To begin our Meditation this evening let us recognize that down through the centuries, and in this present time, there have been and are many men whose attitude, whose processes of thought, whose pattern of belief, whose self-centeredness, is such that they have not had, and do not have, any meaning in relationship to the fulfilment of our Program. In the world it is not difficult to find those who are ready to criticize, judge and reject. So our basic point is this: While there are many people, both men and women, who actually come in this category, they have no meaning, no weight or value in relationship to the immediate steps of our Program. The tendency is to try to bring such people or their ideas, their concepts, their attitudes, into a pattern of relationship to our immediate problem, but this cannot be successfully done and it is not wise to attempt it.
In undertaking to understand first our problem, and then the answer to it, as it was stated this morning, it is necessary to realize that as far as the actual patterns of reality are concerned only certain people have any meaning: those whose pattern of response is such as to bring them into the range of the vibratory field. Insofar as our immediate purpose is concerned, insofar as our function is concerned, broadly speaking the others are as if they were not. Ultimately such patterns will have to be dealt with one way or another, and will be, on the basis of the response that may be engendered in the days to come, or, if no response to reality is engendered, upon the basis of their present directions of response. And in this we see that those who are responding to themselves, their own intellects, their own ideas, their own desires, receive according to their response. But their fate is beside the point of our immediate consideration, and let us not assume that in the vibrational sense they have any weight, meaning or value, for they don't. That is the future problem, which does not at the present time have any bearing and so is not now considered.
In such a consideration as this, dealing with the vibratory patterns essential to the manifestation of Reality on earth, our problem is not with those who do not respond to Reality in a direct sense but with those who do, what we might classify as the world of responding ones, those who are the sincere, earnest men and women, all over the world, who seek to the best of their understanding to serve God. And our attitude is without respect to their church, their color, or their sphere of living.
Now if there is no attempt made in consciousness to project into the pattern those who do not belong there, who actually are not there, we will find that the whole problem is clarified and isn't as difficult as it would seem to the human mind to be. We can't work with that which is not responding to the pattern, and we don't try to. So if you can let go in your own thinking, in your own attitude, to a degree which allows you to recognize that vast numbers of men and women now existing in the world are excluded as far as our immediate pattern of consideration is concerned, it will be easier to accomplish that which is essential.
If, then, we see that there have been many, many men and women back through the centuries who have had a basic sincerity, a basic earnestness, a basic desire to serve God, to let His will be done, or to do it, and we remember that our consideration has regard to them and to those who now live who come in the same category, we'll be able to see that, regardless of the ordinary limitations of consciousness due to particular religious beliefs, there is a basic centering, devotion, in mankind which has sought to do God's will without an understanding of God's will or His true plan or purpose, and without an understanding of the fact that man cannot do God's will but must let God do that which is according to His own will, by His own power in and through man.
Now to establish one or two distinctions with respect to the male and female phases
in this particular field, excluding all others.
The female has a remarkable opportunity of understanding something which she has not, generally speaking, understood. In the field of reproduction, the reproduction of the human race, it is recognized that nine months elapse between conception and birth. This gestation period, which is something that has a close relationship to the female concept of the segregated heaven-home, is something which is accepted and generally speaking allowed to manifest normally and naturally in the cycle. However, as soon as any undertaking carries into a field outside of the range of the heaven-home within the confines established by the female, the sense of personal relatedness is generally lost and there is very little true patience in the female attitude with respect to the cycles or the time element necessary for any particular outworking. Either the female tends to disregard those time cycles as being outside her sphere of interest or concern or, if for some reason she is particularly concerned about the results which shall derive by reason of the working of those time cycles, she is inclined to be very impatient.
Now you may say that you have known many women who have been patient over a long period of time, waiting for something to happen or develop or work out in relationship to their husbands' affairs, for instance. I think we need to analyze just a little here, so that we can begin to see some distinctions which have vital meaning in the development of a clear consciousness, not only of the problem but the answer to it. If we actually look into such cases we will find that, almost without exception, the female was so preoccupied with her heaven-home and what was developing there—for instance, the raising of children, etc—that she was only vaguely aware of that which was actually working out in relationship to her husband. She may have been very conscious of the paydays, very conscious of the amount of the check that came in, and she may have taken the attitude that she was doing her part by attempting to keep the home going on the amount provided by that paycheck, whether it was on a salary basis or otherwise; but the seeming appearance of patience, generally speaking, is merely an acceptance of the problem as being that which belongs to her husband.
If she loved him, according to her own likes at least, she was patient, not on the basis of that which was working out but in a sense acquiescent on the basis of what she conceived to be the expression of her natural love, or perhaps to some degree her duty. Her vital awareness was limited to that which was actually contained within the heaven-home or what came into it, and the appearance of patience in the development of the program was either an acquiescence to circumstance, such as might be the case in a more or less fixed salary pattern, in civil service for instance, or some particular sphere such as a workman in a factory, so that she didn't expect to have anything beyond the range of that salary pattern and she undertook to function within that range, or there was an acquiescence, an acceptance of the idea that her husband's ability in his profession or business ventures, or what have you, would soon or later pay off.
Now, if the husband's activity rested in a creative sphere, generally speaking there are two broad classifications—One, where the wife by nature and by reason of her love was more or less content with whatever was made available to her; or Two, the pattern wherein the female began to be critical of the male's ability, to make light of it, to depreciate it, to find fault with it. It is in this field that we have the illustrations where the most vocal factors tend to appear, for the woman, being critical, depreciating her husband's ability and probabilities, tolerating what she conceives to be his limitations over a period of years, imagines herself to have been patient; she pictures herself as having been patiently waiting in the face of all these adversities and difficulties for something to work out.
Touching into such a broad field so briefly, we must trust you to see the connections without carefully examining every step that is involved here. But in all of these cycles, in a general sense touched upon, there is the necessity of movement from an inception to a birth. When there is depreciation of the ability to accomplish something and the female gets into a more or less complaining, sometimes whining, critical attitude of condemnation, she is failing to provide a heaven-home womb wherein that which the husband is undertaking to do may vibrationally develop and take form. Her own impatience prevents the development of the thing which she wants and she blames her husband for not producing that which is supposed to be necessary to make her satisfied in her heaven-home. By this time, of course, it is no longer a heaven-home; it is a hell-home. But the principles are exactly the same, for the home is supposed to provide the vibratory factors where the gestation cycles may work out. It becomes properly the womb out of which the positive expression of form may be born, and this particular development of the cycle in relationship to form cannot be achieved by one or the other in the true sense, any more than male or female can bring forth a child without regard to a mate. This impatience in these spheres carries over into all vibratory spheres.
In the range of reproduction of the human race we see that the processes work out without too much attention from the standpoint of the female; she may eat thus and so and yet she is filled with a sense of the mystery of that which is taking place within her own body. Her particular processes of mind or thought do not change the results very much. She cannot arbitrarily produce a given sex in a child; it is something that starts, carries out almost automatically, as far as her consciousness is concerned, and finally appears. But the processes of thinking, of seeing the vibratory factors at work, of understanding how this form is taking shape within her own body, were not necessary. It happened—it just developed. She may recognize that it is from God or may accept it as something of nature. In anticipation she may prepare certain elements of clothing, but it just worked out within herself. At the time of birth there may be some discomfort; generally speaking it is quickly forgotten, although intellectually it may be remembered and recounted in order to maintain her place and individuality in relationship to other women. The actual suffering involved—if she is functioning in love or had love for her child—was really very quickly forgotten. The intellectual idea of it may be recalled and given expression in words in order to emphasize her own achievements, to develop an aspect of her individuality. But God created the body so that in fact these things are quickly forgotten. The female may not think she has forgotten them but if we were to examine into it we would find that she had.
Now when the fall took place there was a statement with respect to the creative processes yet to be worked out. “And the LORD God said unto the serpent, Because thou hast done this, thou art cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life.” Now remember, the serpent here is simply a symbol of the mind, the conscious mind, the intellect. “And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head.” “It”—the serpent, the intellect, mind. “It shall bruise thy head.”
“I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel. Unto the woman he said, I will greatly multiply thy sorrow and thy conception.” Now here we could branch into a whole series of meditations in the field of sex and the sex relationships between the male and the female; the unsatisfactory pattern of sex that generally speaking exists between husbands and wives. “In sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee. “And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life; “Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field; “In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return.”
Obviously we have so much contained in these few verses that we cannot possibly examine all the points tonight, but only the points that relate particularly to our subject. “I will put enmity between thee and the woman.” Now these words as they are expressed here can lead to a certain misunderstanding. If the Lord said, “I will put enmity between thee and the woman,” it might appear to the limited human mind that it was an arbitrary act on God's part, that He wills that, He determines it, He arbitrarily imposed it—which was not the case at all. We remember the statement with respect to Shekinah. “For without Shekinah was not any thing made that was made.” When we establish certain conditions in relationship to particularized forces, certain results appear. The force is from God. The conditions, as long as God controls them, would bring forth one set of results, but the conditions as man changed them without regard to the will of God caused the power of God to bring forth other results. And so it was by the power of God, by the working of the very forces by which man lives, that enmity was placed between the serpent and the woman. And remember, the serpent, that old serpent the devil, is the conscious mind, the intellect. But you say, “Women can think, women can reason, women can have intellectual ability.” Yes, that is true. And yet there is enmity between the serpent and the woman. Any female here, when she comes to understand this, will recognize it in relationship to herself if she is honest, and any man who has been observant will be able to see it. “I will put enmity between thee and the woman, and between thy seed and her seed.”
Now mind is that which functions in relationship to control in the true sense.
Mind is a directing, controlling intelligence.
“And I will put enmity between [the directing, controlling intelligence] and the woman [the negative aspect of being], and between thy seed [the seed of the serpent] and her seed [the results that work out in the cycles from conception to birth under the controlling intelligence].” Now the female has the pattern of conception to birth of the child through her own body—to illustrate the point of patience between conception and birth, or manifestation. But we have noted that this works out without the directing, controlling intelligence of her own mind. It is something that forms in her womb, and if that which was formed in her womb were subject to her thoughts it would be a distorted thing; it would destroy it actually.
Now in the outer sphere of physical activity in man's realm, that which is done must be brought forth not on the basis of a womb within his own body, where it all takes form automatically without the directing, controlling intelligence. Here in this realm the form for which man is responsible requires the directing, controlling intelligence, an understanding of the factors that are put together to produce something, to achieve a certain end, to accomplish a purpose. We have to acknowledge that the majority of men have relinquished this ability, from the standpoint of intelligence, and are fundamentally under the control of their wives’ mental concepts and attitudes. That doesn't necessarily mean that they are henpecked, in the ordinary sense, but it does mean that they have relinquished that ability which is peculiar to them and have allowed it to become of no effect, and their own level of intelligence is corresponding with the level established in their wives, individually speaking. So, immediately, in that sense, they begin to be nonentities—they are controlled by their wives, whether they realize it or not.
“And unto Adam he said, Because thou hast hearkened unto the voice of thy wife.” Now that does not mean that the wife may not have a feeling, an idea, concept, expressions of various kinds, which the husband may wisely use, but if the control is in the wife the marriage will never be happy, it will never be a success, and the man under that circumstance is bound to bring forth failure, for in that circumstance he has placed himself under the curse. Now if men, hearing this idea, and before they understand what is actually meant by it, begin to be arrogant or arbitrary, they will defeat themselves, because it is just as easy for the man to get out of pattern here as it is for the woman. But the basic fact is that the woman has one sphere in which she was supposed to operate, for which she was created, and the man has another sphere.
Now if men were to take the attitude, “I can produce a baby in my belly just as well as you can,” it would be just as sensible as it is for the woman to say that she can do what the man can do. Woman has produced a certain condition in the vibratory field wherein the mind of man is, generally speaking, on the level with her own, and so the idea that women are just as intelligent and can do just as much as a man, and so on, is more or less popularly accepted. But there is no reflection against the female that she was created to be one thing and the man was created to be another thing—the man who has relinquished his peculiar capacities to the female level is to blame also, “because thou hast hearkened unto the voice of thy wife.” Now we who are married certainly need to listen to the voices of our wives, to hear what they have to say, in the sense of that which they have to express, but not to let it control merely because they say it. If it is accepted it must not be merely because they say it but because it is acceptable—or we can, still maintaining the control, maneuver into a position where it fits in the pattern. Now that might need some expansion.
We are dealing with something here that invites expansion in every direction. So keeping to a center is something of a problem. But we begin to see that man has been trying to be something that he was not supposed to be, and woman has been trying to be something that she was not supposed to be. We can bring it to focus in this—man has been subject to the female, and the female has been in control. Now the female was not given the capacity necessary to function effectively in the range of that control. We have heard women say, “Well if we were running the affairs of the world we would not have so many difficulties,” and they sincerely believe that, but it would be a sad day for the world if men ever got to the point of actually relinquishing it to the women.
The women have their place and it is supposed to be the heaven-home aspect of Being, which in itself provides a womb for the development of that which is conceived in the heaven-home womb by the male, to be cared for in the outer sense by the female without interfering with the control factors, just as she is not supposed to interfere with the control factors of the development of the babe in her own womb. Once that is seen, we recognize that out of the heaven-home womb something is supposed to be born into the world in relationship to the male. It is supposed to flow out from the heaven-home into the world in a manifestation of form, to have meaning in the world. Generally speaking the female doesn't know this. No condemnation—she has never been taught. She probably never had the faintest, foggiest notion that she was supposed to provide any such thing, or, if it was dimly recognized, it was without any understanding of the laws involved; because no one has been taught how to live on earth. But she was supposed to provide the heaven-home womb out of which something could be born. The conception in that womb was something which she had to share but which, in its positive aspect, originates with the male. But she has a part to play in letting it develop and take form, and it is supposed to find expression out into the world. The female tendency has been to try to hold everything inside of her heaven-home, even if it is a hell-home—to keep it inside the fence and not to let anything go out until she can't help it. Her children grow up, and if she finally relinquishes them it is because she can't help it—they go away from her, and that is that. But she did not relinquish them until she couldn't help herself—she didn't let them be born out into the world.
Now once the child, the babe, is born out of her womb it is simply born from one womb into another womb. The mother, when asked, will intellectually say, “Yes, I want my child to grow up and be happy and be a success,” etc., but she has as much suffering, sometimes more, letting that child be born out of the heaven-home womb into the world pattern as she had letting it be born out of the physical womb into the heaven-home womb. No one taught her how to function, how to let that birth be what it ought to be, and how it should appear. We are beginning to see here something of the answer, not in any sense a fulness of it, but some principles which we need to examine in further Meditation.
We have the privilege of being together in one place—the holy place. The holy place is not a dimensional place, although it is in all dimensional places where it is accommodated by human consciousness. The holy place is then a place in consciousness, just as a dimensional place is a place in consciousness. We translate the dimensional place in terms of form—we are in this Chapel; the Chapel is in our consciousness. One might question as to whether we are in the Chapel or whether the Chapel is in us. There’s not all that much distinction, then, between the dimensional place and the holy place. They are places in consciousness, and they are also places in which we may be. The holy place, however, does not have form in the same way that the dimensional place has form.
So the holy place is in consciousness. It is a place of stillness. It is a place where there is no judgment, certainly no condemnation. There is an atmosphere of which we are aware in this place, and we find as we are brought together in it, and it in us, that we have opportunity to participate in creative action. Because it is a place of stillness does not mean that it is a place of immobility. We are not frozen there. There is movement, there is change, there is life, there is beauty, there is a sense of power. Much is known in the holy place as we actually dwell therein, not only when we come together at a time such as now but constantly—it is a place of dwelling. It is the secret place of the Most High, in which we may, and I trust do, dwell. And when we assemble we bring it all together, that there may be a particular focus of creative action in which we play our respective individual parts. In the holy place there is no sense of separation—at least separation is minimally sensed.
We know the holy place is part of the world in which we are. We have spoken in times past of the negative triune world, I recall—some of you may recall that too. It is a part of the negative triune world. There is also the positive triune world, which factually is not separate from the negative triune world. But this factual state of affairs has been unknown, unexperienced, in human consciousness for a long time. Form has been predominant, and most people are very much concerned with the forms in their environment, the forms which are present relative to their own physical bodies and the form of their own physical bodies. All this seems very important and very immediate—it’s part of the immediate experience.
Now we are concerned to let that recede, that we may be in this more or less formless place which we call the holy place. It is, in a sense, the highest level of experience that is possible in the negative triune world. But there still is, in human consciousness, a sense of separation from the positive triune world. The positive triune world has gone under various names—one of them is heaven. Where is heaven? Heaven is a state which may be experienced in consciousness, just as the negative triune world is a state which we experience in consciousness, but it’s only part of the whole state, and for the holy place to be truly holy there must be experience of the whole.
In the tabernacle of old there was a veil between what was called the holy place and the most holy place—the Holy of Holies. This was a veil of separation between the two rooms. Only the high priest was allowed to go into the Holy of Holies, so it was by reason of the high priest that there was a connection between the Holy of Holies and the holy place. The holy place is a part of the negative triune world, so here was a connection between the positive and the negative triune worlds, between heaven and earth; but it was also at the same time a separation—a veil. We understand this. Human consciousness has constituted that veil.
What is present in the heaven can’t get through human consciousness and remains unexperienced. Why can’t it get through? Because human consciousness is filled with rubbish. Human consciousness is accommodating what is present in the negative triune world to the extent that it is capable of doing so—it is earthbound in this sense. That veil may be described in terms of every imagination of the thoughts of men’s hearts being only evil continually. Most people do not like to think of it this way. There’s some good, after all, somewhere presumably. Is there, really? This would require judgment, wouldn’t it, judgment of what is good and what is bad. There is no judgment in the holy place. We cannot even come into the holy place, let alone experience anything the other side of the veil, as long as judgment remains, as long as good and evil are the basis for determining human action.
Now we talk about these things fairly glibly. We claim to know and understand that this is the case, but for the most part go right on judging good and evil and determining what we will do on this basis. It keeps us firmly in the separate condition of the negative triune world. But we have moved toward the experience of the holy place, relinquishing some of our judgments. Habit, of course, is inclined to take control and railroad us into thinking and speaking and acting on the basis of the old state of affairs, the state which has been known in human consciousness where every imagination of the thoughts of the heart is only evil continually. That means—when the word evil is used—separate from the truth. In that state of separation the truth is not known and cannot be known. The endeavor is to extract it from the negative triune world: “We’re going to take an honest look at things around us and we’re going to discover what the truth is.” Is that really so? And of course the scientific community in particular is very much trapped in this sort of an approach, of examining the earth, the negative triune world, in order to discover what the truth is.
The valuable thing about seeking to find resolution of issues is the discovery that it can’t be found in the way that people are seeking to find it. It’s strange that human beings should have been doing this for so long and never realized what it was they were discovering. They still kept at it, very persistent: “Sooner or later by discussion, by looking at these things honestly, we’ll find what the truth is, what the answer is, what the resolution is.” It doesn’t look as though there’s very much resolution been found anywhere. No answer! All that effort and no answer.
Well presumably it’s necessary that there should be those people who still anticipate finding a resolution in that way, so as to keep things operable while others are coming to the realization that it cannot be found that way and are beginning to move into position where the real answer is. The answer is not at all what anyone expects. It’s not something extracted from the environment—it’s not something extracted from the human intellect; it’s not something which can be extracted from the human heart—because the answer which is thus sought is not really required at all. Even if one were found, that would be fatal. Of course it won’t be found, so hopefully the situation isn’t fatal, at least not yet. The resolution of issues is unnecessary. What is necessary is that the issues should pass away—not that they should be resolved and kept, but that they should pass away.
This is of course a very different approach, an incomprehensible approach to most people, but for those who have gained some dawning experience of the holy place it’s not so odd. There has been the recognition that it’s not enough just to come into what is presumed to be the holy place and sit down there hopefully waiting for something to happen. There is the matter of the veil, because the happening that is needful couldn’t possibly put in an appearance as long as the veil is a veil of separation between the Holy of Holies and the holy place. Only when it becomes the means of connection between the Holy of Holies and the holy place does the true resolution come, and it isn’t a resolution of issues in the ordinary human approach; it’s the resolution of the whole human dilemma. The human dilemma is made up of vast numbers of issues—but let those issues dissolve and there’s no more dilemma, either because there are no more human beings or because there are those present in whom the experience of the oneness of heaven and earth is known. This comes as the veil dissolves.
The veil cannot dissolve without the recognition on the part of someone, somewhere, that there is a rent in the veil. There must be someone present to reveal the fact that there is a rent in the veil. There must be something visible, available to be received into human consciousness in this regard. We understand that the One who provided the initial point of revelation in this regard did so a long time ago but He was not received as a revelation of the fact that there was at that point a rent in the veil, there was something visible revealing the truth. He was rejected of course, but that did not deny or nullify the fact that the rent in the veil was revealed. Only as there is this revelation is there any beginning point for the dissolution of human issues. We ourselves have some awareness of what has now visibly been revealed of the rent in the veil. We have also recognized the fact that individually speaking we are responsible for revealing it also.
It was said by the One who provided the original rent in the veil that others should share that responsibility: “The works that I do shall he do also.” So there was this provision. But He also said, “Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord”—blessed is he who reveals the rent in the veil, blessed is he who reveals the truth. Because there have been those who have taken this attitude of blessing toward the one who reveals the truth the rent in the veil begins to become increasingly discernible by others, because there are those who share the responsibility of revealing the truth. Now we share this responsibility. We bring it to focus this morning, acknowledging individually for ourselves that this revelation is a fact. It came into your consciousness, for instance, and is present therefore to be revealed by you each one, the revelation of the truth.
There was something said long ago and recorded in the Book of Revelation, just a little sentence here from the 23rd verse of the 18th chapter: “For by thy sorceries were all nations deceived.” This is speaking of Babylon, a great city, representing the state of human consciousness in its condition of separateness from the truth. By reason of this fact all nations are deceived, all people are deceived, the whole human population is in a state of self-deception.
There is a great blessing available to everyone, the blessing of disillusionment. Disillusionment is usually thought of as being a tough thing, and there is always someone to blame for the fact that one has become disillusioned. But what greater blessing is there than to stop being involved in illusion? The attitude should surely be, whenever there comes a point of disillusionment, “Thank God I’m no longer in a state of illusion, with respect to this particular thing anyway.”
The blessing of disillusionment! It would seem that there is still a very strong illusion in human consciousness that issues can be resolved by human effort. We know it can't be done that way, but most people don’t know—they are subject to this illusion. The greatest blessing would be disillusionment: finally realizing that they have been indulging in futility, trying to find the answers to the issues that are present in the world, that human beings produced in the first place. By the quality and nature of their actions they produce all these issues, and then by continuing the quality and nature of their action they expect to resolve them. All that happens is that the issues broaden and become multiplied. If you think you’ve solved a problem, you have created at least ten more. Then you have ten problems to solve, and every time you solve one of them—well, it’s a multi-headed beast, isn’t it? It keeps growing heads. So what a blessing disillusionment can be, where finally a person comes to realize that of himself and his own fine efforts, sincere no doubt, best of intentions, no resolution can possibly be found.
We consider these things because it’s part of what is now happening, and coming to focus in a particular way. Let it clarify in our own consciousness, so that we do not any longer delude ourselves with the ridiculous idea that by our own efforts we can resolve issues. We can let issues pass away because we abide in the holy place—dwelling there. No one is looking for the answer in the holy place. If they are looking for the answer they are not in the holy place. There isn’t any answer which would permit human beings to continue to defy the truth and still exist on earth. Yet there is something to be done; there are things to be handled. They are to be handled from the holy place, but the holy place is holy because there is a connection with the Holy of Holies.
The very thing that connects with the Holy of Holies has been the thing that has separated the Holy of Holies from the holy place—human consciousness. With what shall it be filled? Well there’s plenty of crap, and this is the state of self-deception of all nations—everyone on the face of the earth, ourselves included—until or unless there is someone on hand to reveal the fact of the rent in the veil. That’s us. That’s what we are here present on earth for—nothing else—and when that is done there is something visible in form on earth to be received into human consciousness coming down from God out of heaven. That was the New Jerusalem. That was another city, a new state of consciousness, a consciousness which is based in the positive triune world and not in the negative triune world. As there is that which comes forth on this basis the negative triune world is transformed. That transformation includes the dissolution of issues and the revelation of the beauty of heaven on earth.
Presumably we have some clarification in our own consciousness to allow us to comprehend these things. Comprehension, however much that may be, is obviously not sufficient—but to reveal the truth, to make it possible for someone to say or to take the attitude, “Blessed is he, or she, who cometh in the name of the Lord. Blessed is he, or she, who reveals the fact that there is a rent in the veil.” It really is true! Here are those who are no longer deceived—no longer deceived that issues can be resolved, no longer deceived that by mere examination of circumstances, of environmental factors, can any right direction be given to what should find expression in one’s living.
The expression in one's living comes forth from the Holy of Holies. The Holy of Holies is quite formless from the standpoint of the human view, but there is present all that is necessary to provide the thought, the feeling, the action, the word, that is required to handle what human beings have called issues. They are no longer issues to such an one, because he is not trying to resolve them. He is merely allowing to come into that creative field what is required to transform it, so that it will then reveal the truth, the heaven, the positive triune world.
It’s an interesting undertaking. Why wouldn’t anyone be excited about it? What a tremendous thing! This is the way it’s done. This is the way it works. But human self-importance must dissolve: “Look at me, I’m spiritually very exalted. Look what I can do.” Nothing! because it is what is coming forth into expression in thought, in word, in deed, that achieves what is necessary. And while it is coming forth the human mind, which is providing space for the thought almost certainly will not understand what it is that is being achieved. Oh yes, the thing of the moment, but how does it fit with the whole? In the holy place the whole is of concern, but obviously no thimble human mind could possibly encompass the whole, so it doesn’t need to know. All this endeavor to cram the mind full of knowledge is found to be a waste of time. What needs to be known is known as it needs to be known. It is brought forth in the moment in the fulfilment of the true purpose, in the revelation of the truth in action, which is then reflected by the world created in this fashion.
Human beings have created the world in which they live. They don’t like it. They want a new leader to tell them how to resolve the issues of it. They do not need resolving; just let them pass away. This is too much for most to swallow, the thought of all that they have achieved passing away. Well it does eventually, you know. Those who remain say that the person passed away, but insofar as that person is concerned the world passed away. So it’s dissolved anyway. Why not let it be dissolved in a creative way, so that something remains in one’s own experience—something remains in the experience of mankind? On this basis all things are then continually made new. That’s a nice thought, isn’t it? Nothing then grows old. Change, yes, change, but all things are continually made new. Ah, eternal youth! Human beings have been looking for the fountain of eternal youth. Here it is. It has always been present, always been available. How often this phrase has been used, “Let all things be made new.” Well let it happen. If it’s new it isn’t old.
We rejoice in the dissolution of some of the issues which fill the unfortunate state of human consciousness. We have just dissolved old age, so there's no need to trouble ourselves about the issues of old age! And this can be done in any field anywhere, and must be done everywhere, so that all these things are dissolved. They are not dissolved merely because we thought it would be a good idea, be nice, we’d like that, but because it is the expression of the truth itself coming down from God out of heaven. Then the old Babylon, the old state of consciousness, simply evaporates: "Babylon the great is fallen, is fallen,” is dissipated, And we share the responsibility for letting it happen.
So we are thankful for how we may together handle the way things are from the holy place, remembering there is no judgment in the holy place. There is an awareness now of the fact of the connecting veil between the Holy of Holies and the holy place; and as the holy place is part of the negative triune world the whole of that negative triune world is affected consequently. Let us be true to our awareness, our understanding, our ability to live creatively, so that we may move together in spirit whether we are together in person or not. Here is the revelation, then, of the truth made available in the consciousness of others who may, if they will, say in effect, “Blessed is he that cometh in the name of the Lord.”
In giving thought this morning to the spirit and purpose of Thanksgiving, we are reminded of something our Master said while He walked among men, something that is of vital significance to us today; for He said: “Seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.” In this we recognize that to whatever degree we have found the things of heaven, the things of joy, the things of peace, things Divine, added to our lives, we have evidence that we have first sought and found something of the kingdom of God and His righteousness. But even as we give thanks for all these things, we know in our hearts that we have not yet adequately found the kingdom of God, the control of God, on earth, and His right use of our lives, our capacities on earth, and as a consequence there are many blessings which God would have added unto us had we permitted it to be so.
Therefore, even as we give expression to the Spirit of Thanksgiving, we find it in our hearts to begin a soul-searching, an examination of those factors which have heretofore prevented the larger expression in life; for we know that we have not permitted God to give as He would have given through our lives; we know that we have not allowed enough of His spirit to find expression in body and mind and heart; we know that we have not allowed enough of His power to manifest under the control of His kingdom; we know that we have not allowed life to be, in fulness, that vibrant and glorious thing which God would give to all His children. So, thanking God for that which we have received, let us examine somewhat this morning the reason why we have not received more fully of the great gifts which God would give to His children.
First, inasmuch as the Master said, “Seek ye first the kingdom of God, and his righteousness,” we need to give heed to the pattern of our searching, our seeking for the kingdom of God and His righteousness—for it is evident that if there have not been an adequate number of the things of God added unto us on earth in the expression of life, we have not adequately sought and found the kingdom of God and His righteousness. We agree on earth as touching this, that the kingdom of heaven is supposed to be on earth, even as the Master taught men to pray, “Thy kingdom come. Thy will be done in earth, as it is in heaven.” Therefore it is not some kingdom for the hereafter to which we give attention in this hour but the kingdom that is supposed to be made manifest in this hour, knowing full well that as we obey our King and serve Him well the times that come hereafter will allow an adequate manifestation of His kingdom. But it is now, here in this place and in our own lives, that we must give thought to the fact that the kingdom of heaven has not yet been adequately found by us. Seeing that we agree that heaven and earth should be one, that the kingdom of heaven should be made manifest on earth, that the control of God should extend into all phases of our lives, we need to ask the question, having accepted this truth and having accepted the truth the Master spoke—Why? What is the reason for this intellectual acceptance of the idea of the coming of the kingdom of heaven on earth and our failure to let it be so in a larger sense than we have yet known? Why? Surely that is a question to which each and every one of us may well give serious thought now.
Looking back along the way by which we have been drawn to this hour, we can see the working of God's hand in our lives. We can count many blessings and recognize that there are more blessings which we cannot count; but we can't find any basis for smug self-righteousness, we can't find any basis for feeling that what has been achieved is enough. We are not concerned about having enough for the future now; all we are concerned about is having enough for the now made manifest now. We trust that a larger expression is to appear in the days to come, but we are not concerned about that coming in this moment. We are concerned about the coming of that which should appear in this moment, in this hour, in this day, in this week, in this month, and in this year—yea, in this life which we now live. So—Why? Why is there not enough in the kingdom of God and His righteousness made manifest in our lives now to take care of this present time?
When we recognize that God has done so many things to draw man nearer unto Him, and when we recognize that this Divine Pattern of action has extended back over a period of thousands of years, when we remember the prophets of old, the blessings of God made manifest at the time of the children of Israel, when we remember such men as Abraham and Joseph and Solomon, when we remember the prophets, when we remember Moses and Caleb and Joshua—on down to the present time their influence has extended—and when we remember that even our Master Himself came into the world nearly two thousand years ago, and that nearly two thousand years have elapsed and yet man has not allowed himself to come sufficiently into attunement with God and His kingdom, His right-useness, His will, to permit in this day an adequate manifestation of the power to meet the troubled conditions in the world, we must recognize that this barrier is not something that is peculiar to ourselves. It is not something that is limited to us personally or as a group, it is not something limited to the people of this day in the world, but it has been a consistent thing down through the period of recorded history.
Since this is true, we need to search and to find what it is that has so consistently stood as a barrier between the intellectual idea of God, the power of God, the kingdom of God, the will of God, and the practical, functional expression in daily life. Why this vast difference? Why the separation? Why the gulf between? Some might answer, “Man's self-activity,” and that would be true. Or, “Man's disregard of God's will,” and that would be true. And yet, consider the untold millions of earnest, sincere men and women who have gone before us and who now live upon the face of the earth in every land, in every race, in every religion, and here we see the spectacle of a world torn with turmoil, filled with misery and suffering and sorrow, even while there are untold millions of earnest, sincere men and women, of every race and color and creed, who seek to the best of their knowledge and understanding to do God's will or to let God's will be done, as the case may be.
So we cannot attribute this state of separation, this gulf between, to wilful disregard of God's will. It isn't a lack of religious patterns in the world; it isn't because there aren't enough churches. It certainly isn't because there aren't religious denominations—we surely have enough of them. And yet here we have the condition. And we read the pages of history and we see how these men and women of the past have sought to serve God, have dedicated themselves, have gone through untold difficulties, troubles and problems, and lo, the condition still remains. We can't say that there are not earnest, sincere men and women today. There are. Wherever we go we find them. I have traveled in many places on this continent and I have never yet been in any place where I could not find earnest, sincere men and women who were seeking to serve God, who were doing the best they knew in selfless service, and in many, many ways, to serve God and man. Why? We come back to the Why. And in consideration of the picture, our minds turn to our Master Himself. He surely did enough on earth; He surely said enough; He surely accomplished His purpose. We can't say that He didn't speak the truth when He said, “Father, I have finished the work which Thou gavest me to do.” We can't put the blame at His door and say that He should have done something more.
And so, what is it, and why? I wonder how many of you have meditated upon these things and asked yourself the question, Why? Then we stop looking at the pages of history, we stop looking out into the world, and look at ourselves for a moment. Here on Sunrise Ranch is a place set apart to prove the reality of God's Plan, His purpose, His will, His power, a place completely dedicated to one purpose—to prove that God's way can have a larger meaning on earth than has yet been known. We look at ourselves this morning and we cannot say that the expression of the Divine in and through us here has in any sense been adequate. We can recognize with deep thanksgiving that it has been growing, increasing, that we have made progress, and for all the blessings we are grateful and gratitude is in our hearts; but we need to come face to face with the question as it relates to ourselves.
Why is there yet such a separation in those of us here who have acknowledged the fact that the kingdom of heaven should have form on earth? We have accepted the idea, we are not rejecting it intellectually, and yet when it comes to the functional processes of daily living we have not let it be so. Why? I could, if I was so minded and felt it would be wise and proper in the service of our King, I could begin with the front row, or the back, and point to you one by one through the entire group here this morning, and individually indicate some of the reasons why you have not been letting an adequate expression of the kingdom of God and His righteousness find manifestation in your life. But I don't think that that would be the wise course.
As I watch your lives I see these things, whether I mention them or not. I see you here, earnest, sincere men and women, who have been willing to dare so much for the service of God, who yet consistently reject the functional processes of seeking the kingdom of God and His righteousness, so that all the things we need in this present time might be added unto us. Not one of you can stand up and say, “I have let all the things that I should have allowed to manifest be added unto my life in expression, in the service of God on earth”—not one. We need to face it and to acknowledge it, and give thanks to God for the vision, the ability to see it, and the strength of character to acknowledge it and do something about it.
We know that we cannot in our human strength correct whatever needs to be corrected. What is this reason why? Even if we found it, even if we could put our finger on it and give the answer, as I believe we can, we cannot in human strength, by the imaginings of our hearts, through the working of our minds, as human beings, solve the problem or correct the situation. There has to be a realization that it is only as we obey the Master's injunction to seek first—not second; first—the kingdom of God and His righteousness, that we can share the experience of having all these things added unto us. Wherein have we as a Unit failed? Wherein has there been a consistent stumbling?
Now if I were to point to you, one by one, and illustrate the particular pattern of your failure in this, while it would be different in every case, it would simply be an individual manifestation of one thing. There is one answer, and it applies to each and every one. The peculiar ways in which the individual as a human being gives form to his own failure is not the vital point. The point is—What is it that applies to all alike? What is it that is given form in so many ways? If we say self-activity, it is true, and yet it does not give the answer. And again we come back to the question, Why? Earnest, sincere, yes. Why? Is there anything more important to us in this hour than finding the answer to that—Why? Let us see if we can't see and know and understand this question and the answer.
In our search for a clear understanding of the question, which must precede an understanding of the answer to the question, our minds turn to the fact that in the popular concept the tendency has been to see the fulfilment with respect to heaven after death or sometime in the future, far away, or after Jesus comes, or something of that nature—when we go to heaven—a hereafter of some kind, either in heaven now or in heaven sometime, someday. We see that whether the concept rests with respect to something that is to come in the future or the concept rests with getting to heaven when one dies, it is the same principle of separation between the acceptance intellectually and functionally of what the Master taught.
Intellectually, yes; but functionally, how? when? under what circumstance? Actually there is no disagreement intellectually. There may be a little variation in idea, but no basic disagreement in all Christian peoples, religions, churches, denominations, with respect to the idea that the kingdom of God is supposed to have meaning, yes, to some degree in our lives now, but to have its fulfilment either when we die and go to heaven or sometime in the future—some variation of these ideas. But to get it down to the present: Seek ye first. “Now I will live on earth, and I will seek to enter the kingdom of God when I die.” Or “I will first live on earth and then I will seek to enter the kingdom of God when Jesus comes, or when there is a resurrection, or when there is something in the far-distant future somehow.” But the Master put it, Seek ye first. Most human beings say, “I will live on earth first and then I will seek to enter the kingdom of God, and I'll go to heaven.” It is separated.
When we think of heaven and earth we naturally begin to consider the One Law, the positive aspect of Being and the negative aspect of Being—and the invisible realm that is called heaven is normally positive and this earth, ourselves, and that which is in this world, normally negative, or responsive to that positive. Now if the mind of man says, “I can't penetrate into this invisible realm. I can't adequately comprehend God and just how that is—not now anyway,” well we shouldn't say we can't understand it; for if this problem appears in a range where we can't see it clearly we can rest assured that it will be projected, by that very fact, into a range where we can see it clearly, because we are living in the world as it is. We don't want to have any fanciful ideas about it; we need to be practical. So if there is a condition here which prevents man from having a full comprehension and an understanding of the relationship of the invisible positive and the visible negative, and that is out of tune, then that very fact in and of itself will guarantee the projection of exactly the same principles into the visible pattern of our daily lives. So we don't have to try to go into some invisible realm to see—we can see right here where we are. We could examine the principle in the vegetable kingdom perhaps, or the animal kingdom, or something of that nature, and see the principle. Yet it is here in the level of human beings where we need to examine it and where we can see it.
Now the normal, natural impulses that function in humanity as a whole suggest that the positive and negative aspects of mankind should live together in peace and harmony; in other words men and women. It is evident from the pattern of function. There are many, many evidences of it. Something appears in the life of practically every individual on the face of the earth for at least a short time. It may be destroyed and it may be lost, thrown away in some fashion, but there is that which comes to play in every individual life which emphasizes the fact that men and women should live together in peace and harmony and love, to express and make manifest a beautiful life.
Young people are drawn together, and they begin to have dreams of the future. They are going to be different from their parents or their friends or their relatives or their neighbors. They are going to get along; they feel this drawing together and they dream rosy dreams and plan plans and build hopes. And then, generation after generation, the history has been that those rosy dreams dim, the plans fail to come into full manifestation, there is discord, even though husband and wife may live together in the same house and have a certain amount of, well, harmony. They may not fight all the time, but how often we find that they have grown apart, that they really don't fit. They have gotten in the habit of each other, and yet they know within themselves that that which could have been has been lost. They didn't experience it; it didn't come to full fulfilment. It started out so nicely, and then where did it go? What happened to it? Why? Generally speaking, they tend to blame each other. “If my wife had only done so-and-so, if my husband had only done so-and-so, then it would have been all right.” But that isn't true.
This is exactly the same Why in a different setting—why heaven and earth are separated, why men and women are separated vibrationally, why they have not come into a pattern of understanding and harmony, why this widely accepted idea of the conflict between the sexes. How is it that there is something in human lives which keeps women from fully understanding men and men from fully understanding women? It's a failure to understand each other. I think we have a pretty good standard of human relationships between husbands and wives here on Sunrise Ranch, and yet it is far from perfect, according to my view anyway. If you think it is perfect, well I suppose we could say ignorance is bliss! So, Why? again. It is the same Why on a different level, on a level where we can see enough of it so that we should be able to understand the question and the answer. And if we can see it here, see the principles at work, we should begin to be able to see how it functions in relationship to this matter of heaven and earth, of God and man.
There are two different patterns of function. The tendency—and it has been quite justified in the world as it has been; I am not finding fault, but we must examine the facts—the tendency for the lady, when she begins to aspire to the establishment of a home, has been to find her man, corral him, get a little house, build a fence around it, and keep something inside that fence and everything else outside. That which the woman wants to build a fence around and establish on a tight little basis is her heaven. Now the man, if he has a wife who inspires him and helps him, he wants to go out and give this little heaven expression in the world. He may want to come home and find a place of peace, a place where he can relax and be understood and not be on the offensive or defensive, where he can just let go, but to him, as much as he may have joy in his home—now I am talking about general principles, and there are individual variations—as much as he may enjoy his home, it relates to his business. It [his professional life, his business] is a sacred place to him too, it is a heaven, but to him this home-heaven, heaven-home—that is what it is supposed to be; that was God's intent; that was the original idea with respect to home, that it should be a place of heaven, a place where heaven should manifest—to whatever degree there is something beautiful for him, he seeks to let the inspiration which he knows in his heaven-home find practical expression in his professional life, or whatever he does out here.
Let's take an honest look at things. If the woman becomes what is called successful in the professional world, she is doing one of two things. She is either, as a career woman, married to her work and not to her man, so that she has carried the sanctity of her individual pattern over into this and it becomes the same thing there in its manifestation—she is married to her task, her expression in the professional world—or if she undertakes to function both in the business world and on the basis of a home as such, she does not know, generally speaking, how to carry the current of the home pattern into a normal, natural, blended, positive projection into the business world. She cannot, ordinarily, balance the two.
I do not say that in any condemnation, any judgment, but as a simple fact. And under the circumstances as they have been in the world the woman has been justified in trying to keep them separate, because generally speaking the world pattern would have degraded what she was trying to produce.
Sometimes the man didn't have adequate comprehension of what she was trying to produce, and it wasn't to him the sacred thing that it was to her. Other times the man was able to appreciate that and maintain it and carry the current out so that he was, as far as he was concerned, functioning in one thing, and everything he did out here in the business world—giving form, giving meaning from his standpoint to the heaven of home—was for the purpose of glorifying the heaven of home.
Now it is in these two patterns of vision, feeling and attitude that we have the basic causes of the so-called conflict between the sexes. We don't have time this morning to analyze it down into all of its aspects; we can perhaps in future meditations, if it is your pleasure. But here it is.
In the world, the earth as it has been would have violated all the beauties of heaven if we could have somehow put them together, and the heaven up here, the invisible realm, would have turned into a hell if we had just simply taken the earth as is into it. The way the earth was we could not bring heaven into the earth, so we had the gulf between and no true coordination, no true manifestation of the kingdom, no true revelation of the power.
How many times have you seen married couples where they started out on a basis of really being in love but where the inspiration of the home-heaven proved inadequate or something, or the man didn't prove to be capable of carrying the pattern out successfully one way or another, and the husband and wife began to feel individually that they were robbing each other of something? And it starts. They either separate or they learn how to get along with each other in a certain amount of friction, tolerating each other for convenience sake, for the children's sake—for some sake tolerating each other, but no true blending, no true harmony, no true oneness of heaven and earth in relationship to the pattern of everyday living out here. Now we see this opening up into all channels of human relationships and it becomes a tremendously big subject, but here is the center of it, here is the reason Why.
This has not as yet presented the answer. That is something I hope to consider with you tonight. But we first had to begin at least to see something of the basic nature of the question and to see it in relationship to ourselves. We can examine it over there, on a basis segregated from ourselves, from now to doomsday and get nowhere. We may develop theories and ideas and concepts, but they will mean nothing. It must be brought down to a point where the pattern of personal relatedness begins to be clear, so that we can see it in relationship to our own lives. Once that begins to be the case, we can begin to see the true nature of the question. Why this failure to have coordination between the male and the female, the man and the woman? When we understand that, we will understand the why of the separation between heaven and earth. And unless we are willing individually to allow the changes to take place in ourselves which remove that which we individually may have contributed to that discord, we will never know the reality of the oneness of heaven and earth.
Seek first the kingdom of God and His righteousness, and then these things shall be added unto you. You cannot maintain an individual contribution to the conflict patterns of the world and at the same time experience the fulfilment which may be known by entering the kingdom of God. And tonight, in our hour's meditation, I hope to carry this further so that you can begin to see it more clearly and more effectively in relationship to yourselves—some more of the reason Why and, I trust, a beginning at least of an understanding of the answer to the problem.