Every creature is a key that unlocks the heart of God in one's own heart. Yet the heart of God can only be unlocked within the awareness of God's grace. It is His action that unlocks hearts, and not one's own. If one wishes to unlock one's own heart, actually, one wishes to unlock the Heart of God, which is sealed by God. One has the capacity to unlock that lock, but not the ability. Only in action that is intact, that is, untouched—pure—can that lock be unlocked. If the action is pure, even a creature as small as a fly could unlock that lock, but any action that is touched by man is drained of itself and has no effect. To unlock the heart isn't anything one knows, and it happens in an instant. It happens in an instant, and in an instant, it does not happen anymore, because it is only in a moment that the Heart of God can be unlocked. One is unable to bear more than this. Gurdjieff spoke to Ouspensky about entering a room, unlocking a door with a key. Truly, he spoke parenthetically about unlocking the whole Heart of God, because no matter how many thresholds one crosses and how many doors one opens, this is the threshold one wishes to cross, and this is the door one wishes to open. It's also the same threshold that God wishes men and women would cross and the same door He wishes they would open, for He wants mankind to return to His Heart. It's this surrender, this return to what is most sacred, that is always calling, if mankind could but hear it. And it comes in such tiny things. When God enters a man or a woman, He does it with such unbearable deftness of touch that there can be no doubt what is acting. And there is never an impression that the Action belongs to anything the man or woman has done. Actions of God cannot be mistaken for other actions. If one isn't sure, it's not an Action of God. If one doesn't already know, it is no Action of God. The Action of God already knows. It arrives knowing. It does not need thinking, interpretation, or brokerage. Such Action is called “the Lamb of God,” because of its gentleness and innocence, its assurance of purity. One says it “taketh away the sins of the world,” because it is intact and untouchable, and it takes away everything that one is, only in order to give so much more. The sins of the world, after all, is everything man is. Not just the good things; not just the bad things. Men and women are the sins of the world in their own entirety; it's not possible to understand this until man's being is contrasted with the Action of God. When what is Perfect attempts to express itself in man, imperfection is banished for that instant; arguments cease. There is nothing more than the Presence of God, which is sufficient unto itself. Surely, as one drinks the richness of all the different works one undertakes—all of which are one's own works, and mere shadows of the works of God—one must know that one drinks in the hopes of something like this, else, what is thirst for? Every method fails—and one waits. I respectfully hope you will take good care.