In view of the particular factors at work in our Unit here, and in our whole program, I would like to consider with you certain basic principles in relationship to that which is needful in our lives at this present time. In our previous meditation we touched upon the fact of the heavenly envelope, or the envelope of heaven, the individual firmament. I would like to reemphasize a basic fact: No one can impose anything upon that envelope without your acceptance of it; it cannot be forced upon you, anything good or anything bad. Within the scope of this firmament, or what God calls heaven, the envelope which surrounds you, within which you dwell, is contained the seed of all the things that have been accepted in relationship to you on the basis of heredity. Just as there are genes in the physical sense, which constitute the embryo elements with respect to that which is to develop in your physical organism, we have the same embryonic factors in relationship to the vibratory pattern of being.
To make this clearer, let us think of the embryo of a grain of wheat. You take that grain of wheat apart and find what is called the germ, the wheat germ, or the embryo, and examine it. It is very small, and yet you know that if that grain of wheat were to be planted under right conditions it would grow and bring forth after its kind; that is, in accordance with the vibratory nature of the embryo that is natural to the grain of wheat. We recall the statement as it is contained in the record of the Ten Commandments, concerning certain things being visited upon the children unto the third and the fourth generation. There is in the outworking cycles a definite tendency to change the pattern after three or four generations. That which our ancestors have experienced and accepted in relationship to their own vibratory factors becomes focalized in what we might call embryonic form in relationship to our own envelope or vibratory field.
All this is present in embryonic form in childhood; in a sense we can say we are born with it—the good and the bad, the indifferent—as it has been focalized by the hereditary pattern out of which we emerged, or by reason of which we manifest or are born into the earth. If in the environment there is that which provides an answering chord, or establishes a correlating vibratory rate with something that is in embryonic form, it will tend to develop; in other words parental influence, not merely from the standpoint of environment as we ordinarily think of it but from the standpoint of that which is actually at work in the vibrational sense in the parents, in brothers or sisters, or relatives and friends. There must be, somehow, that which activates any given vibratory pattern which is contained in embryonic form in the individual's own vibrational sphere.
Now we cannot give a true picture, in the sense of drawing or portraying by words that which is the case with any given individual. But suppose we illustrate—and remember this is in a sense of illustration only—but suppose we consider the vibratory patterns of a certain baby, and suppose we had a means of determining exactly what vibratory focalizations in the embryonic sense are present in this individual case. Suppose we found one hundred embryonic vibratory focalizations. Now there might be more, or there might be less. We are not attempting to fix it at all, but for purposes of illustration there are one hundred particularized vibratory factors in embryonic form. Some of those will never sprout because they are not given the conditions which would cause them to grow; others will have the right conditions to cause them to grow freely; others will have conditions which will allow them to sprout but not grow truly; they will be dwarfed, or of an inferior quality in some fashion. Now suppose we were to imagine that in this particular case fifty of these seed focalizations of vibration are of an indifferent or ill nature and fifty are of the right vibrational pattern; they belong to the divine design. If we establish the conditions in the vibrational sphere of the home, for instance, the vibrational factors working through the parents and that are brought into play otherwise—and the parents have the primary load in this regard—which will permit the good seed to grow and will not establish the conditions natural to the growing of the ill factors, we have the development along the right path. Or we might say half of the good seed and half of the bad seed get started; half of the good seed is left without even sprouting, half of the bad seed is left without sprouting.
Somewhere along the way of life conditions may be engendered which permit either the good seed or the bad seed to begin to sprout, so that qualities or characteristics, vibratory factors that were not noted before, begin to come into play. In the life pattern of the individual today, in a general sense now, we must recognize that probably no more than half of the seed, the embryonic focalizations in the vibratory field, ever get even sprouted in the average individual, whether they are good seed or bad seed, or indifferent. There is a vast array of potential in every individual which generally speaking never begins to manifest. So we realize that any given person, at any given point in life, is not, in the usual sense at least, a true expression of himself or of his own potential.
Now from the standpoint of the divine design, we are interested in the potential in the sense of the right, not the potential in the sense of the evil. Sometimes along the way of life, you may have known some person who had some remarkable qualifications, some remarkable talents and abilities, and yet they were used to an evil or destructive purpose; and you may have thought within yourself, on observing this genius of evil, or reading about him or something, if that person had only been moving in the right direction, if he had only been using his life forces for the right, what a wonderful blessing he could have been; but here it is on the evil side of the ledger of life. We are not interested in the evil potentiality. There is an evil potentiality with respect to every person; but that evil potentiality does not need to grow, it does not need to develop; or to whatever degree it does begin to develop it can be harvested and burned in the fire without causing any great amount of difficulty or suffering in the world, if the individual will let it be so.
Establishing the conditions which will allow the germination of the embryonic focalizations, the vibratory field, on the right side of the ledger, that is the question, that is the problem. There are many seeds, and some seeds are planted as we go along the way. But the basic seed is already there from the time you were a babe, and the vibratory factors which come into play that cause one of those seeds to sprout and begin to grow and develop; and there we begin to have as a result of those factors the development of some phase of character, some characteristic, something which in the sum total tends to characterize the individual. Some of these things ought not to be; some of them need to be eliminated and cleared. Out of this pattern emerge the prejudices and the ill attitudes, the influences of environment, etc., which begin to make up the pattern of life for that person. All of these factors are conditioned by physical factors, and the physical factors are conditioned by the vibrational factors; they more or less correlate. In fact we might say, to come a little closer to the actual fact, that the vibratory focalization of the embryonic point of attunement in the genes as they relate to the physical body provides the correlating factor in the envelope or vibrational field in which the individual lives.
Now what are we going to do in relationship to ourselves? People ask, “How can these things be changed? I fight some ill condition in myself.” And yet you know that if you fight against it you are subject to it; for if you were not subject to it you would not feel the need to fight against it. Whatever we fight against in the usual human pattern, we are subject to. We may deal with something, we may act because it protrudes itself upon the sphere of our function, but if we fight it we are subject to it. That is what maintains evil, fighting it. If we stop fighting evil it would disappear. But how can the individual here, you, make any real progress toward a larger fulfilment? I do not think there is anyone here who would stand up tonight and say, “I feel that I have attained enough, have sufficient illumination, comprehension, no more need to grow or develop.” No. Well then, what can you do? If you have not yet attained to a state that is absolute in the sphere of your function you need to do some more growing, and what can you do in relationship to it? Here are these vibratory factors that have been at work in your life. Perhaps some of them have already been harvested and have passed away. Perhaps some of those seeds have started to grow and are stunted. Perhaps some of them have not yet sprouted and you don't know anything about them. Perhaps many things. How can you begin to emerge into a still higher level of being? How can you begin to reach a point where you are of still greater service to God and to man?
I would like first to ask a question. Is there anything more important to you as a person than the greatest possible expression of service, the greatest of which you are capable, to God and to man? If something else is more important to you, then tonight's consideration will not be of much value to you; self-centeredness still stands in the way. But if there is absolutely nothing more important to you, no personal desire, no personal determination of any sort, more important to you than your greatest possible potential in service to God and to man, then we have a starting point. Actually, from the standpoint of our ministry in the world, from my standpoint, I do not consider an individual as really beginning to grow or to have any particular meaning until he reaches that point. He may be a potential on the side that may go one way or the other before he reaches that point, but in actual fact we cannot count upon the person who has not reached the point where one thing, the greatest possibility of personal service to God and to man, is the primary concern. If anything else is the primary concern you are not ready to make any real advance. You can examine your own heart on that score. To my mind it is a very simple examination, but it takes some honesty, and we can tell, by observing an individual's life pattern over a very short period of time, as to whether he just claims with his lips that his primary concern is to serve God or whether it is actually so. But if we have reached the point, individually and collectively, where our primary concern is to serve God and man according to God's will, there are certain simple fundamental factors, of which you are aware, which need to be brought to point in realization and considered anew. What can you do? You cannot lift yourself, you cannot change yourself; but you can begin to do something.
Now we noted in our previous meditation the matter of agreement. With whom are you in agreement in any given moment? in relationship to any given situation? Is your agreement with God or with the adversary? What begins to happen if your agreement is with God? Actually, if you will let it be so, I will ignore everything else, because if you are truly functioning on the basis of agreement with God and learning how to function in a totality of agreement with God, the tendency to agreement with something contrary to God is of no concern; you do not have to fight it. We ignore it and it shrivels and dies and passes away; for evil always contains within itself the seeds of its own destruction. Let us always remember that. Agreement—with what are you in agreement? And how can you establish a clear pattern of agreement? We have said, and need to emphasize again, a spirit of thanksgiving to God for the blessings we have and the privileges we know, and the opportunities granted to us, is of primary importance, but this is a conditioning factor and in and of itself it will not complete the job. But if you want to plant a garden, and you intend that it should be a good garden, you prepare the soil; there is a conditioning of the soil. So must there be a conditioning of the body and the mind and the heart. If you do not plow the soil well, if you leave it full of lumps and rocks and bad places of various kinds, the seed will not grow well. So if you do not function correctly in relationship to the spirit of thanksgiving you will not have the proper conditioning in relationship to your future fulfilment.
The spirit of thanksgiving. If you are genuinely thankful for the many, many things about which each one should be thankful, you are living in an atmosphere, a conditioning pattern, which is like springtime. The individual who is filled with resentment and criticism is moving into a winterized pattern; insofar as the spiritual factors are concerned he is destroying his own potentiality. But if that which conditions your attitude is of the spirit of thanksgiving you have that which promises springtime in your own soul. But that alone is not enough. Springtime may come, but if we do not take care of preparing the soil, planting the seed, providing the right conditions in various ways, that springtime will not bring forth what it should. So the spirit of thanksgiving.
Now what seed are you going to plant? Or to put it in another way, what seed in your own vibrational pattern are you going to activate? We are not suggesting that you do not have some vibratory focalizations that correlate with adverse factors in the envelope of the world, in what we call the mass consciousness. The envelope of the world as a whole and the mass consciousness are the same thing. There are ill factors which become a part of one's own envelope as one emerges out of that world pattern, or as one lives in it. But what seed are you going to activate? The seed for which the right conditions are provided will be activated, and what will it be? Here we come to something that is very simple, very easy to understand, and yet it has been one of the stumbling blocks down through the centuries, and still remains a stumbling block right here on Sunrise Ranch. The Master put it very simply, very directly, very clearly: “If ye forgive men their trespasses, your heavenly Father also will forgive you; but if ye forgive not men their trespasses, neither will your Father forgive your trespasses.”
Sometimes human beings have assumed that this was an arbitrary thing on God's part, that He could forgive you if He wanted to. But He can't. In other words the control on the point is not with God; it is with you. As far as you are concerned the control on the point is not with God; it is with you. There is more to this matter of forgiveness than appears on the surface. If you refuse to forgive—a real or an imaginary wrong, it makes no difference—if you say, “I cannot afford to forgive,” or “I don't want to forgive,” then you are providing the condition which causes the wrong seed to sprout and grow in your own envelope. God cannot impose goodness upon you, or anyone else. You say, “Well He could if He wanted to.” He would have to violate His own laws, which would mean to violate Himself. So when I say God cannot, I mean it. He cannot; for He would have to violate Himself by violating His own Law. He gave each one the right of free choice; He gave each one the privilege of sharing in creative work.
You by yourself cannot create anything. Someone must be in agreement with you before you can produce anything, even a thought; and if you are capable of thinking a thought, you can know that someone on the face of the earth would agree with you in relationship to that thought, whatever it may be, good, bad, indifferent, wrong, false, true, whatever. You cannot think a thought unless someone on the face of the earth is essentially in agreement with you on that pattern. So if you can think a thought, you can be sure that someone else, somewhere, is agreeing with you. That does not make the thought true by any manner of means; it does not say that the thought is trustworthy or worthy of you; but if you will seek long enough you will find someone who agrees with you, because you couldn't have the thought unless someone did agree. Now that is of tremendous importance, because creation must take place between two poles. One of the poles of the creative field is out here where we are; the other pole is in the invisible realm. You cannot see it, but you can prove that it is there by the results that appear. One pole is out here, but the other pole is invisible and will remain so. And we are working here to correlate with that invisible pole, if we are functioning on the basis of the divine design. If we are functioning on the basis of the evil pattern, we are trying to establish a substitute pole out here, trying to force someone else to respond to our substitute positive pole, or we are accepting someone else's substitute positive pole in relationship to our own negative pole; and somewhere on the face of the earth there is someone who will agree with you and accept the opportunity to create something with you, to bring forth something in form, of any kind. I don't care how evil it is, how ugly, how vile, if that is what you want to bring forth someone will share the task with you, as the world now is. But if we are going to let God's will be done on earth as it is in heaven we are going to maintain a pole here which allows the creative field of heaven, in the invisible realm, to extend into the earth, and we will work here. But there has to be agreement on earth between at least two before it can actually begin to take form on earth in the creative field.
Now the individual who harbors any ill attitudes toward others, for any reason whatsoever, shuts the door on himself; he establishes the conditions which will cause the wrong seed to germinate and which will prevent the germination of the right seeds. There are those who in times past, in one way and another, have decided that they had occasion against me. They started to find fault with me in some way. They decided that I was in some fashion unfair, or unjust, or I have had people accuse me of not keeping a promise, or something of that sort. In fact that is one of the most vacuous of all the accusations put against me, because I make no promises to start with. Any person who thinks I made a promise has a distorted concept. I never made a promise to any one of you, under any circumstances; so any time you think that I failed to keep a promise you are wrong, because I never made any promise. I never have, I do not, and I never will. I make no promises at all.
But suppose someone imagines that he or she has cause against me, to judge me in some fashion, to assume that I did not function correctly in some fashion. That individual puts himself in a position where he says, “I know more about the matter, I am higher, I am wiser, than Uranda is.” That very fact causes that individual in that instant to be positive toward me, whether he has thought of it that way or not. In that moment that the individual imagines in his heart or his mind that he has occasion against me, in that instant that person is positive toward me; and if he is positive toward me he cannot receive that which I offer. He may say, “Well I am trying to respond over here, but I am not going to respond over there. I am going to be positive there.” That produces a jumble in the vibratory field. There is no clear-cut pattern—trying to respond on one point, rejecting on another, judging. It won't work. It only produces chaos. But now suppose the individual imagines in his heart that he has some occasion against me. It is only imagination as far as I am concerned. But it does not make any difference; even if he did have some real cause against me it would be the same principle. If that individual does not have it in his heart, when he finds that he thinks or imagines that he has occasion against me, to forgive instantly—taking the attitude, “Well, even if it were so, I would forgive it instantly; I would not hold one iota”—unless he can forgive what he imagines to be false in my case, he maintains a wall of separation between him and me. There cannot be any true vibratory correlation between us. As long as you might imagine that you have some cause against me, no matter how small, if you say, “Well I will just set it aside. I feel that Uranda did so and so, but I won't make any issue of it. I will just put it on the shelf. I will set it aside,” you can't set it aside. You may imagine that you do, but you can't; it will condition your every thought, your every attitude, everything that you do. It will stand in the way and tend to spoil everything that comes forth in the creative field in relationship to yourself. If you imagine that you have need to forgive me, then even if you think that you have just cause against me you cannot afford to keep that attitude. You cannot afford to fail to forgive me, not if you are going to stay on Sunrise Ranch at least. If you do not have it in your heart to forgive me if you think you have reason to, how could you forgive anyone else? If you imagine that you have cause against me, then you certainly have not forgiven others. No matter what you may have thought with your mind, or imagined in your heart, you have not forgiven others. And if you do not forgive in actual fact we can go round and round in circles from now to doomsday and never accomplish that to which we are called.
In actual fact, if we are to accomplish that which is needful, there must not be any failure to forgive anyone. You cannot afford to fail to forgive another. I do not care how just your cause against another, regardless of what it is, if you harbor resentment you have not forgiven; if you harbor an ill attitude of any kind you have not forgiven; and if you have not forgiven, you cannot be a clear channel in the creative field. That creative field is absolutely essential to the bringing forth on earth of the things that are needful in our service.
If you find yourself wanting to bring forth one thing and actually bringing forth another into the field of form, look to this thing: Have you harbored something in your heart wherein you have not actually completely forgiven? Either we forgive or we fail. When I look at any of you during a service, or in our day-by-day association, I know that you are either going to come to the point where you actually forgive or you will fail. I do my best to inspire the spirit of forgiveness. I have provided some leadership in that direction, because I think if any one of you looks back you will find that I have more than once forgiven you some trespass—more than once. But regardless of that, he who refuses to forgive damns himself. Unless we do forgive, regardless of the supposed justification of the attitude, regardless of the so-called cause, regardless of how right it may seem, unless we forgive in actual fact, to the point wherein all resentment is cleared away, all ill feelings vanish, we cannot hope to succeed.
This is the crucial test point, beyond which a group of people functioning in a coordinated pattern has never yet passed in the whole period of recorded history. No leader on the face of the earth, in the whole period of recorded history—which is to say a minimum of the past six thousand years—there has not been one leader upon the face of the earth in over six thousand years who has ever gotten a group of people together, in any religion, in any philosophy, for any cause or purpose whatsoever, where that group as such has passed this test. Now there are many precedents of failure for us, but why cannot we establish a right precedent? There has never been a group of any kind, in any land, under any leader in over six thousand years, that has passed this test.
I bring it to your thought and meditation tonight. Are we going to pass this point? We haven't yet, you know. We haven't done it either yet. While we still have opportunity to move in the right direction I bring it to your attention. Whether we do this or not determines as to whether we shall succeed or not. And the vibratory factors which you are producing in relationship to the seed in your own envelope are determined and conditioned and controlled out of this one point. That which you shall bring forth in the days to come, individually and collectively, will be determined by this one thing. It would be a wonderful thing if I could say to our King, “At last a group, even though it be small, has passed this test, and they have forgiven.” How many millions have prayed, “Forgive us our debts, as we forgive our debtors,” and then refused to forgive their debtors. Blessed ones, what shall it be? It will take a heart-searching, as well as a mind-searching, to reach a point of clearing in the service of our King.