Cosmic Mind

Cosmic  Mind

Uranda   June 11, 1953   Class

We remember that, inner or outer, we are functioning in the current of one spirit. And we recognize that there are two primary levels of mind involved, which in turn are subdivided. But, while there are two levels of mind involved, they are properly one mind—the mind that was in Christ Jesus, as it was put.

We have in our function in the outer sense, without conscious regard to these basic principles, a clear illustration, not complete perhaps, but important. We recognize that there are certain functions of the body which from the standpoint of the conscious mind are conceived to be automatic: the beating of the heart, the peristaltic action related to the digestive processes, etc., all of these automatic functions which are not particularly and specifically in the range of the conscious mind as such. This illustrates how there is a level of mind in relationship to conscious mind which takes care of those things about which the conscious mind should not have to give particular, constant consideration.

If the function of the human being were correct, any maladjustment in the range of the automatic factors of control, which center in mind of course, could be readily and quickly taken care of. If the heart, the subconscious aspects of the mind, were properly functioning in relationship to Deity, any tendency to develop faulty direction in the automatic functions would be easily taken care of through the conscious mind. But in the present state of things that is not the case. It takes special consideration and a careful outworking, because the relatedness of the conscious mind and that aspect of mind which takes care of the automatic functions has been disrupted. Just so, the conscious mind of man is supposed to take care of certain functions in relationship to the mind aspect of Deity, and yet the pattern of relatedness has been disrupted, so that the outer mind conceives itself to be on its own.

Once we begin to see this correlation, we recognize that with proper polarity, proper response, that which is not in order round about us, that which is of any malfunction, maladjustment, beyond the range of the conscious mind to correct as such, would simply produce, automatically, a pressure pattern causing vibrational factors to penetrate more deeply or higher—whatever term might be most easily understood—into the vibratory fields of the mind, so that it would connect up with the inner factors of mind. If the outer mind, or the conscious mind, as we ordinarily think of it, becomes bothered, breaks the pattern of polarity, the pressure factors which are necessary to the processes of connecting up never reach to the level of mind that would be in position to take care of the problem. The wavering tendencies in the conscious mind, with the emotional aspects too—feeling—are so inclined to become subject to external things, because of self-centeredness. The self-centeredness puts the point of polarity at the wrong level. If the level of polarity is in the range of mind that is not capable of taking care of all things, then the pressures can go no further than to the point of polarity, and there is, by reason of this false pattern of polarity, a gap established between the levels on which the mind can function and the levels on which the mind should function.

So, restoring correct polarity to the proper patterns of Deity allows the individual to hold steady without regard to external pressures, and the mind does not attempt to take the ill condition, or the concept about the ill condition, simply to itself to try to figure it out and determine an answer. The mind becomes a channel through which the pressure patterns induced by the circumstance reach through to higher or inner levels of consciousness, whereupon the divine pattern of activity is instituted, movement begins, and it carries on out through the conscious mind into the range of action.

Now this should extend unbroken from the highest levels of mind in Deity—not just in one Being but by reason of relatedness of God Beings—the highest levels of mind in Deity to the lowest levels on which mind as such functions. That would certainly include much more than the region of automatic function in your own bodies. It would extend out into the ranges of the vegetable kingdom, the animal kingdom, etc. But the various levels of mind function have been broken up. There are gaps intervening between that which ought to be made manifest and that which is made manifest. So we should begin to perceive here that, just as there is only one spirit, all being—from the highest point of focalization in Deity through to you in the outer sense—all being properly functions in the current of this one spirit.

As there are aspects of that spirit, there are aspects of mind; but that reality of mind should be seen as extending from the highest focalization of Deity through you into the levels of your own function, and out through you to all other levels below you, so that you are an integral part, a link in the chain shall we say, or a vibratory factor in the varying levels of mind which makes a whole or complete thing. As long as you think of mind as being limited to a given level, you will be separating yourself from that which is above and from that which is below. You need not have any immediate concern about what is above particularly, outside of the general pattern of recognition of focalization, and you need not be concerned as to just what is below. It is for you to function at your point in the chain so that there is no break from the highest that is above to the lowest that is below. And mind, in this sense, is all the way through.

Sometimes human beings begin to perceive something of the vastness of the reality of mind and they begin to talk about universal mind as if it were some kind of a cloud—universal mind—or a sea of mind, and your bit of mind is supposed to be more like a drop in a bucket or in an ocean. And so they try to develop a state of universal consciousness by talking about a universal mind. There may be some things that can be improved at certain levels, temporarily at least, by such a consideration, but it is a most misleading concept, because it fails to recognize the specific focalizations of Being, the pattern of Being, and it fails to recognize the particularized aspects of mind, the levels of mind, the focalizations, etc.

So we begin to see that, while mind does properly interpenetrate through all levels of being, all levels of creation—from the highest focalization of Deity in the center of the cosmos to you, and through you to all forms of creation below you—it is not something that is like a sea, just undifferentiated water or something of that nature. It is something which has its particularized, characteristic, specific patterns. And just as when you examine the structure of flesh, the structure of skin for instance, there are layers of the skin and then there are different types of flesh and different organs, different substances—all of these differentiated aspects of form and substance in your body—just so, there are innumerable aspects, focalizations, levels of mind within the one vast reality of mind which relates to the complete pattern of Deity, including all God Beings from the central focalization of Deity and the central Sun of suns out to you.

There is no level of form or creation, there is no level of being anywhere, but has its particular patterns with respect to mind, in actual fact, even with respect to the grass for instance. But it does not all have self-consciousness as we think of self-consciousness. And we have been inclined to conceive that aspect of mind which we utilize in what we call self-consciousness as something differentiated and separated from that which is above and that which is below, as if the mind in you must somehow perceive something up above you, learn that for itself, and somehow make what is above be here as a different thing. Do you see what I mean? It is not a different thing. It is the same thing. You begin to see that, properly held in polarity, you share the sum total of all mind everywhere, without any break between you and that which is above, or between you and that which is below, or between you and that which is on your particular level of being, your associates.   

This vast reality of mind is something which the finite mind, as we speak of it, the limited, segregated aspect of self-consciousness which human beings are so proud of, simply cannot adequately, of and by itself, begin to grasp. It gets lost in the idea and tries to imagine how it itself, as a segregated thing, is going to produce and contain within itself, you might say, imitations or counterparts of everything that is in mind everywhere else, so that it can be the whole thing all by its little self. Now, of course, it cannot, and that is where man gets into trouble. But once you begin to realize that your particular focalization of consciousness is simply a point in this wholeness of mind, not as an ocean but in a pattern specifically focalized at every point, properly patterned according to the truth, properly subject to the factors of control so that there needs to be no break, you can begin to see that in consciousness you are a focal point of the whole cosmos. You begin to live and move and have your being in Deity. You begin to realize that the very fact that you are a focalization in consciousness means that all mind, above, below, around about, extending to the highest point of Deity, is a part of that mind which comes to focus in you, and that you have all mind back of you.

Now, it is true that you must have a certain conscious awareness as a starting point for a consciousness or understanding of that which may be present at other levels of mind or in other focalizations of mind. We have emphasized over and over again that we must move from the known to the unknown, and unless you have in your consciousness something that provides a starting point, that which is contained in mind, singular, cannot reach you and it is of no value to you. But it is there. It is as if we might have a vast library of knowledge and information sitting out here, with the doors locked, the windows barred, and armed guards at the doors to see to it that you did not get in and learn anything. Now, of course, you lock it yourself actually, you maintain the guards. It is not done arbitrarily against you; you do it yourself. Just so, you cannot get in and have a consciousness of relatedness to the vastness of the reality of mind in God.

Now those factors of mind—or that which we may speak of as truth, or awareness, or knowledge—which are particularly important to you if you are going to function effectively, correctly, in life must be connected up with you from the standpoint of learning about the basic facts and principles in that field. If you are going to function in relationship to helping people get well, for instance, just the idea that, “Now I am going to serve God; I am going to let God do some healing through me,” does not produce an awareness of the function of the body. You would not automatically know the names of the bones and the muscles and the nerves; you would not automatically understand anything about what goes on in the body. You have to learn it, in the sense of your starting points, your beginning points of awareness. Once those are established you have a connecting link in your consciousness in relationship to all the knowledge, or truth, or awareness, in the whole of cosmic mind that may be necessary to you.

Your capacity to let it work through you may be involved, but you have a direct relatedness to all that is essential to you. But no one point, insofar as you are concerned at least, in this world, no one point can have all of this in consciousness. Man is not built that way; he is not designed to have in one mind everything that is. Even with the focalizations of Deity in relationship to this world, our own Lord and King for instance, His mind is not designed on that basis. He is of course perfectly capable of establishing connecting vibrational factors with anything that is important to Him or His sphere of function in service. I am not suggesting He is limited, but there is only one point in all the cosmos where there is need for a particularized pattern of relatedness to all consciousness, and that is the centering of it.

I do not know that there would be any gain in your aspiring to be the centering of everything that there is in all the cosmos. You were not created to be that, and for myself I have no desire to be that. I am perfectly contented that the centering should be where it is. And it is going to stay there, whether you like it or not, in any case, so we might as well accept it. But I am happy with the arrangement myself, completely happy with it, absolutely satisfied, not in the least bit envious of that God Being who carries the responsibility of the absolute focalization of everything there is in all the cosmos. That is His job, and He is happy there; but that is not my place.

Now, once we begin to see that, we stop trying to be something that we are not supposed to be, we stop trying to get something to ourselves; because we see that that is maintaining a pattern of separateness, of gettingness: we are going to extract something out of universal mind and take it into ourselves, or we are going to examine it in universal mind, or something of that sort, and make a duplicate of it, have something that is identical that we are going to have in our minds so that we can say, “Well, now I'm just as smart as whoever carries that focalization.” That is not the way it works at all. That is a pattern of separateness and of segregation.

Our pattern is of oneness, of unification, of sharing. Once we have about three billion people living on this earth who have all the capacities of their true natures in working order, properly polarized, physically, mentally, emotionally, spiritually, functioning as divine men and women should, then, in manifest form here on earth, we will have all of the awareness, all of the consciousness, of God, and everything else that is necessary to perfect function on earth. And that will be well. But that will not include in specific form—perhaps in awareness in a general sense, but not in a specific sense—much of the truth, knowledge, information, that may be available in other parts of the universe or cosmos.

I could tell you something about some of the few vacations I have had from the particularized patterns of responsibility that are mine in this divine arrangement. I have had a few vacations. But it would sound so fantastic to you and much of it could not possibly be put in words. Now I could, perhaps, make it entertaining, perhaps a little spectacular, a little sensational, talking to you about some of the journeys that I have made through the universe itself and on out into the cosmos. I am not talking about while I was living in this particular body that you see here. I am talking about something that worked out in intervals between particularized manifestations in this sphere of things. And for some it might have some meaning; for others it would not. I am not particularly interested in talking about it, in any case, right now. I mention it for one purpose only: to help you to see that there are these different levels, that there are these aspects of being. And when I stand here before you and talk to you I am not talking from the standpoint of, well, just what is contained here in the Bible, for instance, or what somebody said, or what somebody wrote somewhere back along the line. I am talking to you from the standpoint of what I know from the personal contact and function in this sphere, extending, if you please, to the central Sun of suns, because I have been there, I have been there, I know by personal experience. I would not want to live there all the time but it was wonderful, glorious beyond anything you could possibly imagine. But I have been there, up and down the line, visiting so many different parts of the cosmos and the universe and the solar system. But that does not mean that I have been everywhere and seen everything and that I know all about these different things. I do not.

So we begin to see that there is a focalization of consciousness in you which you have been inclined to call I, and if you think of that as something separate from all this vast arena of being, then you are in trouble, because you are up against the necessity of trying to duplicate in yourself and for yourself everything that is out here; and you cannot do it and you get mixed up, get a little bit of what maybe you do need, but it is not in the right setting, it does not have everything related to it that it should have, and so on, and you get into confusion. But if this focalization of consciousness that you call I is seen for what it really is, a point of focus in relationship to mind in the whole cosmos, extending all the way through, not separated from it but a part of it, you begin to see that when you function correctly God, everything that there is in being, is back of you in the expression of that and you are a focus point for the cosmos. Not in the sense of having everything of the cosmos complete in its essences in you: that is true at only one point in all the cosmos, the GOD of Gods, the central GOD of Gods. There is only one point of being anywhere where it is true that all essences of everything are centered at one point in one Being. But this wholeness of being with all of its essences is back of you, and whatever is necessary to your true function, according to the divine design of your being, is available to you in its essences extending out or through, up, down, around, however.

When you begin to get into this field there is no up, there is no down; everything is relative. You begin to realize that the essences of focalization peculiar to you, and divinely ordained in you, have their roots, their branches, their foundations extending out through the whole cosmos—not just the universe, not just the solar system, not just a few people here or there. We are a part of a whole thing. But this whole thing is connected up in certain ways. You may say, "My body is a whole thing." I hope it is. But you must recognize that it is connected up in a certain way. The particularized patterns of relationship are the things which human beings have been prone to disregard, ignore or deny. The means of having it all connected up is important, just as the way your shoulder is attached to your body is important, just the way your big toe is attached to your foot, or whatever else—the patterns of relatedness, the way it is connected up. And it must function on the basis of the way it is connected up, and if it is not connected up it is not much good. If you try to ignore the way it is really connected up it wouldn't be of much value. If, then, the individual refuses to see it, and does not see it, does not recognize the patterns of relationship, he is as if there were no relationship; the relationship has no meaning and he is in a limited state of being. So you begin to recognize that mind as such is something which does not in actual fact have any break in it anywhere. As far as your functional awareness is concerned there appear to be breaks, but there are not. It is only an appearance, it is only something you have established in yourself on a basis of self-delusion. So let us begin to realize that we are not in any sense under the necessity of having a duplicate or imitation or counterpart of that which is in mind out there established in us so that we can be complete, because that which is in mind out there is ready to function through your focalization of mind if and when it is necessary, right and proper, or when the connection is made.

Now there have been all kinds of fantastic concepts developed about me. People have taken the attitude that—how shall we put it?—according to their concept of what it means, I am supposed to know everything. Well, know everything, what does that mean? A good many years ago I had a situation where certain ones developed the idea, not from what I said but from concepts that had been presented by other teachers and arbitrarily projected to me, that I knew everything, and they interpreted that on the basis of the idea that I knew every thought that every person had, that I knew, was aware of, every action that any person performed that had any connection with me in any way. So I had to point out that I was very thankful to God that such was not the case, that if I had to be aware of all the claptrap that runs around that is called thought, in the human minds of all the people around me, I would be a fit subject for an institution. I have no desire to have an awareness of all of that. I can establish an awareness with respect to that which is needful to me, or that which is necessary to the discharge of my duties and responsibilities. But that is not having a constant, conscious awareness of all the things that are going on. Why should I have? Some people imagine that our Lord Jesus Christ has a constant consciousness of everything that you think of, everything that you do, and so on, either by direct contact somehow or by the reports of all the angels standing in line, coming along and saying, "Well now, so-and-so did so-and-so today. Here's the list. I know you'll be very much interested in all the inane, stupid things that so-and-so did today." My stars alive! He has got better business than that!

The awareness of these things is on the basis of proper responsibility and discharge of responsibility, your part and place in the cosmic scheme of things, and if you had to be aware of all the thoughts and feelings of even one person, or another person, you could not be yourself, could you? You would be mixed up with somebody else all the time—though most people are, a whole lot more than they realize, because they have established vibratory connections through the patterns of the subconscious with other people and they are constantly confusing what someone else is feeling with what they are feeling, and are trying to live the lives of I do not know how many different people all mixed up inside of themselves. They never live their own life. That is the mess we start with, with most people. And they have what they call reasonably good health and they may have a reasonably good mind, but they are not living their own lives; they are living parts of a lot of other people's lives inside, but not their own. It is merely an existence; it is not living.

You begin to realize that you are a part of a whole, that you have a relatedness to that whole, not just from the standpoint of mind but from the standpoint of all aspects of being—heart and mind and body—so that you can be yourself, so that you can live that aspect of life that you are supposed to live, not having it all mixed up with other people's; the true, pure expression of your own being as God ordained you to be. And then you will be one of the facets of the great gem or jewel of mind, one of the facets of the jewel of the heart, the feeling nature, and in body, peculiar to yourself. Others may be somewhat like you. There may be similarities, but learn to see people as they are for themselves. Learn to see people. Do not be mixing people up in your own mind. Stop looking at the similarities and look at the distinctions. See people for what they are. Stop mixing people up and stop being a mixture of other people's lives. You have a relatedness to other people's lives, but you have your own life, and if you do not have your own life, what have you to offer in relatedness to other people's lives? Not a true expression of life. There are a few people who have lived, even on a limited scale, a limited level, and have been distinctly individuals, but not many.

So you begin to have a little glimpse at least of the principles of wholeness. And until you begin to function on the basis of wholeness it cannot be wholesome. What is the old saying about bean porridge in the pot nine days old? The leftovers of too many lives all mixed together and served up, and you call it your life? It is no good. Let us serve up the true living of life, that which we really are, and have a relatedness to people, a relatedness that lets us have a basis of understanding and appreciation, so that we can enhance one another, increase one another, not just add a little more nothing.

I trust this morning you are beginning to have a realization of what you have tended to do to yourselves and others, and how you can begin to have a pure heart. "Blessed are the pure in heart: for they shall see God." But you cannot have a pure heart while you are interested in all the refuse left over from other people's periods of existence. Let us have a genuine man, a genuine woman, to offer in the service of our God. That is what I mean when I talk about a divine man or a divine woman on earth, someone that is a Being. Mind, then, extends through the whole arena of Being, and that with which you have a contact, that which is focalized in its essences in you as a Being, and that with respect to which you have a starting point of awareness, can come into manifestation in you and through you as needed. But if you do not have that awareness, that starting point, no.

So as soon or as rapidly as we establish points of awareness, starting points in consciousness, in relationship to that which is necessary to the proper discharge of our responsibilities, we can begin to get connected up with that which should come through us. That is why we have classes here: not to teach you with so many words, giving you so much information, but to establish in your consciousness adequate starting points so that you can begin to live and serve and be what God intended you to be. And only so can you share the victory, only so do you come out of the realm of the dead, or the asleep, those who are awakening, and begin to be alive, truly awakened, and begin to be a divine man or a divine woman.

© emissaries of divine light