The Origin of the Caste System

The  Origin  of  the  Caste  System

Uranda   June 17, 1947

From the standpoint of Reality, as made manifest through Divine Man prior to the fall, there was a recognition of the variations in individual capacity and focalization of talents. These definite recognitions of the various levels in which human beings found their natural expression of life, and therefore their proper sphere of function in the coordinated expression of the Whole, did not stand as arbitrary limits imposed upon individual achievement. It was recognized that individuals might, as they did in fact, move from one level to a higher level of capacity and focalization of consciousness after varying periods in lower levels. To illustrate the point, one individual might remain at a given level of consciousness in a certain range of capacity for ten hours, while another person might remain in a similar level of focalization for a hundred years. The period of time that any given individual remained at any given level was largely a matter that rested with the individual himself, and since all levels in the Pattern of Reality are contained as integral parts of the whole, no condemnation rested upon any individual by reason of the length of time that he might remain at some specific level. The basic essential was simply that he should maintain correct polarities at that level, as much as at any other level for any other individual. However, the degrees of regulation depended upon the levels to which the individuals attained. Those who functioned in the lower levels had to be governed, and those who functioned in the higher levels had to do the governing, all within the framework of Reality. 

After the fall, there was a continued recognition of these various levels of achievement, even in the fallen state, and since the polarities involved had been disturbed to varying degrees, there were varying degrees of what we might call the manifestation of evil. After the cataclysmic changes that came into the world, the clear vision of the ideal state was, before long, lost, because the consciousness of man that remained on earth was out of polarity, and, therefore, incapable of a clear vision of Reality. Such legends as continued from generation to generation, by means of which Truth and understanding were conveyed from one generation to the next, were, therefore, necessarily colored, even though they might contain fundamental keys to a realization of basic Truth. 

The origins of the Oriental religions antedate recorded history, and when the degenerate priesthood, for its own purposes, advanced the ideas of transmigration of the soul, picturing the cycles supposedly made manifest from life to life, they were utilizing the basic Truth that the individual, during life, naturally passes through certain cycles in the ascending spiral. Instead of keeping the Truth focalized with respect to the individual life within the scope of the life span, they applied the Principle on the basis of one life to another, in order to establish a means by which arbitrary control could be maintained over vast numbers of people. Therefore, it was only natural that definite divisions as to levels of attainment, consciousness and capacity, should be recognized, but since the basic Truth had been perverted to the concept of the transmigration of souls, in the process that is ordinarily thought of as reincarnation, the individual who happened to be in any one class was more or less arbitrarily held in that particular class throughout the period of his lifetime. Therefore, these divisions provided the origin of the Caste System, as it has continued in India, for instance, down to the present day. In other countries the same principle has been present with various modifications on the basis of class differences, which have been largely controlled by money, or wealth, which, in turn, was recognized as the medium supporting position. 

Because of the abuse of money and position that was made evident in certain cases, where individuals of lower class came, by some means, into positions correlating with higher classes, it was assumed that it was impossible, or at least unwise, for anyone to aspire to move from one class to another, and the basic idea generally promulgated was that anyone born into a given class should be content to remain in that class for the entire period of his life. All this, of course, was a perversion of the basic Truth as it was made manifest in Reality. 

The importance of all of this in relationship to our present day lives can be recognized when the original Principles are seen in the Light of pure Truth, where the actuality of increased capacity and the development of higher focalizations of consciousness provide the only means by which transition of the individual from one level, or class, to a higher level may be achieved. In the early period of our history here in the United States, and continuing to some degree still, this Principle was, to some degree, in operation. Many individuals, starting from extremely lowly stations in life, achieved greatness. Where such achievement was not merely the result of some more or less fortunate circumstance which permitted the amassing of wealth, which in turn, provided the basis of position and power, it is recognized that the individual made manifest a spirit of life and an intellectual capacity which released varying types and degrees of blessing to man as a whole. 

If we recognize that these cycles of transition should properly and naturally take place within the scope of the individual lifetime, many of the limitations which human beings arbitrarily establish for themselves are swept away. On the other hand, this also provides a basis for a recognition of the fundamental Principles of Government, as they should manifest. Those who have not developed the capacity, or who have not attained to a level of consciousness, which permits participation in the function of governing, should willingly let themselves be governed within the scope of Reality, which means that the fundamental human freedoms are recognized, the integrity of the individual is defended, and the sacredness of human life is maintained.

© Emissaries of Divine Light

Pneumaplasmic  Body

House  of  God — Gate  of  Heaven

Martin Cecil   July 20, 1977

Sunrise Ranch — Three  Month  Class

 

Our approach toward everything is from the holy place. We do stand in the holy place when we have a sense of sacredness with respect to all that transpires in our experience. While there may be many things going on that are not righteous in the world we nevertheless are in position to stand above such things with­out being involved emotionally and to enfold and encompass everything of our worlds. There is a radiance of holiness enfolding all things because of our presence, which gives opportunity to those who are in our worlds to become aware of the reality of this holiness.

Of course there are various reactions to the fact. There is this quirk in human nature which seems to want to destroy anything that is evidently sacred. It is a reaction of shame, guilt and fear. This enfoldment of all that is going on in our worlds was summarized by the Master's words, recorded, “Father, forgive them; for they know not what they do.” And so we extend the spirit of forgiveness. Perhaps this is easier to do with respect to events that are not too close to us, but obviously the reality of our spirit of forgiveness will be dependent upon its factual experience in specific instances.

Daily we have opportunity to prove whether we do enfold our world in the spirit of forgiveness or whether it is merely a theory off the top of our heads, because I'm sure you find that there are many occasions when things arise which seem reasonable to condemn, and people who seem to be in a position where they may rightly be con­demned, when what is necessary is the spirit of forgiveness. When we stand in the holy place this is natural to us.

There are those who say, “Well, I can forgive but I can't forget.” Forgiveness and forgetfulness go together. It could be said that it is rather helpful if one doesn't have too good a memory. The trouble is that people have poor memories about the things they should remember and good memories about the things they should forget! There cannot be forgiveness without forgetfulness—insofar as one's own consciousness is concerned whatever it was has just gone, not that it could not be recalled, because someone would likely come along and remind you of it. Of course, a very prevalent human nature approach is, on the part of those who want to stir up a bit of trouble, to remind people how badly they have been treated, and most people go right along with it. But if we have the spirit of forgiveness it is all gone, the slate is clean and we have not been badly treated. In any case, we are living in the moment—nothing's happened yet.

So we stand in the holy place, and in the holy place we have a sense of the sacredness of things and we have a growing consciousness of the real quality of the tone of life with respect to all areas of our living. The mind usually wants to pin ­things down somehow and says it should be this way or it should be that way. The only thing that can be pinned down is the quality of spirit. When that is right in the moment and one is standing actually in the holy place, then it becomes quite apparent what the right thought, the right word, the right action, would be. Again, not because we have it all stored up in our little notebook in the file but because we let something emerge in the moment that is fitting for the moment on the basis of the sounding of the true tone of life.

Now we've begun to see more clearly something of the tone as it relates to the field of sex. People, again with their minds, tend to want to have things pinned down in this field—“Well, is this right or is that wrong?” It can't be pinned down. This is the creative field of angels. The sex principle is present with respect to all angelic function. This does not mean that it is merely that angelic function is the intimate function between male and female. The sex principle is at work everywhere and one aspect of this centers in this particular field. However, it is in this area where the sex principle comes to point in the creative expression of life moving through the physical form that is the core of living. In other words if a person is not clear in this intimate area, intimate with respect to him‑ or herself—I'm not talking about relationships with someone else, at the moment, but having a clear consciousness of the nature and quality of the tone of life as it sounds in this most intimate part of one's own being—only as that is as it should be will all the other aspects of living be as they should be.

We can have a sort of veneer of righteousness with respect to various areas of living—at least it passes as righteousness, because human beings are not all that perceptive—and still have something cloudy, gray, if not black, in this core pattern of one's own most intimate place. When this is clear, when the tone of life is sounding clearly here in this core place, in this holy place—and it is a holy place—then all the other areas of living will be conditioned, by this holiness. But if it is not there in the core there will be nothing adequate to condition the rest of one's living. So it is very important to be clear in this area, not clear from the standpoint of mental standards that may be set but clear from the standpoint of an awareness of the nature and quality of the real tone of life in this field.

It is to emphasize this that we have considered various matters pertaining to the field of sex, so that you might begin to sense the clarity of this tone in this area. It is never a matter of trying to get things to conform with some human concepts of what might be right or fitting in the external sense. We need to be care­ful of other people's concepts in this regard, of the way other people see things and think, but we ourselves need to be clear within ourselves so that we understand spiritually. We know that the actual emergence into expression of what is springing from this core of clarity may take a vast variety of form. We do not begrudge other people the forms that they may hold at the present time. This is why the subject needs to be approached with the very greatest of care, because no matter what is said someone is going to misinterpret it. You might remember that in what I'm saying to you.

All that we are concerned with at the moment is to get a feel of the pure expression of the creative principle in this core experience, and how it comes out in expression will be on the basis of the inherent design in spirit. As we begin to be­come aware of certain aspects of this design as it merges we rightly are very pro­tective of it. It is not something that is exposed to the profane view, so to speak. There is a veil, rightly, about it. There are those things in our own most secret place—which should be the holy place—which are nobody else's business except the Lord's. In other words human beings, having little sense of the sacredness of things, tend to bandy about considerations in fields which are in reality, or should be, holy. Talking about these things, trying to figure it out—that's just a mental trip. It never achieves anything because one never under­stands anything until there is a clarity from the standpoint of one's spiritual perception, of the real nature of the tone in this most central area. So we are not trying to force it into forms: Would it be this way? Would it be that way? It will be the way it should be, when you are moving with that tone; and it will emerge as it should emerge, initially on the basis of the state of affairs as it is present with you an individual. What is present with you as an individual will be distinctly individual and it will not apply to any one else. We cannot have overall rules and regulations and at the same time allow the emergence of the true kingdom state in experience.

As I have pointed out before, it has been necessary in the human nature condition to maintain some sort of structures, some sort of rules and regulations, so that everything wouldn't get entirely out of control. And in order for this to work at least partly there had to be a majority of people who would accept them. These rules and regulations in the external sense have had their purpose, and still have in the world the way it is, and we are not interested in trying to throw off all these shackles. But we know that there is a true state which needs to emerge and it can only emerge through a pure heart, and a pure heart will not be known as long as there is continuing reaction to externals. This is what muddies the heart. Only when the heart is open toward heavenly heredity and the true sounding of the tone of life does there begin to be purity. In that purity there is a clarity of vision.

Those who have presented themselves before the Lord in human nature, seeking to draw close to the Lord in human nature and to experience an increase of spiritual awareness on this basis, always run into the evil because human nature cannot approach the Lord. It has to be left behind. We can't persist in identification with earthly heredity and approach the Lord at the same time. That would be a con­tradictory attempt. So those who try this—and all good human beings seeking for better spiritual understanding make this approach; they are not conscious of any other possibilities as a general rule.

So there is an approach, rising up in relationship to the spiritual expression plane of being, which permits an awareness of what one might call a bright effulgence, as though one might approach the sun for instance. Well certainly it is not wise to look at the sun if you don't want to damage your eyes. And it is not wise to persist in trying to approach the Lord on this basis of the only consciousness a person has from the human nature standpoint, and that is of the general effulgence, that is actually the veil or the flaming sword which prevents a person from going any further. And because he is prevented from going any further, very often the individual says, “Well I've arrived. This is as far as you can go. This is heaven. This is Nirvana. This is wonderful. Such a brilliant light here; it must mean something.” One might, perhaps, see that what is to be experienced is not this, rightly. This is the human nature experience.

But the veil becomes transparent rather than opaque, even though the opaqueness is pretty bright. Vision is only possible on the basis of this trans­parency, and the transparency of the veil is the purity of heart. As long as the heart is not pure there is opaqueness. Sometimes that opaqueness is pretty black, but it can be the other end of the spectrum, pretty light. And people are fooled by this; whereas before it was black, now it is light. But it is still this side of the veil, so to speak. And we can't penetrate through the veil, but we can let the veil penetrate through us on the basis of our expression. And it is this penetration of the veil through us which brings with it a sense of clarity. The veil instead of being opaque becomes transparent. We ourselves become transparent. That doesn't mean that anyone can look at us and see all the way through, but in our own experience there is a transparency. This relates to the matter of guilelessness. Some think of this as being simply that the person is naive, but there is a true state of guilelessness which doesn't prevent one from seeing what is present but rather being unmoved by what one sees. It seems to others who observe, that one is pretty naive, but in fact you know what is going on but you don't emphasize what is going on from the standpoint of earthly heredity, because it doesn't mean that much to you.

And so there is this clarity which comes on the basis of the sensing of the true tone of life in one's own experience, and particularly in this central core area of ex­perience where the focus of the working of the sex principle is. The sex principle works everywhere but it has a point of focus and that is the most intimate place in one's own experience, the secret place of the most High. It has been secret to human beings because there has been no inclination on the part of most to keep anything sacred. And the words sacred and secret are alike, in a way.

So there is concern to allow a greater clarity to appear in this core place in our experience. And we are not trying to establish any mental ideas about it but to let it be fluid, let it be what it really is, s o that w e can sense what is fitting. Here, as there is movement in this way, is the evidence of the emergence of the angel, the angel who is incarnate on earth for the purpose of utilizing everything to advantage in the achievement of the purpose for which he or she is incarnate. Everything is used. But being used by the angel, it is used out of the holy place. Everything is seen as being sacred and the understanding of how things can be used begins to emerge by reason of the purity of heart. There is increasing clarity of vision, increasing experience of the transparency of the veil. And it is not just anymore a vague effulgence. It becomes increasingly specific in relationship to the immediate field of action. There is a consciousness of being present in ones human facilities, which are in the immediate cir­cumstance, to handle what is present in the circumstance for the purpose for which, as an angel, one is present on earth. And that handling rightly is righteousness. We make right use of everything. Our first consciousness of this may be a rather generalized awareness but it comes increasingly to point in our specific experience when we are living from the holy place, when everything with which we are dealing is seen as being included in the creative field of our action as angels. I am speaking of a shift in consciousness from the merely human to an awareness of the merely human; in other words the merely human is not the accepted identity. It is accepted as the only facility one has to do what one is here to do. One will utilize that facility on the basis of its capacity to be utilized. We do not imagine, as angels, that we can do anything by reason of the human facility. We are very conscious of certain limitations in that human facility. As angels it might be said that we can do anything, but we can't do anything in this particular circumstance except as the facility makes it possible. So we are concerned to develop the capacity of that facility to make more that is possible to us possible of expression on earth, because there is vastly more that we can do than our human facility will permit. We begin to see things from the true viewpoint rather than the reverse view­point. 

People in human nature identity approach it from below—“Well how can I permit my capacity to be more valuable in the hands of the Lord?” That is the human approach and on this basis you run into the effulgence, because you're still a human nature person who wants to be improved somehow so that you might be more valuable in the Lord's service—a very good idea from the human standpoint but it simply doesn't work. We have to be right for anything to work. So there is the need for this change in consciousness, which begins to become more familiar, of looking at things from the angelic standpoint, of accepting the truth, to the extent that it may be experienced at this point. But the truth will never be experienced as long as we stay in the human nature state—and we will stay in the human nature state as long as we approach everything from the standpoint of the human nature state. So we begin to align ourselves with the angelic state and the angelic outlook, the angelic viewpoint, and lo and behold, as this is done consistently we find the reality of our own true expression.

It appears—not in the sense that we can analyze it or get it all classified and categorized, but in the sense of a flow to living, momentary living. We begin to live from the standpoint of the angel and we see when the facility that we have makes a mistake, or what appears to be a mistake to the facility, probably. We are not thrown by that. We are not, if we are the angel—it isn't the angelic mistake in any case. Again, mistakes are only mistakes if we repeat them too often. If the angel is present and a mistake is made then some­thing is learned from the standpoint of the working of that facility, and you do not need to let that happen again. It wasn't a mistake; it was a means of learning. I suppose most people don't learn the first time; it takes several mistakes of the same nature for a person to finally wake up to the fact that it is a mistake even. And even when he realized it is a mistake it is likely to be repeated again. But let it not be too often. One is quite capable of learning and one will do so very easily when the approach is from the angelic standpoint. You see the element in the human aspect of yourself which prevents an adequate expression of yourself, you do something about it. As an angel you take responsibility for yourself. This does not preclude the possibility that other angels may come and minister unto you. But no matter how many angels minister unto you, you still hold the primary responsibility with respect to the human aspect of yourself.

Now we were considering the matter of incarnation and the term of incarnation. As the angel begins to come forth, of course, the reason for one's presence on earth becomes apparent—not necessarily to the human mind, but one has a sense of meaning, of the creative cycle in which one is moving as this pertains to what is moving through other human beings in whom the angel is also incarnate. You have an overall view.

We have that now, don't we? We understand what the overall purpose is—the restora­tion of man. That to the human part of us is just a statement of words which doesn't really mean very much, but to the angel it means everything because that is the reason why you as an angel are here on earth. You may have had a rather sick human state to get out through but nevertheless you begin to see how even these things are used to advantage. You can look back, I'm sure, upon your experience in the past in the human sense and you can see value to those expe­riences. You didn't want any part of them at the time, but looking back you can see value and you could see that something was working out. Something is working to bring you to this moment, in this particular setting, at this particular time. Every­thing that is back of you comes to point. You begin to be aware, then, of creative cycles that have been working out in spite of the fact that you didn't know anything about them, because they were not working out on the basis of you in the human sense. They were working out on the basis of you in the angelic state and the human aspect of you had very little consciousness of that.

Now the consciousness of it is beginning to emerge because the angel is beginning to emerge and you begin to see things from this standpoint. You are concerned that all the seeing, here in the field of your responsibility, should be from this standpoint. If it slips back into the human view of things on occasion, then you become aware of that. You step back from the human view into the angelic view again. You can deliberately do this. The angel can begin to work consciously with the facility, and as this is done there begins to be the increasing consciousness of the real tone of life. When there is this state of increasing holiness there is the state of increasing life. When there is the state of increasing unholiness, that is the state of death. One cannot be unholy and live. This is why human beings don't live very long. In the human sense there is the necessity of being holy, and when there is the experience of holiness there is the experience of the angel who lives. It is not as though life was being acquired, that we were getting it somewhere, some generous God somewhere was handing out life because He approves of us. No. The life is already present—life is the nature of the angel, and in the experience of the angel there is the experience of life; there is the experience of the reason for one's presence on earth, alive. And that life naturally is born through the physical form with its capacity of consciousness, and consequently there is the increasing expression of angelic life known, humanly speaking, on earth.

We move with the creative cycles for which as angels we are here. We do whatever is necessary in that cycle right up to the point of its completion. Now the human nature view of this is “until I die.” But it isn't that at all—because the angel doesn't die; the angel completes the creative cycle on the basis of the facility through which this expression was appearing, and miracles can occur in this facility as the angel comes forth increasingly. So that the restrictions which have been present in the human form, in one way or another, are not seen as being necessarily permanent. The angel can come forth.

The angel who you are is very ingenious in this matter of coming forth so that there isn't a coming forth with great intensity through some restricted area, which would blow the whole thing. The coming forth is through those areas where there is a certain freedom of coming forth, and then this will exert an influence on the areas of restriction and they will begin to relax, and there will be an increasing coming forth.

So we become aware of the fact that we are here on earth to do something very specific as angels in company with other angels, and we use everything to advantage on the basis of righteousness—righteousness which springs forth because we stand in the holy place with a continuing sense of the sacredness of our mission, or destiny on earth. Sacredness shouldn't be correlated in consciousness, as it sometimes is in human nature, with the goody‑goodyness. The ex­pression of sacredness can sometimes be pretty harsh. You have only to recall some of the Master's words recorded in the Gospels, when He was speaking to the hardness of human hearts, specifically indicated as the scribes and the Pharisees in that setting. Sacredness is sometimes pretty tough. Love can be very gentle but it also can be very hard. And human beings can hammer themselves to death against it—it won't move! God has never moved His position. He stays in place. That's just wonderful, isn't it? We can depend on it, then.

So we are here present in this particular creative cycle, however long it may be in the individual sense, to do certain things. And if we have done everything that can be done on the basis of all the factors involved, which would include our own earthly facilities, then there is no point in staying around, is there? If you can't do anything anymore then you don't stay around. But as long as something is being done and there is a reason for you to be there, well you better stay there, not duck out. Human beings have the inclination to duck out, while they are still apparently alive on earth, of all kinds of things. The pressure gets too much and they duck out. Well eventually the pressure gets too much and they duck completely out. We don't do that; we don't duck out.

But at the same time we become aware of when creative cycles are complete; we become aware of this with respect to others, those with whom we may be working, and we help in the matter, we have something to offer. But also in relationship to ourselves we become aware of the fact that the appointed time is complete. There is nothing wrong with that. No doubt there will be residue left behind, but then we are leaving residue behind everyday. It is only a final experience insofar as that physical form is concerned. But if it is residue, it needs to be left behind. That doesn't change the angel any. The only difference is that there is no means of incarnation for the moment. Probably that's a temporary relief. You have to pick up the pieces anyway a little later on.

All these things relate to an increasing consciousness of our purpose as angels, rather vividly portrayed in a passage in the Bible—about Jacob; he dreamt a dream. “And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it. And, behold, the Lord stood above it.”

That illustration presumably means something to us now—from the standpoint of the fact that angels are incarnating and then completing their sojourn and returning from whence they came. It also relates to the ascending and descending processes that are going on in us as individuals—something coming down from God out of heaven, to the extent of the pneumaplasmic substance available, finding expression on earth; and because of that expression, something returning and ascending as an increased generation of pneumaplasmic substance; sweet incense be­fore God—ascending and descending.

“And Jacob awaked out of his sleep”—it is what we are supposed to be doing­—“and he said, Surely the Lord is in this place; and I knew it not.” That's what we awaken to, isn't it? Most human beings are asleep to it. They think that the Lord is someplace else. But when we awake, “Surely the Lord is in this place; now I know it.”

“And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven.” That is a shocking realization when one first awakes. “What's been happening all this time and I knew it not? This is a sacred place, a holy place, and I've been profaning it, defiling it.” So fear may enter in a little. “What's going to happen to me?” Of course, the individual was getting along all right before he knew this, apparently. So the fact that he knows it, is not going to make all that much difference to the effects; but presumably it will make some difference, in the person who knows it, to the causes which find expression in his living.

This is the house of God—the physical form—the house of God—and this is the gate of heaven. What is the reference here? To the pneumaplasmic body—the pneumaplasmic substance that is present is the gate of heaven through which the ascending and descending processes may occur. We awaken to this out of our prior dream and we know the reality of the holy place. If we have awakened truly we never forget it.

© Emissaries of Divine Light

Orient  and  Occident

        

from  Loveland  Fireside  Talks  #2

Uranda   March 5, 1944

We noted that the different types of activity in the Orient and in the Occident have their base in the positive and negative phases of the structural vibrations of the earth itself, but that the negative phase of activity which we find characterized in the Orient, especially in relationship to what we might call the evil, or destructive, did not have its point of origination in the mere fact that it was located in that phase of the earth. Otherwise God would be the originator of evil.

The original point of separation on the earth's surface was in the region now known as Mongolia—the Gobi Desert was under water for a thousand years, between the submersions of Lemuria and Atlantis—and it was in that region that, during the period preceding the removal of the majority of unfallen men and women from the face of the earth, the realm of fallen activities reached what we might call its highest point of development; not necessarily relating to spiritual things, but according to the world standpoint that now exists, such as fabulous wealth, great cities, etc. We have many legends relating to that portion of the earth's surface.

The dominant characteristics of the Orient and the Occident—in relationship to the problems which we face as a Church, and to the problems of the world outworking—to what degree have they direct influence from the world standpoint and from our standpoint? The thing that is most outstanding in my own view of this is the fact that in the Orient you have such a startling picture of the natural tendencies of the fallen nature of man over the entire earth's surface.

Due to concepts of divinity, climatic conditions and many other factors, such as strife, economic considerations, as well as actual warfare, and the more widespread interest in individual attainment of wealth and position that we find in the Occident, the primary point of difference is that the natural expression of the fallen state of man—the mental quirks, characteristics and limitations—are personified so widely in the Orient. The main difference is that in the Occident we have driving forces, such as the things mentioned—what they call free enterprise, and all of that—which have tended to create an atmosphere with us, with all its evils and limitations, that has allowed a greater degree of conscious recognition-of and attunement-with the true spiritual expressions which God directed into the earth.

We can say that there have been great teachers in the Orient, but that which we speak of here as the Word of God [holding up the Bible]—although they are giving reality a degree of expression that substantiates the truth here presented in a more or less obscure manner in the Orient—was brought into activity by the Occident. We find that that out of which the Word of God developed is the same as the origin of what we call modern civilization, and the two developed at the same time, during the period in which the present dominant races developed. We find two things, stemming out of the same conditions, the same environment and through individuals in the same generations.

We have, step by step, the formation of the Bible on the one hand, and the formation of commercial enterprise and domination, so-called civilization and all of its various factors, on the other hand, the Word of God having modified that expression to a degree, so that we have what we call Christian nations. But the important thing is that when we take out of it (civilization) the Bible as such—i.e., if it were relegated to a place of temporal writings, such as we have in the ancient philosophers, like Socrates and Plato—and consider only the portion of our culture which is based upon crystallized concepts of those ancient doctrines without the Bible, and if we take out of it the strife which has been experienced through the Occidental factors that make for this strife we have spoken of, the difference between the Occident and the Orient would be very small. The rest of it could be explained largely on the basis of climatic conditions and temperaments of peoples and things of that nature.

Awhile ago, I spoke of the Orient personalizing the picture of fallen man—even the so-called spiritually advanced development in the Orient simply goes to the periphery of the realm of the negative and stops, so that it conceives the individual in God to be as a drop of water in the ocean. If we bring this view down to the point of individuals, these same principles hold true—remember that the world vibration is made up of individual vibrations—and we can see more clearly the needs of the Occident, by considering that which we see in the Orient.

The popular concept of the needs of the Occident relates to progress in making laws and setting up mechanical standards of doing various things according to the ideas of civilization, and that is where most of the plans that man advances slip up. If we are more or less illumined, then, and view these things that form the primary influences in the Occident—considering the Orient, and considering the nature of man as it exists in the Occident in the light of Oriental expression—the fool's gold is immediately in evidence, and the differences are no longer a factor and we come right down to the fundamentals of what the needs are in the Occident and the Orient alike. While the approach must be different in each case, because of the two types of interest in the fool's gold, the problem relates to convincing the human mind that it of itself cannot conceive of a plan by which it can work out its own salvation, according to its own desires in relationship to its own fancies individually or, in relationship to world problems, from a world standpoint.

Let us consider color. White is all colors. Black is absence of color. If you take white and divide it in a prism, you get such colors as exist. You know the primary colors, combinations of which make all colors. Divine man, entering the first phases of fallen activity, still had a certain amount of control over actual creative processes, and after a period of time there came a certain blending with a lower form of animal life, which resulted in the particular body which we have today.

We have white, which contains all colors. In God's creation as it was originally established, there were no colored people; that is, they were all white. When man began to propagate in the fallen state, still retaining a certain degree of control over creative processes, he interfered more or less with the laws of propagation. We now consider all that to be automatic—man does not have anything to do with controlling development in the prenatal period, other than through food, environment and mental attitude—man does not have anything to do with creative control of the creative processes at the present time. Man was created to have within himself all vibrations of the animal world—man contains within himself the vibrational function found in, or vibrations relating to, all forms of animal life.

Then when man in the fallen state began to propagate while still retaining the ability to interfere with the natural function, we can see how instead of getting all of the colors in to make white it was very easy for different individuals, establishing different vibrations, to leave out certain of the colors, so to speak; that is, certain of the vibrations which would immediately have a result in connection with the color of the skin. The outer appearance, the actual nature of the skeleton, was quite similar in all races. As man continued in creative activity, the current of power within his control receded, and the last that he accomplished in the fallen state by the use of that creative control produced certain other types.

There were many types that were unnatural in many ways, which did not survive to this present day, but we are only considering that which has survived. Scientists have been looking for the missing link, etc., but have largely failed, although they have unearthed various types of ancient creatures supposedly of the human species, that led them to believe that man has over a period of millions of years developed from some lower form of life. Some of these skeletons, or signs, that have been found have been of these miscreations during the final period in which man had controlled a degree of creative power, and which did not survive.

We have the white race, the brown race, the yellow race, and the black race. From the standpoint of the activities in these earlier days, there were those who started, more or less accidentally to begin with, to interfere with natural processes through control of creative forces. They started a vibration which diminished the perfect out-manifestation of the white. So the origin of the races, and the colors of the races, were more or less a manifestation of the prism effect of the creative powers acting in and through man in the early stages of the fallen state. [Incidentally, there was a blue race. A portion of Lemuria, prior to the final submersion, was inhabited by what I have spoken of as the blue race. — added April 2, 1944]

We recall that evil use of creative power produced the destructive tendencies in insects and animals. These destructive distortions were used in a process of warfare. Certain tribes originally began to establish that which differentiated them from all others; then, when they had accomplished their purposes, they used those differentiations as a symbol of themselves, and it was out of that that we have the origin of the distinctions of racial characteristics.

All of the destructive animals and pests that we have on the face of the earth today are survivals of, or the warping of, originally designed characteristics to suit the purposes of fallen man, and were used as weapons by what we might call enemy tribes or groups, until they developed very ferocious animals to use in fighting. Take the mosquito, for instance. Originally that was a creation of fallen man developed with the idea of controlling them, and as long as the originators of them controlled the mosquitoes, they could keep them from destroying their own peoples and send them against their enemies. It started out by using expressions of nature as combatant forces. Now they have mechanical means of combat. Take the serpent, for instance. Snakes are despised at the present time. Originally they were among the most beautiful creatures on the face of the earth. Originally they flew through the air and were absolutely harmless, and were very beautiful.

Most destructive creatures were originally creations which God created—excepting only such as the mosquito—and since most of them were not actually individual creations, they were perversions which were developed out of the originals in order to produce that which could be used on the basis of black magic, or human self-will. Take flies—if it were not for flies, the ordinary house flies, humanity would have perished from the earth long ago. Why? You take a carcass of a dead animal, and if there isn't something to devour it the stench from it as it putrefies would become a breeding place for disease and create ill conditions, causing disease which would wipe humanity from the face of the earth. It has been said that three flies will be able to produce offspring in the form of larvae which will consume a carcass more quickly than a lion would be able to consume a carcass of the same size, like a cow. The mosquito is as near an original creation still surviving as there is. To say absolutely a creation, that would not be true, because they already had something to work on or they could not have accomplished it.

Characteristics of Divine man physically—speaking from the standpoint of the physical, he was less dense; speaking from the standpoint of the divine, he was more solid. That sounds like a paradox. From the standpoint of the physical nature as we know it now, he was less dense; from the standpoint of the spiritual, more dense, more the manifestation of the positive vibration of being and less the manifestation of the negative vibration of being. While the body of Divine man was larger, it was proportionately lighter in relation to gravitational buoyancy; that is, he could jump higher into the air. Do not get any idea of clumsiness; he had grace, symmetry, ease of movement, surpassing anything that man can achieve today.

The pineal gland is the connecting link for the silver cord. Each of the endocrine glands is a connecting link between God and the physical being. The first six of the endocrine glands form contacts which relate to the unconscious realm of physical function, that is, automatic functions, etc. The vibrations received from the pineal gland activate the auric radiations which form the mind, intensifying them to the point where consciousness becomes positive.

The angels of heaven are God Beings that incarnate in the earth, and there are also God Beings in heaven. The angels of heaven are God Beings in the inner planes, and God Beings incarnate in the earth. It is ordinarily believed that angels are neither male nor female because Jesus said that there is no marriage in heaven. Since each God Being has his perfect cosmic mate there is no need for marriage in heaven. “God said, Let us make man after our image… Male and female created he them.” So the masculine and feminine must be in the nature of God, when He said “in our image.” Therefore God Beings are male and female.

© Emissaries of Divine Light