The Twelve And The Thirteen

The  Twelve  and  the  Thirteen  —  Focalization

from  The Significance of the Twelve Disciples

Uranda   May 19, 1954 pm  Class

We recall that the Master had twelve disciples, and that He Himself made the thirteen. We recall there were thirteen tribes of the children of Israel, and that this thirteen, one and twelve, is repeated in various ways through the symbolical and allegorical portrayals that we find in sacred writing. You will recall that the pattern was consistent at all times, regardless of the particular arrangement—in other words the group might be seated as we have here this morning, scattered this way or that, and that would not change the fact that the arrangement was of a triangle in relationship to this number thirteen. There is the one, and then the two, three, four—or one, two, three, as we ordinarily think of it—depending on the starting point which is signified by whether we talk about twelve or thirteen. The outer manifestation pattern is properly of twelve, so in the ordinary pattern of consideration we begin here: one, two, three. But if we are considering the heaven and the earth, the unification of the two patterns, the visible and the invisible, then we begin at the apex as the one, relating to the invisible realm of being, and we have here the two, three, four, which would be followed either by from five to thirteen down here, or by the four to twelve—depending upon the area indicated by the particularized expression, whether we were talking about thirteen or twelve. 

Considering it for the moment from the standpoint of twelve, we have here the one, two, three, and it is easier for us to see, for the moment at least, the basic principles that are involved here. Obviously this one, two, three here, with the other nine at the base of the pattern—the particular arrangement there is not of too great importance.

The important point is that these three, generally spoken of as Peter, James and John, relate to the three phases of being in the body of mankind and must not be considered merely as segregated or separate individuals—particularized men. They were supposed to provide the focalization for these factors in the body of mankind. But separate the men involved from the body of mankind and conceive them to be of and by themselves that which is so symbolized and you have a confusion in consciousness which is bound to prevent the manifestation of power, bound to prevent the outworking of purpose.

So we see here that the usual order in which they are mentioned, Peter, James and John, is one which is, shall we say, natural to the limitation patterns in human consciousness in the body of mankind—because Peter related to what? Peter, James and John. What would be natural here? If we do a little thinking, if we do a little meditating, what three would these be? Would we say the body, the mind, the heart (or the emotional nature)? No. If we do we are obviously taking the attitude that these nine [at the base] have no purpose. If you go into the Bhagavad-Gita, for instance, you will find the expression there with respect to "the city which hath nine gateways." The city which hath nine gateways—and what is it? It is the physical body of man. There are nine openings in your body—seven in the head. There are nine openings in the body. In that consideration, then, we have the nine disciples which were supposed to represent these factors in relationship to the body of mankind: the city which hath nine gateways—either the individual human being or humanity. And remember that if these twelve disciples had any meaning, or are to have any meaning to us, we must see them in relationship to that which they focalize and not as if they themselves were the sum total of that which is signified.

This particular point here has been one upon which there has been much stumbling in relationship to myself for instance—to assume that if I carry a particular focalization, then I am that in its sum total all by myself, which is not the case at all. I have never once suggested that it was, but have emphasized over and over again that, while I provide a focalization of something, I of and by myself can achieve nothing, for only as that focalization is allowed to have meaning in relationship to the same factor in the field of others can I, as a focalization, have any significance. 

So the twelve are focalization points. The thirteenth was a focalization point focalizing for us in manifest form on earth the invisible realm, and in particular that which we speak of as Deity, God, God the Father. So the Master, although manifest in form, was the representative on earth of God, the One who provided the particularized initial manifestation in a cycle—but He indicated clearly that His place was not here on earth but was rather in the invisible realms. "I go to my Father." So it is obvious that if we are to consider heaven and earth, the invisible and the visible, the basic principle revealed all the way through from the standpoint of the One Law, that which is the One in the invisible realm is the positive aspect of that which must of necessity manifest also in the visible realm, in its negative counterpart. If that negative counterpart is not present in the outer expression, that which is of the inner positive pattern would certainly be of little or no value. It could not be contacted. There would be no focalization and the approach to it would be scattered and largely meaningless except in the realm of idea.

Consequently we see here that either approach is perfectly all right, because one and one make two. One plus one equals two. And whether we consider the two as the union of heaven and earth or simply as the sum total of the two halves of the one thing, we have the same results. If you were to consider the vibratory factors present in the name of Jesus you would find that the sum total of those vibratory factors comes to focus in the figure 2. That which begins in the invisible, or heavenly, realm comes into the earth and manifests in action on earth. We begin to see that the numerals did not just happen but are in fact particularized focalizations of vibratory factors. The figure of itself has no force or power. But the figure, or numeral, is a symbol which suggests to us certain things, and if we are in attunement with that which is symbolized, then there is meaning, there is power—because we recognize that which the numeral signifies and have a relationship not to the visible indication of the factors but a relationship with that which is signified. Now if that is clear and remembered we can avoid in the days to come a great deal of confusion.

So there would naturally have to be the One—a point of focus for the release of the factors of Deity into the earth, the point of focus for that purpose. But there would have to be a correlating point in manifestation on earth if that focalization was to have meaning, particularly if THAT focalization was not incarnate. During the time that the Master was incarnate that correlating focalization was not so prominent, was not in the outer sense of great significance during that period, because the Master's own body provided, for that period of time, the reality of that particular focalization, inner and outer, in one being, and we rejoice in that. But as soon as His manifest expression on earth had come to a close and He returned to the Father, which is to say His true point of focalization in the invisible realms of being, then His body through which He had as a person been made manifest no longer provided, in any way, shape or form, that means by which the negative aspect of His own positive being could be caused to have meaning on earth. It ceased to be the body, then, of Jesus, in the sense of the man. And the Master's own statements with regard to this particular point have been grossly misunderstood, and out of it has come much confusion. However, we begin to see here that since it is obvious that the nine disciples relate to factors that are present in the physical being as such—the two eyes, the two ears, the two nostrils, the mouth and the other two orifices in the body—this is that which relates, then, to the body as such. And the three would relate to the mind, the emotional nature, and the spiritual nature, or the focalization on earth of the spirit.

We have, as we pause to consider it, very clear indications of what the Master recognized in these three disciples to provide the particularized focalizations essential for the accomplishment of His purpose. We remember that Peter was well known for his impulsiveness, for instance. Now that tendency toward impulsiveness was not a thing which was in itself bad; however, when allowed to control, it became destructive. But it is something that appears on a distortion pattern out of the heart, or the emotional realm, doesn't it? Cleared to its right pattern of vibrational factors, that quality would be manifest as something else—not as impulsiveness but as an ever-readiness to yield to the working of the spirit of God as it flows forth in daily life. So it was not the Master's intention to squelch, destroy or in some other manner limit this quality in Peter. It was His intention that it should come under controlled direction so that it should be a means by which the spirit of God could find ready manifestation. 

But what was it, and what is it, that finds manifestation when we have the pattern of impulsiveness as it is known in the world? In the pattern of impulsiveness it is not the spirit of God which comes into manifest expression through the heart or the emotional realm; it is something of the idea of the human mind. Impulsiveness is always a mental thing made manifest, and consequently, even though it may seem at the time to be a good idea, it turns out to be bad. So we have Peter as the symbol of the heart, or the emotional realm. We have James as the symbol of the mind, and if you have ever read the Book of James, recognized his particular style of expression, you will find there that which clearly reveals what the Master saw in this particular man which could provide a focalization of this factor in relationship to the body of humanity—not that he of and by himself should be the whole thing, but that he as a single individual might provide the focalization of this factor for all men and women. That takes care of Peter and James.

John

John of necessity would have to be the remaining point of focalization; and if we examine it we note the pattern of outworking—the beloved disciple. Sometimes human beings say, "Well even the Master had partiality; He loved one of His disciples more than the others." Not in the sense of partiality, no, but in the sense of recognizing the focalizations of being. They could not all be with equal closeness to Him. Human beings have a confusion on this point, and they imagine that they should have the privilege of having equal closeness with all other beings, equal closeness to the Lord. But a little sense, a little consideration, a little logic, a little reason, shows that it would be highly impractical even if it were possible, which it is not. There must be focalizations which provide representation with respect to the whole, otherwise we would have nothing but confusion in heaven, as well as on earth. So the one point is properly the negative aspect of the inner positive, in the sense of the manifestation in visible form of that which is of the inner reality. And John, the beloved disciple, was that point of focalization, the one who was supposed to be the direct representative, the one who provided the initial point of manifestation, for that which was present in the One above in the invisible realm.

And then that was supposed to manifest next in relationship to the mind as such: the mind—the realm of logic and reason, the mind that establishes a clear, sensible channel for the manifestation of that which originates in spirit. And next the heart, or emotional realm, the feeling realm. Actually the correct arrangement of those names from the standpoint of that which was symbolized would be John, James and Peter. But they always put it Peter, James and John—just backwards. Peter, James and John, but it should have been recognized as John, James and Peter. And if Peter himself, and all the others involved, had been willing for him to be what he was supposed to be, there would have been no confusion. Then he could have been of value to humanity, and humanity's recognition of Peter could have been of tremendous importance, of great value. As it is, it is backwards. And attempting to establish a control pattern in the mass of humanity on the basis of a focalization in the feeling nature, making it supreme over the mind and over the particularized focalization of the spirit, establishes a condition wherein the power cannot manifest, where every time it begins to manifest it is bound to be used in distorted patterns, tangent activities. 

There hardly breathes a man or woman upon the face of the earth who has not at some time, to some degree, been a means for the outpouring of the Holy Spirit, something of the Holy Spirit in its holy pattern. Now of course, in the broad expanse, it generally turns into an unholy manifestation. Why? Because of this very thing—the distortion pattern as was established then, and has been maintained since, because the uncontrolled emotional pattern has been allowed to be the focalization. And this is the thing about which so many thinking people have rebelled in relationship to religion, that conflict, as it is called, between so-called science and so-called religion; because the scientist wants to be able to use his mind, he wants to be able to see, he wants to have a sense of logic and reason; whereas from the religious world the statement is: "No, you do not have to understand. You do not have to be able to answer the questions. You just have to believe. There are many questions we do not know the answer to," they say, "and if you just believe, just feel it, just believe, then everything will be all right." And those who have rebelled against that have been called agnostics and atheists and so on, because they have not seen the true picture either. So in our consideration and attitude in life, we must be very, very careful, at all times, under all circumstances, in all contacts with others, to bear in mind the correct pattern: not eliminating the feeling nature, but relegating it to its proper position and recognizing that the first point of visible meaningfulness comes in relationship to the mind. The first point of visible meaningfulness—idea, concept, mind, the realm of reason and logic. And it is only as we begin to have a right understanding of the relatedness of logic and reason to the working of the spirit through man that we can emerge from the chaotic pattern which has engulfed the Christian world through the centuries. 

Now even here, with this highly esteemed Class, there tends to be a resistance to a movement into this particularized pattern of recognizing the vital significance of logic and reason in relationship to spiritual function, a tendency to feel, to react, on the basis of the old idea. That tends to appear even among those of you who say with your lips and mean—you are not dissembling—that you want to understand, you want to have a clear idea, you want to use logic and reason. But this old Peter, James and John pattern has had such a terrific impact upon the world that it reaches into the subconscious of those who have given any attention to spiritual things—and of the others also, on a different basis. We begin to see that we have the connecting links insofar as focalization is concerned, and it does not mean that those twelve or thirteen beings, as such, are to function on some sort of segregated basis. The One who is The ONE, at the apex in relationship to the invisible realm, is not, on the basis of segregated, personal individuality, the whole thing. He provides the focalization of something, and it is the fact of that focalization which gives meaning to Him, value to His position. And that does not detract from Him, nor is it in any sense a failure to adequately appreciate Him, although you will find that many people, when they first begin to get a hint of the idea, imagine that we are somehow detracting from our Lord, trying to make Him be less than what He is supposed to be, which is not the case. We are simply recognizing, on a basis of logic and reason, that which gives Him meaning, that which is the truth of the matter, by reason of which He is Lord and King. 

So, as He provides the focalization of Deity, out of Deity, from Deity, in relationship to this world in which we live, we can see that He does provide the positive aspect of that in most excellent manner. We have no reason to complain. It is right. However, that which He provides must be allowed to manifest through the whole, and that whole cannot receive from that focalization without itself having focalization. And human beings, with their selfish, self-centered patterns, have been inclined to say, "Well if I could be the focalization, I would not mind it too much perhaps, but I am going to have a personal relatedness." And they imagine that the point of focalization is trying to be the whole thing of and by himself, which, in the true case, is never so, for that which is the point of focalization, being true, is ever conscious of that which is focalized and the purpose of the focalization, and does not at any time attempt to function merely as a segregated individual human being. So if we call the Master the Lord of Love, it is well, but He is not the whole thing all by Himself. He provides a focalization in relationship to us, in the invisible realms of being. 

And how shall that focalization have meaning if not by reason of the truth which is perceived by the mind in the realm of logic and reason? And so the Lord of Truth is the one who is the representative, or negative aspect, of the One, providing a means by which that focalization may begin to have meaning to all. It does not mean that the spirit of truth is contained exclusively in the Lord of Truth. It only means that there is a focalization by reason of which the spirit of truth may be allowed to function effectively and with meaning through every man, woman and child on the face of the earth. It means that there is a contact point, so that the spirit of truth can have true meaning to you; and without a focalization, can it be so? We have the history of the world for twenty thousand years, and to what degree have all these billions of people—in their desire, sincere and earnest, to have a contact with the spirit of truth—to what degree have they allowed it to manifest, to what degree have their minds been correlated with the truth in relationship to their ideas and concepts? So we begin to see that John and James and Peter were vital key points in relationship to that outline which the Master established to provide a means by which there could be a release of the invisible realm into the visible. He set up that machinery and established it so, and man, thinking himself to be wiser than God, changed it around. He decided he would rather follow Peter and conceive him to be the supreme focalization. Well actually, when we stop to consider it, what is the difference here? Who is supreme? Who is over another? It is a particularization of relationship. Not to say one is higher, or better, or more important than another. One without the other is meaningless in any case. So one is not giving Peter any special credit by trying to make him be something that he was not. 

And Peter failed to see these basic principles and was himself a leader in establishing the disrupted pattern of idea. There was a certain amount of vanity, and since he felt that he loved the Lord greatly, and since he felt that the response and attitude of the people was such that he could receive their acknowledgment on a basis of supposed humility, then he could take the reins and be the leader. But what did the Master say to him? "Feed my sheep. Feed my lambs." And how is the feeding done? That which you are fed, how does it come? If I were to bring you a plate of food, the plate would be very, very important, wouldn't it? Or would you rather have me carry it in my hands? It has to have a container. The container for that which feeds you is that which is provided by the mind, the clearly established idea, concept, or what we think of on a limited basis as truth. But within that there must be that which you feel, or it does not feed you. Merely an intellectual idea, which you have no feeling of personal relatedness to, does not feed you at all. In addition to giving Peter a chance to clear out of his three denials, the Master made three statements—three statements—"Feed my sheep," clearly indicating the position at the third point there in relationship to this particular pattern, clearly indicating that that which was to feed had to come through the heart, the feeling nature, but it must be couched in the patterns of truth and centered in the Lord of Love. And the patterns of truth had to have a particularized pattern of focalization, the mental realm.

But if you think of the Lord of Truth as the particularized focalization of the mental realm you are going to be confused again, because if one here is to be a representative of one there, then there must in turn be a representative here, number two, providing the manifestation from the standpoint of mental plane activity, finally correlated with the feeling nature. "Feed my lambs," and "Feed my sheep." And how do you feed a lamb? By the expression of love, and feeding something that you feel. And if in the words I speak, the James aspect of my expression, there is the current or centering of the spirit which manifests in a current of feeling which you yourselves may perceive, then you have that established in focalization which has meaning to your body. But it must be the right way. It will not work in the reverse, try as you may. It will not work in reverse. Now you may say, "The first real contact the body has in relationship to all of this is through Peter." Oh yes, the first thing that you perceive—moving from the outer side now—the first thing that really begins to have meaning before idea is cleared, you perceive Peter. And if Peter has become a little bit arrogant, and a little bit self-active, and assumes that he is the focalization, one and two are never seen, and everyone assumes that Peter is the representative of God. We can see how it happens, and see how the weakness in Peter promoted it. We are not condemning Peter, or anyone else. We are examining things so that we may see the facts as they are, the patterns of being as they are established by God Almighty, and avoid for ourselves the tragedy of making the same mistakes. For only as we work according to the truth can we be free. "And ye shall know the truth, and the truth shall make you free."

© Emissaries of Divine Light