On this, another Sunday morning, we gather in the chapel on Sunrise Ranch for an hour of meditation. And this ninth day of May 1954 has been set aside in honor of the mothers of the world. Mother's Day.
When we think of “mother”, we think of home—and we know the vital importance of the true Spirit of Home in the family pattern of father and mother and children on earth. But when we think of father and mother and children, we think of the Family of which we are a part, not in the segregated cells but in the Unified Body of cells, making up the Home of Heaven and Earth, of Father God, of Mother God, and of ourselves, the Children of God. And we would honor our Father and our Mother that our days may be long in the land which the Lord our God hath given us, as Children of God. We would that all the children of men should come to realize that we are more than children of men, children of earthly fathers and mothers, that we are likewise the Children of God, children of the Heavenly Father and Mother. And so, in this spirit we are gathered, and in this spirit we would pause for a moment of devotion.
Our gracious Lord, Heavenly Father of us all, we thank Thee, not only for all Thy provision by a reason of which we may live, but also for the expression and revelation of Thyself through the being of Mother God, for the privilege of birth on earth, for the privilege of revealing the nature of the Heavenly Family in the world of men; for the provision by which we may live would be of no value had we not first been born. And having been born of our earthly mothers, we would also be born of our Heavenly Mother, that being on earth where thou hath established the provision, we may live, and in that living reveal the sweet essences of our Heavenly Parents—the beauty and the wonder of Love, not only our Father's Love, which we so deeply appreciate, but also our Mother's Love, our Mother's care. For in the earthly mother, we see and know the symbol and the revelation of our Heavenly Mother—our Mother's Love, our Mother's care, our Mother's ability to produce and maintain the atmosphere of Home, Sweet Home; that we may know a place for our heart to come to rest and our spirits be at ease, that peace, sweet peace, may pervade the Home, the realm of Eternal Being in the Spirit of the Living Christ. Aumen.
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This morning as we give thought to the significance of Mother's Day, there is a particular point which presses upon our consciousness. The significance of Mother's Day depends upon the significance of birth. What is the significance of the fact that we have been born into the world? I have known human beings in a moment of futility and discouragement to say, “I wish I had never been born.” In such a moment, the individual has lost the consciousness of the significance of birth. We need to have a sense of our origin, a sense of our purpose. If in some unguarded moment a human being says, “I wish I had never been born”, what is the significance of that attitude? What are its implications? I think if we pause to consider this aspect for a moment, it will help us to see something else more clearly, for I suspect that most of you have known some such moment.
But first, such an attitude dishonors Father God. Such an attitude suggests that God did not know what He was doing. Such an attitude is finding fault with God—both with Father God and with Mother God. Such an attitude is finding fault with earthly parents. While this is a significant part of the matter, it is small compared to the attitude of finding fault with God. If in any moment the human vision cannot immediately grasp, perceive or comprehend the reasons for our presence here on earth, this one thought should sustain us, regardless of the problems we may face, regardless of the seemingly impossible task, regardless of what may seem at times to be imposed upon us, this one thing should sustain us, for we know within ourselves that we should not find fault with God. This one thing should sustain us: God the Father, God the Mother, had a purpose in bringing forth that which you are—you individually, you the person, you the man or the woman, you whom we know. No matter whether the human being himself, no matter the attitude of one's fellows, wherein there is a failure to grasp the purpose and the meaning of the individual, God had a purpose for you.
Almost always when we think with any depth of meditation upon the thought of “mother”, there comes a sense of nostalgia. There is a certain hint of sadness, or of longing, a certain something which cannot well be described. I remember when, in this outer form, I was a child. I remember certain lovely things with respect to my mother. And then, at a time when I was entering the teens, when I was 12 years old, my mother left this realm of things, and I remember particularly those early teen years following that event. As I have said many times, I could not wish her back in the circumstances which she had known. But there was a certain cycle which worked out. There was a loneliness, a deep inside sadness, and yet an acceptance of the situation as it was.
As time passed, the greatest need in my being was for a sense of meaning—the meaningfulness of my own life. At that age, it appeared that the years before me, stretching toward adulthood, were unspeakably long and endless, and I had some vague concept that when I had reached manhood, I would then, in such a time, have meaning. I remember long hours of loneliness that reached the depth of whatever being I knew. I remember those hours on the barren waste of the Whitewater Country, and hours in the high mountains, and Grand Mesa. And I remember particularly certain hours, when after a long day's work, the time for milking came, and there was no milking shed on top of Grand Mesa; a corral up under the tall evergreen trees. And there the wind, the breeze moving through those trees, the mountain stillness, the mountain chill in the air—the whole atmosphere so far from the haunts of men; no sounds of civilization in the dusk. There were certain feelings which cannot well be described, but I think it was a longing for Home. And yet my mind could not turn to any spot on the face of the earth, any place, any geographical location, and think of that as Home—not a single place anywhere, there in that vast loneliness. A certain sense of communion with nature and yet a longing for Home. But there was not one single geographical location on the face of the earth that meant Home to me.
Now if you can sense or feel something of that, perhaps you can more readily appreciate how human beings have, with false and limited concepts of home, which have been allowed to fill the consciousness, produced a substitute, a substitute pattern of home; not wholly satisfying, but providing something of an anesthetic, dulling somewhat the longings, the deeper longings, for the Higher Home. And under the anesthesia, trying to be somehow content with the geographical location, the place that human beings call home.
We consider the feelings as they work through the masses of mankind. How many songs there are which speak of “home”, a longing to go home or to return to a certain place; many, many songs, many stories, many ideas. And there may be certain factors in a location which provide a setting for that sense of home, which means a sense of meaning. When a young person leaves home, as it is put, for the first time, to be away for even a vacation or a term at school, usually there is a certain amount of homesickness, a desire to return to a place where one has a greater sense of meaning to others. In that new location, the young person does not have, all too often, a deep sense of having meaning to others. And consequently, he becomes homesick. And he thinks that if he could return to the geographical location, to his earthly parents, he would have meaning once again.
As soon as a person develops a sense of having meaning in any location, his tendency toward homesickness with respect to some other location tends to vanish away. Home is the place of personal meaning; and we think of “mother” as the one who provides the deepest and the most consistent sense of personal meaning. And yet we know that with many mothers, regardless of their fine qualities, there were great faults or limitations; and in many cases, the sense of personal meaning which mother could have, or should have provided, has become overshadowed with a sense of duty, established in the act of physical relationship. Here in such a case there are always conflicts, something that is detracting from the true sense of personal meaning, something that is contrary to the true significance of “home” and “mother”. Perhaps my early experience, as I have briefly touched upon it, had something to do with instilling deep in my being a longing for a Spirit of Home on Earth for all mankind, regardless of race or color or creed.
The Fatherhood of God is ever so important, beyond words to describe. But in the world, due to all these factors upon which we have touched, human beings in adult life have tended to imagine that the place of personal meaning was “heaven” to which one would go on leaving the earth; an acceptance of limited meaning on earth, but with a hope to go to a place where there would be personal meaning. If we consider the many, many songs that are utilized, we will see this point emphasized: the idea that true personal meaning could never be experienced on earth, but surely there would be true personal meaning in heaven. And yet God placed us here. We are here on earth. And the logical, the sensible mind, must feel the necessity for some practical solution among men on earth.
There is something that stirs in the hearts of all the children of men, making them somehow dissatisfied with the substitutes which they themselves have been able to devise—a longing for Home. A longing for the true Spirit of Home, and yet a longing to live on earth, for life to have meaning in this world, among men. To many, this has seemed to be a basis of conflict. It is seen to separate the practical phases of life and the so-called spiritual phases of life. And yet, if we accept this idea as basic, this substitute pattern, there is in it inherently a reflection against God, a process of finding fault with God, and the feeling that our opportunities are inadequate. And there is nothing more dangerous for any human being than to begin to imagine that the reasons for his failure, for his lack of personal meaning, are established in a lack of opportunity. For the moment the individual begins to feel that he has been cheated in this sense, he begins to blame someone else for his failure, his failure to have personal meaning. Some blame parents, some other relatives, some blame husband or wife or friends, business associates. But the moment any human being begins to blame someone else for his own lack of personal meaning, he has sold his birthright for a mess of pottage; and unless he changes that attitude, he makes the remainder of his life to be bitter as gall, without meaning, without purpose—a denial of home, whether of God or of man, a denial of the Fatherhood and the Motherhood of being, whether of God or of man. Such an attitude precludes the possibility of ever finding Home, a place of personal meaning.
Once we begin to realize that even though there may be some failures in one way or another, with respect to the revelation of Father God and Mother God on earth, through parents or others, we can personally establish our own sphere of relationship with Father God and Mother God. We begin to have a sense of personal meaning and the assurance that we can, by our living, establish right here on earth, regardless of limitations or difficulties, something of the spirit, the atmosphere of Home. And wherever there are those who share a life-longing for the reality of Home, there will be a touching of kindred spirits, a joining of hands in the doing of the tasks by which the common purpose may be realized. The sense of utility vanishes away; the sense of personal meaning is increased; and we do not say the reasons for living have vanished away—but rather, we see in life, and in the fact of our presence here, a glorious challenge by reason of which we may do our part toward making it possible for all men and women everywhere to begin to find the Spirit of Home. For if we ourselves have missed it, that surely gives us a basis of appreciating Home.
And if we appreciate and value this atmosphere of Home, what greater task could come to heart and hand and mind but to help establish that Home, that in the days to come there need not be so many who wander in the wilderness in a solitary way. And how better could we glorify Father God and Mother God than to do our part in establishing and maintaining the reality, the form, and the Spirit of Home on Earth, where all who will may come and begin to know the true value of personal meaning, not in selfishness and greed, but in generosity and love—a Home wherein we honor our Heavenly Father and our Heavenly Mother, so that there is meaning for the days which are granted to us in the land which the Lord our God hath given us. Not empty days, meaningless days, which some have thought to wish might be shortened, but that our days may be long in the land which the Lord our God hath given us, long and filled with meaning, filled with joy, filled with the accomplishments of living, because we have not accepted a substitute, a mere geographical place, but that we allow ourselves to be dedicated to the development of a Spirit of Home which shall in season envelop the whole earth, to the Glory of God and to the blessing of all the children of men who are willing to acknowledge their birthright as the Children of God.
Our Father, we thank Thee for the privilege of being at Home on Earth—a place for Home and a place where we may know the sweet essences of Mother God, for Thy Provision is of a Mother, and of a Home, and the opportunity to live in the Spirit of the Living Christ. Aumen
We have considered something of the Shekinah Pattern of Being and recognized that the Fire that Burns is the reality of God’s Love, the Light that Glows is the reality of Truth, and the Cloud of Glory is the expression, the manifestation of Life. Life is the child born of the union of Love and Truth. We become, in the true sense, sons and daughters of God when we let the Shekinah Pattern of Being control in our lives. When we let God’s Love and Truth come to a point of union in us we begin to have the experience of motherhood, in the sense of being the means by which Life is born into action on earth.
We speak of the invisible planes of Being as the positive aspect of the Whole Holy World, and these three outer planes of Being in which we function as the negative aspect of the Whole Holy World. The positive and the negative are the male and female. And living on earth as focalizations of the Crowning Creation, the crowning manifestation of the negative triune world, we begin to realize what it is to share motherhood, regardless of whether we are male or female—something that God the Father has fathered in us is born through us. But if there is to be a child born in this sense if must first be conceived, it must have its period of gestation in the womb, and it must have the privilege of birth. Man, mankind, is the Mother aspect of God Being in this world. The invisible reality of God, being the reality of many God Beings, is the Father aspect in relationship to this world. We begin to have an awareness of Deity.
Now, we remember, “In the beginning was the Shekinah, and the Shekinah was with God, and Shekinah was God,” in manifest action and reality. “The same was in the beginning with God.” And then, “All things were made by Shekinah; and without Shekinah was not anything made that was made. In Shekinah was life.” Why? Because Shekinah is the pattern wherein Love and Truth find union and bring forth Life. And the Life that is to be used in any moment is born in that moment, it is there, if there is the union of Love and Truth. But if you believe many things that are not true then you are asking Love to have union with a lie, and it won’t do it.
Neither Love nor Truth will commit adultery. You can’t force them to. Love and Truth will not commit adultery. Love must be married to Truth before Love can father anything that can be born on earth. But when we begin to realize that Love and Truth belong together in a state of wedded bliss, true union, they’ll have a child and that child will be Life. And as long as Love and Truth remain in union in you Life will be manifesting through you. So if we would have the processes of living we must let Love and Truth be married in us, that they may be in union in us, and then Life appears, like a fountain.
Life is from God but how does Life come from God or manifest in any form? Love and Truth must be in union in the form through which Life is to manifest—whether it is a blade of grass, an amoebae, or a man, or a woman. “And in Shekinah was life.” Shekinah means the union of Love and Truth with the manifest child of life—glory, the glory of the child, of bringing forth. And so wherever there is to appear through us as human beings, or as a body of human beings, as mankind, if it is to be the reality of being it must be fathered by God—why do we call Him the Father if He isn’t going to have the function of a father?—and cause something to be conceived in us, that it may gestate in us, and be born through us. The function of the Father and the function of the Mother.
Mankind is supposed to be Mother God made manifest. Now, mankind is not at the present time. The body of mankind has played the whore and has had union with everything it could find, except God—union with all kinds of things but not with God the Father. But if God the Father is to have meaning then God the Mother must have meaning and the whole body of mankind, including every man, woman, and child, is supposed to be a member of God the Mother.
Now this pattern is clearly revealed in the Biblical portrayal, and what we find spoken of as Jehovah in the Old Testament is supposed to be the manifestation of God the Mother, not God the Father, although God the Father is revealed through God the Mother, and the union between the two is supposed to bring forth something—the manifestation of not just the fact of life but of the forms, the experiences, by reason of which Life may appear.
If we just have life as an elusive spirit it has no meaning on earth. There must be a form for the manifestation of Life. And what are these forms? We say your body. Yes. And its capacities. Yes. But experience is a form through which Life appears. According to what? The control and design of Truth and the fire of Love, for you cannot separate these three. That is the family pattern, and if you try to take the child away from the parents, or if you think you are going to separate the parents, you lose all three. It will not work, it is a family pattern—Love and Truth and Life, and Life is the child, Truth is the Mother, Love is the Father.
But the Shekinah family must manifest through something—your body and its capacities, yes. And when we have a Unit Body with many members, or what we might call the Christ Body, then the Shekinah Family is manifesting through that Unit Body, and the Unit Body is a manifestation of God the Mother, which must be then in union with God the Father, the One Who Dwells. But the forms through which the Shekinah Family appears are many. Your body as a member of the body of mankind, on an individual basis, the body of a group, friends, all kinds of relationships, but the body of experience, for experience is a form through which something invisible is made visible to the Glory of God, to the manifestation of God’s Life on earth, and to the blessing of the children of men.
“In Shekinah was Life.” It is the only place where you can find Life, for the Shekinah Pattern of Being in one way or another makes possible the Life manifestation in any part of vegetation, the insects, the birds, fish, the animals, wherever life is found. So we begin to really know Life, not just about it, not just the results of its presence. We begin to know that we can know Life and know what it is. And once we begin to know Life we are in position to function in relationship to Life. Once we realize that the body of mankind, properly including every man, woman and child of every color and race regardless of creed and belief, every one is supposed to be a member of the body of mankind, which in turn is supposed to become the body of God the Mother that God the Father may conceive something in God the Mother and that it may gestate in the womb of God the Mother and be born.
Now there is a creative process. How do you think the animals were formed? How do you think anything was formed? They were all made by Shekinah. There was the union of Love and Truth with the consequent birth of Life, but it had to be in relationship to a form of some kind. How was the form provided, the body of man or the body of anything? By reason of the Fatherhood of God and the Motherhood of God. God the Father in the so-called invisible realms, God the Mother in this realm, and there was the conception with respect to that which was to take form and the body of God the Mother provided the means whereby that which was conceived was given form and was brought forth in what we call birth—creation, with respect to vibratory fields and cycles, etc., some of which we have studied.
Once you begin to comprehend this you realize the sacredness of God and the things of God, you realize that you can be a part of God the Mother only as you keep sacred things sacred. We think of the female body as being a beautiful thing. You are supposed to be a part of a female body, man or woman, it makes no difference—the body of Mother God. And a substitute name for the Mother is Jehovah. Now that is not the right pronunciation. Just as the name Jesus is a substitute name, it is not the right pronunciation.
Once we begin to comprehend these things intellectually, if the mind is willing to rest and be still, we can begin to perceive through feeling, the eye of the heart, that which cannot be known any other way, and the ear of the heart, the perceptions of the feeling nature. So the mind begins to have an awareness of idea, of Truth, of design. But the mind does not try to struggle with it, the mind comes under control and is at rest, at peace, relaxed, serene, tranquil. “Be still and know that I am God.” And then we begin to know that the name of our Lord, the Lord of Love, the name that applies not only to the body but to the Shekinah Pattern of Being which He revealed is something of exquisite beauty, of loveliness. And we remember that the letter killeth but the spirit giveth Life.
And what is that spirit? Yielding to it, can we know it? If the mind is tranquil, if there is serenity, if there is peace and trust, true yielding, we can begin to know the name of our KING, and through His name we can begin to know the Spirit of His Presence. For the KING is also a Prince. He is KING to us and a Prince in relationship to the still higher pattern of Being, the Prince of Peace.
And in the stillness, in the quietness of the Holy of Holies, we hear the breathing of the breath of Life. And upon the breath we hear a name [Uranda chants] Jesu — Jesu — Jesu. And there is an answering [Uranda chants] Je-ho-vah — Je-ho-vah — Je-ho-vah. And there is a union, union of God the Father and God the Mother, and something Divine is conceived in the body of God the Mother. And in season the child shall be born and the form shall appear by which Life is made manifest, that all who will may come to know that The Lord He is the God. The Lord He is The God.
Our Father who art in Heaven, Hallowed be Thy Name to us. Thy Kingdom come, Thy Will be done on earth as it is in Heaven. For Thine is the Kingdom, and the Power, and the Glory, forever. [Uranda chants] AUM—ENA—U—M A—U—MA—U—M and so are you enfolded in the Cosmic ALL that IS that you may dwell in the Secret Place of the Most High and abide under the Shadow of the Almighty, for the Shadow is the evidence of His Presence and Shekinah is the evidence of the Presence of the One who Dwells. So let it be in you and through you now and forever. Aumen
We have been considering various aspects of the matter of design in relationship to these basic principles of being, and this morning I would like, with your cooperation, to consider some of the basic aspects of this problem, or question, subject—it is all three as far as we are concerned. But if we are going to take up this aspect of the problem this morning it means that there must be a purity of heart that permits us to examine factors which from the world standpoint either cannot be touched or can be touched only lightly or extremely carefully. It should be carefully, in any case. But this particular phase of the question relates to what is commonly called sex. It is a subject that I always approach with a great deal of caution and care, because it is one about which there is so much misunderstanding, and with respect to which heart and mind tend to be veiled in so many people. If we are going to comprehend the factors for ourselves, and in a manner which will permit us to serve others in the days to come, we need to consider this phase of the subject.
When we approach a consideration of what may, in a certain sense at least, be called sex, we need to remember that we are touching into the field of that which is most holy, most sacred, and if it is holy and sacred it means that it is closely centered in God. Now when I use the word “sex” I mean more than the physical characteristics which distinguish male and female. We recognize that sex must include sex function, but if I use that term, “sex function,” there tends to be a limitation in consciousness which causes the hearer to think of simply the physical relationship in the intimate sense between the male and the female. My concern is first to show you that the subject is not to be so contained; that it reaches into all fields of life expression.
Conceivably we might undertake to develop some other term, to use some other word; but if that idea presents itself, I ask the question, "Why?" Why can't we take the word which is so much misunderstood and misused and abused in idea and function in the world and see it in its true sense, its holy, sacred meaning, its broad expanse, see it in its relationship to God? We have spoken of God Principle, or the principle which expresses the nature or the being of God. Now if we have God Principle, what one word would tend to best suggest—not to define and confine, but to best suggest—the nature of this God Principle? Suppose we put there the word "creative." The God Principle is creative. This God Principle, with its creative nature extended into the physical realm of human beings, manifests in relationship to sex—it centers there, in actual fact. We see it, this creative function, in relationship to the process by which human beings are born: conception, gestation and birth. We see it in relationship to those factors which establish the pattern of relationship between male and female.
Now we know that in certain cases, where unwise function persists in the world pattern, human beings are sometimes, in their male and female aspects, drawn together on what is commonly called a physical basis; that is to say, the attraction that is felt is not so much an attraction of the mind or the heart, it is not so much a matter of love; it is a matter of physical attraction, which is sometimes classified as a chemical affinity. Now such function at that level, where there is not coordination mentally, emotionally, spiritually, soon burns itself out, soon ceases to have meaning, and that which at the first attracted begins, on one side or the other, or on both sides, to repel. The physical is a vitally important aspect of being, and without the physical, being at this level, in this range of creation, has no meaning at all. So we cannot object to the physical. That which is of God is supposed to manifest in the level of the physical according to the pattern of the divine design. But if we consider principle in the creative sense, first we need to see the truth, the truth that makes human beings free.
The very manner in which I approach this subject suggests that it is in a range in which human beings are not free. It is a subject which to a high degree in the world sense is utterly taboo. Many people like to try to act and speak as if the subject did not exist; it just isn't. And yet we all know it is. It is no use hiding our heads in the sand, the sands of time. And we can immediately see, whether we understand how it is or not, what the processes of relationship are, or understand the basic factors as they find expression in our lives in a thousand different ways. We can readily understand, in the overall sense, that God Principle in creative expression must be present in order for the reality of conception and birth to be possible, and that manifestation of principle in the physical sense is the means by which we all arrive in this sphere of things, whether we are willing to consider the subject or not; for every person on the face of the earth was born after conception and gestation had worked out.
So this creative expression of basic principle manifests in the physical level. The fact that human beings generally don't have an understanding of this manifestation of God Principle in themselves accounts for a very high degree of the number of disorders which beset human beings, physically, mentally and emotionally. There are many who are ill, sick, physically, mentally and emotionally—any one of the three dominant—where the basic difficulty arises as a result of maladjustment in relationship to the creative principle of God Being as it is manifest through the physical level of being.
Since I have approached the subject, if the members of this Class here don't develop any false concepts or ideas with respect to what I am presenting, if no one here distorts it or spoils it or jumps to any false conclusions, it will be the first time in my experience that such a thing has ever been. It will be the first time in my experience. And yet if I am to fulfil my responsibility to you as a teacher I can't avoid the subject. Sooner or later I must touch upon it. So I do my best to help you attain a state of consciousness which will permit you to see it correctly, in its true light, in its spiritual beauty, with its wonders and its glories, so that as nearly as possible we can segregate your pattern of consciousness in regard to this subject from that which is ugly, sordid, unreal or in any way should not be.
In our recent services you here, sharing with our Unit as a whole, have allowed the development of a higher degree of the level of unification of consciousness. Have you not felt it in connection with our services?—something that was at peace, something that was real, in the spiritual pattern of being? Now that atmosphere is absolutely essential to any true understanding of this subject. But in service, after using reasonable precaution, being wise, we still have to take a chance, so to speak, we still have to dare to do, we still have to move forward. We can't say, "Well here is an opportunity but there is a chance I will be misunderstood if I do that. I had better just not say it." First thing you know, you will not be doing anything except going down. We must be wise and have understanding, be careful to establish a pattern of consciousness which permits the development of understanding, and then proceed in the current of the spirit.=
So that is my attitude toward you, and I feel that in our togetherness thus far we have reached a point where we can begin, at least, to touch upon this subject. It is not one which we can explore in fulness in a class period or two. There is so much involved which as yet you cannot possibly see, that we will probably be touching this subject from time to time in various ways in the remaining portion of our Class term. And the more you understand about it the more you will realize there is to understand about it. I hope no one here imagines that he or she understands all that is necessary. That is one of the most, what shall we say, devastating of human attitudes, and it is one you will run into in the days to come, because people, particularly the male aspect of the human expression—some women are like that too—but the men are more greatly at fault than the women, because somehow or other the male egotism with respect to his own concept of his own manhood tends to make the male feel that he knows just about all that he needs to know on the subject and he tends to close the door to the development of any real consciousness in this sphere. And that is one of the particularized problems that you will run into in the days to come. So let us not have any closed door.
Now we recognize that if we are going to consider sex in the physical sense we must also consider sex in every sense, because if sex permits the manifestation of the creative principle in the physical level, isn't it rather inane, to say the least, to imagine that the manifestation of creative principle at some other level is unrelated to sex? If sex permits the manifestation of creative principle in the physical level, sex permits the manifestation of creative principle in any level—in God Himself. We need to see that absolutely everything, at every level, has a relationship to sex. Just as it is utterly impossible for you to have been born on earth without sex, just so is it utterly impossible for anything to manifest anywhere, in any level in heaven above or earth beneath, without sex. There is no place in all the cosmos, in God or any of His creation, with respect to anything that has been brought forth or will be, but what it relates to that which is signified when we use the word "sex"—every level of being, everything.
Man has somehow established ideas with respect to sex in the physical sense, built a barrier around it, and tried to imagine that everything else is somehow not sex, and that if one is of a pure mind or a pure heart one wouldn't ever see any sex or think of sex at any other level. And many people have so deluded themselves—and there are plenty of people in the world to help them in developing the delusion—that they imagine that somehow this sex thing, as they think of it in its confined area in the physical realm, is sinful. God did command man to multiply and replenish the earth. But this idea that sex is somehow sinful originates from what? There has been a tendency on the part of human beings to have a little vision with respect to the truths of being, and there was a recognition that this that we call sex, if it be misused, if it be abused, will produce wrong things; and human beings have been carried to the lowest depths of degradation by wrong function in relationship to sex.
On the other hand, if we stop to consider the principle, if there is that which in wrong use will carry to the lowest depths of which man is aware, is it difficult to comprehend the idea that this same thing, if it be used correctly, will carry man to the highest heights of which he is aware? It is because it is something sacred, holy, that the devastating results of wrong function in relationship to it show up so quickly and are so severe.
We need to realize that the activity, the function, of the God principle in heaven is on the basis of sex. There are those who imagine, in the world, that once you get away from earth and go to heaven there will not be any more sex, and that idea has to a large degree derived from the misunderstanding of what the Master said when He quoted the statement, "For in heaven there is neither marrying nor giving in marriage." Man, not understanding heaven, not understanding the God Principle, not understanding correct function in the creative sense, has imagined something then with respect to heaven in relationship to that statement, because he didn't know what the truth of the matter was. What is the truth of the matter? In heaven there is no marrying or giving in marriage, no. Why? Because the beings there are eternal. Isn't that simple? The beings there are eternal—not the limited sphere or expanse of life on earth as man has known it.
The Lord said, "In heaven there is neither marrying nor giving in marriage." And yet they say, "This marriage must have been made in heaven, it has lasted so long." Isn't that logic! That marriage was made on earth. It may have revealed some of the heavenly aspects of being, but the pattern of relationship of God Beings was established a long time ago. That is something like, shall we say, millions of years—would that make it any easier?—or hundreds of thousands of years, or something. And we think that a little pattern of twenty-five or thirty or fifty years is going to upset all of that and change it around. Oh no, it won't, not at all. No, there isn't any marrying or giving in marriage in heaven, because there is no need of it. But that is not to say there isn't any sex function in heaven; because there is no level of being where there is no sex function in relationship to the form of that level, in relationship to the mental and emotional aspects of that level of being.
There is no level, anywhere there is being, where there is no sex function. So this that we call sex, particularly and generally in reference to the physical factors, in actual proof extends into every level of being. And remember that just as man cannot produce a baby without cooperating with the physical factors of sex, just so, God cannot produce anything in creation without the factors of sex. Every creative act of God—bringing forth the earth, the solar system, or anything upon the earth, or the creation of man himself—anything that was created at any time, in any place, in any level of being, was brought forth on the basis of sex, the Creative God Principle in action. And that Creative God Principle had to have a means of manifestation on the level where the creation was to take place. Now remember that. That is a key point which most people tend to overlook.
This Creative God Principle must have a means of manifestation on the level on which the creation is to take place. If we are going to have the creation of a baby, the bringing forth of a child, then there must be the physical means at this level by reason of which that Creative God Principle may come into action. Just so, there must be the means by which that principle may come into action on the mental level, the emotional level, and upon every level of being in heaven above and in the earth beneath. Why is it, then, that sex is such a holy, sacred thing? Because it is the central pattern of human relationship to God Himself. There is nothing in which any human being could have any experience which allows a closer realization of actual sharing with God than this.
Let us find out what it means and not jump to some foolish conclusion. Sex is the means by which the creative God principle acts in any level of being, for all purposes, in the fulfilment of God's will. And here we have that by means of which we can become aware of the actual reality of a close relationship with God, because if that principle is inherent in our own beings and that principle is inherent in God Beings, we can perceive the relationship. And it is something with respect to which there is feeling. Mind. Yes, God has mind. God has a heart, feeling—God's heart of Love. But love, in order to have meaning and in order to be felt, must move, it must act. It cannot be held static. Something must move, and the means by which God Principle can act for you is, if you understand the meaning correctly as I am using it, sex. Here we have something which in its very nature is so holy, is so sacred and divine, that if we study it and examine it with a pure heart we begin to see something of the true nature of God, the being of God, the action of God—not just the fact of God, but the fact of God in action. And it is God in action that is going to have meaning, not just the fact of His Presence. And just the fact of being, all by itself, is not going to have meaning in relationship to ourselves. It is our being in action, in function, accomplishing something, doing something, that really gives us a sense of personal meaningfulness.
Let us remember that sex function is not in any sense limited to the physical aspect of being. These principles are at work here in relationship to my appearing before you, for my presence here would be of no value to you, and your presence here would be of no value to me, we would be accomplishing nothing, if there was not an interchange in the vibratory pattern of being, the creative expression of the God Principle. If in any moment any of you close offyour heart of response, stop yielding, set up a pattern of resistance, you do not receive what I have to offer. Sex again, on that level. And in that interchange, if it is completely mutual, we have a deep inner satisfaction, a deep sense of accomplishing something, of movement, of the fact that in our relationship there is creative meaning. And so it is in this that we can begin to have an awareness of how to truly participate with God in creative action on earth, and it is here that such function is so greatly needed.
There is a diagram here, of a small circle within a larger circle. Pointing to the inner circle are the words, Core of Being. On the circumference of the larger: Periphery of Life Action, and an outgoing arrow representing Birth. Male and female are also indicated on the spaces within the two circles.
Now I would like to draw your attention very briefly to something. We have talked about the core of being, and we have illustrated that core with a little circle with a larger circle drawn around it, and we have indicated this centering as the core of being and the outer circle round about it as the periphery of life action. There we have a simple diagram illustrating the basic factors in relationship to practically every phase of life, all of the things that manifest out here in the periphery, and there we have a picture of the relationship of God in the human being, the core of being, Deity. We have a portrayal on the basis of the male and female principle—the male principle and the female principle. And the action of the male principle in relationship to the female principle causes something to be born at the periphery of life, the birth of a child, the coming forth of all those things that make life meaningful.
You cannot consider God at any level of being which we can comprehend, you cannot consider the creative principle, without considering the male and the female principle. And they work at all levels, at all times, on the basis of conception, gestation and birth. If you ignore that principle in relationship to anything that is coming forth at any level, something is going to go wrong with it; it will not manifest the way it is supposed to. There must be always, for the manifestation of anything anywhere, good, bad or indifferent, the interplay of the male and the female principle, and always, whatever manifests manifests after conception, gestation and birth. Now it may be stillbirth, it may be an abortion, it may be something wrong, or it may be a live birth of a perfectly beautiful, healthy child. Whatever it is, it is appearing at the periphery of being. And everything that so manifests on earth and in heaven above manifests through the female principle, without any exception anywhere, at any time—in God, in any heaven that there is, and here on earth. Everything that manifests in form—according to the level of form, whatever it may be—manifests through the female principle. Perhaps that would be a good point to start with tomorrow.
