Vibrational Intensification Intercourse — Friendship — Sex

Vibrational  Intensification 

  Intercourse — Friendship — Sex

Martin Cecil   April 18, 1979  Assembly — Sunrise Ranch

Yesterday we were particularly considering the generation of vibrational substance—vibrational substance that is necessary to our ministry on earth. It is necessary in the sense of making possible our own expression of angelic maturity on earth, and also to provide for the angel what is necessary to govern the creative unfoldment of the purposes of God. So there are two aspects to this matter of substance, one internal and the other external. The internal substance, of course, is essential to enable us to remain connected up, a part of the natural flow of what is coming down from God out of heaven into the earth. And we have a place of responsibility to extend that creative flow into the earth of our environment.

This might remind us of something which has been poetically expressed about the music of the spheres. I think this usually refers to some sort of cosmic symphony, but we can see it relative to the spheres of our own being on earth. There is a natural tone sounded at each level of substance by the spirit, which naturally finds expression through the particular consistency of substance. And all this is put together harmoniously, rhythmically, to allow for the individual expression of angelic character in the handling of all the responsibilities that may arise, and also, in the collective sense, the symphonic revelation of the Archangel.

Now we, as we have noted before, have a miniature situation here through which this focus of symphony may emerge. However, it must be playing adequately within the experience of each individual if it is to extend beyond the individual, and beyond, consequently, this collective group of individuals. So we share a responsibility in this regard, to let the music become increasingly known in our own momentary living, in our own experience, and also consequently be in position to extend it in the handling of our responsibilities. There is what might be called a dance of life, I suppose. We have music in our souls in this sense, so that we are capable of expressing what is fitting as individuals and what is fitting in our collective expression, which implies a pattern of right relationship between us.

All this is descriptive of factors that are inherent in our creative expression and responsibility, and we can see it in terms of music—and—dance, which takes it out of the realm of simply the cut—and—dried. And yet no one is capable of participating in the expression of music without having something very specific present in consciousness. The same is true with dance. It may in both these areas become more or less automatic, but something has to be there if it is to become automatic. It doesn’t happen just by chance. We cannot be sloppy, in other words—there is the necessity for exactness, and yet there is an easy and natural flow and movement which allows the creative expression to be known. This permits the generation of substance.

Life has been spoken of in many ways. Some people think it is a battle. That dissipates substance, rather obviously so. Other people think of it as a game. This may or may not dissipate substance—usually it does, particularly the human nature games. Or it may be thought of, as I have said, as a dance or as the expression of the music of the spheres, in which case there is the generation, the building, of substance, the rising up of substance in experience. We speak of it as vibrational substance, but in fact there isn’t any other kind. Even physical substance that we do not normally think of as being vibrational substance is. This has, of course, been discovered by those who have investigated the nature of matter.

So there is a considerable range of vibration involved here, and a considerable differentiation of substance. In a more or less arbitrary sense we have looked at it as relating to seven levels, but you cannot put a line of demarcation between one level and the next, any more than you can really paint a rainbow of seven colors with arbitrary distinctions between each color. You can paint it that way, but it wouldn’t be an illustration of a rainbow, just of a concept of the human mind. The rainbow, when we observe it, is seen in its various colors, but one color blends into the next and you cannot find the point of demarcation, because there isn’t any. It is just a changing vibratory rate anyway. And so it is in these levels of substance, which we do not need to define as vibrational substance in fact, because there isn’t any other kind. Each level blends into the next.

Something of the sort was described as incense ascending before the throne of God. Here is the generation of substance which moves upward—and here again it is just an illustration. Is it moving upward or is it moving inward, or how? There is a flow of substance anyway, and it connects with the throne of God. There is the space between the physical level of substance—between the lowest level and the highest—in other words between the lowest level of dimensional substance and the undimensional. The connection here is of substance of different consistencies. But it all is generated out of the lowest level, moving upward. And this generation is brought about by reason of the fact that there already is such substance available to permit spirit, undimensional spirit, to come down from God out of heaven into the lowest level of substance. And activating that lowest level of substance there is a generation upward, so that the cycle is complete: something coming down and something rising up.

I mentioned yesterday something with respect to the first seal, which is the focus insofar as the human organism is concerned of the lowest level of substance, the physical level of substance, out of which the generation occurs. We are considering this particularly at the moment from the standpoint of ourselves and our own experience, and what is true of the real state of man. After all, we are concerned with this matter of resurrection. Now, we have to start from the situation the way it is, which is not the real state of man, but we are very much aware that all the requirements for the experience of the real state of man are present. They don’t need to be created—they were already created. Everything is on hand. It is true that there has been a failure in human experience, but this does not deny the fact that the facility for the experience of man is present and always has been present. Our concern is to let it be reactivated.

The body has been lying in the tomb, in a coma, so there needs to be reactivation that there may be the experience of resurrection. And of course the reactivation, while it may seem to be more or less spontaneous, does not happen just by chance. It happens because everything that is needful for it to happen is present. And when something begins to open, from the standpoint of the body in the tomb, then the activation of spirit is found to be there. It has always been active; it hasn’t just simply withdrawn and sat on the sidelines waiting for something to happen in human beings. It has been present with human beings constantly, so that there could be no excuse by anyone saying, “Well we’re waiting for the second coming of Christ.” This is an attitude that certainly has been taken, and most people are waiting for something to happen.

But it is already happening. We are not waiting for anything. It may be said that the Lord has been waiting for someone, somewhere, to be willing to let something be experienced, but the means for that experience has never been lacking. It has always been there. Man was put out of the garden, it is said, because of his failure, but there is no mention of the fact that the garden was withdrawn, because it was not. It is still just as truly present as it ever was, but unexperienced by human beings. Because something is unexperienced by human beings doesn’t mean that it doesn’t exist, which is a rather arrogant attitude that human beings sometimes take. “I’ll believe it when I see it with my own eyes.” Well, there are lots of things that we haven’t seen with our own eyes, that we know very well exist.

So we have this matter of the focus point, the starting point, by which the generation of substance may begin to occur, rising up through all the various levels to connect with the undimensional realm in human experience. The connection has been there all the time, but there has been inadequate substance for one thing. There always has been substance or there wouldn’t be any life on earth, but the substance has been inadequate for one thing, as we have seen. And the veil has been present for another thing, by reason of the impure and hardened heart. So there is both the generation of substance and the purification of the heart—the melting of the heart and the purification of the heart—also necessary.

Here we see are areas in our own experience that we actually know something of, because something has occurred in this regard for us or we wouldn’t be sitting here. But we also see clearly enough that it has not occurred to any great degree insofar as mankind is concerned, insofar as the mass consciousness is concerned. Human beings are still fiddling around in their human nature state, even though it is becoming increasingly uncomfortable and we can see that discomfort all over the place around us. Let us not assume that there is no more discomfort to be known by us. Let us not sit comfortably in our pews and take the attitude that “Everybody else is going to be uncomfortable, not me.” You know that that really is not so. There is some discomfort to be experienced, to the extent that one maintains the human nature attitudes. To the extent that those are relinquished, certainly the Comforter comes and consequently we are not uncomfortable. And we can deal with whatever needs to be dealt with without utilizing any euphemisms—any tactics of evasion in other words. And it becomes a delight to allow things to come back into perspective. To the extent that there are any human nature nigglings still present in us we will find a little discomfort on occasion. And not only that. We will tend to misinterpret what we begin to become aware of.

Now we find this misinterpretation common with human beings everywhere because it is the state of human nature. The state is to impose already-existing concepts on any sensing of spirit which may occur. As we have noted before, human beings are mostly afraid of ghosts. The haunted house is a terrifying thing, and we approach it with trepidation. Usually those who do approach haunted houses do it with the idea of imposing some sort of a concept on what it is that is being experienced there. In other words they want an explanation, some sort of psychological explanation which makes them feel comfortable because they have a form. Human beings are comfortable with forms but not so comfortable with spirits, and particularly the sort of spirits that roam around haunted houses.

We reach a point where we are much more comfortable with spirit—perhaps not with that kind of spirit; we are not interested in that kind of spirit, because it simply indicates the absence of true spirit. But we are comfortable with spirit, and if we are comfortable with spirit we do not rush immediately to try to give it a form. The only reason people try to give forms to what is sensed is because they are uncomfortable without the form. We learn to be comfortable without the form, because after all, in our true Identity, we are Spirit. Individually we can say, “I am Spirit.” Well, if you say that, are you going to say, “I’m afraid of myself?”

Well that is the sort of attitude that human beings have tended to take certainly, because they have been so bound up in the form, in the external, in the physical form, in the psychological form. That’s about it, isn’t it? That’s about as far as it goes, because if anyone has any thoughts about anything higher than that those thoughts are form, mental form. Human beings become comforted by their mental forms. This is why they build images of things in heaven above for instance, so as to have a form to make it comfortable for them. But finally our identity begins to rise up out of form. It only does so to the extent that there is substance available for the experience of what is all part of a wholeness of being. We have restricted it to a very limited and low level of experience. Now we are letting it fill out so that we may become substantial people—substantial men and women on earth, with true stature, the stature of true character, which takes in all the levels of substance in the dimensional world. And this substance permits the revelation of what is the fact undimensionally speaking. We cannot, certainly, dive into the undimensional and uncover anything. Where would we go? Where is it? Well it is right here, it is right now, but that doesn’t make it comprehensible to us.

So the generation of substance properly proceeds, and it does so from this particular point of focus for the level of physical substance, out of which the generation of the higher vibrational levels of substance may occur. So it is seen that this point of focus in human beings is important. It is very important. But here again there is a sensing of the spirit in relationship to this point of focus, but immediately human beings clothe it in their already-established forms, instead of allowing the generation of the substance to continue so that they might participate in a consciousness of wholeness. So what human beings think of as the field of sex is always related to form, to external form.

Now I think yesterday, when these difficult questions were being posed, you had some problem, because you reverted immediately when homosexuality or marital and extramarital sex and all this sort of thing was mentioned. You reverted immediately into the form of things, which is a complete denial of the Emissary ministry, because we are not concerned with the form of things. And if someone says, “Well, what do the Emissaries think about extramarital sex?” what sort of an answer could you give from the standpoint of form? You can’t give any answer; that’s why you fumble around, because there is no answer from that standpoint. The point is that when someone asks you that question you have the opportunity of offering something to that person which is going to provide a way by which that person may see something that he didn’t see before. You are not therefore subject to the question that that person asks you. If you are subject to the question that person asks you, you are subject to that person. And if you are subject to that person, you are certainly not revealing the stature of the angel, are you? You are putting yourself down.

Now this is true not only in the realm of sex but in any other realm. The questions that people ask emphasize the form of things, and there is no answer on that basis. They don’t realize that. Well, maybe you can say something that will enlighten them a little, so that they can begin to see that their question was silly without your actually saying so. But if you fall into the trap of simply reverting into the human nature state and agreeing with the human nature state and saying, “Well, I should have an opinion about this,” or “The Emissaries should have an opinion about this,” you are denying everything for which you stand. That’s right, isn’t it? So by some means there is the necessity of moving the form out of the picture. And perhaps one might do it in the consideration, for instance, of marital and extramarital sex, by saying, “Perhaps sex which is included in the marital state is not always right, and sex which is in the extramarital pattern is not always wrong.” In other words one cannot generalize in the matter; one cannot understand it at all without seeing something of the spirit which is present. And it isn’t a matter of speculating about such things and having opinions about such things related to people out there somewhere. It is a matter of being in position to handle what is presented to us in the moment, to handle it rightly.

These sort of questions are all hypothetical questions. They don’t refer to anything that exists in the immediate experience of those concerned, so it is totally out of order. We can only deal with what is there now. We cannot deal with something which is in imagination. “Well,” the person may say, “it is a fact somewhere out there.” Maybe, but that’s not your responsibility. You are not out there, you are right here. How are you going to handle what is right here? Now there are those things which arise in this field right here and we had better look at those things, not indulging in hypothetical imagination, which results in euphemisms, a sidestepping of the issue, because we keep it out there somewhere and we don’t have what is necessary to participate in the process by which there is an actual experience, and an understanding of the experience of the generation of substance and the ascension of that substance through the various levels where it properly should go.

If we approach this subject there is a word which is a very useful word, even though it tends to be trapped into a human concept almost immediately. The word is intercourse. “Ah, we’re going to talk about sex!” Well, we are, in the sense that there is not anything but sex; there is not anything but the working of the Law. You cannot get outside of the working of the Law. But intercourse does not only refer to what human beings think of as sex. In fact, I looked up the word in the dictionary this morning, and it relates to the interaction between people and groups. And I think the second definition indicated something of an exchange of ideas and feelings between people. And the third definition was “coitus,” or “copulation.” That’s the third definition down the line. Well that is good, I think, from the standpoint of the truth of the matter.

The tendency for people is, in relationship to the experience of intercourse, to try to impose upon it the concept that they have about sex. Well, intercourse relates to friendship, doesn’t it? We cannot sit in our little rooms or cabins, or whatever, totally isolated from each other and have friends. We must interact somehow. There must be exchange if there is to be friendship. And the first level of intercourse relates to friendship, from the standpoint of our participation in the greater understanding and experience of the reality of resurrection. I am sure that most good Christians would never correlate resurrection with sex, and yet, if you put a line of demarcation between the two, you have neither. We begin to see that resurrection certainly has something to do with the point of focus in one’s own physical body from which the generation of higher vibrational substance may be made possible.

So here is resurrection connected up with sex. Now, in friendship, in communication one with another, in the exchange of ideas, thoughts, feelings, all the rest that goes on in a true pattern of friendship—I am not taking about human nature exchanges here; that’s the pattern of croniness, isn’t it?—a true friendship is related to sex, obviously—everything is in fact. But we can see this. The thing is that when two people do begin to develop something, particularly if it is male and female, there is an immediate imposition of a pre-established structure on what it is that is being sensed, and at that point it is killed. It is killed. “The letter killeth; the spirit giveth life.” If you impose a letter, a structure, on anything, it kills it. And people find this out. They think something wonderful is going to happen. Then suddenly it is dead, nothing there. Well, there was a deliberate murder.

We begin to see these things, so while there is, right in our association and friendship, a sensing of something that relates to sex—in other words there may be some intensification of life felt which perhaps comes to a particular focus in the sex organs, as they are called—but you do not, because of that, impose a structure upon it, which has been the usual human nature reaction to such a sensing. Now that structure may take a variety of forms. It may relate to the field of what is called masturbation, it may relate to the idea that if one is a man one must find a woman, or if one is a woman one must find a man. And all these sort of structures are arbitrarily imposed upon something that was pure and beautiful emerging in the re-creative, resurrective process, and it is killed, it is destroyed. And used wrongly, it magnifies destruction.

You can see how in your own experience—I am not talking about people way out there somewhere; they have their experiences, but we have ours—in your own experience you have known something of this. Now people of course find that this intensification sometimes is uncomfortable, because they are structured in various ways, they have various types of conscience we might say, which tell them this is good and that is bad—for instance, that marital sex is all right and extramarital sex is all wrong. Well there is not any kind of sex that is right as long as the expression is based in human nature structures—there is nothing right whatsoever. So you could answer that question about marital sex and extramarital sex by saying, “None of it is right.” Of course the person wouldn’t understand what you were talking about, but from your own standpoint you need to know that: None of it is right as long as human nature is there; it cannot be right.

How persistent even those who have thought of themselves as Emissaries have been to try to make it right. They have a structure in consciousness about the way the thing should be and, as long as it conforms to the structure, it must be right. But it is wrong every time, because it is human nature just the same—a little different structure perhaps, but the motivation is very much the same. Human nature motivations make anything anyone does wrong—quite simple! But who knows anything other than human nature motivations? Well, presumably you begin to know that there is something else, and you have not only a concept about it but some little experience. It is the little experience that is the important thing, not the concept about it.

So in the development of association—whether it is between a man and a woman, between a man and a man, a woman and a woman, whatever it is—there is always a component in the picture which relates to this focus point at the physical level. Always that is the starting point for anything that is creatively to happen. But as I say, we do not immediately start imposing our structures upon it, either for or against. We let it be what it is, and we allow the spirit to be there without a form—no form yet. We haven’t imposed anything on it. And if we allow it to be that, because we are delighted to begin to experience the reality of spirit—and are we not delighted with that?—then there is the generation of substance, and something begins to rise up in our experience. But as it rises up it keeps expanding.

When the highest vibrational level is reached there is the most substance, the substance of Love we called it. So there is an expanding experience as it rises up, and there is a sense of power and a sense of control in relationship to what is happening. You have not imposed any structures on it at all. You just have this sensing of spirit, that’s all. That is fine. Here is some evidence of the fact that the clouds in the heart, the impure heart, are beginning to dissipate. And of course, it is in the rising up of the substance that those clouds are dissolved, because they don’t belong in the pure substance, they cannot exist. The very movement of what is happening clears the atmosphere. But obviously, if you start imposing structures on this, then a deep, dense cloud layer forms again and you are right down underneath where you were before. And it all goes around in a futile, nonsensical circle.

We have noted that these structures relate to the concepts of human beings for or against various things. There is this in every area of human function, isn’t there? If you are for something then you are against something else, if you are against something then you are supposed to be for something else. But when it gets into the field of against, usually that so dominates the scene that you are not for anything. That is the anarchist, isn’t it?—all the human nature stuff and nonsense that fills human beings the world around. Well let us not revert into that. It is filthy anyway. But there is something right to be experienced in our living.

It is not intended that it should merely be a matter of spirit. Spirit necessarily should take form because of us, but we do not impose upon spirit the structured forms of human nature. We are willing to let spirit develop its own forms, which it will, if allowed to do so. We do not rush in where angels are more cautious. Angels are willing to wait. They have patience—isn’t that the first step to the Temple of Light? I seem to have heard of it—so as to allow something to develop in the way of substance. Until you have substance there is nothing to be done.

There begins to be this sense of substance, but the mind does not try to define it and put it into little restricted boxes. As we have noted, if that is done it simply dissipates the substance, and while there may have been an initial generation, a great enthusiasm—for instance, two people fall in love and there is a generation of this substance, such a terrific thing, and they impose on it their structures, and how soon does it all just evaporate away?—that is not the way to go. We can be delighted with the generation of substance, but let us not try to force it into these little boxes of human nature construction. “Eye hath not seen, nor ear heard.” How true that is. It is because eye hath not seen and ear heard, people get a little scared they are going to lose something unless they get it corralled somehow. Let us allow spirit to be free and not made to fit into some human-mind form.

We have the picture of the serpent tempting Eve, and Eve in turn tempting Adam, and the whole of human experience lowered into a state where the serpent dictates. And when the serpent dictates, God is forgotten, except perhaps as a mythical figure of imagination: “There once was a God somewhere, somehow.” And people try desperately to try to get Him to be here now. Of course, the fact of the matter is that He is here now. The trouble is not with God. We don’t need to drag Him out of some far-distant heaven to get Him to be with us. He is here already. We need to wake up to the fact. We need to be resurrected, in other words. And we cannot wake up to the fact without the essential substance of connection. Then the truth emerges into our human consciousness.

So there is the picture of this serpent, which relates very specifically to the human mind and to the means by which the human mind is acquainted with the environment, so that the control becomes an external thing. It is just on the basis of what the serpent says. The female goes along with it, and the male goes along with it. The male goes along with it because he goes along with the female. Whether men have been willing to admit this fact or not, it has been so. We have the fallen state. I seem to recall, in the story at least, that Adam was created first. Out of Adam came Eve. Now here are what have been referred to as the positive and the negative. Vive la difference! There is a difference. Long live the difference! It is rightly so.

We also have a certain awareness of the fact that while these illustrations relate to men and women as individuals they also relate to a state of affairs that is present in either a man or a woman. There is the male aspect and the female aspect present in either a man or a woman. In the true state of affairs, of course, the male aspect is dominant in the man and the female aspect is subdominant, recessive, or however you would like to put it, and just the reverse insofar as a woman is concerned. In the world the way it is things have gotten mixed up a bit here and there and you have the human nature pattern of homosexuality. And people try to justify that. They cannot justify that, any more than they can justify what they call marriage or extramarital sex. None of it can be justified, because it is all wrong as long as human nature is the governing factor. So why get bogged down in arguments and opinions this way and that? Anybody can have an opinion. It doesn’t mean anything.

Let us concern ourselves with the practical requirements of our immediate expression of life where we are, in the circumstances as they are. And let that be based in the truth that we know and not in fanciful speculations as to what Emissary policies or patterns would be. Oh, how much of that there has been in this, in the people who have associated themselves with the Emissary ministry. They look at the form of things and they say, “Well there’s a form like that related to Center in some way, therefore we have to reproduce that form somewhere else.” How ridiculous! If there is a true form anywhere it wasn’t brought forth as a copy of something else. It was brought forth as an expression of the spirit. The spirit creates its own form. Well, unless we are concerned with the expression of the spirit, the spirit never has a chance to create the forms that would fit in the particular situation, whatever it is. And everybody is striving to make the forms conform to the Emissary concept that has been developed. And that absolutely nullifies what we are here to do, and there has been a good deal of that sort of nullification.

In some respects I am sure you yourselves recognize it. I certainly do. I have seen it over the years. And here, I think, is an indication of the necessity of patience. If anyone has had to have patience, I have. Some people become quickly impatient. We wouldn’t have a ministry if that had been so with me. It is not because I’m blind and I don’t see what is going on, I don’t know what is going on. I do, clearly enough.

We are concerned with spirit—a sensing of spirit. Now if we find ourselves in a particular situation where there is the beginning development of friendship, the increased intensity of the life forces coming to focus and moving, as they should, as they need to—it is absolutely essential that they should—it immediately opens up a situation which could be dangerous if human nature reasserts itself. So we let human nature be to one side, and we don’t have any forms to place upon what is happening in our own experience. As I say, there have been those who have been uncomfortable with intensification, so they have very carefully, over the years perhaps, sought to ignore it or get it hidden away or lost somewhere, so that they don’t have to feel this discomfort. Well, they make themselves nothing.

We need to learn how to handle that, which is not discomfort to us but is our awareness of the creative cycle moving by which there is the generation of this essential substance—essential to our ministry. We cannot function without it. So we are not afraid, rightly, of allowing the generation of what is essential to our ministry. If we are afraid of it, then we nullify it. If we think to use it to human nature advantage somehow, then we nullify it too, and it all gets dissipated and we have nothing.

This ministry has continued to exist only because there has been, at least at the Core of things, a generation of this substance which made available the cohesiveness which would draw together those who rightly were allowing at least some potential to emerge through themselves in this regard. These principles have not been ignored all down through the years of this ministry. They have been in action in whatever measure that it was possible for them to be in action, and consequently there has been a certain generation of substance, and consequently there is the evidence of the form of this ministry, which has simply taken form because there was substance relative to that form—vibrational substance at the higher level.

We all have this responsibility and we need to begin to see what our situation now is and, without speculating as to what we would like it to be, let it be what it exactly is—how to handle this, how to function rightly with the intensification of the life forces in this particular situation. And the particular situation will be an individual one for each individual. We can perhaps find some classifications of people, like single people, married people, or what have you, and we can take a look at this and we need to, so that we have a greater awareness of the necessities of this particular central aspect of the reason for our presence on earth. We cannot ignore it—we relegate it into human nature experience. We cannot deny it and still accomplish what we are here to do. And I am sure that all of us are most concerned that our lives should not end up in futility. Let us accomplish what we are here to do.

Andrew Shier — Martin, it has been beautiful what we have shared with you this morning. I think of this matter of intensity, and how often we lose our vision at such times, when really it is a wonderful opportunity to prove out the trust which the Lord has placed in us. Speaking of this matter of our relatedness one to another, you mentioned it could be potentially dangerous. But it could be potentially a helpful thing in the ascending movement of this whole body. This matter of vision, when we move into certain circumstances: “What can I do to further the enhancement of the body, of the ministry? How can my ministry fit with this?” What this does is it takes it out of the personal realm—what’s in it for me, and so on and so forth—and puts it in its proper perspective. Surely our lusting is continually towards what can be furthered by our presence in this particular situation.

Martin — Praise the Lord, Andy. That is the attitude. 

© Emissaries of Divine Light

The  Things  of  Heaven  Must  Pass  Away

Uranda   June 17, 1954  Class

Wherever we consider vibrational factors we must consider rhythm and pulsation. When we begin to speak of something vibrational—the way I use the term there is in the background a recognition that everything is vibrational; in other words we may properly say that all things, including all physical things, are the manifestation of vibration at a given level, and the variations in vibration provide the patterns of form and a sense of something solid.

Vibrations of a similar nature are solid to each other; so specifically, in order to more easily comprehend the meaning of vibration or vibrational factors, we think of the vibrational field primarily, or in the forefront as those realms that do not present an immediate or direct physical form, compact pattern, which permits perception. In other words we are functioning in one vibrational level as physical human beings. To us this wood appears to be solid, and it is; and yet it is mostly space, and it is specifically vibrational. But because it is somewhat similar in structure and nature to the physical substance of our bodies it is to us a solid. To other vibrational factors it is not a solid. There are many vibrational factors which go through wood such as this, as if it were not there; so to such vibrational factors the wood is not solid.

We then, functioning in the realm of the so-called solid, which is solid to our level of creation only, have many factors which are not solid; for instance the vibrational factors of mind, or feeling, all of the aspects of spirit, the flexible or fluid factors as far as we are concerned. Now we have recognized that these flexible or fluid factors have a very definite relationship to the development of factors in the physical realm, the so-called solids. We know that below the solids there is another range of vibrational factors, which do not have an immediate sphere of meaning to us except in the sense of the forms of life in tiny organisms, bacteria, etc. But here we have a range where there is a certain degree of proportion in relationship to size, the proportion which has established man's height in relationship to trees and grass and so on, a proportion pattern with which we are familiar and which we find more or less acceptable to ourselves.

If we are going to understand these vibrational factors we must think of proportion, because as soon as we begin to violate the patterns of proportion in the vibrational realm we begin to destroy the rhythms, and anything that disturbs a true rhythm is—well anything contrary to the best interests of the creation is what we call evil. You have no doubt in time past heard the expression "the music of the spheres"—I think to most minds that expression is very ambiguous and conveys very little. All too often it may suggest to a human mind that if one gets into some sort of a mystic state and goes through some kind of a peculiar process, he will begin to hear some kind of music out here. Well now, that is not, in that sense at least, what we are talking about.

Music of the spheres is established on the basis of the rhythm in the vibrational pattern of all things. There is the specific range which we perceive as sound in this vibrational field. That range is established in relationship to our atmosphere. The perception, the ability to perceive in this given range, is important. The perception, the recognition of the vibratory fact of sound, is required to prove the fact that the sound is present—perception, understanding, wisdom, the sense of the fitness of things, an understanding realization of our pattern of relatedness to that which is, and an understanding of the various factors which are present in that which is. That which IS. Here perception tends to become sometimes a bit confused, because that which is must be seen as being produced by the consistently maintained processes in the cosmic scheme of things, so that its Isness does not disappear.

Now that which is produced by breaks or distortions in the rhythms, the discord, something which is not consistently maintained by reason of the natural processes at work in the cosmos, something that is foreign to those natural processes, produces a situation or a condition which appears for a little time. It is present while it is being maintained, but there are not permanent, natural processes to maintain it and therefore it is not that which is. Its temporary presence may be acknowledged and recognized, but anything that we call evil properly is of this nature. It is produced, or caused to be present, by reason of a break in the rhythms of being. It is not something that is consistently maintained by that which God has made, and therefore, while it has a form, in the sense of discords, just as you could hear the actuality of the discord, it still is not a part of that which is. It is something which must by its very nature pass away.

To the degree that human beings begin to have a sense of awareness, or perception, realization, of the fact of the rhythms as they are established in the vibrational realms which are not crystallized, in the sense of form in relationship to our physical forms, this more or less obscure realm of spirit, or vibrational factors as we speak of them sometimes, is something which we become identified with. The person begins to feel himself as belonging to the discord pattern. People are so out of rhythm within themselves and so out of rhythm with life in the true sense, that they need this jarring noise to give them a sense of something relating to themselves; in other words it is a projection of a state within human beings. And if a person feels a personal relatedness to that which is not—that which is not permanent—by that very fact he begins to perceive or sense, perhaps unconsciously, the fact that it must pass away; therefore he establishes in his own consciousness a conviction that "I must pass away," that "I am subject to this; I am related to this. It is inevitable that this must pass away; therefore I must pass away."

Here I am undertaking to introduce to you one of the basic secrets in relationship to the problems that confront us, not only in the correct living of life for ourselves but in helping inspire others to do so; because these vibrational factors that are not, except in the sense of discord, carry within themselves the conviction, for any consciousness attuned to them, that they must pass away. No matter how desperately they seek to maintain themselves, how they may struggle, they must pass away. They are not among those things which are classified in the realm that IS. They are in the realm of that which is becoming nothing.

So the level of perception which we can develop in relationship to this vibrational range begins to give us an opportunity of having a sense of the music of the spheres, the vibrational reality and rhythm, pulsation, in that which is. And as we begin, by the fact of perception, to perceive a relatedness with that which is, we begin to relinquish our convictions of relatedness to that which is not. We may say that that which is not, now has appearance. Yes, it has form. It has meaning in a temporary sense. It is a discord in the vibrational realm, so that it is there. But if we stop making the discord it disappears, it is gone, just as the discordant sound from the piano. Unless it is maintained it will soon die away and we will not hear it.

Now in the cosmos, in the divine order of things, there is that which produces the constant music from levels higher up, so that the beauty, the true rhythm of music, is always there if we can perceive it. We do not have to go and particularly touch the keys—as we do with the piano, which has a limited pattern. But suppose this piano were attuned to the cosmos in some fashion, so that that which is constantly at work, like the light shining from the sun, or the various invisible rays, were connected up with this piano and actually it was producing sweet, lovely, soft music all the time as long as that connection was not disturbed, and yet someone can go over there and deliberately hit the keys in some wrong fashion and inject into that a discord. That illustrates rather crudely and in a limited sense the situation in which we find ourselves as human beings.

This music of the spheres—the true rhythms of being in that which IS—is something that is here, and it is constant and it is all around us all the time. Perceiving the music of the spheres is not auditory function necessarily. We may perceive something of it through the ears, that is true; but perception with respect to the music of the spheres is not in any sense limited to what we hear. It includes what we see, what we feel, what we perceive in any and all ways. And the centering of all of these capacities of perception in relationship to that which is begins to give us a sensing, a pattern of perception, with respect to the music of the spheres; which is to say, with the rhythmic cycles in the vibratory realm of that which is; because it has a constant source which does not die away or quit. It is constant in its pattern of function, eternal.

If we see the beauty of the sunset or the loveliness of plants, or flowers, or anything, if we sense any rhythms in the patterns of life anywhere around us, anything lovely by any means available to us, that is a part of the music of the spheres, or that which is signified by that term. We do not have to necessarily use the term, but I wanted you to understand the fact that the music of the spheres is not something that you just hear. The music of the spheres is something that we see by all means at our command, and it involves the rhythm in the vibrational realm.

Now we have spoken of sound. We might note color as is seen by the eye. We know that again here we have vibrational factors. Red and yellow do not have the same vibrational factors. They are all contained in the white light, but the differentiated aspects of that light, the lower vibrational patterns, give us a sense of different colors. So we are seeing vibrational patterns which in a different level, on the basis of hearing, we perceive as sound, all of it vibrational and all of it in rhythm. And if the rhythm is disturbed with respect to the manifestation of a given color, immediately some other color is there. If you change the rhythm in the vibratory factors which make that color, as far as our perception of the eye is concerned it will immediately be some other color. It is only while it is this vibration, in this rhythm, that it is this color. You change that rhythm and you cannot say, "Well I think I can change it a little bit, and it will still be, say, yellow or blue or something else." It won't, because the moment you change that vibrational pattern it will be some other color or some other shade. It will be a light yellow perhaps, or a light blue, or a dark blue, or something else; but you cannot change that vibrational pattern one iota without changing the color.

Now we know that in sound we have the same thing. If someone is playing the violin and the fingering or the bowing is not accurate and you flat a note, make it flat or sharp, just that tiniest little bit of change and it is not the note—it is something else. If the strings are not tightened properly, it is not tuned properly, just a tiny little change and it is not the thing—it is something else. One note is different from another note, and if you establish the vibratory conditions that will produce one note and you say, "Well I'll just make that, but that ought to make this," it doesn't.

What I am leading to here is the fact that human beings are just that foolish in the living of their lives, because they tend to take the attitude, "I want to have this color or this tone, which requires certain vibratory factors. I am producing these vibratory factors, and I can't understand why I don't get that color or that sound. I don't see why I should have to change what I do. I don't see why the change in the vibratory pattern should make such a difference." Now if you apply that to some of the arguments that you have used in your own heart you might find it helpful, because it has seemed to you at times that you should be able to do thus and so and have everything all right around you, and you find that there are discords. It is not all right; it is not what it ought to be. And you say, "Well everybody else ought to fit to me," or what? You blame someone else for it, or become discouraged and blame yourself overmuch, or something of the sort. The important thing here is to realize that we have this vibrational realm where there are rhythms that are specific, and every change in the rhythm will produce a different form of manifestation in sound, in color, or in anything—not just sound and color, but in anything whatsoever—because you cannot change the rhythm in the vibratory level and expect to maintain what was.

Learning to identify ourselves with the true rhythms, learning to perceive them, learning to understand something of them, having the wisdom to understand their pattern of relationships, begins to establish in us a consciousness of being a part of that which IS. And as we relinquish the discord patterns, or a sense of personal relationship with them, and stop producing them, they pass away without our passing away. Any human being who becomes ill, sick, is either going to get well or he is going to die, isn't he? We can bring it down to that point. He is either going to get well or he is going to die. All right. Either the illness is going to go out of him or he is going to go out with the illness. The illness is going to go out. And if we say that it is not curable it means that man does not know how to let the disease go out of the person without the person going out with the disease—but out it will go. You see?

If we begin to bring that down close to home we will realize that that which IS is not going to pass away. Anything that varies the vibrational factors from that which IS is going to pass away, because it is not going to be maintained. And if the rhythms have been broken and they are not restored, we are going to have a condition where the instrument, or the manifestation of these rhythms, will be destroyed. In this case we are thinking particularly of the human body, or the mind, or the human being with his equipment for living, for the revelation of being.

Now Being is ISness, isn't it? True Being is that which IS. These basic factors of that which is are subject to an infinite variety of combinations, just as we can take a violin with four strings and a bow, and someone who knows how to put them together in the sense of music, and you can play all kinds of music; there is an infinite variety. Now that which is produced by these variations will, shall we say, pass away, not in the sense of something dying, but in the sense of something which is the ever-changing color of Being. But those basic factors, shall we say, the four strings and the bow, the violin as a whole and the one who plays, they continue. Now that which is eternal is that which IS, in the sense of reality, that which we are illustrating by the violin, the bow, and the one who plays the instrument. The various possible combinations within the scope of that are virtually infinite—but that same sound does not come constantly issuing out of the violin.

That which issues out of the true expression of that which IS is that which provides the eternal variety, the ever-changing color, the beauty and the wonder and the glory of Being. But that which IS must be activated on the basis of intelligence which understands the difference between discord—that which is not right, which is not fitting—and that which is harmonious to the pattern, or wise, the fitness of things in their relationships. So if we begin to let our minds open to this particular vital portion of meditation, we realize that in reality, in that which is eternal, there is that which is basic at the level of Being, which we classify as that which IS. It has certain varieties, certain arrangements, which are particularly proper for that level of creation.

Above that there is another level, and the vibrational factors of any level are real to the other vibrational factors of that level. The vibrational factors of this level are real to the other vibrational factors of this level, but to a level below, these factors seem to be unreal or vague or uncertain, just as much as the so-called heaven is vague or unreal to the human being until he learns to understand the patterns of relationships in these things. He learns how to use his perception, so that he begins to realize the practical nature of that which is in a fluid or flexible vibrational state, as distinct from the so-called solid, which in itself is not solid really, except to itself or something similar, and certainly is not solid to that which is above.

So in heaven, in the divine state, paradise restored, the highest and finest and loveliest state of Being of which you are aware, there is that which is constantly passing away, and that passing away is not death. I pointed out yesterday that there would be a need for correcting in the vibrational functions of Being in any heaven to which you might ever attain, in any paradise that may ever manifest on earth. We simply reach a point where we perceive the necessity of that correction and make it before there is a distortion. Those who have dullness of perception, or who are functioning in some contrary fashion, ignore and let the distortion appear. The fact that the distortion appears is not anything wrong, except that the correction was not made at the point where it should have been made. It gets out here so big we cannot help but see it, and then we say, "Now I must make a correction." It would have been so easy to make it here at the start. No one would have ever seen it, because there would not have been any discord if we had perceived it at the right point. And that is true with every ill thing on the face of the earth, every discord, every distortion, every evil thing. If it had been perceived, the tangent factor had been perceived at the right point and corrected, there would have been no distortion.

Now if we say we are going to go to heaven, or have paradise restored, or something, where there are no distortions, does it mean that we go to a static place where there are no vibratory patterns working? No, it means that we are anticipating a place where those who function have sufficient perception so that they make the corrections immediately; and it never produces a distortion, because there is wisdom, a sense of the fitness of things. Each one discharges his or her responsibility harmoniously with respect to the whole, therefore no distortions, and consequently no evil. But the potentiality, the possibility, shall we say, of evil, is theoretically there in the highest heaven. It is not there, but theoretically it is there, because if anyone in those levels let the tangent factors go by without correcting them there would be evil there. The point is, those responsible don't, therefore there isn't evil there.

We are learning how to function in life—what we call the art of living—which means to say that we are learning how to perceive and function with these various factors. Now human perception has been so confused. It has recognized that evil, that which is of the discord, must pass away. And it has touched something of that which is beautiful, like a bird's song or a violin playing, something, and it is exquisite for its little time, and then it goes away; the sound ceases and the person feels a sense of loss perhaps. He says, "It's gone." Instead of appreciating the influence that was there during the period of its manifestation and letting it go, and knowing that something else beautiful will be coming forth in its proper season, the individual begins to feel that this beautiful thing is gone. "It's gone."

And so, knowing with absolute conviction that evil things are going to pass away, and sensing that lovely things disappear—the beauty of a moment, some particular experience, and it passes away—then, instead of seeing the difference between the manner in which they pass away, the subconscious conviction that all good things are passing away is established in the individual's mind and heart and he has no foundation. He then is subject to distortion. His rhythms are broken, his pattern of relatedness with that which IS is disturbed, and he identifies himself with that which must pass away; because the expression of Being produces that which does pass away in heaven, and if it did not, we would have heaven filled up with certain fixed color combinations and sound combinations and so on, that same note forever, that same color forever, and no change. And it would be utterly horrible. It would drive the archangels crazy.

No, the thing, that which IS, in the sense of Being, is maintained—that which IS must be activated, and that which is produced by reason of the activating of that which is must pass away, not because it must die, but because it is even in heaven a temporary manifestation; it is something that is not going to be permanently there. By the very nature of it there must be that which does pass away in heaven. But it is not the Being that passes away; it is the particular combination of factors in life expression which are of the moment. But the individual does not feel a sense of loss, because he knows that by the correct activation of that which is, there will be forever a newness in that with which he is surrounded; because any Being is surrounded with that which is produced temporarily by reason of his being activated. But it is right and proper that that which is surrounding the Being should pass away, whether it is good or bad, in the sense of that which is produced at the moment.

We need to stop fighting against the passing away of that which is expressed in life; for the minute we stop expressing that which should properly surround us and we begin to live in memory with respect to that which has been expressed, it has passed away, we center in that which has passed away and identify ourselves with it and we pass away. And it does not need to be. There is something expressing through us today. But you may say, "I don't like this as well as what I had yesterday," or "Oh I had the most beautiful experience five years ago. If I could have just kept that experience, if I could have just kept that vision, if I could have just kept something." And do you know that if you still had it you would be bored to tears? You do not want it. That which IS, remains; the Being remains; the reality which produces the infinite variety, that gives color to life, remains. It is there. All we require is the activating of that which is, in harmony with the rhythms of being, the vibratory factors, and we have ever-changing colors, we have ever-changing sounds, etc.

You may see a rainbow and say, "Oh how beautiful!" It's a beautiful thing in the sky. But how would you like to have God suddenly say, "Well now, you have admired the rainbow. It is very nice, isn't it? Now everywhere you look, for the rest of eternity, you will never see anything but a rainbow. That is all you will ever see. You admired it. There it is." Everywhere you looked, nothing but a rainbow. "Oh I thought it was beautiful; now it's horrid. Oh I wish I could get away from those terrible colors." It must change, and if it does not change you become bored; you become disturbed; it spoils. So, whether of the unreal or the real, the expression must pass away. There is that in heaven that is constantly passing away. And we must realize it, and begin to realize that the center of Being is that which does not pass away; and if we are a part of that, we are constantly producing what passes away.

Now suppose a violinist was going to give a recital and the first few notes he produced on the violin floated out here and stuck. You can still hear them. He goes on and plays some more of that piece. The notes are out there; you can still hear them. He keeps on playing through one piece. You can still hear every note he produced; it is all there, crystallized; it is not passing away. "I want to hear it all; I want to keep it forever." Here it is. All right, now he starts the next one, another piece, and every note floats out here and sticks. You keep right on hearing it, right in conjunction with all the other notes. By the time he has played for half an hour, how much confusion would there be? Wouldn't it be horrible? The beauty of the note that he is producing in the moment is dependent on the fact that the sound of the note that he made a few moments ago is gone. Isn't that right? The beauty of that music, the wonder of it! You still feel the influence of that other sound and you perceive it in its relationships; but the note that is being produced now has meaning because the other notes have faded away.

Suppose suddenly, somehow, you started hearing every word I have ever spoken, could you hear the words I am speaking now? No, you couldn't possibly. There would be such a din of sound that it would not take three seconds to absolutely ruin your mental processes. See? Even the words that I speak, the sound of them, must pass away. And I would be very hesitant to speak if they didn't.

You see, in highest heaven there is that which is passing away, and we must not confuse that which IS with that which must pass away. And it is confusion on this point—the passing of the real that is produced in the sense of the beautiful music, coupled with the subconscious pattern of relating oneself to the unreal and the passing of the unreal—that gets the individual all confused. And he feels, "Well I'm passing away. Everything good passes away," because he is confusing the result of expression with that which makes possible expression. That which makes the expression possible must not be confused with that which is expressed.

So if we are beginning to see the point, we realize that that which IS is not in itself that which makes heaven a wonderful place. Now heaven could not be a wonderful place without it, so let us be careful of what we mean here. Being is that through which the music of life is expressed, but in and of itself it is not the music at its own level. It is the music for another level, that is true; but as far as its own level is concerned it is not the music; it is the means by which the music is produced.

So we learn to distinguish between Being—which of and by itself, nonactivated, would be virtually meaningless—we distinguish between Being and that which is the result of activating Being. And that which is the result of playing the violin, it must pass away. It has produced influence in the heart; you go away from the concert or the recital feeling renewed and refreshed, joyous to have had those lovely sounds penetrating to the depths of your soul. But in season you are ready to hear more music. Just because you heard music once is not enough. God must have known that, when He produced the meadowlark who makes its lovely sound. But it does not sing just once and then keep its little beak shut for the rest of its days. It will sing again and again, and that expression of Being, the way it works out, is not in any sense monotonous.That is what heaven is like: the expressions of Being that produce the beautiful sounds and the beautiful forms in color.

The environment of Being is forever changing; never monotonous, forever beautiful. But in order to have that beautiful environment in heaven, Being must be constantly activated, because the atmosphere of heaven is forever passing away, even in heaven, and if they did not keep producing the atmosphere of heaven in heaven it would soon be hell. Now if we say we have hell on earth, why? Because we were not adequately producing the atmosphere of heaven. And if we produce the atmosphere of heaven on earth we will have heaven here. But the atmosphere of heaven is not fixed at any level of being, in any heaven anywhere, and there is an atmosphere of heaven there simply because it is being constantly produced, now and forever.

© Emissaries of Divine Light