Spirit  of  the  Womb

Martin Cecil   May 7, 1978

We are in the midst of the realm of effects and of course we have a responsibility that can only be correctly discharged to the extent that we are identified with true cause; then we can handle whatever effects arise on the right basis. When there is disruption in various ways to our customary habits of life, the circumstance tends to loom quite large, the realm of effects comes in close, and there is consequently a tendency for people to lose the greater vision which is far more all-inclusive. Those who dwell here particularly need to be aware of this because of the responsibility that is held with respect to the greater field, so that never, even though there may be pressing outer circumstances, do we forget why it is we are present in those circumstances and what our attitude rightly is, because we see beyond the circumstances to the true field of our responsibility. Of course the circumstances do connect us up with that true field of responsibility, but if they are allowed to become a veil, so that we do not see through the circumstances to the greater field, then we tend to fail in handling our true responsibilities.

In daily living there are lesser events that occur which do not necessarily affect everybody, directly at least. Something comes up in the particular circumstance, perhaps with two or three people involved, and this may blot out the greater vision. We constantly have opportunity of practice in maintaining our right orientation so that we are always on hand spiritually with respect to the field of responsibility that is ours. That field of responsibility is the realm of effects, which extends a considerable distance, physically speaking, from the place where anyone happens to be.

All the realm of effects must be properly encompassed. This relates to one of the spirits before the throne of God—namely the spirit of the womb. Considering the seven spirits before the throne of God, the womb is seen as being a name applied to the sixth of the seven spirits. The spirit of love is the seventh. The spirit of the womb is the sixth. The spirit of the womb has a particular relatedness to the spirit of truth, because it is through the womb of truth that life is born. Life is first conceived by love and then born into expression. The spirit of the womb is back of all the levels below itself. So the womb for the conception and birth of life is present, back of all the other levels in our natural field of living. Love conceives in the womb of truth and life is born. Life is present also back of all the four levels below the level of life, and life permits the expression of spirit that is natural to each of these levels. The spirit that is natural to the fourth level is the spirit of purification; to the third, the spirit of blessing; to the second, the spirit of the single eye; and to the first, the spirit of the new earth.

None of these spirits could be known in expression if it was not for life. It is life that makes possible the expression of these spirits at their respective levels, and we all have a responsibility to make sure that these spirits find adequate expression at each level—and at all levels—consistently in our momentary movement in the field of our responsibility. This field is not alone the one that is immediately next to us in the external sense but extends by reason of that far afield. There is a whole realm of effects, including the whole earth. “The earth is the Lord's, and the fulness thereof; the world, and they that dwell therein.” Here is the realm of effects insofar as we are concerned, and this is the field of our responsibility.

Very often these seven spirits before the throne of God have been thought of as acting upon the individual. They are looked at from the standpoint of something that is showering down upon the individual, upon oneself perhaps. God is up there extending His spirit, and we are down here, and it's coming within the range therefore of our experience; but on this basis we would be identified with the realm of effects, because the spirit is the realm of cause and these seven spirits before the throne of God are properly differentiated through us in our living. If we recognize identity with true cause, angelic identity, then we find ourselves identified with the throne of God. The seven spirits are before the throne of God. They are extending forth by reason of the throne of God. They are extending forth by reason of you as individuals, and all together collectively—that is, if we have accepted our responsibility in identification with the realm of cause and are properly encompassing the realm of effects.

That encompassment, as I have indicated, relates to the spirit of the womb, the womb of encompassment. We are responsible for enfolding the realm of effects—the effects that are next to us and the effects wherever they may be in the earth, which is the Lord's. This realm of effects is brought back to the Lord by those who encompass it because of their expression of the spirit of the womb. So here we are with a circumstance immediately beside us to be enfolded correctly by reason of the spirit of the womb, but we never lose sight of the fact that what is immediately next to us connects us with everything else; and the encompassment, the enfoldment, therefore extends to the uttermost ends of the earth and includes the enfoldment of all people.

When there is a pressing circumstance next to us there tends to be a loss of consciousness with respect to the true nature of our field of encompassment. We see it as being the little thing that is immediately required of us, but within ourselves we need to have a clear awareness that, while what is next to us needs to be handled rightly, our field of encompassment is far larger than that. Therefore we have constantly a sense of great responsibility, and we could never be overwhelmed then by the circumstances which arise in our immediate vicinity. We are sufficiently above the circumstance that we can see with perspective to all that is beyond it.

So together we have opportunity to participate in such enfoldment. There are many things to be done, many things to be handled and taken care of, dealt with rightly. This aspect of the matter, particularly with respect to that which is next to us, relates especially to some of the other spirits before the throne of God. We think of the new earth, the spirit of the new earth for instance, the first spirit, which can be seen as relating to the earth and to all that is sustained by reason of the earth. In a situation such as we have here there is concern, for instance, for the trees, for the shrubs, for the animals. There is an enfoldment in this regard—in the spirit of the new earth—concern was to enfold the vegetation, to enfold the animals, to enfold the earth.

So there is an enfoldment of what is immediately next to us in our circumstance relative to the kingdom of vegetation and the animal kingdom particularly, which may be seen as extending to all the earth. Our ability to contact far places is right here—and to maintain the spirit of enfoldment, the spirit of the womb, at this level by reason of our experience of the expression of the spirit of the new earth. The spirit of the new earth implies that man in his true state is a steward for the Lord relative to the earth and everything that springs forth from the earth. We carry that responsibility. Obviously we cannot be everywhere physically looking after the things, but we can be everywhere spiritually—and we are every-where spiritually on the basis of the spirit of the new earth.

We may see that there is an immediate field of responsibility related to each of these spirits: the spirit of the single eye, for instance. There is a one-pointedness in what it is that we are about. We may not see all of the factors that are involved but we know we are on hand, we know we have the responsibility for spiritual expression, and we are content to let that spiritual expression be present because we are there and because we have an awareness that in identification with true cause the effects are being handled correctly. Of course the spirit of the single eye implies a nonjudgmental attitude—not fussing about.

So the spirit of the womb back of the second level is revealed by the spirit of life in expression through the spirit of the single eye. That is how it emerges at the second level. How easy things are if you don't judge. What an immense amount of energy is drained away and wasted by judgment, by the fact that people are complaining with respect to what isn't present. What's the point? Does it make what isn't present be present? No, it merely drains the individual's energy away, to no end, to no purpose. If one is solely concerned, one-pointedly concerned, with handling the thing that is present in the immediate sense, seeing it as a means of encompassing a far larger field, then all the energy comes to point there and none of it is wasted, and whatever needs to be done is done.

The spirit of life born into expression at the third level is the spirit of blessing—the spirit of blessing, not the spirit of cursing, obviously. How easy it is to curse almost anything when the circumstance seems to be difficult. But we extend a blessing always, and we may think of this particularly as it relates to our fellows. We extend a blessing to each other because each other is right next to us, and through each other we reach the rest of the population of the world. If we do not bless each other we certainly do not bless anyone beyond us. So often people feel that they are going to bless somebody out there and they say what wonderful people there are to be blessed out there, but how about these right here? If the spirit of blessing is not offered to these right here it certainly isn't being offered to those out there. It is merely a matter of vain and evil imagination. It is what we do in the immediate sense that counts. And so there is the spirit of blessing at the third level, and the spirit of purification at the fourth.

This relates particularly to the heart. The pure heart makes possible the birth of life, which is characterized by the three spirits which I have just mentioned. At the fourth level there is the experience of purity, guilelessness, innocence, which is quite content to allow love to conceive in the womb of truth, that life may be born in the expression of true cause in one's field of responsibility, whatever it may be. And we handle whatever is present in our field of responsibility without manipulation, without trying to get anything to serve us. We trust true cause. We trust the spirit of love, the spirit of truth and the spirit of life, and we see how these spirits find meaningful expression at each level, all the levels for which we are responsible in the realm of effects, so that we may handle what is present there. Then, whatever arises, there is no judgment with respect to it. There is always an encompassment and an enfoldment in our attitude and in our actions.

Many things arise which are very close to us in the sense of what we experience in our own bodies and what we experience in our own human consciousness. We recognize that our bodies individually are a part of the total body of mankind and our consciousness individually, as human beings, is a part of the total consciousness of mankind, so what we experience always has an immediate and direct relatedness to the whole, to the whole realm of effects. We need to see that we cannot function, rightly, as though we were isolated from this whole. This is the usual human attitude. If something occurs in their own physical bodies or in their own consciousness, their minds, their emotions, human beings insist that it is a personal experience and claim it as their own, thereby isolating themselves from the whole realm of effects. In such a condition obviously the individual is not giving expression to the spirit of love, the spirit of the womb, and the spirit of life. There is an exclusive attitude. Everyone else is being excluded, except perhaps to blame them for what is occurring, to blame someone anyway—but that is not our business. We are a part of the whole and what we experience has a direct relationship to what is being experienced in the whole. It is by reason of this that we have a handle into the whole.

We stand as a part of the throne of God, with the seven spirits of God before us—that is, in expression by reason of the fact that we are there—and we handle what arises. What does arise? Sometimes ill health. We are well aware that there is a lot of ill health throughout the body of mankind, so we are certainly not in fact isolated from ill health. If it comes to point in our own experience in some way then that relates to the whole realm of effects, not just to us, and it is handled on this basis, just as we properly handle the trees on this basis, because a particular branch is related to countless trees on the earth for which we have the responsibility of care and enfoldment—in every way. And if something happens in our own physical bodies this same thing is true. We see this as an evidence of what is present in the body of mankind and we deal with it from this standpoint, because we stand in the throne of God, with the power of the spirit before us and with such vision as is necessary to deal with what needs to be dealt with correctly. This is easily done when the true spirits are in expression. There is no difficulty. We see what is necessary. It is only when our energy is being drained off because of the absence of the true spirits that we find ourselves under a great weight, a great load; but standing where we belong we are above it. So there may be ill health.

Another very prevalent factor that is present in the body of mankind is what might be called laziness. I doubt if there is anyone present here who hasn't at times felt lazy. The question is not whether you feel lazy or not but what you do about it. This lethargic state in the body of mankind comes to point in individual patterns of laziness, where a person feels lazy. Of course it requires a certain amount of honesty in a person to recognize and acknowledge the fact that this is so, because only when it is acknowledged, seen that it is present and to be dealt with, can it be handled rightly. Otherwise a person will just stay subject to it and he is of absolutely no value to clear this lethargic condition in the body of mankind.

We see this lethargic condition in the body of mankind very often in the unwillingness to rise up and respond spiritually speaking. They can't be bothered. They claim they are too busy but really what they are saying is they are too lazy. Remember that, when you happen to say that you are too busy! So laziness is certainly a thing that has to be met, and it has to be met right here—and it will be met when there are honest people present who acknowledge the fact of it.

Another element relates to this aging process. In my own experience I find that I am not able to do all the things that I used to be able to do when I was younger, and a lot of people discover this fact emerging. What are you going to do about it? There are those, having developed some concepts, who say, “This shouldn't be happening. Really, if the spirit of God is in expression I should have eternal youth.” Well if that is the attitude and you begin to feel yourself getting older you are going to be resentful about it; it is not working out the way you had it figured. Why figure anything? Is it not true that in every generation as far as human memory goes back people have gotten older and older? Well isn't this something to be handled, then? We are not divorced from what is going on in the body of mankind. We are present with our connections and the power to do something relative to the body of mankind because of this. We handle the situation rightly. We don't resent it. We accept it the way it is.

Sometimes growing old seems a burden, a great weight. If this is so it is probably because the individual has been carrying weights about all his life, unnecessarily. Maybe some of these weights carried around relate to the fact that he hasn't been taking care of his own equipment, of his own physical body. He has neglected that. There is much weight in this regard experienced by people, quite unnecessarily if they had remembered now their Creator in the days of their youth. Of course when a person is young he thinks he is going to live forever anyway, so he imagines he doesn't need to bother, but that is a cop-out. One needs to encompass what should be encompassed, to enfold what should be enfolded, to provide consequently the care that is necessary in the right expression of living—just as simple as that, except that this sometimes conflicts with what people want to do. More often than not people then do what they want to do, and they fail to maintain the spirit of the womb in their own field of responsibility. There is failure in the field of responsibility, and when there is such failure then the burden of living becomes heavier and heavier.

We may find many things within the range of our personal experience which we realize are present in the whole body and consciousness of mankind. The difference here is that, becoming aware of this because we are honest with ourselves, we are then in position in the power of the spirit to deal with these things on the right basis. We deal with them on the right basis because we have a keen sense of responsibility for the whole realm of effects. We have this attitude and this sense of responsibility to the extent that we are identified with true cause. So here is a gauge, isn't it? Your awareness of the responsibility which you have with respect to the whole realm of effects will tell you the extent to which you are identified or not identified with true cause, because you have an absolute enfoldment of the whole realm of effects if you are identified with true cause. Your enfoldment is made possible by reason of what is right next to you, and the closest thing next to you is your own human body and your own human consciousness.

You are delighted that your body and your consciousness should be there, because there you have a representation of what is present in the whole body and consciousness of mankind; and seeing that you are on earth and begin to be aware of the fact, as an angel present to deal with the body and consciousness of mankind in the cycles of restoration, you are delighted to have your connections. You don't rebel against your connections. You don't try to sweep them under the carpet as though they weren't there. You acknowledge the fact of them and in the power of the spirit you handle them rightly. Here is the field of responsibility—the whole realm of effects.

So we may rejoice in the opportunity that is with us constantly to provide what is necessary on earth, in the name of the Lord, to permit the resurrection of the body of mankind to occur, keenly aware of the fact that it isn't merely a personal thing. We are not looking for our own resurrection. We are concerned with the resurrection of the body of mankind. In the resurrection of the body of mankind, if we happen to be present, well that's fine; we share in it. But whether we are present or not is beside the point, we are present now, in the cycle that is in operation now. So let us move with it now.

© Emissaries of Divine Light