Spiritual  Intercourse

Martin Cecil   May 8, 1981  Assembly

Absoluteness—life in the divine sense puts in an appearance. This life is shared. There is no more choice in the matter—this is all there is. We share this focus of life. We no longer have any personal life in the human sense. We do many personal things. We have personal fields of ministry of various sorts, personal areas where we live and move, but all that is peripheral, one might say, to the reality that is present in the midst. “There am I in the midst.” We're always in the midst of whatever it is that surrounds us in this external world. We're at that point where there is no shadow of turning. 

This relates again to the matter of communion, because here in this experience at the center is the experience of communion. Here is the blended reality in which spiritual intercourse occurs. There is no external communication, in the sense of sexual intercourse, that has any meaning whatsoever until there is the experience of spiritual intercourse. This is a very intimate thing in the personal sense—just one person. And yet it isn't one person; it's the whole, because in the realm of communion the blended whole is present. But one's own experience of that is the most intimate thing possible, in the individual sense. 

There is of course a sensing of this in people, but it's usually mistranslated into the idea of some sort of external intercourse. With the external intercourse the communication is only of meaning and value when it springs out of communion, and the communion is a very singular thing. Most of the activity in the realm of sex in the world, physical sex, is an escape from the experience of spiritual intercourse. It's not recognized as so. Probably any idea about spirituality doesn't enter into the picture at all, but nevertheless here is a way of avoiding the one essential thing which is the natural experience of man restored. 

Spiritual intercourse is a very personal and very individual thing. It doesn't involve anyone else in an external sense. It involves the All That Is in what might be called the internal sense or the spiritual sense where the blending occurs: “That they all may be one.” This is what the Master was talking about in that particular chapter that has come down to us: “That they all may be one.” There is this internal blendedness, this spiritual intercourse with what we speak of as the Lord—simply having reference to the state of spiritual wholeness. It certainly comes to focus relative to our experience, and this focus may be identified in consciousness by using such a word as the Lord. But here is oneness, blendedness. Awaken to this spiritual intercourse, one-to-one. Not one-to-one in the external sense, but one-to-one in the internal sense. As this is known the truth of communion is known. Part of the word itself is union. This is where union is first known. It is the core out of which springs the creative communication. 

This communication, which certainly has sexual overtones—in fact it's all sexual—is then pure. It is nothing of itself. It doesn't emerge out of externals; it springs forth from the one Source—and all that is external then rushes to participate in what is provided by reason of the spiritual intercourse. There is consequently a crescendo of external experience, but unless this is based in spiritual intercourse—which in a sense has nothing to do with anybody else and yet it has to do with everybody else, because all are one in that spiritual experience, in that blended state. We communicate in many ways with each other, with others far and wide, with the kingdoms of this world. There is rightly much communication. In this communication springing forth from communion the fact of oneness, as it is spiritually known, is conveyed into the external experience so that all may be one—externally and internally—one between all the aspects of the external because there is the blended state already known internally or spiritually. 

I can speak of these things in words, but the words themselves cannot convey what needs to be known, because what needs to be known needs to be known by each person. We can see how the knowing comes because the individual has taken responsibility for it with respect to him-or herself. There is no initial expectation, even, that somebody else should be involved. It is something to be known for oneself. That is the reality of communion. 

We are aware that the focus of Life is emerging consciously. There is a spiritually conscious focus of experience within the mind of mankind. We speak of this as the Son. The will of the Father is to be done under the direction of the Son, by and in the power of the Holy Ghost. The power rises up so that it may be directed by the true focus of conscious Life. If we see that the individual must necessarily know the reality of communion for him-or herself, we see that the same thing is true for the whole body of mankind. The whole body of mankind, of course, has its male and female aspects, but here is an individual, a blended individual one might say—man.

To experience union, spiritual intercourse, is a very singular thing. This allows for the communication with all the kingdoms of this world. It may be seen that man restored is a conscious focus for all the other kingdoms round about, just as within man there is the conscious focus for man. But man as such, as the revelation of God on earth, is the conscious focus for all the kingdoms of this world, whatever that may include. The conscious focus within the body of mankind is rightly the Son, who reveals the Father—the Son and the Holy Ghost in oneness reveal the Father. This revelation is based in the already-established communion with the Father. The communication, which is the creative reason for the being of man, includes this planet and all the kingdoms that relate to this planet. The available power is generated within the planet, the power of the Father through the Holy Ghost, made available to the Son for right use—creative communication which, seen in this light, would obviously include far more than this planet. 

This planet is simply the focus for the creative action. The creative action extends into what we now call the solar system, relating, on the basis of our present view of things at least, to other planets. Human beings keep trying to peer at these other planets—they don't find much; they don't find very often what they expect to find, but what they do find doesn't mean anything to them. Could it be that there is an absence in this planetary system simply because the facility for God's action in this regard at these particular levels has been unavailable?—that when man is in place, so that this whole planet is in place, then creative action can extend in the external sense so as to allow these other planets to reveal what they should be revealing? The borders of our creative tent are vast. 

At the moment, of course, the immediate concern is that the facility called man should once again be on hand. So the principle work relates to the restoration. But not just for itself, as though when that's done, that's all that need to be done in the universe, but because here then would be the starting point for all the creative work that must likely ensue. We may easily recognize of course that beyond this, again, the solar system is not isolated—and that what man is responsible for communicates itself in ways unknown and incomprehensible at the present time into the rest of the universe. If we see something properly moving out in that direction, we may also recognize that there is likely something moving in from the other direction. There is intercommunication on a vast scale, all to do with the creative processes of God, springing out of the state of union which is present in God. 

Sharing these moments of somewhat expanded awareness, we may come again to the point where we are, recognizing the reality of authority which centers in the Son. That authority is so vastly more when the Son and the Holy Ghost are the complete expression of man—it may be seen that it is but a little thing to allow the restoration of man to take place. This may be done on a smaller scale. It is said that 144,000 are necessary, but what that means may not presently be comprehended; it is simply thought of as 144,000 people. This is the way it is symbolically portrayed.

As has been noted, I have provided a point of representation of the Father, of this body of the Son. Obviously when Jesus was on earth he had no spiritual mentor in representation of the Father for Him, at least not when it came to the point of His public ministry. No doubt, along the way, there were those who offered Him whatever they could and did. His parents and others were there, just the same as we have all been offered things by other people along the way, all of which was most necessary to bring us to this point. We could hardly leave anything out and be assured that we'd be at this point. We may have, in time past, looked back and said, “Well, I could've done without that.” Could you? I doubt it. If any jot or tittle had been missing, we would have been missing, but we're here because of all that went before. So there is representation in various ways for each one of us—and my representation has been necessary these many years—but obviously there comes a point when the Son speaks for Himself. It is the Father's Word. 

Jesus clearly assumed that responsibility—so must this body of the Son do likewise, revealing the Father. What was possible for me was a very limited and restricted thing in a sense. I was just one person. There were several who shared this with me, and I praise the Lord that it was differentiated to that extent, but the real differentiation comes through the body of the Son—and that is understandable if this body is sufficiently mature to allow the revelation of the Father to emerge. It emerges at the level where people are—after all the population composes the subconscious mind, for the most part, of the body of the Son. 

This differentiation becomes comprehensible because all concerned are participating in it. People have looked at Jesus mostly from afar—necessarily so because He lived on earth so long ago; there is no direct awareness of Him in that sense—and they try to figure out what it was that was represented there—and it hasn't meant very much, really, because it only begins to mean something when it gets differentiated out. I think usually when that idea is put forward, the thought is that there will be a bunch of people standing over there somewhere who will observe something being differentiated out, like there were a few people at the time of the Master who were in His vicinity and could have observed what was being differentiated out. They couldn't observe; they didn’t see anything—even the disciples who were right close. Most of them had virtually no understanding at all, because they had not participated in the experience. It is because human beings everywhere participate in this experience that it becomes comprehensible. This is one thing: awaken to oneness—wholeness. All must participate in what it is that is happening. Nobody can hold themselves out on the side anymore. Human beings are finding this out in a variety of ways, many of which they don't appreciate. There are many hot spots in the world, and it's hotting up around here even—people are involved in what's going on, they can't get out of it. 

The comprehension comes on this basis. There are those who participate in the resurrection of damnation, which is not comfortable or very satisfactory; nor does it bring any very great comprehension of what is occurring. But there are those who participate in the resurrection of Life, and these do begin to comprehend. The comprehension comes at a variety of different levels. Not everybody comprehends in the same way—this is part of the differentiation. This comprehension coming gives evidence of the resurrection of Life. The lack of comprehension, which is so obvious in so many places too, gives evidence of the resurrection of damnation. We ourselves are not separate from what is happening. There is oneness, remember? So we can't be aloof in the realm of communication, but we abide in the realm of communion just the same, and participate in determining what shall be hereafter. It's not just a matter of examining events and saying, “I understand why that's happening”—which we probably really don't—but of determining what should happen, not so much from the standpoint of the events but from the standpoint of the qualities of events. 

We communicate creatively in all our ways to the extent that we know the reality of communion—and the stage is set, the foundation of the world is established, the ordinances of heaven are known and set in the earth—and events follow along. We don't establish what needs to be done in this way so as to make certain events appear. In one sense, there's no saying what events will appear, but when they appear, we know them for what they are because we set the foundation of those events, and then they reveal themselves for what they are on the basis of the attitudes, actions, reactions, of human beings—which in an individual sense are not predictable. 

In the overall sense there may be a greater predictability. But individually speaking, each one will prove something out for him-or herself, and we have to be willing to let them do that, even though at times we see painful and tragic results putting in an appearance because of this—even with respect to people who may be quite close to us in various ways. But we can't say, “Well, it shouldn't happen to this one. It can happen to those over there. I don't know them.” The design is established, and the results appear. It is necessary to let it be that way, not subject to human whim or human desire, or human wishes at all. But we seek to be on hand to provide what we may to allow the resurrection of Life to be easy for those who will let it be so. And we rejoice in this hour to provide the focus of Life and to allow that focus to continue to be present, regardless of where we may be in the world of communication, because we abide in the world of communion. 

So we have shared this time together, knowing something of the ordinances of heaven together by reason of our communion, and setting them in the earth by reason of right communication. This we continue to do. This particular focus of Assembly will not be in session anymore, but the focus of Life will still be present on earth, in which we play our vital parts wherever we may be. So in conclusion, let us commune in the experience of spiritual intercourse in these moments that we have available to us as the Assembly draws to its conclusion.

© Emissaries of Divine Light