John James Peter
Threefold Pattern Of Focalization
Uranda May 20, 1954 p.m. Class
We remember the pattern that was portrayed in the Master's ministry on the basis of what is popularly conceived to be Peter, James and John. We would like to take note this morning of the basic fact that if it is understood, this particular arrangement is all right. If we recognize that Peter, James and John provide the proper pattern of recognition from the standpoint of the body, then all is well. But if in that pattern of perception Peter is conceived to be the point of focalization, and the mind does not perceive that which is above and beyond, we have confusion. And that is the state of the world consciousness with which you must deal. It is because of this confusion that we do not have the adequate manifestation of spiritual power on earth. Our ministry, our service, attunements, can be of consequence only to the degree that there is the actuality of spiritual power reaching through us into the world. Without that it turns into so many words and so many ideas which have no more meaning than a host of other words and ideas to be found in the world.
We recognize that John relates to spirit, James relates to mind,
and Peter relates to the emotional realm—the feeling realm.
We recognize that spirit issuing from the Supreme Point of focalization in the invisible realm
must have a focalization in the outer realm.
If there isn't an overall focalization the various members cannot of and by themselves come to focus. If the various members try to establish a focus of and by themselves they fail. We could take any member of your body as such and assume that that member of and by itself, without regard to the head, could establish a completely satisfactory relationship to the realm of spirit, and we would find that it was not so. If the factors that are in the head, from the standpoint of the endocrine system, the nervous system, the brain and all the rest of it, are not providing the point of focalization for the body as a whole, the member of the body cannot of and by itself establish a pattern of focalization directly with spirit. But the pattern of focalization is with respect to every member, and we are not to assume, merely because the head of the body provides the essential primary focalization, that the rest of the body is denied the reality of spirit—for it is not. And yet that particular false concept is one with which you will never be working and contending in every sphere inof service which has any relationship to spiritual things, because the human being will constantly assume that a recognition of the primary focalization at the point of the head suggests that the members of the body are denied their own individual patterns of focalization and direct relationship in and with spirit, which is not the case at all.
If we recognize this pattern and do not put it “Peter, James and John” as if the true order did not exist, we are all right. But the minute we assume that it is “Peter, James and John” on this basis, we are wrong. From the standpoint of Deity the approach is John, James and Peter. From the standpoint of the mass of humanity, which we call the body of mankind—and from the standpoint of the individual, for every person has individually the vibrational focalization factors of John, James and Peter, every single person on the face of the earth; but if that focalization is to have any meaning individually it must be established with respect to the whole body—in the mass consciousness we have it Peter, James and John, instead of John, James and Peter. If we realize the falsity of this concept and recognize that from the standpoint of Deity it is John, James and Peter, and we clearly establish that pattern in consciousness symbolizing these factors of being, we will have a basis of understanding, a basis of viewing, a basis of analyzing, which will stand us in good stead in every circumstance in life. If we break that pattern and try to establish it on some other basis we will fail, regardless who it is or how much effort is put forth.
We recognize that there are certain religions where the idea is: “You are not supposed to understand why. That is what you are taught; that is what you must believe. It is not a matter of the mind having any part to play; merely belief—feeling. It is not a matter of a recognition of the spirit in direct relationship with the individual; it is a matter of feeling acceptance regardless of the working of the mind.” And the mind is forced, from babyhood, to conform with that which is impressed upon consciousness through the feeling realm by reason of fear. “If you do not do thus and so you will go to hell or purgatory or somewhere. You will suffer. The devil will get you.” So, not so much on a basis of love for God as a basis of fear of God, the emotional nature is used as the primary point of focalization—concepts and ideas of every sort are implanted, not only in the field of religion but in the field of discipline for small children. “The bogeyman will get you. The policeman will get you. Somebody will come and get you.” All those ideas are utterly atrocious, in relationship to discipline for the childish mind and heart. So we use the feeling nature—we do not say fear has no place—but we recognize that mind is superior. However we also recognize that mind has within it that which is given particular focalization below it.
There is an absolute principle which must be realized if we are going to understand: that which is carried out in a pattern of differentiation in the expanded expression must be in essence contained in the point of focalization. Now if you will really remember that, it will save you from many a pitfall. What does it mean here, in practical application? That which is at the point of focalization, which we speak of as John, contains both James and Peter. That which is carried out to the point of differentiation from John to James carries the vibrational factors of Peter. The supreme point of focalization must contain the essence of all that is focalized and made manifest in the differentiation pattern in the expanded expression. So you look at the nervous system and you have simply the differentiated expanded expression of the brain which reaches to all of the parts. Your nervous system is simply the differentiated aspects of the brain in expanded expression connected with the parts or members of the body. Now always, that is true. This, then, follows: If we are going to think of James as relating to the mental plane, and he certainly does, we are not going to assume that the mental plane is differentiated from, separate from, unrelated to, the emotional realm.
The feeling nature is contained in the level of the true intellect.
And there is one of the things that has not been generally recognized, let alone understood, because the attempt has been made to establish the intellect on a mental basis without regard to the emotional factor which is inherent in the mind itself, and to do so establishes the mind as something which it is not. It is only a part of a thing functioning on a basis which tries to make it the whole thing. Now this relates to you as a person. The John aspect of your own being is the first out-manifestation, in the realm of yourself as a being, of that which is of the invisible focalization of Deity which we speak of as your Father, or your God Being, your centering in Deity. Whatever name you wish to use is beside the point as long as we do not get confused patterns.
The John aspect of your being is the first beginning point of manifestation, the focalization of all else that is to manifest as spirit or by reason of spirit. As soon as that begins to be a fact in manifestation with you, and John is there, the John aspect begins to differentiate and we have the James aspect of your being beginning to appear. But the James aspect does not function on a basis segregated from the emotional aspect in its own level—the Peter aspect is there. But with continued expressions of differentiation we come to that which is primarily, dominantly, Peter. That relates, to a very high degree, to the subconscious range, the subconscious mind. Actually, while there might have to be some adjustments in your consciousness on the point—so do not establish it with too fixed a sphere of limitation—the Peter aspect of your being is the unconscious or subconscious realm of the feeling nature, which in turn correlates with mind. There is the aspect of mind which extends into Peter—and remember that the subconscious mind is primarily the emotional nature.
If out of Peter we receive an impulse which does not correlate with James, which is not controlled or directed by James, and it is allowed expression, action, it also disregards John and makes Peter the supreme point of focalization for your existence. And then you are subject to every wind that blows. There is no stability. There is uncertainty. There is fear. There is every sort of ill thing, until we begin to realize that we do not deny Peter, as Peter denied the LORD, but we refuse to accept Peter as the supreme point of focalization in our being. And how is most of the control extended into the body? In the range of the automatic or subconscious. Every automatic function in your body relates to the subconscious, doesn't it? Certainly. How many of you can, by thinking, just willing that it be so, change the pulse beat of your heart? Now if you select certain things to think about, about which you feel deeply, you may by reason of feeling begin to have an effect in the body through the subconscious, but it will not be by direct will or conscious intent. It will be indirect. It still goes through Peter. So with the exception of the external patterns of action—walking, talking, movement of the hands, etc.—we do not have very much control on the intellectual level of consciousness in relationship to the functions in the body.
Now the pattern of habits which we establish and maintain in the conscious range has its influence in the subconscious range. But the important thing is to realize that you are very fortunate that God so constructed you that your mind as such does not have direct influence and control in your body, because if you had the interference of your intellect you would not be able to live. I will venture there isn't a person here in this room that could live twenty-four hours if the coordination of his internal processes, even in their primary aspects, depended upon conscious control in the mind. Do you think you would live twenty-four hours? I don't think you would live an hour, do you? No, I don't. How brilliant you are! I wouldn't want it either. I am pointing out, however, some basic factors which are vitally essential if we are going to learn how to live and how to serve others, because Peter, the emotional nature, must not be allowed to take supreme control in the body, even though Peter is the direct means by which control is released in the body, influence made manifest. The control into the body is primarily through Peter, into the realm of form. And that is not limited to you as a person. That applies to the whole mass of mankind. Now if this control level be used wrongly we call it black magic. If it is used correctly we call it white magic. The point is that the right use at this level is of the Divine Design, the magic of living, of beauty, of love and of life. The wrong use at this level results in the distortion patterns of the world, which are in fact elements of black magic.
Now James has the ability, by reason of the essences which are differentiated into manifestation as Peter—the elements in James differentiated as Peter are present in James, and by reason of the factors of intellectual and feeling perception we have the means at our command by which we may become acquainted with and learn to understand John. That is our purpose here in this Class. And until the human being establishes a pattern of right relationship with John, the John aspect of his own being, he cannot comprehend or become aware of, or know in any way, shape or form, his own Lord, his own God Being, or en masse, the LORD of Lords.
We can have all kinds of ideas about, concepts of every sort—and the world is full of them—but if you cut the nerves between the head and the body, the fact that the nerves are in the body will not permit the normal function. And it is just as true in relationship to mankind as a whole as it is true in relationship to you as a person. In the John aspect of your own being, what do we have—the negative focalization of the positive aspect in the invisible realm, in the range of focalization—simply a means by which the inner positive, or invisible focalization, is transferred to the realm of outer form—a connecting link, if you please—the invisible part of the chain and the visible part. If there is a break at the level where invisible things are supposed to begin to be visible, what is going to happen? The visible chain will be weak and of no value. It will not hold you up. So the John aspect of your own being is the connecting link.
Human beings try to understand the John aspect, in one way or another, to whatever degree it is comprehended, without correct function in relationship to Peter and James. And it will not work, try as you will. You are going to let Peter be the control point in your being and then learn to understand John? It will not work, because if Peter is the control point, you are being controlled by external things, by circumstances, what people say and do and what you think they feel, what you think their attitudes to be—when you do not know. You are controlled by all these things, and then you are a slave, pure and simple. It is from that slavery that human beings are to be liberated, and the moment any human being is liberated from that slavery, he or she begins to be a son or daughter of God. But that slavery is there whether we like to admit it or not. No matter what we do about it, without regard to James and John there is no liberation—and faith in Peter, hoping to achieve that liberation, will not achieve anything, no matter how you struggle or what method you use. You can go to the yoga philosophies of the Orient or of India, or pursue any idea of developing willpower and mental abilities in the Occident , and it will not work. You can get so far and you run into a blank wall. Human beings everywhere, by the millions, are up against that blank wall.
The only excuse we have for being a separate or distinct organization is to provide something which is not provided by other organizations—the means by which the individual as a person, and the mass body of mankind as a whole, may begin to have an awareness of the John aspect of being, so that there may be true comprehension of what we might call the Jesus aspect of being, the supreme point of focalization for the whole, the LORD of Lords and KING of Kings.
The focalization of Deity to us was made manifest in the form, the body, the man, who was known as Jesus. But that Jesus aspect of being, now invisible, can have no real or true meaning except by the means which He Himself outlined. And it always works absolutely, whether anyone likes it or not. Millions have destroyed themselves trying to make some other method work, and it will not. There is just one way. And the more quickly we come to that absolute conclusion and realization the better for us, the less time and energy will be wasted, the sooner we will be out of the abyss of nothingness into the realms of joy and peace.
Now, then, if we are going to comprehend James we must start on the right basis. The popular idea is to judge all things mental on the basis of the way you feel about it. You are going to let Peter pass on everything that James says. “I do not like that idea, so I will reject it. I like this idea, so I accept it, the way I feel about it. I am letting Peter determine what is true or not true with respect to what James says.” And it is a snare and a delusion. If the way you feel about it is going to determine what you believe, you will never be a true server. What happens? If we have a certain feeling—shall we call it prejudice?—a certain feeling of aversion toward some idea, or something we think is an idea, and we refuse to examine it because we have this feeling, we are going to remain in ignorance. But if, regardless of how we feel about it, we will examine what James presents with an open mind, what do we find? That when we see the truth the old prejudice, or adverse feeling, falls away. We do not feel the same way about it anymore, because we begin to feel on the basis of truth, not on the basis of all the things that have been pounded into us since our babyhood. And there is the difference between slavery and liberation into manhood and womanhood. If a person continues to be subject to his aversions, to his prejudices, to what he likes and does not like, he will be a slave until his dying day, a slave of things not controlled.
You must learn to recognize that what you feel about something is absolutely beside the point, that it should not be allowed to have any weight at all. If you say, “I like this idea so much I cannot give it up. I have too strong a feeling about it,” you are deluding yourself. If you say, “I have too strong a feeling against that idea to accept it,” you are deluding yourself. The way you feel will follow your intellectual acceptance of truth once you see it and accept it. And there is no other way which leads to mastery, to liberation, try as you will. What you feel about it is beside the point, and you need to reach the point of absolute conviction in yourself, where you will say, and mean, “What I feel about this or that is beside the point. It is not going to control me. My likes and dislikes are no longer going to be in control. I am going to examine everything from the standpoint of the mind, without adverse influence from Peter. I am going to examine. I am going to analyze. I am going to learn to think, and I am going to learn to let my mind, conscious and subconscious, function under the control of the spirit of God.”
This dual aspect of mind is contained in James, as we noted, and it is not by pure intellect that you learn to see and understand John. There is a feeling perception there. But this feeling perception that works from James to John cannot work as long as Peter is in control. You can say, “Well I am supposed to use my feeling perception.” Of course you are. But as long as you are a slave, reacting this way and that to every circumstance that arises, you are unstable and the Lord is not in control. When you begin to use this feeling perception that arises out of James in relationship to John, his brother—isn't that right, in relationship to John, his brother—it will not be because Peter is saying, “I reject that because I do not like it. I accept this because I like it.” But there is feeling perception there, and if you try to do it on a coldly intellectual basis, logic and reason alone, do you think you will arrive? No, you must use both of these aspects of perception as they are contained in James, and when you do you will find that what you perceive by feeling never violates logic and reason.
You cannot by logic and reason reach the point of comprehending John. It is utterly impossible. Though millions have tried it, not one has ever succeeded. It is a waste of time. But when you learn to use the true perceptive qualities of James, beginning to understand John, you will find that that which is perceived through the feeling aspect never violates logic or reason, or what we might call the intellectual aspect of your being. And if you perceive something that appears to violate, what are you going to do? Jump to the conclusion, “Well now, I don't like this. I am going to put it all aside”? No, if you are afraid of it you cannot approach close enough to it to examine it. There must be control. If you are afraid to examine any point which appears, it means that you have no faith in your own stability. Is that not true? And you need to develop faith in your own stability, learn to examine it. Then what you thought you saw turns out to be something a little different. You thought it was this way and it wasn't. It was a different form, different factors. And as soon as you see it as it really is, you have no rejection of it—an acceptance. You no longer feel against it and you have reached a point where you know the truth and the truth has set you free from that which you feared. And it has not violated logic or reason.
The point I wish to reemphasize here is that until you reach a point of right attitude toward Peter, try as you may, you cannot begin to use the true perceptive faculties of James, and the feeling nature is going to be mixed-up and you will not reach a point where you are controlled by the spirit of God.
Why have I, over this period of years here, been so patient with all the people? Because I knew that each and every one of you, perhaps inadvertently but nevertheless certainly, were under the control and domination of Peter, regardless of what you thought in your mind, regardless of what you thought you believed, or anything else. Peter is too much in control to permit you to know the truth. The Master did not say, “And ye shall know how you feel, and your feelings will make you free.” He did say, “And ye shall know the truth, and the truth shall make you free.” And how are you going to know the truth? By the perceptive faculties of James in the intellectual level. For only so can you begin to comprehend John and begin to realize that which John represents, or makes possible in manifestation in the realm of form.
This means that not by rule and regulation, not by arbitrary attitude on my part, but by reason of your own opportunity to observe the truth, you have reached a point where there must be less subjection to Peter on your part. You may think, “Well I am going to lose something good.” Oh no you won't. No, you will find things that are lovely and beautiful and real, the blessings which God would bestow upon you. Nothing worthwhile will be taken away. Only the thorns that irritate, only the ill conditions that make one suffer, only that which spoils, will be taken away.
But there is still too much subjection to Peter in your daily function to permit you to make the kind of progress you can make if you will remember these things and if you will be sensible and remember that here there is understanding one of another. But refuse to be blinded by Peter, refuse to accept the way you feel about anything as conclusive, what you like or do not like. Do not let it be conclusive. Move to the realm of truth and function on the basis of James, and you will find that John, his brother, is near at hand, and all will be well. God bless you.
© emissaries of divine light
Always Remember Who You Are
Uranda January 10, 1949 Sunrise Ranch
[in Uranda and Kathy's Room, with Kathy, Ann, Lillian and Grace present]
I have been working out the possible patterns of function in the Little Chapel to maintain a controlled vibration. It will have to be flexible with respect to all needs. It is going to entail a series of especially prepared papers. There is not too much difficulty involved with respect to the periods that I am present in person, but I cannot hope to be present all the time, especially in the five to eight o'clock period of radiation. Generally speaking, unless there is some emergency when I am not available, I expect to focalize all the special services that might be held at other hours.
One of the Principles that must be remembered in relationship to effective radiation of the Creative Word—after basic Principles have been fulfilled in relationship to the Law and Polarity—is a focused vibration as simple in nature as it can be made, focused in a current on a sustained expression. Variations must not detract from the focalization, nor introduce complexities that would detract from the essential simplicity of the focalized point. In one sense it is following out a vibration.
In one way it is bringing the Unit to a point of doing in Principle, although at a higher level and for a different purpose, the same thing that I had to do in the very beginning of my ministry. In the early period of my ministry I was—to illustrate it more or less crudely—like a detective turned loose with a thousand and one clues to be followed out, sifted, adjusted into a sensible, comprehensive, realistic pattern. That function involved what I called, “following out a vibration”. I undertook, in early papers, to give some instruction along that line, and I soon discovered that what I said did not have very much meaning to my hearers or to my readers. I have, since that time, undertaken to clarify and give training in all the basic essentials of the process, and it has been used to some degree but not as extensively as I had hoped would be the case. I had felt, in my earlier ministry, that what I said would surely inspire similar action or function in others. I felt that individual initiative and ingenuity would be brought into play, so that the expanding expression of that which I was focalizing would be like a fire spreading in all directions, firing each one with a zeal and a hunger and a thirst to encompass the fields of understanding necessary to effective function in the range of the principles involved.
One of the greatest difficulties that I had in my early ministry was to develop a combination of patience and understanding that would keep from letting me feel almost overwhelmed with a sense of futility when I found that, no matter what fire of expression was released through my words, it did not ignite a complementary fire in the hearts and minds of my hearers. Of all the things I was confronted with, and under the necessity of understanding, in my early ministry, that was perhaps the most difficult, and I suppose there are remnants of that difficulty that have pursued me down the years of my ministry, because it has tended to make me discount the lethargy of individual human reactions, and I have been inclined to feel that I could inspire the response and ignite a flame that would allow a fulfilment within the scope of what I conceived to be a reasonable period for specific fulfilments. In the earlier part of my ministry I was a little inclined to be perhaps rash in definitely anticipating specific fulfilments within a period that I saw to be easily possible. But when I found that those who refused to be inspired and refused to let the flame be ignited, waited on the sidelines until my time limits expired and the fulfilment had not come, that they then turned around and blamed me and called me a false prophet, I began to be a little more cautious.
During that early period of my ministry, the most difficult thing for me was overcoming the tendency to feel baffled and depressed and futile in the face of human failures to catch the spirit of the thing that I was seeking to do—and in one sense it has been a cross all the way through my ministry. It is something that still tends to be as a burden many times, but gradually within the scope of the Unit this problem has been solved to what, in comparison with the world response, might be called a high degree. In comparison with what I envision, it is still slow. In the Unit there is a ready enough response, generally speaking, to whatever focalization of Truth I may express, and something of the spirit of it is generally maintained to a reasonable degree, but it still appears to me like smoldering coals. There is Fire there, and the current of the Air of the Spirit keeps those coals burning, but only occasionally a flame flickers up, and I have not been able to cause that Fire to burst out in a leaping, crackling Flame that burns continually. I have the feeling all the time that those smouldering coals would tend to die out if I did not keep blowing them with all the force of my Being. Gradually they are beginning to glow more brightly but it still is not a living, leaping Fire. Until it is that living, leaping Fire, I feel handicapped. I have to keep tending the Fire to keep it from dying down, and there is not that something yet that allows a vivid, vital current to move into the channels opened up in the processes of what I have called “following out a vibration”.
The purpose of following out a vibration at this level and in this period of our ministry is not so much an exploration to find and to recognize and give form to the Truth as such, because the Unit has been given the benefit of my own exploration in that regard, so there is a wide field where the Truth of the various focalizations is already known, intellectually at least, and to some degree in realization. While that has been absolutely essential, that is, my function as it has been in the presentation of that Truth, it has, at the same time, been something of an impediment, because no matter how I undertook to stimulate the expanding expression of the individuals with whom I have dealt, I could never get any general current of an overleaping Flame that would allow individual aspects of that expanding expression to become meaningful in the realm of the new, or no matter how I held back or gave, up to a certain point, opening the way for others to overleap the boundary, the general tendency has been to be extremely conservative.
A few have followed out vibrations in their individual initiative. Martin is the outstanding example of that [and William has to some degree] but the fact that, generally speaking, it never reached out beyond, tended to keep the individual members of the Unit from actually realizing the Truth as being their own. It was something they looked at from a little distance, so to speak. They accepted little parts of it here and there, and tentatively used it, and toyed with it, etc., but it has been difficult to find any way of causing each to have a definite, individualized realization that the Truth that they envision is actually, vibrantly their own. There has not yet been a sufficient sharing in this following out of vibrations to let the individualized aspects of that Truth begin to glow in the Flame. Consequently, there has been a tendency—on seeing the Truth and accepting it, but as from a distance—to imagine that that Truth was thoroughly understood when it was not.
I have, as we have gone along, used every resource at my command to lead individuals and the groups I have dealt with, back and forth across the central points from every conceivable angle, to give a full opportunity of actually comprehending the central points involved. Generally speaking, there has been a tendency to note some little new aspects of it that were more or less intriguing, but to skim over, as it were, the Central Current of the thing, nonchalantly saying, “Oh, yes, we have heard that before; we know that; but we are searching for something new.” The trouble is, the human minds involved have been inclined to accept little things that, while they were essential to the picture, were not the vital points, as being the new, without an adequate realization of the fundamental theme, or seeing the opportunities that were actually present to see the new and to make it their own.
All of these things have necessitated a long drawn-out process by which we have finally come to the present day. We have made progress, and in various ways we have worked to get the basic fundamentals ingrained into the consciousness of each one, so that there is a heart-acceptance of them. The pressure points, as they have appeared, have shown to what degree there was a heart-acceptance. As long as everything was moving smoothly, and more or less to the individual liking of each one, there was no way of telling for certain how much there was heart-acceptance of that which was intellectually acknowledged as being true. But the pressure points through which we have passed have shown, individually and collectively, as we have moved along the Way, the degree of heart-acceptance. Sometimes it was shown that that heart-acceptance was very, very shallow, and as soon as the real pressure turned on it withered up and was gone, and then the intellectual acceptance immediately became colored with the reactive questionings and doubtings of the mind, which destroyed the individual attunement with reality that had been built up. And so, many have left the fold self-righteously and, as they have thought in many instances, with righteous indignation. Gradually we have developed a reasonably stable Unit with a fair degree of heart-acceptance, and that is what we have to start with as we approach our proposed function with respect to the Little Chapel.
I am keenly aware of the fact that the actual development of focalized vibrations and radiation must be held consistently or the world currents will produce some very difficult complications. Perhaps the best illustration could come from the standpoint of lightning. A lightning flash burns up the atmosphere in its path and then it is gone, and the air rushing back into the partial vacuum that is created, produces what we call thunder. When there is an actual focalized radiation in the power of the Spirit, it is like the projection of the fire of lightning out into the world. If the current is held all is well, and there is an opportunity for continued expansion; but if it is more like a lightning flash, if it goes out and then, for various reasons, suddenly is cut off—whether the period of radiation be long or short, if it is actually effective and then is cut off—the world vibrational realm comes rushing back into the vacuum, and the vacuum leads straight to the feeling realm of the individuals who participated, and it produces something like thunder, and then the individuals are subject to the terrific pressures of the world reactive vibration; and unless they turn to their basic focalizations and begin to let the reality of radiation appear and gradually push back the force of the world reaction, such individuals suffer physically, mentally and emotionally—consequently we may say spiritually, in the sense of the Spiritual Expression.
I know how it feels because, on innumerable occasions, I have had individuals who were channels for an actual radiation break the vibration, that is, cease to be a specific point of focalization in the Creative Field, get out of line, and then, because I present the Central Point of radiation, that left a vacuum between the world vibration and my own, through which the thunder claps of world reaction rushed back to me, and then, if I have not had focalizations that held, that allowed me to begin to meet that reactive force in radiation effectively, I was in the position of simply having to suffer it out. Once it almost cost me my life, and at other times it was very dangerous. Nine-tenths of all the suffering I have ever had to face in my ministry came from this one point in relationship to this one principle.
Fortunately the reactive world vibrations have thus far been primarily of the vibrational realm. They have never been given opportunity to manifest very much in physical form, comparatively speaking—that is, comparing the era of our development of this Unit to the period following Pentecost, when persecution became rampant. There the failures worked out on a vibration that permitted the development of form with respect to the world reactive vibration, and there was physical persecution which produced the death of many. Fortunately we have had comparatively little of that. Now, as we move into this new sphere of ministry, we have an opportunity to enhance and build up the material form of our expression if all hold true to the line; but if there were to be any general breaking, the reactive expression with respect to the world would tend to manifest more particularly with respect to the material or physical plane, and we would all suffer. Knowing these things, I have put off the actual initiation of any such Program for a long time. I thought confidently that I was going to get such a Program under way in 1936, and I was moving in that direction. It could have been, but it was not. Of those who shared extensively in that period when that function was being instituted, virtually all of them have been moved out of their places in the Service through the reactive pressures which they brought on themselves. As I recall Fern and Tillie attended quite a few of the services at that time in the Chapel. At the moment I cannot think of any others who did attend with regularity. There may have been some who visited once or twice, like Marie Johnson and Jennie Ollson, but I cannot think of any others who really shared in those services who are still in the Service. They are all gone.
I do not want anyone to get hurt; and I know that we cannot get very far without taking this step. I intend to start it as slowly as possible and still get the job done, but the probabilities are that once we get it started I will have to call on you girls to help meet some of the problems that arise—and from the standpoint of the Creative Field you will more or less constitute my last line of defense, or perhaps, putting it another way, the first line of offense. Ann is leaving in person, but as she lives in that point of polarity to which she has become quite accustomed, at home, she will be able to fill her part by just simply being a good Emissary; and as long as she does not become troubled in mind or spirit, or start worrying about how things are going here, or start becoming fearful in any way, she will be safe, and all will be well. We are moving out into a Field where this thing is going to be put to a test. If it is what it ought to be there will not be any individual tests to speak of that would cause any trouble, and the world limitations that beset us will be tested. They will be tested against that Irresistible Force of the Cosmic Power of God, and I would rather not talk about the alternative. It would not be pleasant. Now we have work to do, work that must be performed in absolute humility before the Lord, and yet work that must be done in the Positive Current of His Spirit that requires a balance in polarity. I did not want to begin this phase of Nucleus Function until I was ready to have it expand out into the Unit, and through the Unit into the world, but if the function is going to start in the Unit it must begin in the Nucleus on a vibration that is designed to draw everyone else into it, according to response.
Dare to Walk in the Flame
In the expression of the Prophets of old time, we find a record of various statements, to the effect that the Lord would sift His people as wheat, the chaff would be blown away—or the Master put it as the division between the sheep and the goats—various ways, all the same thing. They are described as earthquakes, shakings in various ways, pressure points. It means that we have to dare. As much as possible, I want each one to go into it with eyes open. We have to dare to Walk in the Flame—Step into the Fire. Once we do there can be no turning back safely. Any turning back then is very, very disastrous—for he who is in the Flame and becomes fearful, and starts to turn back is consumed by the Flame. I do not want any tragedies; and tragedies, if they do occur, always bring a long string of complications that involve all concerned in needless difficulties. And such things delay, and delay is dangerous. I have sought, in every way I know, to impress on the Unit the fact that this is not a child's game. It is something deadly serious.
Now, as to the Nucleus function, it does not vary greatly from that function to which you have already been gently lead. It is not any great divergence from what has already been established, and the points of focalization and radiation must be kept simple and direct. The simplified point of Truth in radiation is like the point of the sword. It is that which drives home. The rest follows. It is that which penetrates and which has the power of penetration. I have used the Principle with all of you or you would not be here. In innumerable instances each one of you has responded in Love and Faith and Hope, without really knowing why, without really understanding what was taking place, without any clear realization of just what was going to happen next. Your movement in such a case was not something calculated, from the standpoint of your own minds. It was not something that you deliberately determined to do on a basis of some idea that you saw it all clearly, and satisfied all the questionings of your minds, etc. The vibrancy of your response in Love and in Faith and in Hope stilled the questioning of the mind. Love cast out fear, Faith cast out unbelief, and Hope gave courage.
There have been times when, after an advance on such a basis, you have looked back more or less amazed, and wondered about it some as to just how it happened, or why—and sometimes there has been a little hint of fearfulness that crept in, a little tendency to questioning. If you did not immediately let the questioning of the mind be stilled through Faith, if you did not immediately let the current of response be strengthened through Love response, you found yourselves in trouble, and, being in trouble, the consciousness of Hope tended to vanish; and consequently there was a tendency to lose courage or become discouraged. It is as simple as that. Each one of you has experienced these phases or steps of movement forward where you were carried without any consciousness of volition on your part, without any clear realization of just what was happening, over obstacles, or up steps, simply by reason of your Love that held the polarity and cast out fear, your Faith that kept the outer mind still, and your Hope that gave you the courage to let it be so. Many times you yourselves have not understood, for a considerable time afterward anyway, and perhaps to some degree do not yet understand, but you know that that is so. Others, seeing something of it, have in various ways judged you because they did not understand.
All horsemen know that if a fire breaks out in a barn, the only way to save the horses is to blindfold them and then lead them out. A horse caught in a fire will refuse to be lead as long as he can see. He will stay and perish in the flames, but as soon as he is blindfolded he will let himself be lead to safety. That provides a crude illustration in a way, and yet in essence that is what has to be done to human beings. They will not let themselves be saved until they are willing to be lead without insisting on maintaining their ability to see every step, or to understand, to answer every question.
Love response must establish polarity and cast out fear. Faith must still the questioning of the mind, so that, as it were, the mind is for the moment blindfolded, simply willing to be lead. Hope, which springs eternal in the human breast by the Grace of God, gives the courage essential to the doing. Generally speaking, when there is courage, in such function the individual involved has absolutely no consciousness, at the moment at least, of the fact of courage. He may look back on it afterward with amazement and feel some little reaction with respect to it perhaps, but it was there at work, generally speaking, without his having the faintest conscious thought of courage as such at the time.
This is just introductory in one sense—but this is the first time I have used the triangles to this degree, and this is just sort of getting things set, so to speak. Here we have an arrangement such as we will probably use many times in the Little Chapel. We are not, technically, facing the right directions, but we have Kathy representing the Apex of the Triangle facing me; Ann on my right, representing the point of the Triangle that Martin carries; Grace on my left, representing my own point of Focalization; Lillian in the center directly before me, representing a focus in the Field of Form. And my own Position in relationship to that Point representing the One Whose Spirit is incarnate in that Form, so that I may, in relationship thereto, be the Voice of His Expression on earth, the Representative of the Father. We have here, then, the basic elements in the Nucleus of both Triangles of manifestation in miniature, so to speak, of that greater form which must ultimately come vibrantly alive and effective. That being the case, we see that the start of the expression of the Creative Word, or the beginning of its manifestation, is properly within the range of this Nucleus. In the individual the Word of the Father is seldom carried with clearness to the consciousness, and so into the expression of the individual, but here we have that which represents the necessity with respect to every individual on earth—the expression of my Word moving through the Body and Mind and Spiritual Expression of the human trinity in the current of the Spirit of the LORD of Lords. This Nucleus has just reached a point where I could begin to point these things out and utilize the simple fundamental principles involved. It has not been much ahead of the Unit, actually, in some respects. In other respects we may say that it has been, from the standpoint of reaching a position of function—we can function effectively, providing these simple fundamentals are remembered. The keynote of the expression of the Father through you into the Unit, and so out into the world, may be put in these words:
Let the Will of the Father be Done
That will naturally be extended, depending upon the circumstance, and you will not necessarily give audible expression to these words, although you may on occasion, depending on the circumstance. It could be: “Let the Will of the Father be done in this specific situation”, or it could be: “Let the Will of the Father be done in you”, if your consciousness of expression is toward some specific person or persons. Or if toward some specific need which is to be filled: “Let the Will of the Father be done in bringing forth that manifestation which shall fill this void with the perfection of Being.” The keynote is:
Let the Will of the Father be Done
Not as a vibration of acquiescence to something on your part, but as an expression of the Spirit through you to the person, or into the situation, with which you are dealing. It does not necessarily have to be formed in words in your own consciousness even, because that keynote will properly be the central matrix of your own feeling attitude toward all persons and things and situations. That is very simple, and if you do not try to extend it or complicate it, you will not get beyond your own depth, that is, if you do not try to extend it on some self-active basis.
When first Kathy began to function in her Point of Focalization and move into it, I told her a good many times: “Remember who you are.” I pointed out to her that in any situation where she might tend to get flustered or feel to be off her base or anything that would disturb the effectiveness of her function or her tranquility, if she would always remember that point it would help her maintain effectively her point of polarity.
Always Remember Who You Are
That involves remembering Who you belong to, which involves remembering what your position is in relationship to the LORD of Lords—and to me. It involves remembering your Divine Calling. But that is my concluding Word to you tonight: always Remember who you are. If you find yourself getting into difficulties, do not rush in blindly, do not try to fight your way through something. Back up a little, step back from the situation, remember your polarity in Love, your Faith, and your Hope—the three things that give meaning to you as individuals. Without those three things, you tend to become meaningless—Love, Faith and Hope.
Meditate for a moment about what I have said tonight about Love, Faith and Hope, and in that meditation, Remember Who You Are. Remember the dignity, the nobility, that is natural to your calling. Remember Who You Are, and you will always remember that you are never alone. Remember Who You Are, and you will always know the Spirit of that Central Point with which you are identified, and you will find that in remembering Who You Are the Current of Being in the LORD of the Sacred Seven and the Lord of the Sacred Three is indivisible, one and the same, and in that Spirit your expression of life will reveal Who You Are—but you cannot reveal in your life expression Who You Are if you yourself forget Who You Are.
I bless you and enfold you in that peace which is of our KING, that peace which passeth all human understanding. In all things, Let the Will of the Father Be Done. That is the focus of the Creative Word for which you are responsible. This is that which is established In the Christ, and has been since before the Foundation of the world. Do you see why it is true, although I have not put it perhaps in so many words before, that if any of you respond primarily to any point of focalization in the Unit you would be reversing your polarities and failing to fill your places? Would any of you like to comment?
Kathy — In your outline, as you have given it tonight, I see much that I do not understand, and yet much that I do; and I think your presentation of the three points of Love, Faith and Hope, and the representatives of those Divine attributes, is deeply wonderful, and in the Focalization, of which you will be the Head, the Focal Point, I feel that the Power of the LORD can be expressed more safely and more effectively than at any time perhaps since the Master left this realm. I feel it is wonderful beyond words.
Ann — Uranda, I feel very humble and grateful to the Lord for this holy presentation that you have given to us tonight, and I will say, as Kathy said, that while I do not understand all the points you have expressed, I feel, and I have the courage that, as I trust and obey the Lord and let His Will be done, I will fill my Place, to His Glory and to the blessing of all mankind. Praise the Lord.
Grace — I feel the absolute absence of any fear, and I am filled with a deeper feeling of thanksgiving than I have ever known, for the privilege of being a part of the focalization of Divine Womanhood which I feel here tonight. I feel that the Unit is truly at the place now where it can begin to ask In His Name, that the Will of the Father may be done through His Instrument in the earth.
Lillian — And as you are that Instrument, Thy Will shall be done on earth.
Uranda — So be it. O LORD of Lords, I thank Thee for the beginnings of that function in realization by reason of which Thy Will is being done, and shall be done on earth as it is in Heaven; for Thine is the Kingdom and the Power and the Glory forever. Aumen.
© emissaries of divine light
