.

The subsequent situation of John is a difficult one because to him Jesus never died. He still lives in his soul as a guest in the form of the communion. When the resurrection of Jesus is reported, John is not capable of believing in it only because to him Jesus never actually died.

At this stage the glimmer of Power needs to intervene in order to move John's soul into the proper place. Thus, when John and Peter are informed about the resurrected Jesus the Power provides the intervention. This intervention is visible in the reaction of John who decides to run in the direction of the tomb. The running is a representation of the need for information. Such need and desire of receiving the information is a manifestation of the Outer Word. Moreover, the fact that John stopped at the entrance to the tomb allowing for Peter to enter first is a manifestation of the Outer Humility. He respects the other to possess more reliable information then himself.

The manifestation of the fire of Outer Word and the force of the Outer Humility clearly indicates that John has been begotten in this fire by the Spirit. He received the grace of the Glory and is begotten but still his peace is not satisfied. It needs to be moved to the state of modesty in order to accept the presence of the fire.

This movement is done by the intervention of the Glory and the observation of the two fragments of linen present in the tomb. Those two fragments in order to be positioned in the places he sees them must have been moved by a living person. Thus Jesus must have returned to life. After the resurrection he got up and removed those fragments of fabric from his body. He placed one of them at the place of the head and the other one at the feet. All of this is seen and understood by John who at the same time makes a spiritual movement toward the colour of modesty. This is because those fragments of information are really very small but still allow for the recreation of the actual scene. This is what the modesty is all about. The ability of growing a complex result (plant) out of the very tiny scraps of information.

John comments about himself that he believed at that very moment. However, what happened is that he has been properly begotten at that very moment. The presence of the fire of Outer Word has been interpreted by him as his own spiritual part and not the external intervention.

The spiritual effect of such procreation is the presence of the spirit of mercy. From now on John will be very forgiving and accepting to the others at any given issue. However, please observe that the fire of the Outer Word is also present in his soul as a result.

The Glory based on the perception of peace in the shade of reliability

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et us not consider the sixth of the possible ways of spiritual procreation. The one which is based on the perception of peace shaded in the colour of reliability. The procreation is to beget either the spirit of love or the fire of Inner Wisdom. The procreation is represented in nature by the means of a graft introduction.

In order to procreate a plant by the means of grafting one looks for a suitable base plant (that is the plant which is to support the graft). The base plant which one would usually choose for such grafting would need to satisfy some important prerequisites.

The first one would be the compatibility. The plant needs to be capable of supporting the introduced graft in order not to reject it. The second would be the strength of the supporting plant. This is needed to ensure the robust growth of the introduced branch.

What one usually chooses is a plant of a similar type but not being of high quality as far as the usefulness is concerned. On some occasions one may choose a plant that otherwise would be considered to be of a weed like quality. This is because of the apparent strength and robustness of the weed like behaviour. The plant is to be capable of providing a large amount of the living juice to the introduced graft and is to be strong enough to be able to bear the introduced branch on its trunk.

From our point of view it is important to observe that the original supporting plant may be of a very poor quality as far as the usefulness is concerned. As long as the plant is a very strong one and is capable of withstanding a substantial pressure exercised by the graft and as long as the supporting plant is capable of providing the large amount of internal energy to the introduced graft we may accept it as suitable for the purpose of such a procreation.

The graft by itself needs to be of a high quality as far as the usefulness is concerned. This is really why the process is undertaken in the first place. We find value in the introduced branch and not in the original one. Thus, we would expect that the introduced branch is capable of providing a quality fruit or is of some high aesthetic value.

The process of grafting requires that the original plant is cut so that the graft may be introduced. The cut is used to open it up and to remove or expose some of the tissue under the bark. We would usually open the bark and move it to the sides allowing for the graft to be placed on such created wound. Then, the bark would be pushed over the graft and the entire area secured with a string. The cut is necessary due to the need for the graft to reach the juice transported within the inner parts of the plant.

When the graft grows to some larger size one may decide to remove other branches from the supporting plant. In this way all of the juices would be moved into the introduced graft. In those situations the plant would become a representation of the introduced graft. One may not see the underlying nature of the supporting plant. However, the plant by itself is always aware of the state of being supported by the original lower part.

From the point of view of the Spirit a very similar process is introduced in order to implant a new growth into a not so perfect a soul. The method of spiritual grafting would transform a soul which is not refined into a state of high quality and perfection. The process would result in begetting of the spirit of love or the fire of the Inner Wisdom into the soul of such a person. The spirit or the fire would then grow receiving the strength from the person's past experiences.

The colour of reliability is seen in the notion of the function provided by the original plant. The base is the support for the introduced branch. The graft relies on the base trunk. The newly added spiritual quality needs to be able to rely on the strength and willingness of the original plant.

Let us analyse the two cases related to such form of spiritual procreation. Let us begin with the case of the first preference that is of procreation introduced by love and resultant in the begetting of the fire of Inner Wisdom.

The procreation of this type is a natural one. That is the person is being prepared in the fashion described above and the spiritual graft introduced. The person may not be a very holy to begin with. Even more a plain case of a venial sinner or even a casual heavy sinner may be used for such procreation. This is because the initial purity of the person is not so much important. The Spirit is going to improve this purity by introducing the graft. What is important is that the person is a very strong one. If a person is capable of presenting strong mental abilities, especially in relation to the ability of withstanding the challenges and pressure then the soul of such a person may be suitable to be grafted upon.

The person needs to be capable of providing the strength to the spirit introduced. This usually means that the person needs to be able to withstand strong critical mental pressures. Such person would not break under a stress not resign in some unfavourable situation. The person would be capable of making it happen even if there are a large number of obstacles. At the same time the person may have a dirty past with some strong moral problems on personal account.

At the same time the person had to be willing to procreate in Spirit. That is the energy being provided by the soul of such a person has to be compatible with the one needed by the spiritual quality introduced by the means of the graft. The parson has to understand the notions represented by the spirit introduced. Otherwise such a person would reject the graft and it would wither.

When the actual time of procreation comes the person is subject to some incidents in life which would expose the soul to the grafting process. The wound is created. Such a wound may be related to a sin which results in the scruples. Those scruples are a manifestation of the opening of the bark. That is the soul of the person is opened for the external introduction of the Spirit. The introduction of such a wound may be performed by the Spirit herself. That is, the Spirit may allow for the person to sin in order to expose the place to be grafted into. A person experiencing such a situation would lose the trust in oneself as a result.

The last statement we have just mentioned is a central one in the process. The person is to lose the self reliance due to the loss of the trust in one's own decision making. Such a loss is a manifestation of the wound in the place of the trust within the soul. The place is directly responsible for the ability of receiving the spirit of love and subsequently of the fire of Inner Wisdom.

The soul of such a person is exposed due to the sin and the loss of self confidence and at that time the Spirit introduces the externally provided quality of Inner Wisdom. This is done by the means of acceptance from the side of God and the person needs to respond in the same manner. That is, by accepting the grace coming from God. Otherwise the introduced notion would be rejected by the soul.

If the grace is received and accepted the person would react in the form consistent with the fire of the Inner Wisdom. That is the person would seek the notion of reconciliation within oneself. This is done by direct addressing of the sin just experienced and removing any resultant repercussions. The process of healing of the wound would be performed in this way. The person finds healing notion in the presence of the Spirit introduced within the soul and accepts her. The Inner Wisdom thus accepted introduces the refinement into the soul. The person cleanses oneself and becomes purified.

The subsequent time is spent on the growth of the introduced spiritual quality and on strengthening of it. Thus the person may be recalling the previous behaviours which constitute the strengthening notion of the fire. The fire would move the soul in the direction of the inner perfection and harmony directing the current behaviour of the person away from the past one.

The support of the original plant is seen in the memories and the contrast with the current way of life. The person would always be remembering the past form of behaviour and would refrain from repeating them thus would strengthen the notions required by the fire of the Inner Wisdom. The person may become contemplative if the other forms of behaviour are removed. That is if the person concentrates all of the personal energy on the issue of inner perfection seen as a contrast to the past behaviour the person loses the remaining other branches and devotes oneself to the perfection within the fire.

Let us now give an example of the situation described above. As before we would like to take it from the text.

The person to be converted into a supporting soul for the fire of the Inner Wisdom is encountered in Jericho by travelling Jesus. He happens to be a tax collector and a sinful one too. This is indicated directly in the text and indirectly by the way he reacts to the discussion with Jesus.

Thus, Zacchaeus is portrayed as a person who is guilty of sin but at the same time he is capable of strength and perseverance. His strength may be seen in the ability to obtain the position of distinction and his perseverance may be seen in his willingness to climb a tree in order to see passing Jesus. One may expect that the great interest he places in Jesus is a result of an unclean conscience of Zacchaeus. The description of Zacchaeus refers to a tax collector who would probably overcharge his customers and maybe even steel on occasion. The past experiences are expected to open a wound within his soul. This wound would most probably be present in his lost ability to trust in one's own judgement and consistency.

At the same time Jesus is moved by love. He wishes well to all. This is what love does and is most purely manifested by the good wishes without any specific actions. The statement of the need to stay in the house of Zacchaeus may be readily interpreted as a direct manifestation of the graft being implanted. The spirit which is present in Jesus at the time is to stay in the soul of Zacchaeus.

The reaction is a clear manifestation of the acceptance of the fire. He offers to repay the stolen money and to do it for a number of times. This is due to the fact that the fire of the Inner Wisdom is most concerned with the consistency within the structure of the soul and the guilt is a very problematic destructive notion. The Inner Wisdom act in this way to make sure that the person is not torn within by the reoccurring scruples.

Thus, we come to the state when the fire has been accepted by the soul of Zacchaeus. The fire will perfect the inner harmony of his soul and the overall quality of his behaviour. He will certainly never again make any form of financial crime. He should also refrain from any other form of sin which would inevitably break down his internal harmony. If other activities are removed he may become more contemplative and inward oriented.

Let us now describe the second of the cases related to the procreation by the means of reliability. The case of the last resort. In this situation the soul of a person happens in a no win situation and requires an external intervention of the glimmer of Power to allow it to procreate. The main problem is in the state of being contrary to the notion of reliability. The person is not only away from such state but also is in a state of a contradiction to any such notion. Anyone observing such a person would say that there is no possibility of trusting such a person because of that.

The person in such a state is under the influence of some heavy sin. The sin may be multiplied by some additional occurrences or related situation. The sin is of such nature that it prevents the person from seeking any form of moral recognition. Thus, the person may not stand like the one in the previous example and offer the reparations. The person may not stand clearly in front of anyone due to the destroyed reputation.

This situation is similar to a plant that has been labelled as a weed. The plant is not recognized by any value and even the supporting possibilities present in the previous example may be challenged. The situation is so serious that the common notions applied to such a person are aimed at the destruction and not purification.

A person in such a state may not see any form of rescue and the only possible notion is to come to God and ask for mercy. This is where the Power comes into play. The glimmer would move the person in the direction of God and would present the person in the form of the Inner Humility. The person would place oneself in the form of complete dependence on the mercy of God. The person would request the mercy in the act which would be strengthened by the humility taken to the highest possible level. This is because there is no other possible way of finding a justification for the existence of the soul. (Please observe that the above note relies on the action of the glimmer of Power and not on the action of other people. One may not request by the ordinary means from such a person to become so humble. One should rather provide mercy oneself if possible.)

The reaction of God is to provide mercy. Such a provision represents the act of grafting. The soul is supplied with the spiritual quality provided by the Spirit as a response of the mercy shown. The spiritual quality thus grafted within the soul of the person is always the spirit of love. The person would instantaneously experience the sensation but would not make any form of manifestation of it. This is because of the nature of the spirit of love which is never active.

However, the resultant graft transforms the soul into something voluble. The plant would no longer be a weed but would become ornamental in nature. Please observe that in this situation the plant is never converted into a fruit bearing plant. The resultant state is always an ornamental one. Thus one would not take a fruit from the plant but would spend hours looking at one.

In the case of the soul the spirit of love becomes present within the soul and the contemplation is introduced. The person would inevitably become a contemplative unless for some reason the graft is rejected. (That would be a very grave situation). The reliability is strengthened but it becomes oriented toward the site providing the grace. Thus the person would trust God in this case. The notion of the fire of the Inner Wisdom is introduced later on as an effect of the continuous contemplation.

This state may be illustrated by a plant who initially was at the level of a weed like and which has been beautified by the introduction of an ornamental graft. The plant becomes a centre of interest only because of the way it looks and not because of the fruit bearing capabilities. The continuous attention to the beauty of the plant allows for the extra care from the side of the gardener. Such extra care and attention is a representation of the fire of the Inner Wisdom which is interested in perfection of the internal structure of the plant (soul).

Let us give an example of the above situation taken from the text.

The case we would like to discuss relates to a woman who washed the feet of Jesus with her own tears. She displayed in this way the manifestation of the Outer Humility. She placed herself in the complete dependence of the judgement and mercy of Jesus.

The behaviour of the woman was induced by the Power who moved her in the direction of such a display of humility. The original problem of socially unacceptable sinfulness of the woman has been indicated in the text. Thus, she could not hope to obtain any form of recognition in the area of trust or reliability. None would trust her due to the accusation that she was capable to sell anything and anyone even herself.

The mercy provided by Jesus is a moment of graft implantation. She became provided with the spirit of love and with her she would walk away. There is no manifestation of the presence of the spirit only because of the nature of love which would never act in any way. However, if the spirit is accepted the woman would inevitably become a contemplative in Spirit. Her love would be directed toward God and her past experiences would be seen as strengthening her resolution to become perfect within. She would refrain from sin and would seek perfection in Spirit.

The Glory based on the perception of peace in the colour of usefulness

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et us now consider the seventh method of the spiritual procreation. The Glory which is to be attached to the perception of peace in the shade of usefulness.

The act of such spiritual procreation begets the spirit of faith or the fire of Union. The natural representation of the procreation of this type is a process of division of a larger plant into a number of smaller ones. Let us look first at the situations when it is done.

Sometimes a plant may be a very robust one and to overgrow the container it is originally placed within. The plant may be of some grass like nature and develop a very strong root system. On another occasions we may be in the process of clearing of some area of the garden. A plant of a similar nature may happen to be in the area to be cleared. We may decide to preserve the plant by subdividing it and re-planting in the different parts of the garden.

Thus, we see the main two situations when the division of a clump formed by the plant may happen. The effect is very similar with one difference only. In the first case the plant after subdivision may be re-introduced into the same container providing in this way the additional smaller plants suitable for the procreation purposes. Those smaller new plants would be introduced to some other part of the garden.

In the second case the plant would be totally removed from the original location and the resultant smaller parts planted elsewhere. The original plant may not be identifiable as such after the re-planting.

The notion of usefulness comes from the fact that there is an abundance of the plant. We may generate an infinite number of such subdivisions with time and if we only wish we could propagate the plant to the entire garden. The useful plant may be used for any purpose as well. From ornamental to the very practical one like for example the ground covering.

The plants are in fact the same in nature. There is no genetic modification introduced in the process and therefore we may safely say that any of the subsequent parts of the plant represent in fact the original one. Thus, the plants would represent solidarity and union among themselves. They all tend to behave and 'think' in the same terms.

Moreover, the spirit of faith is very readily represented by the presence of self confidence. Any person who is filled with the spirit is strong within and displays the particular form of internal force. Such person is confident. In the case of the plants the ease of propagation and the abundance of the resultant plants are naturally interpreted in the terms of plant's self confidence.

Let us now analyse the first of the possible cases of procreation based on the usefulness. The natural one brought by the manifestation of the spirit of love.

The preparatory stages of such a propagation would involve the growth of the plant above the natural size of the container. This is when the need for propagation may be seen most often. We would say that the plant is willing to propagate and if only seen as useful by the owner the plant would certainly find the larger number of containers to be grown in.

The preparatory stages of such a propagation show naturally the expected features of willingness and usefulness. This is also what we expect to see in the case of spiritual propagation. Thus, one usually expects that the spirit to be propagated in the above way is the spirit of faith. The actions of the spirit result also in the gathering of a large number of believers who share the same faith axioms. Thus we see the Union and Faith ready to be propagated.

The need for propagation comes from the fact that the number of persons constituting the given gathering becomes unmanageable from the point of view of the leading person. Thus, if we see a notion of Union strengthened by the numbers of the believers to such an extend that the leader of the group is not able to contain the growth (or to control it) the need for the internal division is manifested.

The division is performed by the Glory and is consistent with the spirit of love. The spirit which is an underlying notion in the decision of the actual propagation would provide another leader who is capable of accepting some of the faithful. Thus the division is performed in the form of splitting of the leadership and the resultant splitting of the group of the faithful. Such splitting is done by the means of love and therefore there is no notion of conflict in it.

The splitting of the group is performed by the respective recognition of the leaders. Thus the first of the leaders would recognize the value of the second and at the same time the second one would recognize the first. They would agree on the principles and the abilities of the other one. Such an act is of the central importance if we would like the spirit of love to be present in the process. The act of recognizing the other of the leaders allows for the followers to choose the leader without any possibility of making a mistake. Any one of them is a good one. And any one of them is able to provide for the followers in an appropriate way.

The effect of such a splitting is the formation of two groups of believers. Each of the groups is much smaller now and therefore is manageable. Also, the groups recognize the rights of the other one. They would not enter into a conflict because the appropriateness of the other leader has been recognized by the leader of each of the groups.

The groups may wish to continue the personal contacts and to share the notes among themselves. This is really a manifestation of the Union still present and forming herself among such created groups. The usefulness is also manifested by the continuation of the providing functions among the groups thus formed and within each of those groups.

The spiritual quality that is propagated in this way is the spirit of faith. The Union may be also evident but this is the faith which is most obviously implanted in the souls of the followers.

Let us now give a practical example of the above method of procreation taken from the text. The example we would like to present is that of the splitting of the group formed around John the Baptist.

The initial state of the procreation is the result of the preaching of John the Baptist. He was capable of forming a large group of followers and disciples around himself. At some stage of his activities the group was so large that he had problems with managing it. At that stage the introduction of the person of Jesus becomes the possibility of the splitting of the group.

The splitting, in order to be successful, needs both of the leaders to be willing for the notion of procreation. Such willingness is manifested by the statements made by both of them showing the ability of baptizing. What we see in the scene of the discussion between John and Jesus is that each of them is really the same John the Baptist. The only difference may be seen in the form of the baptism provided and even this is not completely obvious.

From the point of view of the onlookers there is a scene where two men having the power to provide the sacrament of baptism talk to each other. During this discussion they recognize each other's abilities and value. The onlooker is placed in the situation of a free choice. Whichever road one decides to go it would be a good road. That is if one decides to stay with John or if one decides to follow Jesus there is no mistake or spiritual problem with it.

The spirit of faith is instantaneously implanted into the souls of the onlookers. This is because we see two witnesses providing supporting evidence of the truthfulness of the sacrament. The faith in the actual workings of the sacrament has been even strengthened by the vision of the descending Spirit in the form of a dove. From the point of the onlookers the sacrament became a spiritual fact. Thus the procreation of the spirit of faith.

Such presentation of the situation of division allows for the subsequent good relationship between the two groups. What we see is that the disciples of Jesus request him to teach them the prayer similar to the one provided by John. We also see that the disciples of John come to Jesus with a friendly request for information. There is no conflict and the cooperation of the two groups is evident.

Thus, the procreation by the means of usefulness is strengthened by the support between the groups begotten.

Let us now discuss the situation of the procreation as the last resort in the case of usefulness.

The situation of this kind occurs most readily whenever one removes a plant due to some externally imposed reasons. If, for example one decides to clear the path or even more if one is forced to do such a clearing because of some objective reason. One may decide to spare the plant thus removed from the soil by propagating it through the division.

The original plant may be in this way destroyed but at the same time the plant is still alive in the begotten parts. Each of those parts would be planted in a different area of the garden then before. Thus, the surroundings of such a plant would be inevitable changed.

In the case of a soul the process begins when the person is placed in a critical situation. The soul is to be destroyed and may not be saved in the current spiritual state. Thus, the objective reality imposed by some external factor make the person vulnerable to the actions of the society. There is no choice here and there is no possible negotiation within the process.

The need for mercy is obviously evident in the above situation. The Power may intervene in providing some form of unnatural method of survival. In the case of the soul the Power would allow for splitting of the soul and for planting of such parts in the souls of the followers.

The soul destroyed in this way may not return to the previous form of existence. This is most evident in the context of the place of rest. That is, the soul may not continue to exercise the same philosophical notions as before. The philosophical environment of such a soul would from now on be a different one. And in the new environment the newly begotten representations of the original soul would find life and the Union. The fire is procreated by the notion of the presence of the soul of the parent within the souls of the children. The Union is strengthened by the ability of observing of the activity of the original person within the souls of the other procreated children.

Let us now discuss an example of such a form of procreation taken from the text. The example we would like to present is the issuing of the holy communion by Jesus.

The situation of the critical crisis is seen in the inevitable death of Jesus. He is aware of it and may not escape from it. The only form of continuation of his presence is possible within the souls of the disciples.

In order to move the soul of Jesus from the distressed state to the state of the acceptance of the presence of the glimmer of Glory the glimmer of Power needs to intervene. This intervention is first seen in the prayer issued by Jesus at the table. The prayer is not only a direct manifestation of the request for the mercy of God. It is also a manifestation of the revelation provided by the Power. One may read within the text of the prayer the representation of each and every one of the spiritual qualities described within this book. The entire spiritual notion of God is described there.

The prayer allows for the subsequent action of the Glory and Power. The Power (as indicated in the chapter devoted to her) is capable of placing of a spiritual context into the material one. Thus, the possibility of creating of the holy communion is provided by the Power. The Glory acts along such a provided means allowing for the actual procreation. The entire representation of the Spirit is placed firstly within the bread and wine (objects) and in this way making them alive and subsequently by the means of consumption they become incorporated within the souls of the disciples. The act of breaking of the bread literally represents the division of the original plant into parts.

Thus, the disciples become procreated in the fire of Union. They will be able to see the manifestations of Jesus within themselves and also the actions of the Spirit thus provided.

However, thus procreated children in Spirit will not be allowed to live within the old philosophical realities. Thus, they are planted outside of the sphere of Judaism. The same happens with the resurrected Jesus. He is no longer concerned with the interpretations of his teachings by the Judaism. The new life became planted in a completely different part of the garden.

Please observe that the subsequent life of Jesus is manifested within the souls of the Apostles and not independently. Therefore, Jesus would not appear to anyone from the outside of his original cycle. The Union is present within the procreated children and not within the world at large. The initial state however was more opened in this respect. Thus, at the time prior to the Holy Communion issuing, the interactions of Jesus with the surrounding world would include more or less anyone. After the issuing of the Holy Communion and the resurrection he would interact only with those recognized by him as being in the state of the direct Union with his soul.

 


 

The Spiritual Temple

 



The Way of the Balance

The introduction to the way of the balance

I

n the first part of the book we have travelled along the way of the approach. Such a way allowed us to observe all of the spiritual parts of God. However, the description such provided did not allow for a proper analysis of the interdependences present within the structure of God. What we have seen is more like a subdivision of a person into the primary parts of the construction. We would like to correct this situation in the current part of the book and provide a description of the correlations of such parts.

There is only one God above us all. The one is not divisible. The one God is a structured person though. By the word structured we mean that the person may be described by the means of analyses. However, the more precise statement would be to say that the one person may be observed by others. This observation is individual in regard to each and every person who undertakes the observation. This is to say that each of such observing onlookers would describe the one person by the means accessible to that onlooker. Thos