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