The Processes of Death and Ascension

The  Processes  of  Death  and  Ascension

Martin Cecil   July 20, 1977  Class

Della Robertson passed away on Monday. To put it another way, the angel came forth but the form was inadequate to allow the revelation of the coming forth of the angel; so the form fell away. Rightly so. It is an in­teresting point but, I think it was after supper on Sunday, Della insisted upon speaking to me and to Lillian and to Grace, and there was something sensed at that time. She was in effect saying farewell for the moment. In other words, the coming forth of the angel influences the human consciousness in various ways. As we allow that coming forth to be more naturally experienced while we live and serve then we certainly, in the earthly sense, become aware of what it is that the angel is about and we find that it is increasingly an experience of our own true expression. In this particular instance there was an expectation and a sense of urgency, one might say, appearing through her consciousness which required that she make this contact. And as many of you would do, I'm sure, if you were going someplace else, you would wish to say goodbye for the moment. So this is in effect what occurred. The coming forth of the angel at that point influenced the consciousness to that extent so that there was an awareness of certain proper tying‑up of loose ends, so to speak. The particular means which was in effect by which the physical form might easily fall away is beside the point, really. What happened happened very quickly and we praise the Lord for Della's ministry on earth, and when the time comes to conclude it, well that is the way it should be.

That is the way it should be with respect to all of us, as far as that is concerned. But we need to be able to handle such things as they arise with other people. By the same token we need to be able to handle such things as they may arise with respect to ourselves; and there is some awareness as to when ones particular term of incarnation is completed, properly so. This does not mean that one should become morbidly interested in such things or indulge in speculation or imagination—which human beings are prone to do—but where there is a calm stability in expression in one's living there would naturally be an awareness of when the term of incarnation would rightly be completed. Now, in the present state of affairs, in the world the way it is, that completion is called death, death of the physical form. And things being the way they are there is nothing wrong with death. It is a very essential part of the creative process. While self‑centered human beings may try desperately to stay alive a little longer for their nefarious purposes, it would be a ter­rible thing if they were to succeed indefinitely in this regard. Let the waste pass away. And when the term of incarnation is complete what is left is waste insofar as that incarna­tion was concerned, but it is not waste insofar as the creative processes are concerned.

So, as I say, the way things now are there is an expectation that the one sure thing is death—death of the physical form—the separation of the physical flesh from its source of life, so that life is no longer being born in that physical form. This does not mean that there is any less life; in fact it just is not being born insofar as that physical form is concerned. Now, these things need to be understood as being quite natural under these circumstances so that there is no great song and dance about it. It is because human beings do not understand—they don't for the most part, have the substance available so that they could understand—that it seems to be such a big deal and such a tragic thing. It isn't really. It is a natural process the way things are. Now, in the true state there is properly what is called ascension, but in that circumstance where ascension replaces death of the physical form there would like­wise be a term of incarnation. The term in such case might be considerably longer than is presently known by human beings, because something more effective would in the creative sense be being done by all concerned; the angel incarnate revealed on earth and achieving what needs to be achieved. And whatever length of time is required to complete the particular cycle of achievement, well that will be the length of the term of incarnation. And while at the conclusion of that term there might rightly be farewells extended, there is no consciousness of finality in the matter.

Presently with respect to death it seems so final to human beings because they are merely looking at it from the earthly sense. From the angelic standpoint there is nothing final about it at all. To put it in a way that I think Uranda put it many years ago, incarnation is like eating a meal—when you have finished the meal you getup and go out and do something else. That does not mean you do not come back and have another meal. Now, that is not reincarnation as human beings understand it presently, because being earthly oriented they think of everything in terms of the physical form which is necessary but in one sense rather incidental. The incarnation is of the angel and the incarnation is not for the purpose of somehow improving the angel or that the angel may be becoming more angelic by incarnating. The point is that an angel is an angel is an angel and there is no need to improve on that state; but there are things to be done in the creative way. And so part of that doing, at least as it relates to this particular planet and creative field, requires incarnation in human form, and on this basis the creative purposes of God may be fulfilled.

In the world the way it is death is the natural experience, the separation of the human form from its source of life. Now, this relates to pneumaplasm of course because pneumaplasm is the connection between spirit and form; therefore there must be some sort of a disruption insofar as this connection is concerned if life ceases to be born anymore in the flesh. And so what occurs occurs in relationship to the pneumaplasmic field, and we just see the results of what occurs when the body is said to be dead. There is some dis­pute these days as to what it is that is the point of death. There are different levels of death, according to the human view of things. Someone may be pronounced dead and yet not be dead. Of course we see that the point of death is the point where there is a disruption to the connection, through pneumaplasm, between spirit and form; and that cannot exactly be measured, or there are not instruments that human beings have invented so far to dis­cern that point because it is not recognized as being there anyway. But it is spoken of in various ways in the Bible, for instance in the Old Testament. In the 12th chapter of Ecclesiastes: “Or ever the silver cord be loosed, or the golden bowl be broken,” and so on. The silver cord has a relatedness to the focalization of pneumaplasmic substance which provides the essential connection through the endocrine system. As long as that is unbroken that physical body is not dead, however it may appear. An example of this was with respect to the body of Jesus. The silver cord was not broken; the body was not dead even though it appeared to be dead and was accepted as being dead. The silver cord was still present; the connection through pneumaplasm was still a reality. And so, because of this, the resurrection was possible. Once the silver cord is broken the physical form is dead and it cannot be resurrected in that form again. The resurrection will take place, the second resurrection will take place, because the substance that composed that form is offered in one way or another to other forms of manifestation.

At the point of death the silver cord is loosed. There is a separation between the physical body and the pneumaplasmic body. The pneumaplasmic body has a relationship to the various mental levels of the individual, so that what is present at those various men­tal levels is still present in the pneumaplasmic substance. You may recognize that this has relatedness to what is called spiritualism, a most useless undertaking and endeavor, a fiddling around with dead things. Instead of fiddling around with dead bodies—sometimes people do this; they think it is useful in one way or another—there are other people who fiddle around with dead pneumaplasmic bodies and by the use of the available life force in living people these records that are present in the pneumaplasmic substance that is being associated with may be played back, so to speak. It is like a tape, playing back a tape. Well that is not the person.

You have heard many of Uranda's tapes and you recognize that they were originally spoken by him but they are obviously not him now. It is a tape of what he said. This is not to say that his spirit may not be touched by reason of these tapes. But the same principle relates to this matter of so‑called spiritualism. It has very little to do with spirit, just the spiritual substance which properly is in the processes of disintegration, just the same as the physical substance of the body is. They disintegrate separately. That is why most people have an aversion to walking through a graveyard at night, because while some pneumaplasm hanging around there which is contactable above ground, so to speak, and a person may have a sensing of this and it has been the origin of much fear and many stories.

Ghost substance. Well, ghost substance, if it is disintegrating substance, has no life of its own, any more than a corpse has life of its own. If it appears to have life of its own it is because someone gave it life, someone, some living person, gave it life; because obviously we all, being alive, have the experience of living pneumaplasmic substance. So pneumaplasmic substance may be alive in our own experience and we can by reason of this life force transmit life to pneumaplasmic substance which otherwise would not be alive. If there are ghosts which hang around in ancient mansions, clanking their chains and so on, it is because there is someone on hand who keeps them alive. Where there has been intense emotion involved—in relationship to death particularly, when the separa­tion takes place—this maintains the pneumaplasmic substance in existence. A sort of aura of substance is available to affect the emotions of somebody else who will then become emotionally involved and will animate whatever this other substance was.

These things mostly happen subconsciously, so the individual may say, “I wasn't emotionally involved.” Well there are emotions which relate to the conscious mind, certainly. There are spiritual emotions. But there are subconscious emotions at many, many levels, so one is not always consciously aware of what it is that is happening. The poltergeists which put in an appearance usually relate to the period of puberty of some young person and that young person has no idea whatsoever as to what it is that is going on and yet that person is responsible. We are responsible for a lot of things we know nothing about. That is something to consider.

But anyway, there is little value in spiritualism. We have those who are called mediums and if it isn't outright fraud—which a lot of it is of course—if there is some basis for it, it is still an unreal basis. And there may be some information gleaned from play­ing back these tapes. I suppose a very obvious instance of this was in Edgar Cayce's situation, and there are groups of people who are very interested in playing back his tapes. Well, all right, maybe they will learn something, but not anything particularly spiritual—information of various sorts, how to treat this disease or that illness, and so on.

Now, the way things are angels incarnate on earth in human form with a clear aware­ness of the restrictions that such incarnation will involve. This has been going on for a long time. There has been something unfolding in the creative sense by reason of the incarna­tion of angels, which has been completely beyond the comprehension of the human mind. How and why these things are brought to point at particular times it is not understood generally speaking, but obviously there are cosmic factors involved, far more than little fiddly things that go on in human lives.

In our various fields of service we will be faced with various things, all necessary. You can say, “For this cause came I into the world.” Regardless of what it is that arises, for this cause you came into the world: to handle that as an angel; that is why you are here. You begin to have this orientation, and one of the things it is necessary to handle now is death insofar as others are concerned at the moment, so that you know what is going on and you can be helpful in assisting a person to stay centered in the right place.

Now, this is difficult very often with people because there are so many relatives around who are throwing in a lot of junk that simply does not belong. If this point of cleavage between the physical form and the spirit is coming the person needs to be quiet, needs to be in position to move in this transition, and your concern is to help keep that person's consciousness, as far as possible, centered in the Lord so that he may remain connected in that way, because at the point of disruption, the point where the silver cord is loosed, physically speaking there is a separation between the pneumaplasmic body and the physical body. But the pneumaplasmic body may still be connected to spirit, and it will be in the ordinary course of events from the standpoint of those with whom you will be working, be­cause no doubt there will be some fine substance there that will maintain the connection. And you will find that when the disruption occurs, the silver cord is loosed, there is a point of what one might call glory because the physical form is no longer interfering with the angelic expression through the pneumaplasm; and there is a sensing of something very beautiful. This is very beautiful insofar as the experience of the individual is concerned to the extent that the connecting substance is still present so that the spirit and the substance are still one.

Now, this, if it is sustained, allows a continuing process of ascension. Not physical ascension anymore; the physical ascension, such as it was, was going on while the individual was alive; there was a movement upward, a transmutation, into the pneumaplasmic sub­stance. We say pneumaplasmic substance is generated out of physical substance. If the generation is of finer levels, we begin to see here an ascending, process, incense ascending before God. Well that can continue after what is spoken of as the point of death. All it is is the physical form separated from the pneumaplasmic body; the silver cord has been loosed. If a person is thoroughly oriented in the earth then the disruption will not only be with respect to the silver cord between the pneumaplasmic substance and the physical sub­stance but it will be between the spirit and the pneumaplasmic substance, because the indi­vidual had no angelic consciousness, virtually none at all. All the consciousness was simply of the human nature state and that is passing away.

So you can see that there is an important service to be rendered to people as they approach this time. Of course there isn't very much that can be done if the person has had no prior opportunity of understanding; however, there is something always, in any case. Fundamentally it is saying, “Look up. Don't look down; look up,” and you provide some­thing worthwhile in this regard beyond the words if when they look up they see you, they see the reality, of you. If all they can see when they look at you—and there is a refining pro­cess of vision going on here at that time—all they can see is another human nature person all bogged down, which is what is mostly seen at that point, relatives weeping and wailing and all this sort of stuff, which is deadly. It is an indication of the self‑centeredness of the people concerned—thinking of themselves. They are unhappy about what is hap­pening. They don't understand it and usually they translate it in relation to themselves. And it is almost invariably a thor­oughly self‑centered business, and that is no help to the person who is moving out of the earthly picture. Look up—calm stability—look up and see an angel at hand, see the angel who is ministering. Well, that will be seen by a person who looks up. And that is, one might say, the comfort, the assistance, during this transition period—to provide assurance: “It is working out quite naturally. This is fine.” Then the individual begins to discover that it is so, if they are not distracted by everything else going on around. And this business in hospitals is appalling, really. They are trying to keep someone alive at the point where they would naturally be bowing out of the picture. Of course most people have so little angelic consciousness that they do not know how to handle the situation; they do not know how to bow out of the picture in spite of all the fuss, because most people are in the habit of allowing other people to take over, at least insofar as their medical needs are concerned.

This incarnation of the angel is very clearly indicated in these words, familiar to you I am sure, the words of the Master: “I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father.” Where is the big deal? Just a simple, natural process; only unnatural to the extent that the physical body disintegrates in­stead of ascending. Obviously, in the ascension of the physical body there is the ascension of the pneumaplasmic body and there is the incorporation of this then into the angelic ex­perience.

Now, we may have particular opportunities of serving those who are completing their term of incarnation and we can do it effectively if we have a real understanding of what it is that is happening. We can observe what is happening, we can sense what it is that is hap­pening: we can sense when the silver cord is loosed, for instance. Very often the last breath is a factor in this. People talk about, “Well, he drew his last breath.” Well of course there must be a last breath—but it is rather a remarkable thing in a way. There is a first breath and the last breath. When the babe is born there is concern for the first breath. The last breath relates to the loosing of the silver cord. Air is the symbol of spirit and when a per­son ceases to breathe of course there is usually a long outflow of breath involved and that is heard, one might say, as a sigh of relief: “It is good that that is over.” The silver cord is loosed. One—the angel that you are—is still on hand. One has been working with the pneumaplasmic body in any case. That is what you do when you are giving an attunement. You are not working with the physical body directly. You are still working with the pneumaplasmic body and helping to sustain the connection with spirit, so that there may be a continuing process of ascension. Where a server is on hand to do this it is a blessing indeed. Perhaps something may be done in this regard from the standpoint of the priest who puts in an appearance at such times, but he does not really know what is going on. He is doing it by rote. But the person may have faith in this, and that is the main ingredient again. He looks up. If you look up you go up.

In the processes of ascension insofar as the pneumaplasmic body is con­cerned it is absorption of that pneumaplasmic substance out of the dimensional world into the world which is dimensionless. That may continue for a period of time if the connection is sustained, but with most people, in the world the way it has been, the disruption has not only been insofar as the physical body is concerned but insofar as the pneumaplasmic body is concerned too, so that the pneumaplasm is left floating around, disintegrating. Of course there are those who keep such pneumaplasmic bodies alive—the pneumaplasm of relatives—ghosts—hanging on to dead relatives. And an older person very often becomes weighed down with all this rotting pneumaplasmic substance. Not a very pretty picture, but they are giving their life force to this and they have less of life force consequently for their own ex­pression. And they drag around all these ghosts out of the past.

Older people very often live more and more in the past, don't they, sustaining these ghosts. And sometimes a younger person's mother perhaps dies, and they have been very close to their mother and they wrap this—ghost substance of their mother around them and carry it on into their living. What a deathly state! Any emotion will keep dead people around, their pneumaplasmic substance. But let it go, let it disintegrate. What was right and true is right and true still. The angel is still living and well and probably glad to be rid of the physical form, to take a rest from all the nonsense that has been going on.

Our concern is to allow the true forms to appear on earth, and to do that we have to be oriented in heaven and share the responsibility of allowing that heaven to be revealed because we live on earth, so that when people look at us with any degree of perception they are looking up. And if they look up and keep looking up, they will go up.

© emissaries of divine light

The Secret of Shekinah is the Secret of Focalization

The  Secret  of  Shekinah  is  the  Secret  of  Focalization

from  Shekinah  Fire

Uranda   June 15, 1953

Carrying forward in the current of our basic theme of Heavenly Magic, we have reached a point where our attention has been introduced to the reality of the Shekinah fire. The original Hebrew word from which this word Shekinah was derived used the a sound instead of the i sound, something after the order of Shekanah; and bringing this out in relationship to the particular pattern that I suggested from the standpoint of the vibrational factors of the Motherland, the short pronunciation, as I have used it, is really a bit on the inadequate side. There is more of the vowel emphasis if we utilize all of the vibrational factors possible.

You will notice that you can prolong vowel factors, if you have the breath to do it, and the e sounds here in the three-syllable word, concluding with the ah sound, provide us with an opportunity to begin to feel the vibratory factors in sound. If you have thought of the vowels primarily simply as letters or particularized sounds utilized merely to convey the sound of a specific word, you need to begin to realize that the vowels, particularly, have the peculiar quality of conveying the current of feeling. Now what is conveyed will depend upon what you are feeling.

Assuming that the heart has become attuned to the divine source, we have the current of that divine source moving through the vowel sounds. You should bear this in mind in your exercising, from the standpoint of speech, in the development of your capacity in breathing, the control of the air which you use in breathing, the proper pattern of inhalation and the proper controlled patterns of exhalation. If you try to get all of your air, while you are speaking, inhaled through your nose, you will not have a good speaking voice. The air must be received, partially at least—some of it will come in through the nose—but received through the mouth, at the top of the mouth, along the roof of the mouth, the manner which you learn to utilize without interfering with the expression through speech.

One thing we will begin to note as we proceed, and that is that you can come to a certain definite limitation when you are speaking audibly in the sense of the ordinary vocal expression, but that certain possibilities are present from the standpoint of expression, somewhat audible of course, in what we might call whispering. Now there are times when whispering is not considered to be good manners, but the use of the voice conveying sounds vibrationally in what might be conceived to be a whisper is something that is important to our attunement with the powers of reality, and it is important to our ability to convey. You notice that I used these patterns when I introduced to you the mystical significance and expression of the two words commonly spoken as Jesus and Jehovah—the speaking on the breath, in other words. Whispering of course suggests the idea, but it is speaking on the breath on a basis which modifies the more harsh aspects of the word and allows the peculiar qualities of the vowels to come into play. And you will find this to be of great importance as we move along.  One of the things that we need to begin to realize from the standpoint of the Shekinah fire, or the Shekinah light, is that this must be understood if we are going to begin to comprehend the significance of this text which we have been studying together:

“And in the midst of the seven candlesticks one like unto the Son of man.”

Now notice that this is in the midst of the seven candlesticks. The candlesticks give light, but in the midst of the cloud there is one like unto the Son of man. Here we have a Biblical description of the Shekinah fire surrounded by the light, and in turn surrounded by the cloud. You will have no doubt thought of the Biblical passages speaking about the Son of man coming in the clouds of heaven. It is something which you are now reaching a point where you can begin to understand; for wherever the clouds of heaven are mentioned in the Bible we have a reference to the Shekinah fire, around which there is the light, and around which there is the cloud. The Shekinah fire always manifests in the midst of a cloud and in the midst of the glowing of the light. 

So these are the clouds of heaven, or the heavenly clouds, which the Master used.  It was in such a heavenly cloud that He disappeared from the view of man, and it is in relationship to such a cloud that all things heavenly must appear to men—the clouds of heaven. Until you begin to see this, realize the reality of the Shekinah fire and the cloud of glory, or the cloud of the presence—it is expressed in various ways—you cannot understand what the Bible means. And you can see how it is that so many millions of people, failing to recognize the mystical significance of the Bible terminology, have turned their attention to fanciful concepts, imagining that some cloud goes floating around in the sky. 

Now, if you begin to see the One in the midst of the seven golden candlesticks as the centering of the fire, we can begin to comprehend the nature of the fire, for it is differentiated. Notice the manner of its differentiation—“one like unto the Son of man, clothed with a garment down to the foot.” What is the garment? The garment is the cloud—“and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow.” 

In other words, we begin to recognize that the upper vibratory factor, the pattern of that which is seen in the Shekinah fire, is pure white, and the white like snow—“His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire.” Now here we begin to enter into the fire pattern of the Shekinah fire. 

“And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp two-edged sword.” We have recognized that the sword is a symbol of truth; that means the voice which has the sound of many waters conveys the expression of truth, the sharp two-edged sword. You have begun to realize yourselves that the two-edged sword of truth is in fact very sharp. It is something which cuts away that which ought not to be and allows that which should be to remain. So, "out of his mouth," clearly indicates the expression of truth by reason of the voice—“out of his mouth went a sharp two-edged sword: and his countenance was as the sun shineth in his strength.”

Now there we have the most remarkable description of the Shekinah fire, the manifest evidence of the presence of the One Who Dwells, that can be found anywhere. We begin to appreciate how it is that we have, in the consideration of this short text, gone into so many different fields so that you could begin to truly appreciate the beauty and the wonder that are contained here. Now with respect to the interpretation: “The mystery of the seven stars which thou sawest in my right hand [that is, the positive 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.”

We have also noted in this connection the seven spirits before the throne of God, and we recognize that that expression means the same thing. Now, there are these seven different vibratory levels. Just as we have the octave in relationship to music, and the eighth being the repetition of the first in a higher or lower scale, so we have the seven vibrational factors in this realm of being of which we are aware. The seven colors of the rainbow gives another illustration.  According to the level to which we relate words, currents of feeling, etc., they will have different forms. Sometimes the word itself will seem to have a very definite change, and other times not. In any case there will be differences of pronunciation, differences of the feeling current released through the words. Now it would hardly be practical to undertake at this time to introduce the vibratory factors of the Motherland tongue. Perhaps sometime we can consider a little of that, but you have much growing to do spiritually, vibrationally, before that could mean so very much to you.  However, we can use intermediate steps, which begin to convey the idea, begin to let you have an opportunity to experience that which is possible to you.

 

So we have the seven stars, the seven candlesticks, and the seven spirits that are before the throne of God, the seven angels of the seven churches, and the seven churches themselves. The churches signify the body of being, the body as it relates physically to the endocrine glands: the pattern of the islets of Langerhans, for instance—all of the little bodies put together provide one church in your body; the thyroid and parathyroid glands combine to provide another church in your body; the substance of the seven distinct glandular patterns, whether you think of it as one gland or several. You have noted, I suppose, in your studies, that the pituitary gland, for instance, has different parts; in other words you say it is one gland, but it is not one gland; it is a combination; it has different levels of expression. So we either have divisions within the gland itself or divisions in the formation of the body of the gland. But you have in your body, in relationship to these things, the seven churches, the endocrine system. Somebody spoke about the many systems within the endocrine system, and they form, insofar as you are physically concerned, the seven churches. But you also have a mind, and so there are the seven churches insofar as your mind is concerned. There are the seven churches from the standpoint of the spiritual nature of your being. 

There are the seven churches, the body of being, in relationship to the focalized function of the heart. But here we find that the seven churches of the heart combine all of the particular patterns of the churches at the other three levels; in other words the seven churches of the heart are simply the three levels of churches, with respect to a specific point, brought to point. Now perhaps that is not clear. With respect to the physical body, the mind and the spirit we have at the first level, or the first vibrational factor, that which would correlate perhaps with the gonads—a particular pattern at each of three levels. You combine all of those three levels in relationship to the heart and you have, by reason of that combination, the church of the heart in the first vibrational factor, and so on all the way through. 

Well now, we are not going to be able to go far enough in our consideration of the wonderful workings of the mind and its potentialities to allow us to study extensively the factors of the mind as such, that is, the seven churches; but we will give particularized consideration to this matter from the standpoint of the heart, which will begin to introduce something of these factors as they relate to mind and spirit. But you, individually, then, have the four patterns of the seven churches in relationship to yourself as an external being. Do you see that? You have the four patterns of the seven churches as they relate to yourself in manifest, external being. Then of course we have the inner reality of the seven spirits before the throne of God, the same principle carried over into the invisible realm of Deity. But we begin to recognize that the seven spirits before the throne of God manifest by reason of specific formations, the formations of the stars (that is, of the angels) and of the candlesticks (that is, the churches). So you have—what shall we say? We cannot say that you have seven candlesticks. You are seven candlesticks, and the seven stars function inside of you. But this is merely the differentiated individual pattern. We see that the whole pattern carries over to the body of many members, and it is in relationship to the body of many members that we can more clearly see many of these aspects in function. 

We should at this point be able to clearly see, comprehend, accept within ourselves, the fact that the body of many members, which may be spoken of as the Christ Body, must necessarily have these particularized factors in it, even as they are present in your individual physical body. We cannot disregard the principles of life and function as they appear in the individual physical body when we begin to consider the physical formation of the one Christ Body made up of many members. And anyone who attempts to develop a body of power—as in a church or a philosophy or a pattern of teaching, or anything else, ideology of any sort—any individual or individuals who undertake to produce a unit pattern of function, while disregarding these principles, must surely fail. We have seen it happen in the past; we have recognized it in relationship to the outworkings of history. 

It is only as we allow these same laws and principles to work in relationship to ourselves as many members of one unit, one body, that we can begin to be the means by which the power manifests. This is to say, then, from the standpoint of the unit pattern, that there is a particularized manifestation of the Shekinah Fire and Light and Cloud in relationship to each of these seven levels of being. This trinity of the Shekinah fire, or the Shekinah which signifies the manifest Presence of the One Who Dwells, is something that needs to be clearly comprehended, and how to convey it to you so that you can feel it and know it from deep within yourselves is something of a problem. 

The spirit of God as such has virtually no meaning to human beings. The meaning begins to appear as the differentiated aspects of spirit appear. The meaning of God begins to appear to the children of men as the differentiated aspects of God appear through men, because God can have no true meaning to us except as He is revealed through the human form. And as long as you try to comprehend God without regard to the human form, as something above and beyond this realm in which we live and dwell, you will fail. You may develop some fixed concepts about an old man with a long beard sitting on a throne somewhere, but that is not a true comprehension of God; it is merely child's play. So you begin to see that you cannot in any true sense, no matter how you may delude yourself, you cannot comprehend God in reality except as He is made manifest through human beings.

To try to comprehend the wholeness, or the allness, of God with the human mind is attempting the impossible. We must recognize that it is the differentiated aspects of God made manifest through human beings which permit us to begin to comprehend God in reality. And as the spirit of God can have no real meaning except as it manifests in its differentiated aspects, we begin to see the secret of the Shekinah as the secret of focalization from heaven into the earth, and differentiation in relationship to the practical aspects of living.

The Shekinah is the point of focus between heaven and earth, that which is of heaven brought to point for its manifestation on earth, and from that point expanding outward again into the patterns of life. At the point of its manifestation of its essence the variations, or the distinctions, the different qualities, cannot be readily recognized. We see it as a Fire. But here, in this portrayal that we are considering in the text, there is the beginning of the manifestation of the differentiations: that which is at the top, the head and the hairs white as snow, and then the eyes like a flame of fire, and the feet like unto fine brass, the garment down to the foot round about, the cloud, and so on. So you begin to see the differentiations. 

Now one of the interesting things that you should always remember, as you either meditate yourself upon the principles of reality or as you work with those who respond to you and receive of your ministry, is that those who begin to approach the throne of God always see, if they really do see anything, they always see some aspect of differentiation first, of the many aspects of differentiation in manifestation. Each person will tend to see one little aspect here or one little aspect there, and because he or she feels it to be something that is true and real in the divine expression, he or she will say, "Well now, I know God to be this. I know God to be that. To me God is something else," and they are all dealing with limited perception of differentiated aspects humanly translated into human concepts. There you have the basis for all the many varied concepts and beliefs on the face of the earth. And they become distorted or remain true depending upon the capacity of the individuals involved to see clearly and translate correctly, and upon their honesty, because some there are who, being dishonest, think to translate on a basis which will let them have extra power over their fellows. 

So when you are working with others you will run up against the fact that they have some little concept humanly translated on the basis of an imperfectly perceived aspect of the differentiations of the central evidence of the presence of the One Who Dwells, and if you undertake to clarify the point for the individual, generally he or she will take the attitude that you are trying to deny God. The person says, "Well I know I have this! I know I have that!" And you say ever so gently and so clearly, "Yes, I know. But you need to see something else too." No matter how you point it out, how you seek to lead, the moment you turn their attention away from that pet point, they will take the attitude that you are trying to make them deny what they think they know. So they have a basis of resentment and rebellion and every sort of thing. 

If you remember this, you will understand the pushings and the pullings and the turnings, and all the foolishness that manifests with respect to human beings; and if they will remain honest and steady in the pattern, you can lead them finally, step by step, to a point where they can begin to see other differentiated aspects. They do not have the perceptive ability to see the Shekinah Fire yet. Do not try to get them to. How long did I talk to you before I ever mentioned it? Someone mentioned that I was talking to the group here about this particular point a couple of years ago. I don't recall just how long it was, but that was the statement made, "about two years ago." In other words it is not something that I just suddenly thought up or discovered or heard about, or something. 

I have known about this Fire all the way through. I use it all the time, every day; and in actual fact, every time I come before you, in a class or a service, I begin to work on the basis of developing that cloud and letting you be in it to whatever degree your response will permit; you will be in the Cloud, the Cloud of Glory of the Shekinah. You may not see it, but you can reach a point where you can see it and it is wonderful. Sometimes it may become so dense, shall we say, so thick or full, that it simply blocks out all vision of the people around you; you cannot see the far corner of the room. I have many times known it to be so thick that I could not even see my own hand that far from my eyes—the Cloud. 

And the Cloud you feel, you sense through feeling, to start with. Finally you begin to have the ability to see it, and to hear it; for there is a sound in it. But don't go trying now, because if you try to see it you will not; if you try to hear it you will not. You have to let it appear.

And remember well that wherever there are vibrations of conflict, resentment, any ill attitudes whatsoever, you keep yourself shut out of the cloud of the Shekinah and contain yourself in the cloud of darkness. Wherever there are resentments, frictions, conflicts, within or without, within the individual or between individuals, you cannot know the beauty and the wonder, the glory and the peace, of the Shekinah, the manifest evidence of the Presence of the One Who Dwells, everywhere, always.

© Emissaries of Divine Light