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.