The Third Sacred School #2

The  Third Sacred  School  #2

Martin Cecil   November 13, 1977 p.m.

To start with this evening I thought we might consider some signposts that were provided long ago. These were given by the Master when He was on earth, after it became apparent that those who had the opportunity at His time to accept the truth which He offered were refusing to do so. The Second Sacred School came to an end some little time prior to the concluding phases of His ministry on earth. According to the record, He spoke those words, “O Jerusalem, Jerusalem,” and that was that; the house was left desolate; the opportunity for movement on the basis of the Second Sacred School under His hand was at an end. Seeing these things clearly Himself He undertook to gather the vibratory factors together for the purpose of initiating the Third Sacred School, which might have been carried forward subsequent to His departure.

In connection with this matter of the Third Sacred School He spoke, as the record has come down to us, of the Comforter, the Holy Ghost, the Spirit of Truth, all relating to the spirit of the Third Sacred School, the spirit by which the purposes of the Third Sacred School might be achieved. Obviously He was not saying to His disciples, “You fellows need some more education so that you might have better mental equipment to do what is necessary.” He indicated that the means of doing what was necessary came to focus in the Spirit of Truth. The Spirit of Truth to be meaningful on earth requires a facility for expression. We say spiritual expression. The Third Sacred School is concerned with the matter of spiritual expression. The only approach to it is on the basis of spiritual expression. No physical means or mental means can actually introduce anyone to the Third Sacred School. It may introduce a person to some ideas about it but the factual reality can only be known on the basis of spiritual expression. So the Master made mention of the Comforter, the Holy Ghost, the Spirit of Truth.

There are some passages here which I would read because they relate to the signpost of which I made mention. For instance, He said: “If ye love me, keep my commandments. And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; Even the Spirit of Truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you.”

He was speaking specifically to those who were present with Him at that time. However, in view of the fact that the Third Sacred School never got off the ground when it could have after the Master's ascension, we can see these words as a signpost relative to what is happening now. He was saying at that time that the Spirit of Truth is with you. It was obviously so from the standpoint of His own presence with His disciples, but there was more to it than that. He was indicating that there was the means by which the expression of the Spirit of Truth might be held in focus until the Body had formed sufficiently for it to find natural expression through that Body.

We have some awareness that at that point the focus in this regard was in John, the Beloved Disciple. There may be some who have wondered why, if after our Master's departure John was the one to provide the focus of what should occur thereafter, the Master Himself had not said so definitely. Of course He did say so, but there were very few who heard it or understood what it was He was saying. The point here is that, from the spiritual standpoint, external appointments cannot rightly be made. Just take a look at what occurred in the First Sacred School, for instance. Who was it who appointed Moses to go down into Egypt in order to bring the Israelites out? Who in the external sense had the authority to do it? Of course Moses took the responsibility because he recognized that it was his own responsibility. He carried his own authority. In spite of all the stories that have subsequently been told about the birth of Jesus, who was it appointed Him? There was nothing in the external sense in fact. He simply revealed His own authority, and it is only on the basis of the revelation of the true authority that anything can happen from the spiritual standpoint. If the Master had said to the rest of His disciples, “Now look you, I'm appointing John here to assume my responsibilities,” do you think that would have worked? There might have been those who would have said, “All right. If you say so we'll accept John.” But would they really have done it, do you think? It has to be something experienced on the basis of the actual expression of the authority.

It appears that the disciples were not sufficiently discerning in the spiritual sense to recognize the truth in this regard as it related to John, so the particular point of focus that was with them never came to be adequately in them as a Body. There was what has been called the outpouring of the Holy Spirit, and according to the record they all started to speak in other tongues, “as the Spirit gave them utterance.” They all went shooting off in different directions and running off at the mouth, so that a Body never adequately had an opportunity to form. It could not have formed except on the basis of the point of focus that carried the authority for that formation—in this particular instance it was John—and so the cycle was aborted. It wasn't a failure of the Third Sacred School, because the Third Sacred School never started back there.

Incidentally, you may recognize, when through ignorance or for whatever reason those who have responsibility do not accept it correctly, what disaster can occur! There was disaster of course very shortly when the destruction of Jerusalem came, for instance. But the major disaster was not really that. It was the fact that it has taken nineteen centuries before what was possible then could again be brought to point. And how many human lives have been offered in sacrifice on earth during these centuries? From this we can see the seriousness of the responsibility that is ours now; not that it needs to weigh on us heavily, but it needs to be understood.

The Master took quite a bit of trouble in gathering things together. Let me read some more: “These things have I spoken unto you, being yet present with you. But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.”

There is another passage: “But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of Truth, which proceedeth from the Father, he shall testify of me: And ye also shall bear witness, because ye have been with me from the beginning.” Some have supposed that He was just speaking to the disciples who had spent the three previous years with Him, from the beginning of His ministry; but if witness is to be borne it is borne by the angel, isn't it, and the angels have been with Him from the beginning of this whole creative cycle of humanity.

“Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you.” He came on earth to make possible the restoration of man through the Second Sacred School. The Second Sacred School was dissolved, so what needed next to occur was not under His hand anymore, at least not in the direct sense, not by reason of His presence on earth. He came to offer that second opportunity to the children of men and He was rejected. He suffered the consequences of that rejection, and that was that; there was no reason for Him to hang around on earth anymore. So there was another opportunity, another door, provided. But this opportunity could only appear after He had left, because it was appearing on a totally different basis.

As we have noted,

the provision that was made through the Disciple John was never acknowledged,

and so the door remained closed.

The opportunity did not occur again until recent years,

and the door has been opened this time.

“And when he is come, he will reprove the world of sin, and of righteousness, and of judgment.” One of the principal evidences of the ministry of the Spirit of Truth, by reason of His Body on earth, is reproof, or rebuke. We begin to understand something with respect to this, not as a theoretical requirement but as a factual experience: the rebuke which occurs with respect to our own individual earthly consciousness and what is present in it, as well as the rebuke which in consequence is extended into the whole earthly consciousness of mankind. If you are faithful as an angel of the Lord in rebuking what is present with you in your own earthly consciousness that shouldn't be there you are rebuking the world. It doesn't require that you go out and start thumping a tub out there!—home employment.

“I have yet many things to say unto you, but ye cannot bear them now.” You have seen something more with respect to that statement. We are required to bear the Word of God now. “Howbeit when he, the Spirit of Truth, is come, he will guide you into all Truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come. He shall glorify me: for he shall receive of mine, and shall shew it unto you.” Have these words not been fulfilled in goodly measure over the last number of years and in this present moment?

So the stage was set for the Third Sacred School to appear on earth; but the one who provided the focus for that appearance was never acknowledged, so it never appeared—in spite of whatever may have been experienced and later called the outpouring of the Holy Spirit. Those concerned, because they never accepted the true point of focus, never allowed the Body to take form and it was scattered. On the basis of this scattering Christianity emerged. Of course Peter looked like a fairly good bet as a leader in the human sense. He had a strong character, even though it was not all that stable. And later Paul of course jumped in. But there was a scattering, presumably in fulfilment of the concept of what it would mean to preach the Gospel to the whole world. And this is the cry which has been taken up again by Christianity of course, the evangelical movement: Go out and tell everybody about the particular ideas that were popularly accepted as being the base for Christianity—convert the world. That is exactly what the disciples started to do in their initial enthusiasm; they converted thousands every day; but the Third Sacred School never took form.

The only means by which the restoration that was needful could occur never came within the range of the experience of those concerned. Later of course John, on the Isle of Patmos, wrote what is now called the Book of Revelation, which has also been called the Blueprint for the Third Sacred School. He gathered into focus again the vibratory factors which were needful to allow the Third Sacred School to appear on earth in the proper seasons of the LORD. And this has taken a long time.

So here we have some signposts which point to the way by which the things of God take form on earth, and we should feel a new closeness of connection between the angelic action that occurred those many centuries ago and what is happening now. We may perhaps learn something from human failure, that the things that do not belong in earthly consciousness may be quickly rebuked now; but what is needful is the angelic expression to fill the space left by the things that are rebuked into nothingness, and this is of concern to us now as angels.

We might recall something of another signpost in the Book of Revelation. Right at the beginning of it John wrote: “I was in the Spirit on the Lord's day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia … And I turned to see the voice that spake with me.”

What he was doing then was setting the stage for what should in season need to be done upon the reestablishment in form on earth of the Third Sacred School. The voice must be heard. When it is heard it is found to be behind and not out front. Most of the voices to which human beings pay attention are out front, and there is a considerable clamor in the world today, as there always has been in one way or another, a clamor out front, voices claiming the attention of people. But the true voice is not out front; it is behind. This does not refer to the past, although there may be a recognition, as we have right now, of the signposts that come to us out of the past. No, the voice is in the present, but is not heard from the direction which impinges upon earthly consciousness, to which earthly consciousness has habitually been paying attention. We have spoken of earthly orientation, and the voices that are heard are heard on the basis of earthly orientation. But there is another voice which is not in that direction; it is in fact in the opposite direction. It springs from heavenly orientation, and in the sense of the habitual experience it is behind.

There are many people who have heard something of that voice. Usually it was not as of a trumpet. It was more likely to be a rather still, small voice. And some have cocked an ear toward it, so to speak, to see if they could learn something, but they never turned around. They never turned to see the voice. That would be too risky from the human view. What does it mean to turn to see the voice? This indicates a willingness to share something; not to stand aloof and just listen and decide whether what is heard is acceptable or not. This is the way most human beings behave; the human mind assumes that it is in position to judge in this regard.

Turning to see the voice requires the relinquishment of judgment in order that one may begin to share something in one's own experience, which is in fact the only way to go if one is not to continue on the downward path. And being turned, he saw; in other words there was available experience. Most people keep their back to the voice and try to hear all they can without actually experiencing anything. Some, if they like what they hear, then claim to believe it, but it doesn't do them much good because they are still facing in the wrong direction. As you know, to the extent that you have turned to see the voice and are thereby caused to experience something, to share something, your vision opens up. Your vision opens on the basis of your action; this is no longer merely imagination.

Of course in earthly consciousness one sees symbolically; there is no other way of seeing in earthly consciousness. We constantly operate on the basis of symbols. Every form, physical or mental, is a symbol of something; it bears witness of something; and human beings function on the basis of these symbols. Words themselves are symbols. So, beginning to experience something, it is seen in symbolical form. No one ever sees the real thing in earthly consciousness. The real thing only becomes known on the basis of heavenly consciousness, and to move toward the experience of heavenly consciousness one must turn to see the voice. As it is put here: “And being turned, I saw seven golden candlesticks.”

Did you ever see seven golden candlesticks? There comes an awareness of the fact of an earthly state of consciousness, and we have seen that this earthly state of consciousness should be the capacity capable of reflecting the heavenly state of consciousness. It provides the facility by which heaven may be known on earth. There is a certain design to this state of consciousness. There is a spectrum of consciousness with, it might be said, seven principal colors. This relates to the capacity of earthly consciousness which has been misused for twenty thousand years, so there is a good deal of rubbish present but there is still the design. It may be said that there are seven principal colors, then, to the spectrum of consciousness. To put it another way, in the house of consciousness there are seven main rooms. All of these rooms are for use, as rooms are in a house. For the most part we inhabit houses that have one room for each particular purpose. We do not as a rule find it necessary to have two living rooms for instance; just one is sufficient, and one dining room. Mind you, there may be some palaces around in which there are duplicate rooms of various sorts, but from the standpoint of this representation of the design of consciousness there are seven main rooms, each required for a different purpose.

I have used two analogies here: one of a house with rooms, another of light and a spectrum of colors. Neither one is the fact of the matter; they are simply analogies. They are symbols of the reality, just as the candlestick is. So whether we say “seven golden candlesticks” or “seven colors” or “seven rooms,” the reference is to the same reality, the design of consciousness, the design in the capacity of earthly consciousness. Other things were seen in this turning: “… in the midst of the seven candlesticks one like unto the Son of Man, clothed with a garment down to the foot …” And a description follows.

We have some consciousness of the angel. Initially there is a tendency for the earthly state of consciousness to think of itself as being something separate from the angel, as though it could exist all on its own. This is the attitude that human beings take. They find out differently eventually; they stop existing all on their own. So in the initial awareness of what may be present in relationship to this earthly state of consciousness, which is a heavenly state of consciousness in which the angel is present, the idea occurs that it is something separate from oneself in the human sense, and the individual will say “my God Being” or “my angel” or “the Father within.” All kinds of expressions are used which indicate that the individual identity is being maintained in earthly consciousness as though it had a separate existence of some kind and was going to hang on to it like grim death. And it is pretty grim.

“And he had in his right hand seven stars: and out of his mouth went a sharp two-edged sword: and his countenance was as the sun shineth in his strength.” Here is a very impressive figure. In his right hand he had seven stars. We can see here the means of control, from the heavenly standpoint, of the seven rooms of the house of earthly consciousness. As long as there is no control in operation with respect to these seven rooms they are used for purposes for which they were not designed, and a mess is created in every one of them. This is the state of earthly consciousness as it is now known. There is only one way by which this may be changed and this is by reason of the angel and the seven stars in his right hand, in the hand of primary action.

In the last verse of this 1st chapter of Revelation this is written: “The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches.” Now we have another analogy here. Candlesticks, colors, rooms—now churches. Take your pick. What we are concerned with are not the analogies but the reality which is present now in our earthly state of consciousness, because this is the design of it.

In making this record there is something of an historical view of what was to unfold in order to allow the Third Sacred School to take form on earth once again. So we can see this aspect of symbolism in relationship to the seven churches, a changing state of consciousness in the body of mankind which unfolded sequentially in the events of the world. This is one way of seeing it, but we also may recognize that it applies in the moment. It is something that is present now in relationship to the earthly state of consciousness that is present now.

Considering the matter again from the sequential standpoint, you may recall that the last church (of the Laodiceans) was concerned with something very materialistic: “Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.”

We find ourselves, in the historical sense, in an extremely materially-oriented state of affairs, which could give a clue to what is now occurring. But my concern was really to introduce you to the fact of the seven churches as relating to your own capacity of earthly consciousness, the very design of it. With respect to that design there were things that were wrong in these various churches that needed to be corrected; there were things to be rebuked. And what is necessary in this regard is outlined in these words in the Book of Revelation. We have perhaps been using other words but it is the same requirement.

It is through the angel individually that the earthly state of consciousness is rebuked and brought into line by reason of spiritual expression. Collectively speaking, insofar as this forming Body is concerned, it is the action of the Archangel through all the angels of the churches that gets the job done. We may recognize that human beings very often wander around in the various rooms, these various cluttered rooms, in the house of earthly consciousness; you can never be sure as to which room they are going to be in. Others live mostly just in one room. We find a whole spectrum here. Those who live in one room have association dominantly with one church. Of course this doesn't mean that the other churches aren't present insofar as they are concerned and won't need rebuke.

So there is a Blueprint and there is the Third Sacred School, and all that is achieved by reason of the Third Sacred School comes to pass because of the Spirit of Truth—the Spirit of Truth that operates in you. It operates in you because you are parts of One Body, and the Spirit of Truth incarnates in that One Body and so there is the experience of the Spirit of Truth being present and in action in this One Body, rebuking what needs to be rebuked, calling all things to remembrance, bringing to pass what needs to occur both in this Body and by reason of the presence of this Body on earth.

We share this responsibility as angels of the LORD. We are part of a vast unfoldment of the creative purposes of God as these relate to this world in which we live—actually beyond this world, but for the moment our concern is simply with the body of humanity. We share the responsibility of the angels of the Lord, carrying the messages to the churches, that all may be set in order, that the rooms in the house of consciousness may be cleaned up and brought into order, that they may be available for their proper uses.

How blessed we are to begin to share an experience of these things to the extent that we have actually turned to see the voice and to participate in what is occurring with respect to the churches. That participation is only possible to the extent that our expression springs from the heavenly state of consciousness. So I thank God for all of you and many more who are willing, beginning perhaps to be more willing, to allow the unfoldment of all that is proper in these particular seasons of the LORD.

© emissaries of divine light

We Have The Responsibility Of Generating The Pneumaplasm

We  Have  The  Responsibility  Of  Generating  The  Pneumaplasm

Uranda  August 22, 1953

In the consideration of the Shekinah Pattern of Being, we took note of the fact that the Spirit of God comes to a point of meeting in relationship to something in the outer physical realm. The Cloud of Glory, as it is seen, is the Body of the Shekinah—the essence of Undifferentiated Truth. We gave attention to the principles of magic, both white and black. This pattern of false translation of idea is something which we must very carefully watch. We recognize the black magic triangle.

Now if we remember the principles with respect to pneumaplasm, and recognize that spirit as such is something that is absolutely and forever invisible to the physical eye of man as he is so constituted, and then remember something with respect to the emanations or radiations which have been noted with respect to the body—how they extend further out from the body when there is a normal condition of health, how they withdraw into the body, and how there are the facts of various colorations—we can begin to put together some of the basic factors which are essential. Remember the point: the Spirit of God cannot be seen in its true or pure form. The human eye never sees the spirit of God. We can see the results of the spirit of God—we can see the forms through which the spirit of God operates, but we cannot with physical vision see the spirit of God. And until the pneumaplasm begins to provide a body for spirit, spirit cannot have any meaning in relationship to this world. Spirit as such does not have any relationship to this world, to any physical things, human, animal, vegetable or anything else, except through pneumaplasm.

When we begin to think about the manifestation of the power of God on earth, we recognize that there must be some means by which that power can manifest in relationship to this realm. And yet we know that millions of human beings, having something of the idea that the power of God is a reality and that it should be able to have meaning in relationship to human beings, have assumed that somehow there is just a contact, a connection, that may be made somehow that will let spirit have direct meaning in relationship to the human body or the mind or the heart. But in our studies, meditation, we have seen that such is not the case. We have also recognized that we, as human beings, have the responsibility of generating the pneumaplasm that is to be used. God does not generate the pneumaplasm from an Inner Plane standpoint. We can depend upon God to provide the ever-flowing current of His spirit, but that spirit as such has no meaning on earth until we ourselves provide the connecting link.

So the Only Begotten Son of God—Shekinah—is issuing forth from God all of the time. And in this connection, let us be certain to remember that God is to the realm of God Being exactly the same as mankind is to the realm of human being. As mankind includes all human beings, God includes all God Beings; and while there are focalizations particularized with respect to God Being—and such focalizations may, for instance in relationship to the LORD of Lords and KING of Kings, be spoken of as God—when we say God, we have reference to the realm of God Being, which includes all God Beings. And when we say mankind, we do not refer just to one human being or one group of human beings; we have reference to all human beings. So mankind is to human beings as God is to the realm of God Being; and from the realm of God Being in which all God Beings share—an individual and a collective pattern—we have the manifestation, on that level, of the spirit of God issuing forth from all God Beings.

This Spirit of God is the Only Begotten Son of God—Shekinah—which is to say, it is that which issues forth from God eternally. Now this Only Begotten Son of God can have no meaning on earth whatsoever except as we permit it—except as we cooperate. And man has not learned how to cooperate; which is to say, man has not learned how to live. We look into the world pattern and, regardless of all the religions on earth and all the philosophies and all the beliefs, we have human beings in a miserable condition, suffering all kinds of diseases and difficulties, chaos, a lack of peace, a pattern of decay, subject to death. Man, then, has not learned the art of living, and all the various philosophies have failed to give man an understanding of the art of living. So we are interested in finding this contact, learning how to function in relationship to it and learning how to live—the Magic of Life, or the Magic of Living.

One other point we must bring to focus, and that is the point of balance; how it is that the positive aspects of a given formation, such as a solar system, provide a pattern of energy, or a creative field, in which the negative aspects find a point of balance. That point of balance establishes, for instance, the orbit of this earth. The sun has a gravitational pull which is felt by all of its planets, including this earth, but there is also the centrifugal force which tends to throw the planet out from the sun. There are other energies involved, but we will not take time to study them at the moment. The important thing is that two forces, or energies, are counteracting each other, and the point where they come to balance, where they neutralize each other, establishes the orbit of the earth. From the standpoint of anything that is to have stability, we need the same pattern of principle. There must be the positive centering; there must be the negative response. Negative then means responsive: yielded to a given positive. And the point where negative response and positive radiation neutralize each other establishes a placing of form in relationship, according to the Divine Design. This point of balance must be seen if we are going to begin to understand the principles that begin to work in relationship to that which is an Altar Unto The Lord.

We have considered the development of pneumaplasm. And in our meditations we have recognized the principle of the hedge: the hedge about the individual, about his house, and about all that he hath on every side. This hedge in its original or primary manifestations has within it the reality of the spirit of God, but depends upon the generation of pneumaplasm and the coordinated relationship of that which is humanly generated with that which issues forth from God. We have noted that the moment any resentment pattern, any rebellious pattern, any self-centered pattern of any sort, egotism or false belief of any kind, distorts the vibrational field to the extent that there is no true meeting between that which is generated by the human beings involved and that which is issuing forth from God—anything that disturbs that point of meeting, that point of the beginning of the blending at the point of union between heaven and earth, will disrupt and spoil the result.

Now the spirit of God is issuing forth constantly—the Only Begotten Son of God is constantly being born, flowing like a fountain. And when we consider the fact that God sends His rain on the just and the unjust, we begin to see that nowhere on the face of the earth, without respect to persons or anything else, is there a place, a point, a person, where God withholds His spirit. God's spirit is issuing forth so that it is absolutely everywhere. But we look at the world and we see that the world is not in contact with that spirit, and even in the cases of whatever contact there is it is far less than that which ought to be. A little manifestation of power here or there, something that occasionally appears, and it is enough to keep the individual centered but it does not provide the manifestation of the essential power. We look into the world and we see that nowhere, with respect to any church, any philosophy, any teaching anywhere that we may see out there in the world, has that power been made manifest. Why? There are many reasons, but there has been a failure to recognize the basic principles of man's relationship to God. In our case, then, we are interested in letting the mind be filled with the Truth, a recognition of the reality of the Divine Design and Divine Control. We are interested in true centering in God's Love and true dedication to the reality of Life, the Trinity of the Spirit, or the Trinity of the Shekinah Pattern of Being.

Next we recognize that the uses of the power must be according to God's Will—not according to personalized human desires, but according to God's Will. Now human beings imagine, according to their various philosophies, that they are perfectly willing that God's Will be done. Some of them take the attitude, “If it is God's Will I will be healed; if not, I will not,” just to illustrate. And the individuals tend to have their personalized pattern of desire, the thing they want, the thing they are longing for. As a consequence, whatever power is actually generated is kept scattered, instead of letting it be centered to the point where there can be a true manifestation of power that will be effective in relationship to the world as a whole, and through changing the world pattern, begin to alleviate, and finally to correct, the situation with the individual. The individuals as such are so hungry, so thirsty, so desirous, that they keep making their own little contacts for their own little purposes, dissipating whatever is developed.

Now if we are going to have anything different from that which is to be found in the world, we must reach a point where the personal desires as such have no meaning. We must reach a point where we recognize the reality of the Divine Formula: The Lord is your Shepherd, you shall not want. To stop wanting—not to even want healing, not to want anything; for anyone wanting something and hoping to get something, trusting it will be God's Will that he as an individual will receive it, is actually desecrating although he does not know it—does not understand the principles that are at work.

Here we begin to see that God's Will is not something that functions from the standpoint of the individual, on a basis of, “Is it God's will that so-and-so should get well or should not get well?” In an overall sense we recognize that it is God's Will that all people should be well, but we also recognize that human beings must relinquish their self-active patterns, their self-centeredness, before they can be truly, effectively or permanently healed. Even if they receive a little healing they will reproduce some ill condition, because they assume that they know something which they do not know. They assume that they are living a spiritual life when they are not. So here we cease having a personalized desire, and we must encourage human beings to reach a point where they do not want healing, no matter how much they may need to be healed.

Sometimes human beings get confused on that point. They assume that if it is God's Will that all people should be healed then it is perfectly all right for them to want to be healed, and therefore they start trying to get healing, assuming that it is within the pattern of the teaching, which it is not. It is not all right for anyone to want to be healed—the very attitude of wanting to be healed separates you from your healing. It personalizes the vibrational field in relationship to yourself, without regard to the whole. Our consideration must be with respect to the whole, and if you forget the vital importance of the whole and say, “Even at the cost of the outworking for the whole I would like to have something for myself,” you prevent the fulfilment of the whole, which is absolutely essential to your fulfilment.

You cannot have a true, lasting or real fulfilment without regard to the whole. And for you as an individual human being it is utterly and absolutely impossible to have a real fulfilment, it is impossible for you to truly serve or really accomplish anything worthwhile in life—your fulfilment as an individual depends upon the whole—and at the same time your progress as an individual helps, if it is worked out properly, helps to bring about the fulfilment of the whole. When this point of balance is maintained between the individual parts of the whole and the whole, we can move forward effectively; but the minute the whole tries to progress at the expense of the individual part, spiritually or vibrationally speaking, it will defeat itself; and the minute the individual human being attempts to make progress or attain fulfilment in some fashion at the expense of the whole, then that individual will defeat himself and tend to detract from the whole. Consequently the movement forward, individually and with respect to the whole, must be on a balanced basis, and anything that violates that balance desecrates.

The Master recognized this principle in the outer sense when He spoke of giving alms, which is a pattern of life expression. Alms: the doing, the living, the acting, the wholeness of what we give to others, into life; the whole thing, what we give into life. And that is the seed we are sowing, whatever it is. So, to give in secret. Of course some of our giving must be seen, known and recognized; but the giving that we give where it can be seen must be backed up by giving which is not seen by the human being, if it is to have any meaning. If the beginning of the giving is on the basis of that which is seen, you fail, because then you are acting on a self-centered basis. If that which you give that may be seen of men is simply an expression that has a background reservoir of giving that is not seen of men, then it begins to have power.

Surface giving, outer giving in the ordinary fashion of things, brings about failure and desecrates—and that desecration takes place two ways: the individual who gives and the individual who tries to receive. Very often people think they are serving, undertaking to give in service, when it is not service at all; it is a desecration of the pattern. On the other hand, the individual who receives on such a basis is encouraged to receive for self-centered desire, the desire to get healed or to do something else, to get something, to have position or money. Let us remember that every teaching, up and down the line, that says, “If you follow out these affirmations, if you do thus and so, if you know thus and so, you can get a job, you can get a house, you can get an automobile, you can develop security,” etc.—I don't care what they are, what the teaching—anyone that holds out that materialistic reward to appear as the result of following out some particular pattern of being is using black magic. I don't care what kind of sheep's clothing it wears, I don't care what they claim, it's all black magic, without an exception. And we need to begin to realize that these personalized desires of personalized gain, even if it seems to work on the surface—yes, up to a certain point it will; you can demonstrate various things; you can accomplish something for the moment, but you will destroy yourself. You spoil the pattern for yourself and everyone else.

We recognize the basic principle of selflessness, so that even though we need healing, say, we do not try to get healing as such. What is the correct attitude on your part, if you are in difficulty of some sort and you seek out a server? What is the correct attitude? For you to try to get well? No. Now I have seen this pattern desecrated right here on Sunrise Ranch, over and over again. Someone goes to a server and wants an attunement, for what purpose? To get well or something, to clear a headache—to get something. Well now, those individuals have not realized that they have been spoiling the pattern, reducing the amount of power that is made available by our overall program. What is the right attitude? Do we turn them away because their attitude is wrong? Oh no we don't. We accept their response and begin to help them to come into attunement with God on a basic pattern of polarity which will allow them eventually, if they function correctly, to be healed. But if they are seeking healing they have not yet reached a place where they have a right to contact with the Secret Place. It is on the outside. If what we do, in relationship to those who respond on the only basis that human beings know or understand, is backed up by our right function inside of the Secret Place, then we will be able to do something. But we will not invite those people inside the Secret Place. Oh, into the attunement sanctuary certainly; that is all right.

What is the shrine? Perhaps it is in your heart. Perhaps it has an outer manifestation point in your home, a little corner where you have an altar. It could be, in its immediate pattern, almost any place or any thing. But that immediate or personalized shrine must be a part of an overall shrine if it is to have any meaning. It must have a center somewhere on earth. If you try to have a personalized shrine simply centered with God as a contact point, a place of contact with God on a personal basis without regard to the whole, you are violating laws and principles, and while it may seem to work a little bit once in a while, you will never have any real fulfilment. Why? Because you have violated the basic principle of recognizing the whole.

You as a person, you are going to contact God for blessings and benefits, or so that your service can increase, so that you can help others and so be a blessing to the whole, you say. You think so, but it will not work that way. You must have a relatedness to a point of centering on earth—not somewhere in heaven; for heaven is at hand anyway; any heaven that is to have any meaning to us is on earth—but the centering must be on earth and must have a relationship to the whole. If it has its primary pattern of relationship to the individual as such it will not work.

Now it is possible to develop a place, say a meditation chamber or something of that nature, where people can go, and they will contact something of the spirit of God and they will say, “That was lovely, and I had a great blessing.” Or some may go up in the hills or wherever the individual thinks is best, and he can have some kind of a contact and it can be a blessing up to a point. And yet it violates the principles of the deeper shrine unless the pattern is carried out in a recognition of the Central Shrine of the Whole. Whatever we have in a personal sense must have its relationship to the whole on the proper basis or we violate the principles of being and defeat ourselves.

In the Master's instruction on this vitally important point, He went on from the point that is translated as alms, or the giving into life of what we do in relationship to others, to what is called prayer, and He spoke of “entering into the closet” and “praying to the Father in secret”. We need to realize, then, that somewhere, somehow, if we are to achieve anything, we must become members of a Whole Body. Our Master came on earth to establish the principles of that One Christ Body, or the Vine with Many Branches. But those who think of themselves as branches or members of that body have scattered ideas; they have never come together with one accord in one place. We have never had an actual blending to that degree right here. We have reached high levels, yes, but never the absolute blending of being with one accord in one place right here. Sooner or later, I am hoping, I am trusting, in fact I am sure, that you here will reach a point where you are willing to relinquish all of your variations of viewpoint and thought, where you are willing to just utterly and completely trust God, where you are not concerned about variations of belief and concept, where you are not concerned about divisions with respect to our own membership, or anything else—where you are willing to reach a point of trusting God and really coming together with one accord at one point. Sooner or later it will happen. How long will it take? That depends on you. It is that toward which we are working.

When it happens we will begin to have, in the deeper sense about which I am speaking tonight, a point where individuals have forgotten themselves in true selflessness, a point where human beings have ceased all wanting; where personal desires of every sort have been left outside; where frictions, holding back, any ill attitude whatsoever toward others, has been all eliminated; where there is just one thing: responding in Center to God on earth right here, letting it work, because we have set aside all personal desires—we have set aside all personal desires for healing, for wisdom, for anything. There is a level where, moving along the way, you seek wisdom, etc., as an individual thing. But you must come to a point where you stop seeking wisdom, come to a point where you are not wanting anything except to let the Will of God be done—to yield utterly to Center—and at that point, letting all division cease, you finally demonstrate the reality of trust in God. Because as long as you are afraid you maintain a separation factor. If God is a reality—and He is—why take the attitude that you need to want something that is of God? To request it, to try to get it in some fashion, that attitude is one that is declaring, “I am separate from God.” And if you are separate from God you are not One with God. You cannot be separate from God and be One with God at the same time. To maintain this separation arbitrarily when there is the opportunity to let Oneness manifest is really a desecration. It is preventing the manifestation of the very thing you want.

It is all right for you to want to find the Kingdom of God as long as you are convinced that you are separate from the Kingdom of God, that you do not know where it is. But you must come to a point where you do not even seek or want the Kingdom of God. Why? Because the Kingdom of Heaven is at hand. It is here. Well, if it is here, then why keep on wanting it? Why not let it manifest? But it will not manifest if you just sit and twiddle your thumbs, or if you maintain your personalized desires or concepts or beliefs or resentments or what have you. Until you trust God enough to say, “Whatever is true in me will not be violated; whatever is true in someone else will not be violated; whatever is not true in somebody else over there will not get in.” Why should you be so careful to resist that person getting in with that idea that you don't like, that personality that you don't like, or something? “I just don't get along well with so-and-so.” So there is friction in some degree—and if it is friction it is friction.

If you are trusting God in actual fact you are not saying, “I'm afraid some false idea is going to get in.” It won't. Don't you worry, it won't. For as long as that other individual maintains the pattern of separateness, he or she will not get in. That person can be right here in the room with us and all the rest finding the centering, and that person would not experience it. That person would not even know what had happened. Maintaining the violations, the desecrations, you cannot share the reality. If, by the right pattern of response and letting go, we permit the generation of the pneumaplasmic substance and its centering at the point where it is supposed to be, it will be strong enough to carry the current of the spirit of God into the realm of manifestation in relationship to ourselves, so that we can share God's giving into the world—not to get anything!

© emissaries of divine light

Thank God For Loneliness

Thank  God  For  Loneliness

Martin Cecil  June 9, 1974 a.m.

We might profitably give some further consideration to that graphic story contained in the 4th chapter of the Book of Genesis, the story of Cain and Abel. Cain, representing material man, was the first-born. This is the way it is when a human being is born into the world; there is first the little physical form. Later Abel, representing spiritual man, is born and both Cain and Abel then constitute, rightly, what man is. Man the living soul is a balanced combination of a spiritual aspect and a material aspect.

As we may easily recognize, Cain, the material aspect of man, has slain Abel, the spiritual aspect of man, so that what is called man in the world today is represented by Cain. Many people like to feel that there is at least a little Abel in them, but you will note that as this particular chapter continues there is indication of the offspring of Cain; there is a series of begats. Mankind, as we now know it, sprang from Cain; there is no indication that Abel had any progeny at all. This is the fact of the matter. We have a material world inhabited by material human beings; Abel has been absent. Let me read a few verses once again from the story, starting at the 9th verse, which comes immediately after Cain had slain Abel:

“And the Lord said unto Cain, Where is Abel thy brother?” (Maybe He's asking exactly that question of us in this moment.) “And he said, I know not: Am I my brother's keeper? And he said, What hast thou done? the voice of thy brother's blood crieth unto me from the ground. And now art thou cursed from the earth, which hath opened her mouth to receive thy brother's blood from thy hand; When thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a vagabond shalt thou be in the earth. And Cain said unto the Lord, My punishment is greater than I can bear. Behold, thou hast driven me out this day from the face of the earth; and from thy face shall I be hid; and I shall be a fugitive and a vagabond in the earth; and it shall come to pass, that every one that findeth me shall slay me. And the Lord said unto him, Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold. And the Lord set a mark upon Cain, lest any finding him should kill him.”

There has been some interest as to what the mark was that the Lord set upon Cain. Human beings may have looked at each other, seeking some sort of evidence in this regard; but the fact is that the mark was set upon Cain, who represented material man, and it is present with respect to every human being who has ever lived on the face of the earth since that original failure, so no matter at whom we look we may observe the mark of Cain.

The particular purpose for this mark was that Cain should be preserved, and this is the fact: material man still inhabits the earth. Individually speaking, of course, death has come to be looked upon as the natural experience, but man as a whole has remained. So we could say that this mark relates to the instinct of self-preservation, the urge to survive. That certainly emphasizes itself in human experience, and in spite of all the vicissitudes and cataclysmic events through which the human race has passed, it has survived. The mark of Cain is his determination to survive. There was, of course, a reason for this. Without Cain, Abel could not be a reality in human experience; material man is necessary if spiritual man is to be known.

Spiritual man has been slain. Because of this, there has been the endeavor on the part of material man—you and me—to provide substitutes for the brother who is absent. Every human being is aware of that absence. There is consequently a sense of varying degrees of emptiness, of void, because of the absence of Abel. But Abel had been slain, eliminated. All that remained was Cain, and we ourselves are the progeny of Cain. So there is this state of affairs: the experience of Cain with his mark (the endeavor to survive) and the absence of Abel, so that at the very best there is considerably less than half a person present. Material man is far less than half of man, man as he really is, man the living soul; material man is what remains, a dying soul. This has been so customary generation after generation that it is considered to be the normal course of events, that man should spend the days of his years dying. Man is not yet a dead soul, and he is not yet a dead soul because of the mark that was placed upon him, the urge of self-preservation. In relationship to this particular urge there are various other urges, of course: the urge to reproduce, for instance. That is part of the endeavor to survive. There are various classifications of instinct that philosophers and psychologists have devised but they all spring from this original mark of Cain, the instinct of self-preservation.

It is necessary in the outworking of things that Cain should be on hand, because without Cain, Abel could not reappear; and if Abel does not reappear, the reality of man could not again inhabit the earth. We begin to see here a very valid reason for the Lord, the creative expression of Being, to make sure that man has stayed around. Material man has been essential to the restored state to which the creative expression of Being looks. If material man is completely eliminated, then that's that; there is no possibility of the true state reappearing. When this is recognized, of course, it has to be admitted that what is now known is not the true state; it is a substitute condition produced by material man. The substitute necessarily must pass away if the reality is to appear. If we see some evidences of the passing of the substitute in these days it is not cause for sorrow. It is cause, rightly, for rejoicing. It is cause for rejoicing insofar as spiritual man is concerned.

Cain slew Abel, so that in the eyes of Cain, Abel has been dead, absent. This is not the truth of the matter; Abel is present, spiritual man is present; but from the standpoint of material man this is an unknown fact. Cain slew Abel; material man eliminated spiritual man; material man dominates on the face of the earth. In that state of the absence of his brother there has been a sense of loneliness. Now, this is the most outstanding characteristic of material man's experience—a sense of loneliness.

That is a right experience. It is not something to be gotten rid of by some material means, because it gives indication to material man of the essential nature of spiritual man. Here are two brothers composing what man really is: a spiritual aspect and a material aspect. If all that is present is a material aspect, in the experience of that material aspect there is a sense of loneliness, because the brother, Abel, is absent. This is the fact in human experience; there is loneliness. But material man has sought to assuage that loneliness by substitute methods which, if they were successful, would indicate that there was really no need for Abel; it would indicate that spiritual man was unnecessary. So material man, in various ways, has endeavored to satisfy himself sufficiently so that the loneliness would go away.

There are various methods that we have noted, that come under three primary headings: he has used religious methods to assuage his loneliness, he has used intellectual methods to assuage his loneliness, and he has used physical or material methods to assuage his loneliness. For a little while, on occasion, he may seem to himself, individually speaking, to be more or less successful; he finds a better state than he knew previously, by reason of the substitute which he has put in the place of his brother. We must recognize that the religious methods that have been used are endeavors by material man to have the experience of total man, to have the experience of true man, without his brother.

It was the attitude of Cain in the story, that he was condemned for- ever to be a vagabond and a wanderer in the earth, to experience this state of loneliness and unhappiness, misery and suffering; he had been condemned to this condition by the Lord. This was his view. In other words, there was no acknowledgment of the fact that it occurred consequent upon his own action. Because he had slain Abel, the results appeared, the results which are inevitable for material man divorced from spiritual man.

So he has this sense of loneliness and he has used these various methods to provide a substitute in place of his brother. Basically, the endeavor has come to point in his efforts to establish relationships with his fellows. The individual human being feels lonely; therefore he tries to assuage that loneliness by finding various patterns of relatedness with his fellows. The herd instinct in the experience of man is one aspect of this. They say that man is a gregarious creature; he flocks together because he is lonely. But the more he flocks together the more lonely he feels—one of the loneliest places in the world is a big city! So other methods are used in a more personal way. There is the endeavor to find friends, and in order to have that experience it seems necessary also to be one of the herd, one of the bunch. If one doesn't go along with the herd, one won't have any friends. Of course, if a person does go along with the herd and finds friends and imagines that his loneliness is thereby being assuaged so that there is no need for spiritual man, he is entering into a state of awful self-delusion; he is moving in the direction which ultimately must be fatal—fatal in the individual sense. No matter how much individual human beings have tried to survive, they never yet succeeded, even though the human race remains on earth. There are some who don't seem to be able to be one of the herd—praise the Lord!—however, they often tend to try to find some particular person to relate to, and if they are able to obtain such a particular person for themselves to relate to, here is their substitute, their substitute for the real thing.

The first necessity is never to try to relate to other human beings. This is an endeavor to escape from what is really required, but how human beings insist upon trying to escape, trying to stay away from the experience of letting Abel be resurrected, from coming again into the experience of the spiritual aspect of one's own being. Human beings try to stay away from that and they have these various methods of doing it, providing for themselves certain substitutes. Even within the scope of our own ministry here I have observed many glomming onto these substitutes. They felt lonely and they were self-centered, so their endeavor was to get rid of the sense of loneliness, when the sense of loneliness is human salvation. Rejoice in the sense of loneliness because it is an indication, when correctly interpreted, of an awareness of the absence of one's brother, the spiritual aspect of one's own being. Only the reality will fill that sense of loneliness. Substitutes only lead to self-delusion. With some, of course, they lead finally to the realization that none of them work, that they're worthless, that they're useless, that material man doesn't belong as though he was a complete entity in himself. His sense of loneliness is his awareness that he is not a complete entity in himself simply as material man. And isn't it wonderful that there is that sense of loneliness, then? because it opens the door for the resurrection of Abel.

Now, the resurrection of Abel does not mean that Abel is not al- ready present. It simply means that Abel has not been present in the experience of Cain, in the experience of material man. Therefore Abel needs to be resurrected into the experience of material man. This whole process was so graphically revealed in what occurred in the experience of Jesus nineteen centuries ago. He was spiritual man before the resurrection. He was present all the time but it only became apparent after the resurrection, to those material human beings who were open to comprehend it, those material human beings who had not deluded themselves so completely as to imagine that they were satisfying their loneliness by material means. That simply cannot be done and if a person tries to do it he is deluding himself.

Always the first necessity is to let that loneliness turn one's response toward the Lord, toward the creative reality of Being, that spiritual man may be resurrected into one's own experience, so that spiritual man becomes one's own true identity. To try to sustain the material man identity, as though that were worth something without the spiritual man identity, is foolishness. It is impossible, in actual fact. It can be done for a few short years of what are described as a human lifetime, but that's all; then material man is gone, his identity is gone. If there has not been the experience of spiritual man, what is there left? Simply a disintegrating corpse, that's all. But spiritual man is present, even though he has not been present in the consciousness of material man. Let spiritual man be resurrected into the consciousness of material man. That will never occur as long as a person imagines that his loneliness will be taken care of by his association with his fellows.

Boy seeks girl, girl seeks boy, because they delude themselves into imagining that when they find each other the loneliness will be gone. I am sure that there are many married couples present in this room in this moment, some of them of long standing, who know, if they are honest with themselves, that the fact of being married does not really take away the sense of loneliness. It doesn't; that's all foolery; it's all human nonsense. First things come first, and a person who doesn't put first things first may well be described as a fool. And the first thing is what is indicated by the word “God” or “Lord.”

What is so indicated is not found in any of material man's religious concepts. These are all substitutes, an endeavor to assuage the loneliness without letting Abel be resurrected. All this has something to do with the potential of Christianity, incidentally, because the resurrection of Jesus was a portrayal, a factual portrayal, of the resurrection of Abel in the experience of the individual. But who has let it occur? “Oh, it occurred for Jesus; but it's impossible for anybody else.” This is the usual “humble” Christian attitude. It's a cop-out! It's failure! It's an indication that the truth has not been accepted, and if it has not been accepted it has been rejected. Because it has been rejected the world is the way it is and human beings remain the way they are. There's no possibility of having a different world unless you have different human beings, is there? In spite of all the political promises that are being made these days the world is not going to be a different place as long as we have the same human beings inhabiting it. That should be obvious to anyone, but human beings love to delude themselves. “Oh, yes, oh, yes, at last we're going to have a change and things are going to be so much better.” Can any sensible person really believe that hogwash? The way requires the resurrection of Abel, and there isn't any other way!

So, loneliness. Loneliness was described using other words in one of the Beatitudes: hungering and thirsting. Loneliness—what a wonderful thing! Blessed are they who are lonely. And yet so much human effort is given to trying to find substitutes which will eliminate the loneliness. If a person ever succeeds in eliminating the loneliness in his own experience by such methods, he has committed the unpardonable sin; there's no hope for that person. But as long as there is loneliness, that loneliness may turn the individual toward the means by which his brother is restored. And it is spiritual man and material man together in oneness that constitute man—man, male and female, who then belong together; so that those who are of the male gender may find friends of the male gender, and those who are of the female gender may find friends of that gender, and men and women together may find friendship, friendship which is the basis of a unified experience. But first comes the resurrection of Abel; otherwise none of it is possible; it's all tomfoolery! (I don't know who Tom was, but it's all foolery anyway!)

“Blessed are they which do hunger and thirst after righteousness,” after the true experience of man, the reality of being; and this requires the spiritual aspect to be present. Spiritual man is not religious man. Spiritual man is a new state, an unknown state, insofar as material man is concerned. He doesn't know; he can't find out. All he can do is to be willing to hunger and thirst after righteousness, to let his loneliness be turned toward that point which permits the filling of it truly, so that spiritual identity may be restored; and that is what a person really is. True relationships are only possible between true people; false relationships are only possible between false people. The endeavor to try to make false relationships into true relationships is a most futile endeavor. First one must become a true person, and one can only become a true person when Abel is resurrected, when spiritual man is present once again.

So, if the human race has survived to this point, it was that there might be found those who would allow their loneliness to be a creative experience. There are some who, feeling lonely, imagine that they can assuage that loneliness by communing with nature. "Let's get back to nature and we won't feel lonely anymore. Let's get ourselves as a part of nature and then we will be fulfilled." Certainly not—never! Become true man and then the loneliness of nature may be assuaged. Nature is lonely, lonely for true man, but false man trying to commune with nature produces nothing but confusion; it doesn't work that way. Man communes with God, rightly, and when man experiences the reality of God, then nature can experience oneness with God because of man. But as long as man is absent, as he has been ever since Abel was absent, nature has no means of communing with God, and anyone who has any sensitivity at all is keenly aware of the loneliness of nature, the longing of nature for what would be fulfilling to nature, namely man.

This same loneliness is in material man. Let it be turned toward the Lord so that one doesn't try to be one of the herd and one doesn't try to find the fulfilment for one's loneliness in someone else. You won't! It can't be done! The fulfilment comes because there is the experience of wholeness in oneself; then one may experience a larger wholeness in relationship to someone else who is whole. That's the only way it can be done, and as long as human beings refuse to let themselves be made whole—which is healing, incidentally—as long as they refuse to let themselves be made whole, there cannot be any true, right relationships between human beings on earth. We have the vagabond state, the wanderer state, the state of Cain. This is the way it is. Human beings in that state try to make the best of it, try to get along as best they may, but at best it's rather a miserable condition, certainly a far cry from the true state of man. If there is this loneliness, this longing of the heart, it relates to the true state of man in one's own personal experience. Don't delude yourself or fool yourself that you can experience something that is worthwhile by being one of the herd, or communing with nature, or getting a wife or getting a husband or getting a friend; it does not work that way. That simply maintains the state of Cain, and Cain has just about as much as he can bear!

How easy the change may come, but it requires some honesty. It requires real willingness to let one's hungering and thirsting not be after friendship with someone else, not be after marriage, not be after a little isolated cell of companionship with somebody. Let all that nonsense go and allow the reality to begin to emerge, be resurrected into your consciousness, into your awareness, into your experience, so that there may be man on earth, male and female. And when there is man on earth, made in the image and likeness of God, a living soul, behold, all things are made new; there's a new world. But if man isn't present, there can't be a new world, just the same old disintegrating stuff, and if you let it go too far it's disintegrated. While we are still at least somewhat integrated, let us let the change come, so that there may be the experience of man on earth, real men and real women, who are capable of permitting the creative expression of God to bring forth what is true of His world. And, remember, it's His world, not material man's world. If what material man has established must pass away, let it pass away. Let it pass away.

When there are those who are willing in this regard, who rejoice to let the world of God appear without any human manipulations, without trying to make it satisfactory to one's own self-centered self, then the real thing can come, but not otherwise. As we have already noted, there is only one thing really wrong with human beings, and that is that they're self-centered.

Let Abel be resurrected, spiritual man be resurrected; and that brings fulfilment, that assuages the loneliness, that permits—because loneliness is no longer a factor in human experience—right experience. Everything works together to perfection, because human beings are not being driven by the mark of Cain. The mark of Cain is valuable only insofar as it brings man back to God. Then there's no longer that mark; it's gone—no more need to try to survive, no more need for loneliness.

But while loneliness is still present, give thanks for it; it's your only chance; it's the only chance that any human beings have. If you fool yourself finally into imagining that you are no longer lonely, you're done, you're finished; but if you rejoice in the loneliness, and hunger and thirst after righteousness, you will be filled in the right way and you will be man in experience, male or female. And being man, behold, by reason of your presence on earth all things are made new; the creative expression of being is there and all things are made new—not in the instant; there is a creative cycle, after all, to work out, but it will all work out on that basis, and on that basis alone.

O Lord, we are most deeply thankful that the way is wide open, that the veil is rent, that the union of spiritual and material man is immediately possible. And because we begin to recognize this honestly we recognize our responsibility. We accept the challenge and we let our loneliness be hungering and thirsting after righteousness, after the experience of man, true manhood, true womanhood, all to Thy glory on earth, that the right pattern of association and oneness may emerge in the fulfilment of divine purpose, to Thy glory, in the Christ. Aum-en.

© emissaries of divine light

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