I would remind you of certain basic elements of understanding, that we may effectively handle what is present with us in the Garden. Love is the character of God. To bring it to a more particular point of focus, it may be rightly said that love is the character of Father God. In the dimensional world love is substance. There is no other substance but love. We may see this in the universal sense: there is one substance. We identify it by using the word love. [greatcosmicstory.blogspot.com/love-is-allall-is-love.html] I undertook to find a dictionary definition of the word substance. There are a number of definitions. I chose certain ones because they particularly emphasize the point which we need to understand. The first definition: “Substance is the essential nature of anything, as considered apart from its forms or attributes; the primary or basic element that receives modifications.” The second definition I have here is in two parts: (a) That which is solid or real; reality as opposed to appearance; (b) A solid or substantial quality or character.
Seeing that love is substance, maybe we could read these definitions again, substituting the word love in our consciousness for substance: “Love is the essential nature of anything, as considered apart from its forms or attributes; the primary or basic element that receives modifications. (a) Love is that which is solid or real; reality as opposed to appearance;(b) It is a solid or substantial quality or character.”
As human beings, when we consider something solid we usually think of physical form. We understand that the physical forms of our bodies are mostly space; not space so much from the standpoint of what is between organs or cells but the space which is present in molecular structure and within the atoms of which the molecules are composed. It has been suggested that if everything that was actually solid of the substance of the body was all put together it would only be about the size of a pinhead. All the rest is space. The pinhead would probably weigh about what you weigh. How accurate this assumption may be I'm not sure, but it illustrates the point. We could say that the most tenuous and ethereal substance of which we are aware is physical substance. There is lots of space. Because there is lots of space, other less ethereal substance can pass through it.
I've just made the statement that there is only one substance, which we call love. Love is substance. Love is the character of Father God, the positive aspect of God. To take another step, there is the need to bring truth into the picture. Truth may be seen as a prism which differentiates the spectrum of the one substance of love. If for a moment we look at white light, the spectrum of which may be produced by the light shining through the prism, we would have to recognize that all the various aspects of that spectrum in and of themselves are less than the white light. To regain the white light all these colors of the spectrum must be reassembled—so each aspect is of the nature of white light but less than white light. It is only there because there is white light. Looking at this then from the standpoint of the one substance of love, this may be, and is, differentiated by the prism of truth into its natural spectrum. Each of these aspects of the one substance carries the nature of that one substance but is not that one substance; it's only a part of it.
In this fashion we can see that there may be a multiplication of substances which all derive from this one substance. Love is differentiated through the truth, into its component parts, all of which are aspects of this one substance. They are not another substance any more than the spectrum of white light is a substance other than white light. Nothing has been added or subtracted. There has just been a modification which occurred. In this definition of love, of substance, there is the statement that it is the primary element that receives modifications. The manner by which those modifications of substance are received is the truth.
Truth is the character of Mother God, the negative aspect of God, the means by which this differentiation of the one substance may occur. The substance of truth is therefore the differentiated modification of the one substance of love, and it is the womb of life. Life is the character of the Child of God and is inherent in the substance of truth, the substance of truth which is a differentiation of the one substance of love.
One might say that the absolute solid is love and the most ethereal of the differentiated aspects of substance of which we have an awareness we call physical substance. It is most ethereal, tenuous, because it is mostly space. All other aspects of differentiated substance are capable of permeating physical substance because it is so vacant. I suppose we might be inclined to say that the sense of solidity which physical substance gives to us is consequent upon the fact of the presence of the one substance of the absolute solid. You cannot separate the spectrum of this one substance from the one substance. Its composition is the one substance. It is all One. So the absolute solid of substance, love, is present. At our level of experience we are inclined to think of things as being solid, but that experience is not consequent upon the nature of physical substance, because this is virtually all space.
We already are aware, theoretically at least, that each aspect of substance in this spectrum of differentiation permeates the one beyond it. The starting substance is love, so love permeates the whole spectrum. Of course—because that is the nature of the substance of which it is composed. The substance of truth, the substance of the prism, permeates all aspects of substance beyond it; in other words it is present with all the aspects of the one substance except the one substance itself. Likewise with what we call life—it permeates all aspects of substance beyond it. We have, in a rather arbitrary way, considered seven aspects of substance: love being the primary substance, but from this standpoint of consideration the seventh, which is present in all of the differentiations of it. That leaves six. These six we have, again rather arbitrarily, one might say, divided into two sections. Mind you, there is no division—but to satisfy the human mind's view of things there are seen to be three heavenly aspects and three earthly aspects of substance, the heavenly permeating the earthly.
These three heavenly aspects of substance, on the basis of our present consideration, would compose the substance of Mother God—for the truth, which is the character of Mother God, is present with all these six aspects of differentiated substance. So there is the truth, and then there is life, the substance of life; beyond that again, another substance which perhaps hasn't been easily identified in human consciousness because it is so transparent. We may claim a certain understanding of love, of truth, of life—then we come to another level of substance present in the Garden, which we may understand as relating to purity, the level of the pure heart in the Garden. I'm not talking about human emotions. There are human emotions in what should be Eden, because this aspect of pure substance permeates the earthly substance which is beyond it. So we say we have a heart. We only have a heart because of the Heart of God. The Heart of God is the substance of purity in the Garden beyond which the substance of life, the substance of truth, and the total substance of love itself may be recognized as there is a looking upward or inward.
Here we might say that there is the Heart of God, the Life of God, the Truth of God and the Love of God. The Truth of God, the Life of God and the Heart of God are all differentiations of the one substance of the Love of God—differentiations in the Garden. These differentiations of substance in the Garden rightly take form in the Edenic world.
We have in times past spoken of the positive triune world and the negative triune world. The negative triune world should be the Edenic world. We have used words to indicate the nature of the substance present in this which should be the Edenic world—it is a triune world. There is the substance of spiritual expression, the substance of mental expression and the substance of physical expression. The substance of spiritual expression permeates the substance of mental expression and the substance of physical expression, and indeed shines round about. The substance of mental expression permeates the substance of physical expression and goes beyond it. The substance of physical expression is permeated by everything but permeates nothing.
Here we have a portrayal in terms of substance—the essential nature of anything. There is a differentiation of the substance of love which is the essential nature of your physical body. The same is true of your mind, your capacity for spiritual expression. All this which is contained within the Edenic world properly is permeated by the substance of the Garden. The control of the Edenic world is consequent upon the Garden. The design of the Edenic world is consequent upon the Garden. Through Mother God, whose character is the truth, life is born, so that the Child of God may be present in the Edenic world. The child of God we have referred to in terms of a Son or a Daughter of God. This Child incarnates on earth so that there is an Edenic world.
Here we have a comprehensive picture in terms of substance. [greatcosmicstory.blogspot.com/seven-dimensional-tone-seven.html] We may easily understand that there could be no physical substance without the differentiation of the one substance, just as there could be no mental substance either, or the substance of spiritual expression. Looking at it in these terms perhaps there is a greater sense of unification, of oneness. None of these levels of substance exist without the other levels of substance. You can't separate them in fact. There may be the appearance of separation but it's not actual. All levels of differentiated substance only exist because of the one substance. As long as the one substance exists all these levels exist, because of the differentiation by reason of the truth, and life inherent in all this substance.
Let us for a moment look at something else. We have glanced at it before. In the usual sense of the word there is only light because there is an eye to see it. You know that the total vibratory spectrum includes far more than light. In fact light is a very small portion of that total spectrum, and I don't think human beings know how total that spectrum is. We don't have a means of discerning very far beyond the range of light through our own senses: we can feel heat; and we get sunburned from the other end of the spectrum of light, but we're not usually aware of it at the time, only later. The results inform us that there was another radiation that we didn't see and that we didn't feel until later; but then it's not the radiation we feel, it's the effects of it. Heat we know something about. We have various senses which translate the character of various levels and forms of substance into a world. Because we can see we find ourselves creating a visible world. All the vibratory factors of the substance were present before, but until someone had an eye to see it it did not reveal a world—just a mass of interrelating vibratory factors. I don't know how interesting one would find that, but because we have certain facilities we can translate these vibratory factors into shape, form, color, sound, smell, taste, touch, feel of things; and because there is this ability, lo and behold, there's a world.
It is true that if we had not been on hand to do this, whatever the basis for the world of our translation may be was there, but it only became what we understand as a world because we translated it that way. I think that's fairly easily seen actually, isn't it? We are told that there are certain wavelengths of light. Interesting, but it's much more interesting to be able to see, in other words to translate these wavelengths into something comprehensible, something which has the potential at least of meaning. It provides us with a place to live and the opportunity of participating in further creation.
Do you think that the solar system would exist as a solar system if we weren't present to translate it that way? There would be something there—this conglomeration of vibrations—but it requires a facility to create it into what we think of as a world. This was the reason why man was produced in the first place, so that this could be done, and even though he lost his first love he still has the ability to keep on translating what he discerns, all the vibratory factors that he discerns, into a world—rather an irrational world, a world not very well understood, a painful world, an apparently disastrous world, but he has made it that way by his own translations. Having this ability to translate or, to put it another way, to create, he became so enamored with the ability that he forgot the reason for it and went hog-wild, in creating a world that was a travesty of the original vibratory factors. But human beings did this; nobody else did it. It hasn't been foisted upon the human race by some malign devil somewhere. They decided to translate their awareness of vibratory factors in their own way, which meant that it was a false translation; and consequently the vibratory factors themselves got all jumbled up, and having established the habit of translating in this fashion, this rather unhappy world has been created. We are concerned with re-creation, with a correct translation of the vibratory factors. When we begin to translate these vibratory factors correctly, immediately the world begins to change its nature, and all the facility for correct translation is available when we kick the habit of incorrect translation.
This morning [greatcosmicstory.blogspot.com/the-garden-eastward-in-eden.html] I was speaking of the vertical component of vibrational factors which comes to point in human experience. I suggested that this Garden realm was where we belong and where we have the capacity to handle what is present fittingly. In the passage I read there was mention made of the tree of the knowledge of good and evil in the midst of the Garden, where it belongs. This tree bears fruit, and the fruit is found in the Edenic world. The instruction was that that fruit in the Edenic world should not be eaten, should not be absorbed, should not become the controlling element in the creative activities of man. He would still be a creator, because his very nature causes him to be that way; but eating of the forbidden fruit in the Edenic world, or what should have been the Edenic world—it is not now but was then—immediately brought him under control of these external experiences and the fall ensued. There is nothing wrong with the tree of the knowledge of good and evil. There is only something wrong when man eats the fruit of it.
The tree of the knowledge of good and evil is in the Garden. There is, universally speaking, a creative movement occurring which is totally beyond the immediate responsibility of human beings. I think probably most people would admit that. They have apparently very little influence on what happens elsewhere in what we call a galaxy, what we have created in that way. So there is this vast movement occurring over which human beings certainly have no control whatsoever, and if they are functioning correctly they wouldn't want to have any control over it. It's quite all right the way it is. However, out of this vastness there is something that comes to point in this vertical manner with respect to human beings as a whole and with respect to each individual. If we abide in the Garden, then we may have an awareness of this overall movement to a certain extent, which will provide us with what is needful for our creative action in translating the vibratory factors that are all around us into a beautiful, Edenic world. As long as the factors present in the substance of what should be the Edenic world control us there is no means whatsoever to create the true world, the beautiful world, the Edenic world. We just go around and around in a circle, which leads into the pit. But coming to us for our right use in the Garden are those elements of the universal creative movement which pertain to our field of responsibility, and we have the ability to discern what we have referred to as the fitness of things: what is fitting; how what is coming to us out of this universal movement may be correctly applied within the scope of our actual field of responsibility as individuals and collectively.
What is present in the Garden is our primary concern. Our secondary concern relates to what will take form because of that in each succeeding moment—in other words, how we will translate the vibratory factors that are present with us. On this basis, then, there is a clarification of this mixed-up vibratory state which human beings have made for themselves. But this is not instantly going to occur. There is in this mixture a creative movement at work. It is increasingly controlled and allowed to unfold fittingly as there are those present on earth who abide in the Garden. Then what the future holds will be based in this handling of vibrational factors coming down from God out of heaven. We learn to handle them with a sense of the fitness of things—that's wisdom.
Now, there's a mixed-up state. There is a vibrational mixture produced by wrong human function. Within the scope of the vibratory factors there are those factors which are part of the ongoing unfoldment, but there are also a lot of other things that have been thrown into the pot, so that the whole mass is adulterated. We have spoken of these things in terms of evol on the one hand and evil on the other: evil being what man has wrongly produced and mixed in with the evol. The evol was quite all right. It's part of the ongoing creative process. So there's much more to be handled in this present state than there would be if it was totally evol. However, the evil is incorporated with the evol now—it's the only way it can be handled. It shouldn't be there but it is there. The Lord is quite practical: it's there, so how is it going to be handled? Well, as evol—that's the only way it can be handled. It's part of the evolutionary process, but that evolutionary process is a much more troublesome experience than if it had been what it should have been, just simply a natural evolving under control and according to the design, by reason of the sense of the fitness of things of those who dwell in the Garden.
There's a lot of sorting out to be done, and we recognize that the vibratory factors with which we come in contact are not what they will be, but it's the way it is. It has to be handled that way, but from the standpoint of the Garden, not from the standpoint of eating any more of that fruit which is constantly being offered to us out of the non-Edenic world. Our concern is to offer into this world what is coming down from God out of heaven, and we begin to discern what is fitting relative to this larger Universal Cycle on the one side and what is required in this non-Edenic world on the other side. Here we assume the position of the connecting link once again, and behold, the re-creation begins to take place because these vibratory factors are gradually clarifying so that we can translate them fittingly into an Edenic world. We do this. If human beings produced a non-Edenic world they can also produce an Edenic world. It's merely a matter of translating the vibratory factors correctly, but there is this additional factor of sorting out the vibratory factors so that the right ones are present to be translated correctly.
We all have a responsibility in this regard, and this is required of us. I wonder just how much we ourselves, individually, have given consideration to such necessities? Or have we still been so involved with the non-Edenic world that we had no time to dwell in the Garden, even though we may have visited once in a while? But until there are those who dwell there, there is no means by which anything can be sorted out, by which there can be re-creation. We are factually equipped to handle what is necessary in the Garden. But we can't really have a foot in each camp, even though necessarily we dwell in the non-Edenic world in the external sense. However, we know why we are here, what we're here to do.
The changes come in that world so simply when the vibratory factors are translated correctly in the Garden, and behold, all things are made new. It doesn't happen just because we hope it will. It happens because we are about the Father's business, the business of love.
Probably no subject holds greater fascination for human beings than that of relationship, with its very special culmination in sexual communion. Books, technical manuals, psychological treatises, counsel, therapy groups, infinitely variegated patterns of discussion and experimentation, flood the field with information but do nothing to alleviate the sense of desperation, mass confusion and failure. For the evident fact is that with all the controversy this field stimulates, human beings simply do not know how to relate to one another.
Musing on this, I was encouraged to ask myself what I could offer to an already raging inferno of thought and feeling that would be constructive and not merely add fuel to the fire. The following, peculiar as it may seem to those who are hypnotized by the sense of needing to know more and more about sexual expression, is nevertheless the essence of a basis for a controlled, creative experience in this most delicate of all areas of human function, usually approached with unconditional abandon.
In this “free-spirited” age of investigation and experimentation there remains, apparently, very little sense of inhibition with respect to sexualfunction. And yet I, not being one to put down my forebears as ignorant savages before the modern miracle of me, cannot but ask myself why such restraint as the race has known in this field, a restraint exercised diligently by many peoples in times past, came to be. Why the urgent sense of caution here engendered in the human heart?
Man, in his search for pleasure, has taken sexual expression into the marketplace and has created a culture geared entirely, in one way or another, to the ultimate gratification of this urge. But as the patterns of behavior become looser and looser, the central beauty and significance of sexual function become more and more obscure. It is interesting to note that, historically, any period of sexual license has always gone hand in hand with a period of cultural breakdown and decay. Like “love and marriage,” sexual license and disintegration go together “like a horse and carriage,” the cart generally being placed before the horse. Here is a simple but profound truth that mankind has repeatedly discovered and subsequently managed to forget, the pursuit of personal pleasure taking precedence in personal consciousness over all other considerations.
Perhaps our forebears were not entirely ignorant, a fact which we with our contemporary psychological slickness have tended to miss. I wonder if we could learn something from them, exercising the rather rare quality of humility. My thoughts concerning this crucial relationship suggested to me a story which is part of our cultural heritage, but which has tended to become buried beneath our own more recent literatures. Nerve and sinew, bone and blood of the best of our writings, the Bible, though often maligned in these times, remains undoubtedly the wisest of all our books. Within its covers are many stories portraying something of the innermost qualities of human being. Among these is the story of the Hebrew king, David. This narrative, perhaps more than any other in the Bible, portrays the panoramic pattern of unfolding living relationships with their variegated potentialities.
Beginning with his youthful membership in a family displaying the usual sibling rivalries, under the loving eyes of his father, Jesse, the sequence of stories goes on to portray David’s love for the Prophet of the Lord, Samuel, his brotherly love for King Saul’s son, Jonathan, his effort to encompass the enmity of Saul, his prowess as an exiled leader of the house of Judah, his initial failure with his wife Bathsheba but their subsequent creative union resulting in the birth of Solomon, his relationship to his sons and daughters and the building of the powerfully integratedkingdom of Israel. The whole cycle of stories forms a colorful tapestry of relationship with many tones and textures, woven from the life of a man devoted to the service of the One God. Poet, warrior, man of affairs, husband, father and “a man after God’s own heart,” David has found his way into the legends of the world and into the very heartbeat of the race. Yet there is a significance here which has scarcely been appreciated.
What is the clue to understanding this intensely devoted expression of love and relationship, the result of which was the shaping of a powerfully integrated kingdom and a culture free under his reign from the human stigma of decay? Sometimes, it is true, he was in error and the kingdom with him suffered for it, but never was he fundamentally in contempt of a principle of relationship which took its highest expression in Him in his worship of the One he called the Living God.
There is a vital point in this which we must approach with a delicacy of interest capable of kindling in the tangled emotional realm a sense of the real significance of a single vital relationship—a relationship which transcends, integrates and gives sustaining meaning to all others. Because our experience in this regard has been slight, its significance, at first, may elude us.
Undoubtedly, by contemporary standards, the most peculiar of all the relationship patterns which David revealed in his living was that which he demonstrated dramatically, time after time, toward the one he called the LORD’s Anointed. Here is a relationship the significance of which, despite our modern efforts at sophistication and exalted psychological knowledge, has eluded the awareness of most. It is an essential relationship, and from it unfolds the whole fabric of other relationship in what- ever sense and at whatever level of intensity. Yet after some three thousand years its character has emerged but little in human consciousness, because of deep-rooted resistance in human nature and discomfort with respect to it.
The particular story is, moreover, presented in such terms that the absoluteness of the relationship is unquestionable. You may remember the account of the growing insanity of King Saul, with his paranoid patterns of behavior toward David, alternating between a passionate hate and a passionate love for him and resulting finally in David’s expulsion from Israel and his pursuit by Saul’s hosts throughout the wilderness. I do not know if, with our “every man for himself” attitudes, we can appreciate the significance of the gesture David made with respect to theinsane Saul; for these days our respect for high patterns of leadership seldom looks beyond the man to the significance of the position. Have we sunk so low in the secular mire that any who choose to rise out of it must be accused of some brand of elitism and immediately stoned or, by one means or another, eliminated?
I am not here condoning insanity, but this is not the point. There is both an ancient truth of human being and an absolute psychological reality in the requirement of perfect and absolute orientation toward a single center, a single spiritual source—toward what the Hebrew people, in their understanding of the principle, called the Office of the LORD’s Anointed. In a secular frame of mind, I doubt we would appreciate the implications; but, finding within our hearts the stirrings of the spirit of love, we may sense the absolute need for orientation toward a single living presence within our experience, toward something which gives pattern and focus to ail our expression, toward something which encompasses wholly.
Faced with the growing insanity of Saul, David nevertheless would not violate this principle of absolute centering in the LORD’s Anointed. He knew the necessity of it so deeply, as a part of his attitude and orientation of heart, that to deny it would have been to deny life itself. Though persecuted by Saul, he could never on any account forget that Saul represented that office to which he was initially ordained. Under the most trying of all circumstances, leaving, consequently, no excuse for any other, David’s attitude—even given the opportunity to slay the insane king and seemingly end the tribulation—was, simply:
The LORD forbid that I should do this thing unto my master, the LORD’s anointed, to stretch forth mine hand against him, seeing he is the anointed of the LORD.
[1 Samuel 24:6]
Here is a remarkable attitude which contains the essence of all fulfilment in expression of creative relationship, including, perhaps surprisingly, the basis for true sexual expression. We live in an age which does not honor such ancient ways of absolute devotion to the LORD’s Anointed. It is a slick and clever age which postulates its own right to do what is right in its own eyes—and this,fundamentally, without regard to the laws of life? “Indeed!” we expostulate. “there are no absolutes but those we invent and we are existentially alone to do what seems best to us.” Just such attitudes, however, have, engendered the chaotic, disintegrative state of contemporary society. For the truth is that not only are there specific and absolute laws governing relationship and sexual communion but also the outpouring of what is experienced in this delicate field becomes the ultimate shaper of what will be revealed in the “greater” culture of human civilization. They have always been linked, relationship, culture, and sexual expression, and always will be, whether or not we enjoy this particular law of life.
Within the human makeup are manifold potentialities for creative relationship of yet untold beauty. But, like the tightly budded blossom waiting to unfold petal upon flowering petal, a single requirement must be fulfilled. Without the lovely outpouring of sunlight the blossom perishes inwardly, rotting at the heart, never flowering. There is a union between sun and flower. Something similar is true of the complex organism we call man.
The human heart is a delicate affair which has at its quick, an absolute and single requirement to which everything else is relative. Simply, it is the law of life that the heart be firmly and unwaveringly oriented toward a single point of life expression greater than itself, if it is to flower in the sunlight of love, For some inexplicable reason human beings have disputed this law from time immemorial. Nevertheless, the disputation has not prevented man from persistently suffering failure in the very realm which contains the greatest potential for fulfilment and blessing? It may be said, categorically, that only those who have discovered and fulfilled this law in their living have ever experienced true fulfilment in any relationship, or have ever discovered the mysterious beauty and significance of this most sacred of all relationships, fired in the worship of Life.
The world, it is true, has seen its insanities and will probably see more. It is not without reason that the human heart is timid and hides its face furtively from the glance of the Beloved. How many, even of those who love one another, truly know one another? Strangers in a strange land. Yet if we accept the excuse of the insane stupidity of human beings and cower in darkness, never facing the single requirement of love for the LORD’s Anointed, how shall we ever do anything but rot in the bud? To avoid hurt, human beings have tried to take the ways of life into theirown hands and have, in consequence, invented “marketplace sex.” It has never been satisfactory, for bartering and trading in a marketplace of the heart does not encourage conditions wherein the sensitive blossoms of love can emerge in sunlit splendor. Fundamental principles are never violated with impunity. The heart was not created to be a marketplace but, rather, to be the holiest of all holy places.
Nevertheless, despite human manipulation of life’s gifts, life has never left man without a means of orientation toward its laws. Even David, pursued by the insanity of Saul, had known Samuel, the Prophet of God, and knew what it meant to turn to the true evidence of one anointed of Life. It would seem that with every generation there is a sufficient representation of true expression, at least one who emerges as a blessing of life to the world, one capable of bringing the sparks and embers of our scattered spirits to a point of burning intensity? The world has seen its prophets, its saints and its holy men. They have always stressed this fundamental law of devotion to the evidences of the highest expression of life, for without exception they, too, have learned the necessity of bringing their experience to a point of integrated intensity, fixed upon a single point of spiritual union within the flame of Life.
As we explore the story of David we find it leaves us no excuses. In the single instance wherein David violated the integrity of this fundamental relationship, through responsiveness to his apparent emotional need, the effects were immediately evident. His love for Bathsheba was put before his love for the Honor of God as it had begun to emerge in his own makeup. The child of Bathsheba perished in consequence. Restoring once again the integrity of his union with the Living God, the child Solomon, named the Peace of the LORD, was born and flourished.
Worship is not a popular condition of consciousness in a secular civilization given to its own pleasures, and yet the quality of worship suggests precisely what is necessary if we are to live wholly. The world is replete with concepts of God, but what of the knowledge of the Living God? What do we know of Life? What do we know of an orientation in passion to the living quick of our Being, such that everything we do is transmuted in the radiance of this spirited intensity of worship? The highest we know in another whose passion it is simply to serve the divine essences of life as they emerge in experience, may turn us encouragingly toward a single unifying source of beauty in our own experience. Such who exemplify this in their living may not be kings and priests, ministers, sages or what have you in the traditional patterns of culture, but they may always be known by their eternally unquenchable passion to serve that which is higher, fuller, than anything they have yet known and to portray the humility, the supreme quality of humility, toward the miracle of Being, never to stop short but always to continue to flower in the sunlight of the spirit.
The world needs such leaders, for they bring to point of burning in a clear coherent flame the yet unfocused elements of our natures, giving us, each one, the essential clue to Being—Being which brings forth the radiant flower of true relationship in full and self-responsible loveliness. You can always tell them. The anointing Oil of Love glistens with haunting beauty upon a clear, unclouded countenance.
