Universal Laws of Nature

We come from nature. We depend on nature. Actually we are nature. When we fight with nature we get pain. When we work in harmony with nature we get life. What created the body heals the body. So you are nature and all the good things in life come from this. Our job, is to help you get your life back on track in tune with nature. When you live as nature intended, you get what nature intended. Love, Happiness, Success, Health, Wealth.

That’s our gift.

I searched for 30 years to understand the human condition. It was a fruitless search.

When I went back to the universal laws, I found the answers in nature.

This is what I present. The most unique comprehension of human behaviour, how to change it, understand it, work with it and heal it. This is a gift for anyone who is interested in exploring human nature, heart and soul as well as emotion and love.

Many years ago people were in tune with nature. Nature’s harmony and human happiness were considered as one. They observed that what happened outside of us, was already happening within. But now, with time and technology, we have lost touch with this awareness. As our culture evolves into this current era, we suffer the separation from having worked with the land, understanding nature’s rhythm and a dependency on nature for her sustenance. As we modernise, we have moved away from that harmony. The outer world has risen and taken precedence in our life, we look for solutions instead of awareness. We can all benefit from a more honest and deeper approach to life. If we can re connect with the harmony of nature, while remaining a part of the evolution of humanity, we will be able to celebrate both worlds, inner and outer harmony.

Most people see personal harmony as a difficult attainment. It’s not. It is neither difficult nor an attainment. Wherever it is that you are, you are in fact already harmonious, you just may not know it. Nothing new is to be added and nothing is to be discarded; you are as perfect as possible, RIGHT NOW. It is not that you are going to be perfect sometime in the future; it is not that you have to do something arduous to be yourself. It is not the journey to some other point somewhere else; you are not going somewhere else. You are already there. That which is to be obtained is already attained. This idea must go deep, only then will you be able to understand why such simple techniques can help.

Living from personal harmony, means to find your centre. To hold that centre no matter whether you are thinking in the head or feeling in the heart, the centre stays strong. That means achieving great inspiration but still having a firm grip on reality, grounded. That centre is never missing. 

For the centred person everything becomes sacred, beautiful, and whole. Whatever he or she is doing, no matter what it is, they focus their mind and take full mindfulness. Nothing is trivial. They will not say, “this is small and this is large.” This is important and this is unimportant, no, for them everything holds the same weight. A self-actualised person, a balanced, centred person, feels in harmony with everything. You can feel it in their touch. The great doctors and healers of our time have been known for the power of their touch, the softness of the disposition and the power of the concentration.

A person who is centred is the same, no matter who they are with, or where they are. They have the same inner quality. When meeting a beggar they are not different from meeting a King. When on stage they are identical to offstage. When alone they are no different than when they are with friends. This is the mark of a person who has uncovered their True Nature; they are centred, completely natural. There is no need to pretend, there is no act to present. They practice between performances. Falsehood has no place in their life because the centre is the axis around which they live their life. This includes handling discomfort and pain. Can you imagine being centred enough to welcome pain with the same loving kindness as you welcome pleasure? This is real personal harmony.

The second key to personal harmony is that the person remains balanced. Their life is balance. They are never one-sided, they never make a stand, they are never righteous because they understand that everything in this world is built in duality and therefore to stand on one side or the other breeds imbalance. A person who is imbalanced will have significant swings of emotion from infatuation to resentment, elation to depression, and attraction to repulsion. They may overeat and then starve. These same people, imbalanced, find extremes attractive and this is the source of their disharmony. 

Balanced living is neither excess nor deficiency. Neither overeating nor under eating. Never too much, never too little. The result of balanced living is obvious. A balanced person will be at ease. Whatever the situation, their relaxed attitude will not be lost. Unconditionally, the lack of tension will stay. A person who is balanced is always at ease. Even if the death of a loved one comes, and there is grief, they will be at ease: they will receive death as they receive birth. If misery comes they will receive it as they receive joy. Whatever happens it cannot dislodge this person from their place. This relaxed attitude, this ease is a consequence of being balanced.

The third key to Personal Harmony is the lack of tension. Lack of tension is one of the great witnesses to the self-actualised person. They are at ease, they do not get stressed under any circumstance and take all of life in their stride. Their mood changes for nothing. Nothing disturbs them; nothing dislocates them from their home in their heart, their centeredness. To such a person you cannot add anything. You cannot take anything away, you cannot add anything, they are fulfilled. Thier every breath is a fulfilled breath, silent and blissful they need nothing within. This is the ultimate freedom for everything this person will do they will do out of love, kindness and commitment. There is no hunger, no desperation, and no fear.

Advanced Awareness in Human Development

Everyone realises that they lack proper control of their faculties and has little or no influence over their impulses and appetites. The desire for self-improvement being universal, it is natural that the question should be asked how order can be brought out of this chaos of conflicting emotions and elements in the body.

Before it is possible to advance a solution it is necessary to carefully analyse the problem. Presuming for the sake of argument, that which cannot always be presumed in fact, namely, that the human-development exercises now in vogue for development purposes are authentic esoteric instruction, then we have the fundamental principles of metaphysics mixed with the most dangerous of all sciences, that of operative human development being dabbled with promiscuously by those with little more than a desire to “fix” what isn’t broken. Those exercises, yoga, meditation, tai chi and qigong create distinct vibratory rates so radically different from those of the individual who is attempting to superimpose them upon their organism that the result is psychic disorganisation. 

A person’s normal functioning results from a fine equilibrium between their parts. In the average person there is no faculty or part either so much higher or lower than the rest that their balance is destroyed. In other words, our eating is on a level with our thinking, our actions synchronise with our desires, and our ideals, while generally the highest part of us, are still in reasonable relationship to the whole. True there is discord in the body, but for the most part this discord is in a minor key. Nature effects the growth of the soul by achieving through gradual environmental modifications the improvement of the entire nature. This has been introduced to you in the most gross of forms in the wheel containing the seven areas of life. 

Where we are is determined by what we are and each is placed in a world not too far beyond their capacity to understand. It is then that self-development exercises, intriguing the mind, lead to excesses which may bring down the life in ruin. A right thing is only really right when it is in the right place, and methods of development which may bring a properly qualified beginner to the dignity of a saint can also destroy the reason and well-being of the person who has not received the necessary preliminary instruction. 

This instruction is seldom given in American, European or Australian metaphysical circles because of the incentive of haste which is our national disease. It is little short of a crime, in fact, it is criminal to collect a group from the streets to whom even the term human development is a stranger, and then promise these same people that through some Asiatic technique they can acquire control of the psychical forces of their lives in ten simple lessons, etc ., etc. The rationale of Nature is thus violated, the Universal laws of life are put at variance with life’s purpose, and the farce rapidly turns into tragedy. As we have suggested all other things being in themselves honest, the fault lies in the attempt to storm the gates of heaven or to force upon oneself a state inharmonious with the qualifications of the nature. 

The average individual is not fit to contemplate the profundity of universal mysteries and when they attempt to do so through new age mass material, they simply sprain their intellect. It is absurd for men and women with no comprehension of the meaning of life about them to attempt to visualise or feel Nirvana (grace, enlightened, stillness, unconditional love). When the uninformed go into Samadhi, they are not likely to return because by not knowing how they got there they would not be able to find their way back. Metaphysical distances and intervals are very real and it would be easier for a small child lost in the heart of Africa to find its way to civilisation than for the unqualified student to return from the invisible worlds which are separated from this earth by immense intervals of quality and consciousness. Enthusiasm is one of the emotions that is not permissible among the elect.

Our attitudes toward life create their invisible counterpart in the subtle substances of the causal spheres, becoming powerful factors in human development. The Orient and the Occident are not only separated from each other by vast oceans but by even wider intervals of attitude. The East is metaphysical, the West is physical. The East is ascetic, the West is materialistic. The East has extraordinary powers of concentration and continuity, the West very little of either. The East has all eternity in which to accomplish, the West regards five minutes as a period long enough for almost any attainment. These variances in racial attitudes and beliefs render it absolutely necessary to modify Eastern human-development exercises before they can possibly serve the needs of Western students. Most Asiatics in this country have never made such changes and modifications and, therefore, they cannot understand why the majority of their students fail and why the most sincere die within a short time. 

In their philosophic intercourse with India and Persia, the Greeks brought most of the Oriental exercises into the Hellenic states prior to the Christian Era. Pythagoras, the greatest of the Greek school, having been initiated at Ellora and Elephanta, was unquestionably instructed in the esoteric practices of the Brahmans (India). If other evidences be lacking, the fragments of their esoteric disciplines that have survived support this viewpoint. We find that the Greeks modified the Asiatic disciplines, bringing them into harmony with the great body of Western thought. Through Platonism the Oriental traditions were widely disseminated and perpetuated to this day in reasonably complete form, although Plato has not been properly interpreted for many centuries. The Greeks devised a positive approach to truth. Instead of the universe absorbing a person, as in the Asiatic mode, they conceived a person absorbing the universe. Pythagoras taught perfection through the glorification of self that is, through release of all the potential powers of self; whereas the Orientals taught perfection through the debasement a renunciation of self and the denial of all individual existence. It is not difficult to see that to the Western mind, individuality is the cornerstone of life. In the last analysis, however, both schools have the same ultimate: both achieve perfection and the state itself is identical in both systems. 

However, the psychology of the approach is entirely different, and this difference is not only an intellectual one but expresses itself through every nerve and fibre of the Occidental organism. ‘To deny this expression is to throw the whole life out of harmony with both its environment and its racial plan. Hence, when that which is naturally positive attempts to become negative, discord begins, becoming more acute as the sacred premises of Occidental development are violated. The question then naturally arises, What are the disciplines peculiarly suitable to the Occidental world? Where can those disciplines be found and how can they be applied in an effort to accelerate the perfection of the organisms? 

Before taking up these questions, one other point must be made clear. No human development can produce permanent results which in any way compromises the laws of life. There can be no growth apart from growing nor can any individual improve more rapidly than they can grow. Growth does not imply a sudden spurt in any one direction. It involves the symmetrical expansion the increase of all parts in harmony with the law of natural unfoldment. 

In other words, true spirituality cannot in any way exist apart from a spiritualised condition of the whole constitution: mental, spiritual, and physical. A person cannot be spiritual in their right hand and physical in their left, nor can one organ exceed another in virtue, because all partake of the diffusion of life permeating the whole and cannot minister to one apart from the rest. A person can no more over-reach themselves spiritually that they can be truly virtuous on Sunday and sinful the rest of the week. Sunday piety is not virtue, we know, nor can any false stimulation of a single part, which is not justified and substantiated by the testimony of all other parts, be considered legitimate spiritual growth. Our attitudes toward life, our capacity to learn, our value sense, and our morality-these are all chemical products of the separate parts of ourselves combined to form ethical compounds. Hence, our ability to see intellectually is indivisible from what we are, and no matter how hard we try, we simply cannot be more than the sum of ourselves nor appreciate qualities with which our whole being is not en rapport. The student who feels that they will become spiritual in spite of themselves has a rude awakening ahead, for they can only gain true metaphysical power because of themselves – in total. 

Even the simplest exercises which can be designed for the improvement of person’s physical state cannot, therefore, be successfully performed unless the whole disposition is placed under an increasingly rigid discipline. By this discipline we do not mean to infer inhibition, but simply a realisation of the interrelationships existing throughout the human constitution. The simple exercises herein outlined involve no extreme asceticism nor is any radical departure from the natural order of life either necessary or desirable. The discipline is concerned largely with attitudes and those disquieting fluxes which destroy the harmony of the inner life. Mental peace and emotional poise should be first cultivated. These will result in a greater degree of corporeal harmony, which harmony provides the proper environment for the directionalisation of the abstract faculties. Concentration is impossible or, at least, its success is seriously jeopardised by intemperate  attitudes. As the Bhagavad—Gita so aptly puts it, “only the person balanced in pain and pleasure is fitted for immortality. Many people believe that peace will result from the cultivation of a spiritual state, when, in reality, the spiritual state results from the development of peace. Perfection is the end and not the means; perfection is the consummation of enlightened effort and bestowed only upon those who have greatly achieved in other things. When the mind is torn with discord and speeded up to an abnormal intensity by uncontrolled nerve impulses, or the emotions are rendered intemperate by grief, fear or hate, no illumination can result from the performance of human development exercises. Only disaster can follow unbalanced effort or effort supported only by unbalanced functioning. So East and West alike warn their disciples that before they put their feet upon the path of wisdom, they must place their own beings in a state of order. 

Love and Wisdom


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