Speak  Lord  for  Thy  Servant  Heareth

from  Shekinah and Sex

Uranda   July 8, 1953  Class

We have been studying the basic theme of heavenly magic, or the magic of living, and in that pattern we have been giving consideration to Shekinah. Some little time ago I introduced some of the vibratory factors involved in the names of Deity. Also, in our patterns of meditation, we have been recognizing more and more the basic reality of the union of heaven and earth — symbolized by marriage — the union of heaven and earth. The reality of the positive control of Being is available to man and to mankind, so that as soon as the pattern of mankind has reached a state of being the Bride, the marriage can take place. Individually, we can experience this while we live on earth. Collectively we can experience it, and this collective experience is called the outpouring of the Holy Spirit. It is the reality of worship before God.

We will recall, some time ago in meditation — in the class pattern as well as in the services — I brought to your consciousness the point of finding a deeper pattern of relationship with the Lord, or with God, the Focalization of Deity, as you find the pattern unfolding within yourself. You do not need to be too much concerned about the clear consciousness of how the pattern works out, all of the factors that must unfold as we go along. To the degree that you have reached a point where you feel confident and trusting in your attitude toward me, you feel that it is justified — you can let the outer aspects of focalization rest with me and let it move into the higher vibrational factors without too much concern. However, we have used the picture, for instance, as it was at the time of Eli and Samuel.

Eli was an old man and he had been a faithful priest and prophet, and the time had come when Samuel, as a young boy, was apprenticed, shall we say, to him, to Eli. He was to live in that environment, to help run errands for Eli and serve in any way that he could — for Samuel was on call day and night. And one night Samuel heard his name called. He thought it was Eli calling, so he went to Eli and asked him what he wanted, and Eli said, “I did not call you. Go back to bed, son.” So Samuel went back to bed on his pallet. And again he heard the call and he went to Eli and said, “What is it? For you did call me.” And Eli said, “No, I did not call you”; but he began to realize that something was happening, and he told Samuel if the voice came calling again to say, “Speak, Lord, for Thy servant heareth.” And so the attitude of “Here I am, Lord,” or “Lord, here I am,” finds expression at various times in various ways.

But, in any case, in this instance the call came the third time. “Samuel, Samuel.” And Samuel was young, and the idea that the Lord was calling him rather excited him and he did not recall clearly just what Eli had told him to say, and he said, “Speak, for Thy servant heareth.” He did not include “Speak, Lord, for Thy servant heareth.” That is understandable, of course, but an interesting point. And so the mantle of the prophet passed to Samuel. Eli knew that the time had come and he made a little prayer in response to the Lord. The only thing that was sustaining him was the feeling that he had to remain alive until the Lord had provided the prophet to take his place, and as soon as he realized that Samuel was indeed the appointed and the anointed of the Lord — he was sitting on his bench and it didn't have any back; he lost his balance, fell over backwards and broke his neck, left this sphere of things.

Well, here we have something of the outline of how the basic patterns work: “Speak, Lord, for Thy servant heareth” — the openhearted response, the willingness, the state of being yielded. And then there is, too, the pattern where one uses the expression: “Here am I, Lord,” or “Lord, here I am,” and variations in many ways that the individual may work out on his or her own vibration.

Now the Father, as the term was used by the Master when He was on earth, included the Focalization of Deity, the One Who Dwells, and the Shekinah pattern also. He sometimes used the word “Father,” or at least it is translated that way, meaning “the One Who Dwells.” But when we use the word, we feel and know the reality of the One Who Dwells and the Shekinah pattern by which we ourselves have contact through the pneumaplasmic substance. And as the blending in pattern between the Shekinah cloud and your own pneumaplasm begins to take place you begin to have a sense of the true nearness of God, or of the Father, the One Who Dwells — the reality of contact with God. That blending of the cloud of glory and your own pneumaplasmic substance is sex, it is union, oneness: “The Father and I are one.” “That ye may be one, even as we are” — one with God, the reality of the blending of heaven and earth. It is as we realize the reality of this oneness, union, and accept it, that we can begin to allow the larger fulfilment in our own lives.

Touching this point of sex, or union, oneness — we mean the same thing whatever word we use, don't we? Can we say “oneness” and not mean sex? Can we say “sex” and not mean oneness? Can we say “union” and not mean oneness and sex? It is all the same: oneness of heaven and earth, the oneness of God and man — union. We need to come into a deeper pattern of the realization of union with God, with the Lord, with Deity, with our own focalizations of Deity, and with the primary Focalization of Deity, if we are to know the patterns as they relate to human beings. If we do not know the pattern of relationship with Deity, how can we know and understand the pattern of our relationships one with another? The primary need is that we should find that oneness with God before we are too concerned about finding it in relationship to other human beings. How can this fulfilment be experienced?

We have recognized in our meditation that it must be under the One Law, the absolute Law. We have recognized that the outer man or woman begins to experience the fulfilment in pattern as the outer being accepts that which is of the pattern of the Inner Being. In other words the Focalization of Deity in you has accepted a Focalization of Deity. If you try to find the Focalization of Deity in you without giving heed to the Focalization of Deity above, you will fail. The response to our Lord and King is something which makes it possible for you to begin to share that which is true of your own point of Deity. And once you begin to share that which is of God, the rest works out. It naturally unfolds as you remain centered, faithful and true. What is the right vibrational pattern? That is a big question.

Now in this Divine Design we need to consider something of really drawing near to God. That is the first step. We do not need to be worried or concerned or troubled about the various aspects of the fulfilment. We can trust God for that, if we function correctly. We can learn to so center, so trust, that we can function in the substitute factors that are necessary to us for the time being, and we can help others to do so with understanding, moving constantly toward the reality of the Divine Design. And to achieve this we need to draw near unto God. We need to draw near unto God.

We recall that the word that is usually spoken Jehovah is the name of the body of God made manifest, in other words God in action on earth. To whatever degree God was able to act on earth in and through the children of Israel there was the manifestation of what is commonly called Jehovah. You note that is not the correct pronunciation of the word, but we use the common word when we do not have the right vibrational factors, or when we are building for the right vibrational factors for the real word — and again, that is a substitute pattern. All symbols are substitute patterns. The whole pattern of the Bible is dealing with substitute patterns, which we can use correctly in order to reach the real. And here is another — Jehovah. That is a substitute pronunciation in order to avoid using the right pronunciation until the right time.

The same is true, as we recall, with the word Jesus. Jesus is not the right way to speak the name, but it is a substitute pattern, a very good one, and we use it. Jehovah, then, remember, means not God in the invisible sense but invisible God made manifest through man, in action on earth, whatever that may be. Jehovah is God in manifest action on earth. The manifestation through our Lord when He was on earth was a revelation of Jehovah, in which He invited us to share. We say we want to be members of the Christ Body, or long to be, or are working to be, members of the One Christ Body, members of the body of Jehovah — Jehovah on earth, made manifest. And so any human being anywhere who actually begins to let Deity manifest is in fact letting the reality of Jehovah be made manifest. Jehovah will not come into full manifestation until all the men and women and children living on earth are a part of the body of God in fact — Jehovah manifest, the body of mankind completely centered, completely activated by God. So when we use the expression Jehovah, or the real word, the real name, we are not talking about God in the invisible. We are talking about God in these visible realms, God made manifest through all who serve Him, God brought to focus and given meaning on earth by those who serve Him.

And when we use the name Jesus, what do we mean actually? We mean the centering of the manifest body of Jehovah — the centering of the manifest body of Jehovah. Jesus is not in heaven, in the invisible sense. If Jesus, the name of the body of our Lord, is to have any reality it must be here on earth. He had a body on earth. That body ascended. It is not the same body, it is not in the same form. That body was to continue as the body of many members; so the centering aspect of Jehovah has been called Jesus Christ. But Jesus in this sense is not in heaven, never was, never will be; that is, separated from the earth. But heaven at hand, on earth, yes; heaven on earth, where there is the union of heaven and earth. Then we have Jesus, that is, the centering of mankind, in the manifestation of Jehovah.

So we need to begin to recall and remember clearly the significance of some of these things that we have meditated upon before, and remembering, we will not be trying to make something fit where it doesn't. We will be able to let it be in its proper place. When we begin to work in this vibrational sphere, drawing near unto God we will not be trying to make ourselves be in something that either doesn't exist or where it will not work — but centered in the centering of the body, centered in Jesus, if you want to put it that way — not the name Jesus applied to the body but the true name applied to the centering of the body of Jehovah.

And the angel said, “Thou shalt call his name Emmanuel: for he shall save his people from their sins.” Emmanuel — there is another name upon which we have not given meditation before. “For he shall save his people from their sins.” Emmanuel is what, then? It is the saving force of the central pattern of Being, the force which takes unto itself that which belongs to itself, by which we become members of the One Body, not scattered pieces of a body. Human beings imagine that they can be segregated and be a body. They can't. What we are working for is the opposite of that: all parts in place, living, real, vital, beautiful, glorious. We relax, then, in the realization of that which is signified, or the reality of the substitute name Jesus, the centering; the body of the centering, Jehovah; the working power, Emmanuel, Shekinah.

What is it that blends all of these things together and allows the reality of Deity to work on earth? “And his name shall be Shekinah: for he shall save his people from their sins,” from their wrong actions, wrong patterns of life, to draw them into the Divine Design. As we begin to let these things have meaning in ourselves we can begin to use the Sacred Names, the true names, with understanding and with meaning, with utter reverence; for if God, or the Focalization of Deity, is accepting us into His body, that means we are accepting Him into our body — the wonderful symbolism of the sex organs of the male and the female revealing exactly what must take place in our patterns of relationship with God and how, as God receives us into Himself, we must receive Him into ourselves — union, sex, in the heavenly, divine, sacred sense. And received into that pattern of union, we begin to realize that we must invite it.

But why should we keep on playing hard to get with God? You know, we are not dealing with an ordinary man. We are dealing with God. We can trust Him. We can just open our hearts to Him and say, “Lord, here I am.” Why play hard to get? Why not be honest with Him? In our body here in the outer sense, the body of mankind is supposed to be the bride, and to make herself ready for the bridegroom, ready to receive the positive reality of God into manifestation, into the body. If we are being received by God, then we must receive God into ourselves — union, the reality of union.

Once we begin to see that, and accept the beauty and the wonder of God's Design on that basis, we do not confuse sex and imagine it is just the physical relationships of physical bodies. The physical relationship, the physical body, can have its part and place, but it is more than that. It is God in action in us. Once we begin to truly reach that point, accepting the reality of union with God, we can use those heavenly names, accepting that which God is giving, answering the love call of our God. And for the centering there is the realization that we are responding, yielding, to Jesu, letting go to the centering of Jehovah — Jesu, the centering on earth of Jehovah — until we begin to know the reality of God in action here below, the beauty and the wonder of it.

Did you ever relax in the secret place of the Most High and simply say, “Lord, here I am”? If any of you have ever been what is called “being in love”, did you ever get tired of hearing your love say, “I love you”? The word was always new, always fresh. Do you think the Lord is going to get tired of hearing you say, “Lord, I love you”; “Lord, here I am”; “My Lord, I love you”? How about functioning the way a true Bride would, and yielding to the Lord our King? How about drawing near unto Him and receiving Him into ourselves, that we might begin to know the wonder and the beauty and the glory of the Divine Design on earth, something so sacred, so sweet, so unspeakably glorious, that we cannot paint it in words? We can say something about it, but if we would know it we must yield to it and let it be a reality in us here and now.

So let us do something about it. Our Lord has offered His love for so long. Why put it off? Why play hard to get? Why say, “You will have to do all the work, Lord. If you are ever to get me you are sure going to have to work for me”? Why not make it easy? Why not yield to Him and serve Him? Why not be a part of the body of God on earth?

© Emissaries of Divine Light