Because of the lack of fine spiritual substance in human beings, they have a sense of isolation from the greater design of life and there are gaps in awareness about virtually everything—particularly about how they fit into the Divine Design and how to function properly in it.
I remember when I was a youth in England, I considered spiritual things, as no doubt we all did, and read some philosophical treatises. I remember thinking, “I wonder where the wisest man in the world is? Wherever he is, he wouldn’t be in the public eye because he’d be wise enough to realize what a colossal distraction it is to be famous—constantly dealing with clamoring people!” Some years later I met Martin Exeter who was living in Canada. He became the tangible focus, leader and mentor in my life. There were many people who regarded him in this way. Sometimes people asked me, “Do you think Martin is the focus for the world?” I always replied, “I don’t know, but I know he is my focus.” And because of the quality of his character and living I was very confident that he was in alignment with his focus, whether that focus was incarnate or otherwise.
All living forms have within themselves, a point of control for the organism. This principle of focus and control relates to collective patterns of form also. In every hive of bees there is a queen. In the body of humanity there are presidents of countries and corporations. Control, government, always comes to focus in one person. This is also true for what we have called the Archangelic Body. That Body has a single human being as its focus. This focus provides the finest, or primary contact point between the undimensional levels of Being and the creative field in which human beings exist. In the fallen state people invariably have a great deal of trouble with the principle of focalization. This is because the individual ego is isolated and self-centered, feels insecure and therefore tends to resist direction by anyone else. However, there is some justification for this reluctance to follow leadership, because after all, in the body of mankind leaders are invariably simply larger egos seeking to impose their self-centered will on others. So the harmonious coordination in the body of mankind is totally disrupted and confused.
We are very familiar with the idea that there is an overall focus for the Archangelic Body—the idea that the body of mankind should be oriented in a point of deity. This idea is represented in virtually all the religions. By whatever name that focus of deity is known, it is felt there is such an One. In the western world and in Christianity particularly, the point of focus is known as the King of Kings or the Lord of Love. This acknowledged point of focus is conceived to reside in the undimensional levels of Being. But let us consider our relationship to the incarnate point of focus, who we might say is the King’s representative on earth.
In simple terms, governmental radiation from the King in the undimensional levels of Being emerges into the dimensional levels, and those currents are brought to focus through the incarnate focus in the Body, and this focus of control is at the level where the creative action is to occur. I want to emphasize at this point that each human being still has his or her personal connection with the King. After all, they are an aspect of His Being, and He of theirs. This is true also with respect to the incarnate focus. Our spirit is an aspect of his, and his is an aspect of ours. However we need to recognize that certain currents are coordinated through this particular incarnate focus. Now who, or where is this incarnate focus? To be the focus he must be, and is, the clearest, most conscious revelation of the true Tone of Being—wherever he is.
We are aware that there have been several major cycles in the process of the restoration of fallen man. There was the physical level approach, which was able to be participated in by the largest number of human beings because the consciousness of most human beings is focused at the physical level. Later the focus moved into the mental level of substance in the creative process. Because of this, considerably fewer human beings were able to consciously participate. In more recent days the focus of the creative process moved into the spiritual expression level of substance, and very few people had the quality of substance necessary to be able to consciously participate in the cycle. If this cycle was unsuccessful, then the focus of divine action would move into the undimensional levels, where hardly any human beings at the moment could participate. They would be completely unaware of this level of spiritual function. This is because, in the undimensional and spiritual expression levels of function, action is primarily vibrational and not in the outer levels of form.
Now back to our consideration of the current incarnate focus of the Body. Where is he? Well he is obviously visible since he is incarnate, but virtually no one can see him as the focus. We are not connected to him through some religious body, or through some particular nationality, or some particular language. It is not necessary for us to seek him out, to find him, nor is it necessary for anyone else to do so in order to get close to him so they can cooperate. His connections throughout the Archangelic Body are vibrational, rather like the principle of communication within the human body. It would be hopeless waiting for everybody to seek and find this incarnate focus. The very idea shows how impractical the human mind is, and also how ignorant it is about the true means of communication within the overall Body. And in any case, physical proximity does not necessarily mean spiritual proximity. We are linked to him, as others are, by reason of the quality of our spiritual expression, and thereby the quality of connective substance available.
There is no need for this point of focus to issue claims about his position. All the angels know his position in the design. In any case, the life currents are working through the design anyway, whether human beings recognize it or not. There are many advantages with the focus being invisible to the public. For one thing there is no overt opposition, which invariably arises when a focus of spiritual power is recognized as being present and exerting pressure on the fallen ego state. The currents of life are clarifying the Archangelic Body one way and another. We don’t have to try to “convert” other human beings, but should seek to intensify the quality of our own spiritual expression and let that be expressed into our worlds as he does.
When we bring our worlds to him, as we are doing in a meditation such as this (we can do it within our own consciousness anytime), together we are seeking to bring our creative fields to him, and the currents of life are subsequently intensified in our fields of responsibility. Now a consideration such as this may seem to be merely a concept, and at the moment we may not have any particular feeling relative to this incarnate focus, and that is quite alright. However, the process is still useful for our outer consciousnesses, providing them with some infilling of awareness, which may be useful in our future function.
The physical, mental and spiritual expression planes of substance are all spiritual, and there are some aspects of each level in all human beings and indeed in all living forms. There is nothing inferior about any of the levels of substance. There is certainly nothing inferior, for example, about the angels incarnate in human form who are more consciously functioning at the physical level. It just means that that is the level at which the outer form’s consciousness is primarily focused. Our primary level of responsibility lies at the spiritual expression and undimensional levels of Being. It could be said that we are not identified with the Archangelic Body, but with the spirit of the Body. Now actually this is true of everyone. Identified in spirit, we know ourselves as an aspect of Being, “I Am.” My nature is Love, Truth and Life. As I say, this is true of everyone in reality, but most people are unconscious of this. Therefore, like the incarnate focus and as a part of the conscious spiritual focus, we don’t need to be anywhere in particular on earth. Nor do we need to be seen and recognized by other people. Our focus of responsibility is not at the level of administration in the Body, which relates to the physical and mental levels. Our primary responsibility is in the undimensional and spiritual expression levels of our Being. There is no need for us to seek out the incarnate focus, because we are already one with him as we are identified in the Tone. We are free to serve where we are, knowing the interconnectedness of the vibrational design.
The Supreme focus once said, “Inasmuch as ye have done it unto one of these the least of my brethren, ye have done it unto me.” In that same spirit we can relate to everyone and everything and know that we do it unto Him, to both the Supreme focus and to the incarnate focus. Living and expressing this spirit towards everyone and everything, we are being true to the identity and spirit inherent in all form. Thus we can know complete meaning. Not only do we know oneness with our larger Self, we also serve the true spirit of every person and every living thing on the face of the earth. It is worth remembering that our every momentary action affects the well-being of the incarnate focus. We constantly help or hinder.
We have said that most people lack the fine substance by which they might perceive the incarnate focus, the Lord on Earth. But the lack of substance also prevents people from seeing the Lord in other people also, or indeed seeing the spirit coming through all living form. Their consciousness tends to be preoccupied and distracted with the distortions of the outer levels, so they don’t see the reality inherent in all form. We often see and admire the spirit, indeed the Lord when it is expressed through other people and through nature all around us. We love their often heroic, beautiful expression of Life. However, they themselves are invariably unconscious of their own identity. And yet when they express such qualities of the beautiful, true character, they often think of those characteristics as themselves. So we can begin to provide a link for them, knowing that they are expressions of Life, the Creator—Love, Truth, and Life. Part of our job is to provide a focus of self-conscious spirit within the Body. This awareness of true identity is then known in the undimensional, spiritual expression, mental and physical levels of substance.
The incarnate focus is especially relevant to us because he shares with us the life experience in human form, and therefore knows the challenges we face in the level of human experience, and yet he maintains a clear focus of Being in the midst of this fallen state.
If this meditation has come to us, why is this? Perhaps it is because we may be of some unique value to him and have particular responsibilities in the re-creative cycle in which we find ourselves. Surely our message to him now and continuously is that we acknowledge the pleasure and privilege of being invited to draw vibrationally close to him, that we would offer our love and support by reason of our momentary service where we are in the design, that we are open to his vibrational direction in our lives so that we can be of the greatest service to him and to the Archangelic Body, and that we may with our finest expression, complement the great Archangelic Spirit wherever we encounter it.
During subsequent conversation questions arose as to whether the incarnate point of focus remains the same one
or whether that pattern shifts or changes, and whether this focus was always male.
Alan — I don’t think there is time or necessity just now to elaborate much beyond the essential principle outlined in this meditation, that there is always an incarnate focus on Earth. However, relative to the male/female question, obviously there is a female component to the subject. There is no doubt whatsoever that God is male and female. (“So God created man in his own image, in the image of God created he him; male and female created he them.”) Male and female have different roles—that’s why there are different sexes! Certain aspects of creative function focus in the male, and certain aspects focus in the female. I used the word “he” because the function I had in mind for this meditation relates primarily to a male responsibility—that of connecting into a larger context. Now as to whether the supreme point of focus remains the same person. It always depends on many factors in the creative field. For example, a child of three would not be able to provide the same point of focus as a mature man or woman. One individual does not live very long. Immediately upon the incapacity or death of the form of the focus, then a change would occur, and so on. My point here is that at any time there is always a supreme incarnate focus within the Body. There is no reason to try to look all over the Earth for this person. The essential process we have outlined moves easily from one person to the next, and is automatically operational. We always have an incarnate focus.
We have been considering the basic principles of heavenly magic in relationship to the Shekinah Pattern of Being. We have noted that the old Hebrew word Shekinahis supposed to carry the significance of the trinity aspect which reveals the presence of the One Who Dwells. It is a strange and sad thing, one of the tragedies extending back through the centuries, that the New Testament language should have been caused to appear to be at such variance from the portrayal as it was made manifest in relationship to the children of Israel. This was not of course the Master's intent and insofar as His own expression was concerned He constantly made reference to the scriptures—what we speak of as the Old Testament Bible at the present time—and He undertook to bring the ancient Hebrew wordings into a level where they could be comprehended by the people of His day. One of the sad aspects of this problem is to be found in the fact that Judaism established many fixed patterns and many narrow attitudes in relationship to what might be classified as the Hebraic revelation of things Divine. Shekinah, in recognizing the vibratory factors carrying over from the Motherland Tongue, is the evidence of the presence of the One Who Dwells.
Our Master spoke of the One Who Dwells as the Father, meaning exactly the same thing. He said, “I am the way, the truth, and the life.” He was speaking the words of the Father; that is, the Word of the Lord, or the One Who Dwells, as He Himself stated, for He spoke not of Himself. And the presence of the One Who Dwells is revealed in the Old Testament pattern as being manifest by the Fire—the fire which appeared in the form of a ball of fire between the cherubims upon the altar; that is, above the mercy seat of the Ark of the Covenant—and the Light that glows: the Fire, the Light that glows, and the Cloud or the Glory, the reality of the expression of the One Who Dwells in life. The Way is obviously the way of Love, symbolized by fire. The Shekinah Fire is that which we speak of as the Fire of Love in the sense of the Divine Pattern. The Light of Truth must be recognized as being identical with the Light that glows. And the Cloud that fills the temple and shines round about is Life in active expression as it is born from the union of Love and Truth.
The Way, the Truth and the Life of the Master's Word, the trinity of Father, Son and Holy Spirit—the Fire of the presence of the One Who Dwells; the Son, the Light that glows; and the Holy Spirit, the Cloud of the Shekinah—are two particular patterns of wording in Divine revelation revealing identically the same thing. Mistranslations, misinterpretations, miscomprehensions, of the significance of the New Testament wording have produced concepts and ideas and attitudes which seem, both to so-called Jews and so-called Gentiles, to be at variance, when in actual fact the basic truths contained in both the Old Testament and the New Testament are absolutely identical—one and the same. Not until the seeming variations, contradictions and conflicts have been removed insofar as the consciousness of individuals is concerned can we begin to hope to experience the fulfilment of that which is promised on the basis of the Divine revelation either in the Old Testament or the New. Conflict patterns, resentments, maintained in any individual exclude that individual from the Shekinah Pattern of Being, no matter how well justified the resentment may seem to be. The fact of resentment, the fact of conflict attitudes, precludes the experience of coming to know the trinity of the Shekinah, the manifest evidence of the presence of the One Who Dwells.
In the New Testament terminology there is not as much distinction, generally speaking, between the Father and the Fire as there is in the Old Testament. The One Who Dwells was conceived to be definitely distinct from the Fire that revealed the presence of the One Who Dwells; but at the same time, that Fire was accepted as the evidence of the immediate presence of the One Who Dwells. And if a priest or spiritual leader had the experience of talking to God through the Shekinah Fire on a basis which allowed the priests to see the Shekinah Fire, it was said that he had talked with God face-to-face. This one point, which actually does not cause any break in the pattern, has seemed to be a cause for conflict in the development of religious ideas. However, when we begin to see the truth, “we soar to high neglect of what's denied or said, this way or that,” in the supposedly holy tomes conceived to be holy writ. Holy writ is in fact limited to the actual revelation of the Divine Essences of the trinity of manifestation—that which is revealed through the Cloud, through the Light that glows, and through the Fire. As we begin to consider the reality of the Shekinah Pattern we realize that all creative function, whatsoever that creative function may be, regardless of the level of life or being, is achieved in relationship to what we speak of—in this manifestation, in this world, or in relationship to heaven and earth—as Shekinah.
All creative activity, the creation of this world and of all the things that are therein,
is achieved through the reality of the Shekinah.
In order to amplify this, let us consider the first part of the Gospel according to John. We must recognize that wherever the Greek word Logos was translated as Word, exactly the same meaning was contained in the Old Testament pattern by Shekinah. The Word, as it is expressed here in the English language, Logos of the Greek language, and Shekinahof the Hebrew language, all carry exactly the same significance, the same meaning. The Hebrew, which was translated into the Greek, reveals this, for that which was translated from Hebrew as Logos—that is, originally Shekinah, translated into the Greek it became Logos, and into the English language, the Word. “In the beginning was the Word”—in the beginning was the Logos; in the beginning was the Shekinah. “And the Shekinah was with God, and the Shekinah was God.”
Now many have wondered how it could be that “In the beginning was the Word, and the Word was with God, and the Word was God.” Here you can begin to see, when we use the word Shekinah; because the word Word to your consciousness tends to have a limited meaning. We are too accustomed to thinking of a word simply meaning some specific pattern of letters, vowels and consonants put together in a specific form to symbolize a specific sound to which we have given a specific meaning. But once we begin to see how the pattern has evolved from out of the past, this particular passage, about which so much nonsense has been written, begins to take on some very vital meaning:“In the beginning was the Shekinah, and the Shekinah was with God, and the Shekinah was God. The same was in the beginning with God. All things were made by Shekinah; and without Shekinah was not any thing made that was made. In the Shekinah was life; and the life was the light of men. And the light [of the Shekinah] shineth in darkness; and the darkness comprehended it not.” What a marvellous portrayal—the first five verses of the Gospel according to John, giving a complete, accurate outline of the basic principles of Shekinah, translated to us as the Word but actually derived from and meaning in significance Shekinah.
Now we have noted the Shekinah trinity—the Fire, the Light that Glows, and the Cloud of Glory. We recognize of course that it was the Shekinah Cloud which enfolded our Master's form so that He ceased to be visible to men—not a cloud up in the sky. He ascended in the Shekinah Cloud. How did Elijah leave this sphere of things? A chariot of fire, or a fiery chariot? What was it? The Shekinah Fire, which was in the center of the Light that Glows, which in turn was in the center of the Cloud of Glory. What is the word that was written with respect to Enoch? “And Enoch talked with God: and he was not; for God took him. Enoch talked—the Word. It was not in New Testament times that the wordWord was used to symbolize Shekinah for the first time. It is not in relationship to our translation that the word Word was used to signify Shekinah for the first time. “And Enoch talked with God: and he was not; for God took him.”
Why was the word Word used in Hebraic times to signify Shekinah? Because those who recognized the heavenly magic of the names of God and the name of that which signified God's presence wished to keep those words holy and sacred, that they might be used only where there was understanding and appreciation. And so, what was more natural than to say Word—just Word—and anyone reading with any understanding would recognize that the word Word used in such fashion signified the secret Word, the Word that was not to be spoken by profane lips, the word that was not to be bandied about, the Word that carries special significance and power. And what word was it? What was the word? Shekinah. So even in Old Testament times those who were writing did on occasion use the word Word to signify Shekinah. They used all kinds of evasions. The word glory for instance. Wherever we find the word glory in the Bible, if you are aware of the true significance you will read Shekinah. In the conclusion of the Lord's Prayer we have the three divisions of Shekinah indicated by the words kingdom, power, and glory. “For thine is the Shekinah” means exactly the same thing as “Thine is the kingdom, the power, and the glory.”
Once we begin to realize the fact that these ancient writers knew something about the reality of Divine things and that they were justified in undertaking to keep these sacred words from being bandied about by profane lips, we can thank them for their understanding, their foresight, yea, their consideration, so that the substitute words might be used to entrap and ensnare and mislead profane minds and impure hearts. What is the significance of the text in the closing part of the Book of Revelation, where mention is made warning against taking away from the word of this prophecy or adding to the word of this prophecy? Human beings have utilized that in a peculiar attempt to develop what they call the literal belief in the Bible. Literal belief in what? They do not know. They call themselves literalists, but they have never stopped to find out what the literal words meant, warning against taking away from the word of this prophecy or adding to the word of this prophecy.
And what is prophecy? Prophecy is the expression of the Word of God; prophecy is the expression of Shekinah. To take away from Shekinah, the revelation Divine, or to add to Shekinah by the self-active function of the mind, brings a penalty; and yet human beings, with the obvious facts before them if they were to stop to think and meditate in the current of the spirit, have imagined that adding a word like “is,” “at,” “was” or “for,” anywhere in here, would bring damnation; or if you took out “then,” “what”, “if,” or something, it would likewise bring damnation. Obviously the author of Revelation knew and understood the principles of Shekinah. He wrote in symbolical language, but he plainly said, “the words of this prophecy,” the Logos, the Shekinah. If the human mind of man attempts to add anything to that which is revealed from God through Shekinah to man it will bring distortion, destruction and failure. If the human mind attempts to take anything away from Shekinah it will lead to destruction. The Word. What word? There is only one word, known to all the scholars of all the languages, that fits. And how many of the scholars have discovered it? They have not. They know the word but they do not know that it is the Word: Shekinah. But once you know the Word, you see how it fits, how it belongs.
From the beginning of the Book of Genesis, we read, “In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.” The first pattern portrayed is of motion: “The Spirit of God moved upon the face of the waters.” God here is supposed to be translated Shekinah—“Spirit,” the Light that Glows, “moved upon the face of the waters.” The face of the waters? Water is the symbol of truth. We have recognized that. And you thought I had exhausted the text, did you? There was nothing more to learn in those few words? The face of the waters is what? The face of the water of truth is Life, is it not? The portrayal of Logos—in the Greek it was not understood quite so completely; but, Shekinah. “In the beginning, Shekinah,” shown in the trinity in action, moving, and there is the beginning of creation. “And God said, Let there be light”—God, the center, the Fire; Light, the Light that Glows—“and there was light.” What was the next step, after the evening and the morning were the first day? What about the firmament? The Cloud—the Fire, the Light, the Cloud—and we begin to see the unfolding of the reality of Shekinah.
We read in the Gospel—we could pause and consider various steps in the story of the children of Israel of course—but here is the beginning of the Gospel of our Lord and King on earth, as written by John:“In the beginning was the Shekinah, and the Shekinah was with God, and the Shekinah was God. The same was in the beginning with God. All things were made by Shekinah; and without Shekinah was not any thing made that was made. In Shekinah was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not.”
You turn to the last chapter in the Bible in the Book of Revelation and damnation is pronounced upon those who take away from Shekinah, or who try to, or those who attempt to add to Shekinah. And all the way through, we begin to realize, everything of God that man has known has appeared through Shekinah. The Father, Son and Holy Ghost of the New Testament are simply a restatement of the trinity of Shekinah—the Fire, the Light and the Cloud of Glory. If we strip away the shell of Judaism from the Hebraic revelations of Deity, and if we strip away the crystallizations of so-called Christianity from the teachings of Jesus Christ, we find that they are one and the same—no break anywhere, no violation of the basic laws and principles of Being, no controversy, no conflict, no cause for resentment. And when the revelation of Shekinah made manifest by Jesus Christ was rejected by men it was revealed again in the portrayal that comes to us as the Book of Revelation, that man might have no excuse for failing to know Shekinah.
Once we begin to realize that the basic principles of the One Law rest in Shekinah we can begin to accept that Law; once we truly look at the solar system we see that the blinded eyes of human beings have failed to see the revelation of Shekinah, for the solar system is Shekinah—the Fire of Shekinah that is called the sun, the Light that Glows that issues forth from the Fire, which carries out into the Cloud of planets. The design of the solar system is the design of Shekinah, brought forth by Shekinah, a revelation of itself; for the design of the planets and of the sun—that is, of the solar system—is in the image and likeness of Shekinah. And whether we speak of the Word, where God said, “Let us make man in our image,” or whether we recognize the reality of the Elohim, or whether we simply say, “And Shekinah said, Let us make man in our image, after our likeness, to have dominion over the earth and all of the things that are therein." And so Shekinah did, "male and female created he them”—the Shekinah Pattern is revealed over and over again in life all around us. Father, mother and child for instance—Shekinah. Within the individual; spirit, mind and body, Shekinah—the trinity of man, a manifestation of Shekinah, a revelation of the presence of the One Who Dwells. And if the fire goes out of the heart the body decays, the mind ceases to be a light on earth, and the grave receives what is left.
Blessed Ones, we need to begin to realize that until we know the significance, the beauty, the wonder, the magnificence, yea and the Glory, of Shekinah, we really know nothing, for whatever any human being may think he knows, if it be not oriented with and in Shekinah it is nothing—the image and likeness of Shekinah. When you speak and call upon the Name of the Lord, by what means shall your call reach the Lord? No man, no woman, can approach the Lord except through Shekinah. The Lord cannot be found anywhere except by reason of Shekinah.
When Samuel was a boy and Eli was the instrument of Divine expression, the Divine Word, the instrument of Shekinah on earth—we recall that Eli had reached a ripe old age; he knew that his days were numbered, and Samuel had as a boy been serving Eli. Samuel heard his name called and he answered, “Here am I,” and he supposed that it was Eli calling. But Eli did not hear the call. What was happening? Eli had been the means for the manifestation of the Word, of Shekinah, but here Samuel the boy began to hear the Word which Eli did not hear. The mantle was being transferred. Again Samuel's name was called, and again he went to Eli and said, “What is it? What do you wish?” And Eli said, “I didn't call you.” But Eli began to perceive something. He himself had heard the Word issue forth from Shekinah, and since he had not heard the Word and the boy had, he knew that the time was at hand, that his days were numbered, and that a new voice for Shekinah had been lifted up on earth; and he instructed the boy, “Next time you hear the voice, answer, Here am I. Speak, Lord; for Thy servant heareth.” Samuel the boy was a little excited. He did not repeat it just as he was told to, but it was all right, his spirit was in it. And Samuel became the voice of Shekinah.
Every true prophet the world has known has been the voice of Shekinah. Moses, in the days of the children of Israel and their deliverance from slavery, was the voice of Shekinah. Other prophets followed—Isaiah, Ezekiel, Daniel—each manifesting as the voice of Shekinah, to reveal on earth to the children of men the reality of God. And you can share the privilege, the expression of the Word, of Shekinah, when you are centered in the Fire. For can you know God except by the Fire of Love, the centering of Shekinah? And when you let the Light, the Light that glows, the symbol of truth, be the design and the control of your life and your words, of heart and mind and deeds, and when you let your life be a revelation of the garment of God, you are sharing in the revelation of Shekinah. Not the Centering of Shekinah, not the center of the whole, but a part of the whole.
Our Master came. He revealed the Centering of Shekinah, the revelation of Deity,
Shekinah as it relates to the invisible realm and the visible.
But there is a Centering of Shekinah relating to the focalization of the outer world.
All cannot be the Central Focalization of the essence of Shekinah, but all can share in the revelation of Shekinah; for you were made in the image and likeness of Shekinah. Whether you look at the atom, which is built in the image of Shekinah, or the solar system, which was made in the image of Shekinah, whether you look at a man or a woman, which were made in the image of Shekinah, you cannot escape from the Pattern; for it is truly true, as it is written, “In the beginning was Shekinah, and Shekinah was with God, and Shekinah was God. The same was in the beginning with God. All things were made by Shekinah; and without Shekinah was not any thing made that was made. In Shekinah was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not.” For human beings have lost their contact with Shekinah.
But there is a Way, there is the Truth and there is the Life by which you may know Shekinah, for today Shekinah is, and the voice of Shekinah declares the former things of the unreal realm are passing away. “Behold, I make all things new.” And that which will not let itself be made new according to the Shekinah design, that which will not yield to the Shekinah control, shall be no more. But all which yields and comes under control and accepts the Shekinah design, centered in the Shekinah Fire, shall be made new in the resurrection and the life, for this is the victory.
When spiritual substance is dissipated because of human nature behavior then there is the necessity for generating it again. If this is a repeated experience it becomes discouraging. I suppose it might be described very often as a yo-yo experience. When spiritual substance is dissipated then we have to start again, and the opportunity for generating substance to the same level that it was before may require quite an extended period of time. It is not as though one could dissipate that substance and immediately generate it again.
Some have wondered why it has taken so long, since the time when the Master was on earth, to bring once again to point the opportunity for the manifestation of what we refer to as the Third Sacred School. Obviously there was substance generated when the Master was on earth and there continued to be something of a generation subsequently; but the way things worked out it wasn't long before what had been generated began to be dissipated. There always was the possibility that something might have carried forward at that time, springing from what the Master had initiated then; but it could only have happened on the basis of the generation, the continued generation, of spiritual substance. This did not occur in any adequate sense; in fact very shortly it began to be dissipated, resulting in some widespread suffering, all of which was really quite unnecessary. Yet the martyrs of old tend to be looked upon as real evidence of the working of the power of God—but it was not the working of the power of God but the evidence of the lack of it. When something of such momentous proportions as was brought into the world by the Master was dissipated, then it has taken nineteen centuries for anything to be brought to point in an ongoing sense once more.
You may recall that there was a moment back at the time of Daniel when he became aware of the decision that was being made for the Lord to incarnate on earth. It came to him as an appalling shock, because of what He would undoubtedly have to face when this incarnation occurred. But from that point of recognition it was several hundred years later when the Lord actually incarnated in form on earth. There is one thing that God has plenty of, and that is time; human beings don't have so much. But there are many ramifications to all these things; there is much to be taken into account. If the human mind could see all the things that were to be taken into account it would be staggered and I suppose, these days, would be inclined to imagine that it could never be accomplished without a computer. But God has resources which are not apparent to human beings.
Sometimes God is thought of as being rather arbitrary, but that is really the last thing He is. There is a vast amount of careful thought and consideration given to the whole creative process. We think of this creative process in terms of this earth and human beings particularly, but of course this is a very small consideration relative to the vast whole, the whole which we would probably describe as the universe. That word really tells us nothing. But there is a vast whole and what we call the universe gives evidence of the fact of it. All these things have to mesh. That meshing is consequent upon the reality of what we call God. It is consequent upon what He is. Sometimes the human view is that we should learn what the laws and principles of being are so that we may obey them, but that is the human nature approach which leads nowhere. The so-called laws and principles of being are simply part of what is included in the character and the nature of God. These laws and principles, as human beings see them, are not separate from God; they are an aspect of God. It is natural for Him to function on the basis of His own character, which includes what are seen by human beings as laws and principles. That is not really what they are at all. Only as we begin to share the character of God do we discover what these things really are, and we find that these are as much a part of our nature as they are a part of the nature of God, because there is no separation in any case. It may be said that the composition of God is angelic.
As there is the movement of any creative cycle in the true sense, it emerges out of the nature of God. That emergence transpires in a very particular way, in a way that it must transpire. It can't transpire in any other way. So everything has to come together in order to make possible some particular creative cycle to be initiated. We have a certain awareness of a creative cycle that was initiated, to allow for the manifestation of what it is in which we now share. It certainly wasn't something thought up by some bright human mind but occurred on the basis of the fact that things came together in the creative cycles; and there was the incarnation of such angels as were necessary to allow for the initiation of the cycle, not only the initiation of it but the carrying forward of it, bringing us to this very hour. There have been opportunities extended in this regard to the children of men in the past, to allow for what we now call the restoration. Human beings have never accepted it so far. They have never accepted any of these opportunities. They were all, without exception, rejected; that is why we are in the state we still are. This gives some evidence of the love and the carefulness of the natural expression of God. He doesn't wish to force the issue, because it would be disastrous insofar as human beings are concerned. As it was put, He is not willing that any should perish, but that all should come to repentance, that all should be willing to let happen what needs to happen.
Mention was made this morning of what was portrayed by the story of Cain and Abel. When that particular disaster occurred some might question as to why God did not immediately initiate something else. Well He did pretty quickly. We have the information that Eve conceived again and bore Seth, in the place of Abel. This points to an opportunity that was available back there. Obviously it was rejected. But there always are periods of time involved in order to get things into position once again where something can be done. Now we find this in our own individual experience: If you mess something up, you can't immediately reestablish what you have messed up. Sometimes when you mess something up it may be years before you can allow something of the same nature to be experienced once more in a victorious way. This certainly should emphasize to us the care we need to take in our behavior. "Behavior" is a word which I use to describe what we think, what we feel, what we speak, and what we do. Sometimes a thoughtless word can wreak havoc, and it may never be possible to re-establish what was destroyed. It is said that we would have to give account for every idle word in the day of judgment. Well we do, because what we say initiates something, always, and what was initiated at that point comes back to us; the judgment, in other words, comes back. It comes back later, maybe years later, and when it comes back we may say, "Why am I being subjected to this?" Well you were responsible for it in the first place. You may not remember what it was that produced this result, but the result speaks to you of the fact that somehow or other you set something in motion that was of a destructive nature. I am thinking of this in terms of the destructive. Of course it works the other way too. You cast your bread upon the waters. It comes back again after many days. As you sow, so shall you also reap.
But from the standpoint of God relative to this particular part of the universe and the need that is present relative to human beings, there are much greater stakes. There is much more involved. But care is taken that everything that needs to be handled to allow for the initiation of whatever needs to be initiated is taken care of. So when anything begins to emerge, as it has done in the area of which we are aware particularly, relative to the Third Sacred School, nothing happened by chance. All that was necessary to the victorious fulfilment of the cycle which was initiated has been provided. I am sure that we have all been guilty, and others with us, of failing to recognize the provision on occasion, and at other times perhaps of recognizing it and using it wrongly, so that we have in our various ways thrown up unnecessary roadblocks. This has been done on a fairly consistent basis over the years, which also gives much evidence of the patience of the Lord and of the power that is moving insofar as this creative cycle is concerned. Thus far no one has been able to stop it. I suppose, even though most have had the best of intentions, it may be said that nearly everyone has done their best to stop it; but it keeps on moving. There is a creative power here, which we were considering this morning, based in spiritual expression, angelic spiritual expression, and in the collective sense Archangelic spiritual expression.
I received an interesting letter this evening, actually in response to the recent mailing. This letter was written by Karen Barger, whom I'm sure you all know. It brings to point something which I find very useful. It gives evidence of substance and consequent thinking, not the usual kind of thinking but the thinking which emerges when there is spiritual substance in which spirit may move. Here is the letter:
Karen Barger — I was reading the mailing last evening and suddenly realized that in those potent words is the cause of everything, all that is occurring in the world as a whole and in our individual lives. The Word which we share with you on Sundays and which comes to us in the form of mailings is the absolute cause of everything.
There are these words in the Book of John. "In the beginning was the Word, and the Word was with God and the Word was God. The same was in the beginning with God. All things were made by Him; and without Him was not any thing made that was made. In Him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not." I realize that I have tended to see this as relating only to the original creation, but it has full meaning now. The Word is with God and the Word is God. The Word Is God! All things are made by Him and without Him, without the Word, is not anything made that is made. The Word, this creative Word which we have the utter privilege of sharing with you in, is the absolute cause of everything.
The world doesn't know this. Human nature is totally oblivious of this fact. The darkness comprehends not the light. The Word is in the world, and the world is made by the Word, but the world knows it not. The human mind knows not the Lord. The human mind thinks that it is in charge, but it is not. It never has been and it isn't now. Though the mind interferes with the effects of creation, it does not interfere with the cause at all. In the whole universe the cause is the Word, and in this little world the same is true. The cause is the Word whether the world knows it or not.
It is evident in the first chapter of Genesis that the creative process is most specific. I notice this in the Word we share with you. Each service is most specific. Let "this" occur. In this process of re-creation there is always something which needs to go before "this" which should occur can come. If we are thoroughly in agreement with the Word, what is being brought to point in the service does occur and we are with it. Something dissolves and, because we are present, something new appears. Sometimes there is discomfort when things are dissolving and perhaps a sense of shame enters in, but that's silly. In the power and potency of the Word we cause these things to happen, right in our own consciousness and then on out. We take part in the creative process with the Word, with God. We are taking part in the re-creation of this world. This is what we came here to do and we would let nothing keep us from this.
We do have a specific responsibility in this, each one of us. We are each responsible for a particular aspect of the Word and of creation. For this responsibility to be fulfilled we must keep pace with you from service to service so that we come out where you are, so that we are with you in fact. All the circumstances that we find ourselves in provide us with the opportunity to do this, perfect vehicles, if we will take advantage of them in this way. They are made by the Word for this purpose.
There has been a lot of imagination between us and the Word. I am aware of this in my own consciousness. We have been idol worshipers, idle worshipers, but we needn't be. The Word is present, God is present on earth, and we may worship Him, with you."
Martin Cecil— It is said in this same 1st chapter of John that, "The Word was made flesh, and dwelt among us." This is usually seen as referring to Jesus, the incarnation of the Word in individual form at that time. But we also recognize that He came in order to reveal something so that human beings everywhere might assume their own responsibilities. In other words the Word is rightly made flesh not merely through one person, as it was through Him or by reason of Him, but through a collective body of people. This flesh body is created by reason of the Word. We are aware of the flesh body which collectively we and others are in the process of composing. How is it that this composition has been brought to pass? Obviously by reason of the Word. We have spoken of this Word, as it has been differentiated in words, as the bloodstream, or the lifestream, of the body. It makes possible the blending of the body as one body. This Word permeates all parts of the body. We might say it is the one common denominator insofar as all individuals are concerned, and by reason of this Word there has been something made.
We may look back and recall the description of the conception of the flesh body of the Master. The Word was involved here. The way it has been put in the Bible has been interpreted to mean certain things in human minds, particularly the minds of those who think of themselves as Christians, but the point is that the Word is the cause of any creation and it was the cause of that particular creation. It was a starting point, a very small starting point, as there is for each individual. It is because the Word is spoken that there is conception insofar as human beings are concerned. As is usual with the human view, just the external factors are taken into account; conception is supposed to occur by reason of the blending of the male and female seeds. But that isn't why conception occurs. That is part of the picture. These two elements need to be present and drawn into oneness to provide a whole seed, which makes possible conception. The conception comes by the Word, and because the Word is present and continues to be present a flesh body develops. This has been true of all of us, just as it was true of the One called Jesus. Because the Word is spoken with respect to each of us individually we are all sitting here this evening, and because the Word has continued to be spoken up to this point, here we are. This was true of Him as it is true of us.
The Word needs to be spoken in order to make possible the development of a flesh body. Because the Word is present there is more to the development of the flesh body than the flesh. We have noted other levels of substance. There is no real line of demarcation between one level of substance and another. It only seems to be so because of the facility we have for observation. We can observe some things and we can't observe other things, even though we know they are present. There is much present which human beings in their earthly state of consciousness certainly have not been able to observe. There are some things unobservable in this way of which human beings are aware, but there is far more of which they are not aware. Insofar as Jesus was concerned there continued to be growth in grace and stature, as it is put. This indicates the generation of the essential substance necessary to a mature expression. This includes not only physical substance, the flesh body, but spiritual substance as well. There is the substance of the body, the substance of the mind, the substance of spiritual expression, and the substance of the heart. There are various levels of substance. This generation of substance insofar as the Master was concerned provided Him with an instrument, an earthly instrument, which would permit true spiritual expression.
Obviously there was power associated with that spiritual expression. Here we see the way it works. He was revealing how it should work for the whole body of mankind. That is why He suggested, to those who would pay any attention, that they follow Him. Most of those who wanted to follow Him thought they were doing it just by trotting along after Him, but that wasn't following Him. They were given the opportunity of following Him in the regeneration, that is in the regeneration of the essential spiritual substance, so that they would be doing it just as He was doing it. Then there would have been a basis for the development of a body. The twelve disciples might have provided the focus points for the development of this body as it could have occurred at that time, but they were only following Him on the basis of the human concept of what that would mean; and rather similar concepts have been carried over into what is called Christianity: trot along behind and hope that Jesus will get everything straightened out.
That cycle, as we recognize, was dissipated. What He brought into the world was dissipated insofar as human beings were concerned. It wasn't dissipated insofar as He Himself was concerned. The resurrection occurred, after all. So it was necessary that something should be worked out over what has proven to be many centuries, to reach a point where there could be a reinitiation; something could be brought to focus again. There could be, consequently, conception again: conception, gestation, birth, of a flesh body; but not of an individual flesh body, rather of a collective flesh body. We speak of this as the body of the Archangel. This body is present, within the range of our own experience and the experience of others, because of the Word: "All things were made by him."
The first concern in this matter, within the range of where the re-creation needs to occur, is that the Word should be made flesh, made flesh in a larger sense than was possible when the Master Himself was on earth. And we have that experience—certainly not yet of the mature body of the Archangel, capable of permitting the spiritual expression of the Archangel with power—and we remember that, "Ye shall receive power, after that the Holy Ghost is come upon you." This is the way it was put, way back. The same thing holds true now. But there must be a flesh body. The initial requirement then is the development of that flesh body. But how? By reason of the Word. This is, insofar as that body is concerned, an internal experience. Mind you, nothing can occur in that internal sense without having some influence externally. Obviously, even if we just consider the birth of a babe and the development of a child, and so on, the very fact that there is a new person present certainly has influence round about. So, because this body has taken form and is growing in grace and stature—at least I hope so—it has influence beyond itself, just as Jesus had influence beyond Himself before ever He reached the point of what might be referred to as His public ministry. That period is not described particularly in the record that has come down to us, but obviously He didn't just suddenly spring out at a certain point. This isn't the way that life works, is it? There is an unfoldment, a creative development; and so it was with Him, as it has been with us.
There was a very specific point when His public ministry began, when His whole expression was concerned with what was external to Himself. Prior to that point—whether you could put a fine line of demarcation there I doubt, but prior to that point there was a continuing internal development, because the Word was being spoken primarily internally. Then the point is reached when it is spoken primarily externally. The experience of this body in its development has thus far been the experience of the Word being spoken internally. The body exists because of the Word. There would be no body without the Word. This should be obvious. So the Word is present, and insofar as this body is concerned all things were made by Him and without Him was not anything made that was made. If some human nature patterns have been brought forward and are still present, these did not derive from the Word as it has found focused expression internal to the body. They came because they were already present with those who came to compose the body. But the body is not the true body of the Archangel until it is wholly made by the Word. Obviously no one could ignore the Word and participate in the body. So again we have emphasis placed upon the importance of the Word as we understand it now relative to what is occurring in this moment—of course not only in this moment; it has been a continuing thing and it continues to be a continuing thing.
If the Word is to be spoken internally there needs to be someone present to do it. That job has fallen to my hand—I suppose it would be better put, to my lips. But there is a flesh body now solely because of the Word, a flesh body growing in grace and stature. Somewhere along the way there is a transition, where the Word is not anymore merely spoken internally but it is spoken externally. The Archangel speaks through his body. The initiation of that point was indicated in the record of the Master's life as having occurred at the time of the so-called temptations in the wilderness; thereafter His public ministry was recorded. As I say, there was no cutoff point, so to speak. The angel, the Archangel, had been emerging prior to that, throughout His whole life as far as that is concerned, but there was a point where there could be a shift in the nature of His ministry, and so it is with respect to this body. I rather suspect that this shift is at hand: the moment when the Archangel comes forth through His body. We trust it is through His body; in other words His body needs to be capable of accommodating the coming forth of the Archangel. If the body is not capable of accommodating that, then it is pushed aside. I do not anticipate that that is going to happen, but as individuals everyone needs to bear the possibility in mind, so emphasizing the necessity of angelic behavior. Where the behavior is angelic there is nothing to push aside; there is a facility available capable of accommodating the coming forth of the Archangel, which is at the same time, individually speaking, the coming forth of the angel.
I have spoken before of a particular cycle which was initiated back in 1932 by Uranda, a cycle composed of seven periods of seven years; that is, forty-nine years. I think, if my calculations are correct, that brings us to 1981. I don't know that that is an arbitrary date. What needs to happen perhaps could happen before that but I don't think it could happen very much after that: the coming forth of the Archangel into creative expression on earth because there is a body present capable of accommodating him. You and others have the responsibility for that flesh body, the Word made flesh.
My responsibility up to this point is to provide that Word in the internal sense, in the creation of the body made by the Word. I have watched this happening over the years, and those who have participated with me in this have also shared in observation of the happening. A flesh body—a flesh body with incarnate Archangel—allows for the mental apparatus to be present also and for the capacity of spiritual expression. Back of all this there is the heart. And so we have shared in a consideration this evening of what shall be surely developed further in our considerations in the days to come as we allow this coming forth of the angel, and consequently of the Archangel, in increasingly specific ways, all to the glory of God.