Certainly I Will Be With Thee

Certainly  I  Will  Be  With  Thee

from   Jehovah — God in Action on Earth

Martin Cecil  June 20, 1958   Class

Just before our departure at the end of last month, I was using the story of Moses to emphasize some vital points in relationship to the acceptance of ordination in leadership. I thought perhaps tonight we might take a further look at the experience through which Moses passed as it is recorded for us, and as it so definitely and obviously relates to our own experience—for surely the need for true, stable, understanding leadership is just as evident today as it was in the particular circumstance of Moses' experience, that there might be found some on earth who cannot, by any device that may be brought to bear, be caused to betray the Lord, to be swayed or influenced to deny the expression of the spirit of God through oneself, to fail to be true to that glorious vision which we, above all people in the earth, have been privileged to share.

What provocation is capable of making any one of you assume an attitude, speak a word, allow the manifestation of an act, that you know, because of the vision which you have shared, is wrong? And how quickly, if for a moment you should be so unwise as to allow wrong patterns of response to be engendered in you, how quickly do you recognize it and, being honest, repent? There are those who have tended, coming along the way, to delay in repentance, and as we move in the intensified cycles of service it becomes increasingly dangerous to do so.

I have emphasized this point over and over again. I do not think that a consideration of my past services over the months and the years would reveal that I have failed to make clear, abundantly clear, that the laws of God work, and that if we dedicate ourselves to the Lord and are so foolish, so unwise, as to violate His laws, we will receive the results speedily of so doing. If we expect the power of God to work constructively, to accomplish the purposes of God on earth quickly, then we must recognize that we are also placing ourselves in position so that if we should be so unwise as to contend with the Lord, we will find that the intensification of His power, working through the established laws of His Being, will bring forth that which is not so pleasing also quickly. So we are not, most assuredly, playing children's games.

We are engaged in a ministry which is in fact a matter of life or death, both to us and to the world; something deeply serious. Human concepts, human ideas, human desires, human patterns of any kind, cannot provide constructive direction in that which we do. Only the spirit of God can be trusted. Only those human beings who participate in the leadership that is provided by the spirit of God, the spirit of God in action through human beings, can be trusted. We know full well that man of himself is a broken reed, not to be depended upon. But God is trustworthy and dependable, and if we are His servants we serve Him who is dependable and trustworthy. And because we serve such a Lord we ourselves become dependable and trustworthy in the expression of His spirit.

And we cannot escape. I remember Paul in one place spoke of being the prisoner of the Lord. There is no means of escape for the prisoners of the Lord. I have known human beings to maintain an attitude which would allow them, from the standpoint of their own view, to move out from a position of pressure, in other words to quit. If pressure built up a little too much, more than the individual thought he was willing to take, then he would say, “I do not have to take this. Somebody else can take it,” and move out. That is supposed to be independence. But it is of course the attitude of one who in fact betrays himself and betrays the Lord, and betrays his fellows. Those who are servants of the Lord can never do that. Nothing can cause them to break the pattern of their integrity. Those who are honest, true to God, cannot escape from the Lord.

We see something of this as it worked out in relationship to Moses when he began to recognize the responsibility that rested upon him by reason of his privilege of vision. It was something of a shock to him, and I have no doubt he felt somewhat overwhelmed, because he stood alone and he could not in that circumstance look over his shoulder and say, “Well I will leave it to somebody else,” although for a moment he tried to do just that. But of course he immediately realized that there wasn't anyone else to leave it to, because nobody else had the privilege of his vision, of the understanding that had come to him, of the appreciation of all the factors that were involved in the situation. So he did not persist.

As individuals perhaps we do not stand alone in the same way that Moses did. That has been a little point of excuse used on occasion by some, because it was felt, “Well if I do not do it, somebody else will. After all, I am not the only one in the Lord's ministry. There are others. They can do it.” But that is not being honest, because each one who has had the privilege of vision in the Lord's ministry carries the responsibility of individual action, an individual action which can manifest through no one else. There is no one else, and in that sense each one is in exactly the same position as Moses was.

And let us remember that you did not choose the Lord. The Lord chose you. So when we begin to realize these things there is no escape. Is that a difficult thing? To me it is a wonderful thing, that there should be no escape from the Lord. Most human beings who give any thought to God and the things of God are desperately trying to get to the Lord, at least that is what they think they are doing and that is what they think they want. Coming to the point of realizing that we are the prisoners of the Lord, we cannot get away from the Lord, surely should be cause for the greatest possible rejoicing, because we have found that for which so many human beings the world around have been looking. Prisoners of the Lord—you cannot get away. Interesting, isn't it? The Lord has chosen you, and without betraying everything that is most precious and holy and sacred, without betraying yourselves, without betraying the Lord, you cannot escape.

We remember that Moses' reaction, when he really began to realize what was required of him, was not at that point in the form of rebellion—more of a questioning: “Who am I that I should go unto Pharaoh?” And the Lord said, “Certainly I will be with thee.” In other words the human being tends, recognizing the nature of responsibility that rests upon him, to become self-centered and he says, “Who am I?” But immediately there should come the realization, based in prior vision, that it is the Lord's business. And the Lord said, “Certainly I will be with thee”—“This is My responsibility insofar as the action is concerned. You do not have to worry about that. All you have to concern yourself with is being true to Me, true to the vision, true to the things of God, true to the expression of the spirit of God, in living. Certainly I will be with thee.”

We have seen how the Lord so carefully trained Moses, how the circumstances of his life were worked out, cycle after cycle, so that he might come to the point of fulfilling the purpose for which he was on earth. And of course the initial part of his conscious recognition of these things came when he began to study into the records which he found pertaining to God, the Story of Creation, the Principles of Being, the Divine Plan. He saw these things and began to understand them. He also had the ability to remember with respect to his people in Egypt, and how it was necessary for them to come out of Egypt if the Lord's purposes were to be fulfilled. He saw the needs and he understood the way by which those needs might be filled, and it all came to focus in himself.

And so it has also been with you. You have been shown these things also. You have been brought to this time and place, step by step. You can, if you will, look back over the experience of your own lives and see how it has been all leading forward, in the unfolding cycles of God's purposes, to this hour. Because you have the vision, because you see also the need out there in the world, you find yourself in the same position as Moses did. And you remember how Moses was a little doubtful that he would be accepted by those to whom he felt himself to be sent:

“And Moses said unto God, Behold, when I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you; and they shall say to me, What is his name? what shall I say unto them?—[How shall I convince people that I am Your servant?] And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.”

What was it that brought you here to this place, to this hour? It was a recognition of something, to start with you did not know what—something that you felt, something that carried a certain authority to you, something that carried a conviction. You may have been inclined to doubt it at times, to question, even to rebel, but you found you could not escape. There was that which carried a conviction of authority, something you sensed, not something you had all figured out. Those who thought they had it all figured out, and were supposedly responding on that basis, did not stay. Only those come and stay who are aware of this something which carries authority. And here we see the very simple process by which the lost sheep of the house of Israel may be found—not by going out and trying to convert anyone, to convince anyone, to try to jam it down anyone's throat, but to reach a point where the expression of your being is the expression that carries the authority of the Lord. Our Master made the statement that His sheep would hear His Voice, and so it is. His sheep hear His Voice, but His Voice must be carried on earth to His sheep. Those who hear His Voice come. Some others may come too, but if they do not hear His Voice they will not stay.

“And God said unto Moses, I AM THAT I AM.” If you have the ability to say, “I am”, identifying yourself, that I am which you claim to be actually springs forth from I AM, and the Lord may rightly say—with respect to your statement, “I am,” in relationship to yourself—I AM THAT I AM: You are not your own but Mine. If you have any true identity, THAT I AM.” It is as there is the acknowledgment of this truth, so that the individual's expression into life proceeds from the source of I AM, that the authority of the Lord is made manifest on earth, God in action on earth. And the lost sheep of the house of the Chosen One hear His voice. So we see that the primary purpose is to let His Voice manifest on earth, and when we do that, the rest will take care of itself.

Those who hear His Voice will come. And those who do not hear His Voice will not come, or if they do they will not stay. All this futile, self-active business of trying to save souls, supposedly for Christ, is seen for the nonsense which it is. When the Voice of the Lord is heard on earth His sheep hear it, His sheep know that it is the Voice of the Lord. Satan comes along too, yes, and satan has something to say of course; he has doubts to inject into the picture, he has arguments to put up, he has excuses to set forward, but the chosen ones come through. They do not believe satan; they believe the Lord. They believe the Voice of the Lord when they hear it. So Moses, when he went down into Egypt, gave expression to the Voice of the Lord, and because he did so, he was received by the elders of his people—the chosen ones. But without that there would have been nothing. To go down in the strength of a man and try to convince would have accomplished nothing. It must be the reality, it must be the Voice of the Lord, it must carry the authority in actual fact, if the job is to be done. And this is that to which you are called: that the expression of your lives may carry the Voice of the Lord's authority. And the elders of the children of Israel will hear and respond; they will come.

There are those of course who are the lost sheep of the house of Israel who still sleep, and those who sleep do not hear the Voice until they awaken. Of course if the Voice becomes powerful enough it will awaken those who sleep, it will be sufficient to awaken the dead—the last trump, the Voice of the Lord, the Voice of Many Waters, the Voice as of the sound of a Great Trumpet, spoken, speaking, on earth, God in action on earth. And the action of the Lord achieves His purposes. The chosen ones come, and those who refuse to be chosen go. That is the way it is: the sheep and the goats—not humanly determined-upon judgments of good and evil. You cannot look around and see human beings and say, “Oh this one is a sheep and that one is a goat.” No. They classify themselves. There is no need to judge. All there is need for is the Voice of the Lord. And the chosen ones hear the Voice and come, and in turn begin to share in letting that Voice have greater volume. Those who do not hear the Voice, though they may temporarily come, will not stay.

This is the Lord's way, and it is marvelous, wonderful in our eyes. We would not question it. We would not try to make it be some other way. We would not imagine that by some great human effort it would work out better some other way. It will not. We need to be content and let it be God's way because we trust God, because we know it is the only way that will work. Regardless of what human beings think or feel or believe, or anything else, it is the only way that works. We cannot reject it without rejecting the Lord. And if we reject the Lord we reject all hope for ourselves or for anyone else, insofar as we are concerned.

When we can go unto the people and say, “I AM hath sent me,” and speak truly, the Word of the Lord may be spoken on earth. There may be the reality of God in action on earth and the Lord shall be known consequently by His name Jehovah, God in action on earth. No longer simply God Almighty, up in heaven somewhere, known by that name to many people, but Jehovah—God in action on earth, the Word of the Lord spoken on earth, the spirit of the Lord made manifest on earth. And God's action achieves the purposes of God. The lost sheep of the house of Israel hear that Voice, respond, and come. And the Voice swells in volume and there is an awakening of the lost sheep, and others come, come to share in the ministry of Jehovah on earth, God in action on earth.

This is your Commission, each and every one, that to which you are called and chosen and ordained. God in action on earth. Remember that God never attempts to do the impossible. Some have imagined that if God actually was in action on earth, instantly everything would be changed. God never attempts to do the impossible. He works according to His laws, He is governed by the principles of Being, of His own Being; the essential requirements must be there. In the end, of course, everything will be fulfilled. God has patience and time, but He works it out step by step, never violating the laws of His own Being, never violating His own principles. And when God acts through you, so is it also through you, and you are true to your vision, true to that which you know, and you reject everything, anything, that seeks to cause you to violate your integrity, that which you know to be right, that which you have experienced by reason of the Voice of the Lord which carries authority to you. You no longer give any authority whatsoever to the whisperings of the serpent of your own mind, or the mind of any other who has accepted the control of the adversary.

As you do yield to that one control, that one authority, you change; you do not stay the same. A young person growing up realizes that there are changes coming, and in that process of growing up there is the feeling of not knowing oneself. All too many of those who imagine that they are adult have come to the conclusion that they do know themselves. The very moment a person reaches that conclusion he has chosen to be a dying soul. There is a constant process of unfolding and there should ever be a delight in knowing what one has not known before in relationship to oneself. If you accept what you think you know about yourself and let it go at that, you are certainly a dying soul. The patterns of your being in the outer sense must change, every one, and they will change in the right way when the individual is true to the vision which he has. The vision will change, his attitude will change, his ways of doing things will change—the way he speaks, the way he acts. The manner in which some people cling to their patterns of function would seem to indicate that they imagine they are already perfect. What foolishness! They need to change altogether. You do not know what shall be. “Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love [and serve] him.” But if you uphold and maintain these patterns of human being, how can the expression of Divine Being appear? And how can the Voice of the Lord be caused to manifest? Because God is in action on earth through you. He does not have much of a chance, does He, if you insist upon remaining simply the human being you have thought yourself to be. That is not what you are.

But the Word of the Lord is, “I AM THAT I AM,” and would you limit the expression, the manifestation, of the Being of the Lord through you? He is what you are. You as a human being are not what you are. But you may, if you will, let the changes come so that that which manifests through you is a revelation of what He is. And how wonderful a revelation that should be. Individual, yes, because you are individual, but not individual in the sense of a limited, constricted, crystallized human being. A revelation of the glorious freedom of the children of God, who live and move and have their Being together in God, a part of the Being of God, giving expression individually to the manifold, infinite aspects of God in action on earth—Jehovah.

© Emissaries of Divine Light

Shekinah—Focalization

Shekinah — Focalization

from  Shekinah  Fire

Uranda   June 15, 1953  Class

“We begin to see the Secret of the Shekinah as the Secret of Focalization from heaven into the earth,

and differentiation in relationship to the practical aspects of living.”

Our attention has been introduced to the reality of the Shekinah Fire. The original Hebrew word from which this word Shekinah was derived used the a sound instead of the i sound, something after the order of Shekanah; and bringing this out in relationship to the particular pattern that I suggested from the standpoint of the vibrational factors of the Motherland, the short pronunciation, as I have used it, is really a bit on the inadequate side. There is more of the vowel emphasis if we utilize all of the vibrational factors possible. You will notice that you can prolong vowel factors, if you have the breath to do it, and the e sounds here in the three-syllable word [Shekenah] concluding with the ah sound, provide us with an opportunity to begin to feel the vibratory factors in sound. You need to begin to realize that the vowels, particularly, have the peculiar quality of conveying the current of feeling. Now what is conveyed will depend upon what you are feeling. Assuming that the heart has become attuned to the Divine source, we have the current of that Divine source moving through the vowel sounds.

You should bear this in mind from the standpoint of speech, in the development of your capacity in breathing, the control of the air which you use in breathing, the proper pattern of inhalation and the proper controlled patterns of exhalation. If you try to get all of your air, while you are speaking, inhaled through your nose, you will not have a good speaking voice. The air must be received, partially at least—some of it will come in through the nose—but received through the mouth, along the roof of the mouth, in the manner which you learn to utilize without interfering with the expression through speech. You can come to a certain definite limitation when you are speaking audibly in ordinary vocal expression, but certain possibilities are present from the standpoint of expression, somewhat audible of course, in what we might call whispering. The use of the voice conveying sounds vibrationally in what might be conceived to be a whisper is something that is important to our attunement with the powers of reality, and it is important to our ability to convey. I used these patterns when I introduced to you the mystical significance and expression of the two words commonly spoken as Jesus and Jehovah—speaking on the breath. Whispering suggests the idea—speaking on the breath on a basis which modifies the more harsh aspects of the word and allows the peculiar qualities of the vowels to come into play. You will find this to be of great importance. 

One of the things that we need to begin to realize from the standpoint of the Shekinah Fire, or the Shekinah Light, is that this must be understood if we are going to begin to comprehend the significance of this text which we have been studying together: “And in the midst of the seven candlesticks one like unto the Son of man.” Notice that this is in the midst of the seven candlesticks. The candlesticks give Light, but in the midst of the Cloud there is one like unto the Son of man. Here we have a Biblical description of the Shekinah Fire surrounded by the Light, and in turn surrounded by the Cloud. You will have no doubt thought of the Biblical passages speaking about the Son of man coming in the Clouds of Heaven. It is something which you are now reaching a point where you can begin to understand; for wherever the Clouds of Heaven are mentioned in the Bible we have a reference to the Shekinah Fire, around which there is the Light, and around which there is the Cloud. The Shekinah Fire always manifests in the midst of a Cloud and in the midst of the glowing of the Light.  So these are the Clouds of Heaven, or the heavenly clouds, which the Master used. It was in such a heavenly Cloud that He disappeared from the view of man, and it is in relationship to such a Cloud that all things heavenly must appear to men—the Clouds of Heaven. Until you begin to see this, realize the reality of the Shekinah Fire and the Cloud of Glory, or the Cloud of the Presence, you cannot understand what the Bible means. And you can see how it is that so many millions of people, failing to recognize the mystical significance of the Bible terminology, have turned their attention to fanciful concepts, imagining that some cloud goes floating around in the sky. 

Now, if you begin to see the One in the midst of the seven golden candlesticks as the centering of the Fire, we can begin to comprehend the nature of the Fire, for it is differentiated. Notice the manner of its differentiation—“one like unto the Son of man, clothed with a garment down to the foot.” What is the garment? The garment is the Cloud—“and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow.” In other words, we begin to recognize that the upper vibratory factor, the pattern of that which is seen in the Shekinah Fire, is pure white, and the white like snow—“His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire.” Now here we begin to enter into the Fire Pattern of the Shekinah Fire. 

“And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp two-edged sword.” We have recognized that the sword is a symbol of Truth; that means the Voice which has the sound of many waters conveys the expression of Truth, the sharp two-edged sword. You have begun to realize yourselves that the two-edged sword of Truth is in fact very sharp. It is something which cuts away that which ought not to be and allows that which should be to remain. So, “out of his mouth,” clearly indicates the expression of truth by reason of the Voice—“out of his mouth went a sharp two-edged sword: and his countenance was as the sun shineth in his strength.”

Now there we have the most remarkable description of the Shekinah Fire, the manifest evidence of the presence of the One Who Dwells, that can be found anywhere. We begin to appreciate how it is that we have, in the consideration of this short text, gone into so many different fields so that you could begin to truly appreciate the beauty and the wonder that are contained here. Now with respect to the interpretation: “The mystery of the seven stars which thou sawest in my right hand [the positive hand], and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches.”

We have also noted in this connection the Seven Spirits before the Throne of God, and we recognize that that expression means the same thing—there are these seven different vibratory levels. Just as we have the octave in relationship to music, and the eighth being the repetition of the first in a higher or lower scale, so we have the seven vibrational factors in this realm of being of which we are aware. The seven colors of the rainbow gives another illustration.  According to the level to which we relate words, currents of feeling, etc., they will have different forms. Sometimes the word itself will seem to have a very definite change, and other times not. In any case there will be differences of pronunciation, differences of the feeling current released through the words. Now it would hardly be practical to undertake at this time to introduce the vibratory factors of the Motherland Tongue. Perhaps sometime we can consider a little of that, but you have much growing to do spiritually, vibrationally, before that could mean so very much to you.  However, we can use intermediate steps, which begin to convey the idea, begin to let you have an opportunity to experience that which is possible to you.

 

So we have the seven stars, the seven candlesticks, and the Seven Spirits that are before the Throne of God, the seven angels of the seven churches, and the seven churches themselves. The churches signify the body of Being, the body as it relates physically to the endocrine glands: the pattern of the islets of Langerhans, for instance—all of the little bodies put together provide one church in your body; the thyroid and parathyroid glands combine to provide another church in your body; the substance of the seven distinct glandular patterns, whether you think of it as one gland or several. You have noted in your studies that the pituitary gland has different parts; you say it is one gland, but it is not one gland; it is a combination; it has different levels of expression. So we either have divisions within the gland itself or divisions in the formation of the body of the gland. But you have in your body, in relationship to these things, the seven churches, the endocrine system. Somebody spoke about the many systems within the endocrine system, and they form, insofar as you are physically concerned, the seven churches. But you also have a mind, and so there are the seven churches insofar as your mind is concerned. There are the seven churches from the standpoint of the spiritual nature of your Being.

There are the seven churches, the body of Being, in relationship to the focalized function of the heart. But here we find that the seven churches of the heart combine all of the particular patterns of the churches at the other three levels; in other words the seven churches of the heart are simply the three levels of churches, with respect to a specific point, brought to point. Now perhaps that is not clear. With respect to the physical body, the mind and the spirit—a particular pattern at each of three levels—you combine all of those three levels in relationship to the heart and you have, by reason of that combination, the church of the heart in the first vibrational factor, and so on all the way through. Well now, we are not going to be able to go far enough in our consideration of the wonderful workings of the mind and its potentialities to allow us to study extensively the factors of the mind as such, that is, the seven churches; but we will give particularized consideration to this matter from the standpoint of the heart, which will begin to introduce something of these factors as they relate to mind and spirit. But you, individually, have the four patterns of the seven churches in relationship to yourself as an external being. Do you see that? You have the four patterns of the seven churches as they relate to yourself in manifest, external being. Then of course we have the inner reality of the Seven Spirits before the Throne of God, the same principle carried over into the invisible realm of Deity. But we begin to recognize that the Seven Spirits before the Throne of God manifest by reason of specific formations, the formations of the stars (that is, of the angels) and of the candlesticks (that is, the churches). So you have—what shall we say?—we cannot say that you have seven candlesticks. You are seven candlesticks, and the seven stars function inside of you. But this is merely the differentiated individual pattern. We see that the whole pattern carries over to the Body of many members, and it is in relationship to the Body of many members that we can more clearly see many of these aspects in function.

We should at this point be able to clearly see, comprehend, accept within ourselves, the fact that the Body of many members, which may be spoken of as the Christ Body, must necessarily have these particularized factors in it, even as they are present in your individual physical body. We cannot disregard the principles of life and function as they appear in the individual physical body when we begin to consider the physical formation of the One Christ Body made up of many members. And anyone who attempts to develop a body of power—as in a church or a philosophy or a pattern of teaching, or anything else, ideology of any sort—any individual or individuals who undertake to produce a unit pattern of function, while disregarding these principles, must surely fail. We have seen it happen in the past; we have recognized it in relationship to the outworkings of history. 

It is only as we allow these same laws and principles to work in relationship to ourselves as many members of One Unit, One Body, that we can begin to be the means by which the power manifests. This is to say, then, from the standpoint of the Unit pattern, that there is a particularized manifestation of the Shekinah Fire and Light and Cloud in relationship to each of these seven levels of Being. This trinity of the Shekinah Fire, or the Shekinah which signifies the manifest Presence of the One Who Dwells, is something that needs to be clearly comprehended, and how to convey it to you so that you can feel it and know it from deep within yourselves is something of a problem.

The spirit of God as such has virtually no meaning to human beings. The meaning begins to appear as the differentiated aspects of spirit appear. The meaning of God begins to appear to the children of men as the differentiated aspects of God appear through men, because God can have no true meaning to us except as He is revealed through the human form. And as long as you try to comprehend God without regard to the human form, as something above and beyond this realm in which we live and dwell, you will fail. You may develop some fixed concepts about an old man with a long beard sitting on a throne somewhere, but that is not a true comprehension of God; it is merely child's play. So you begin to see that you cannot in any true sense, no matter how you may delude yourself, you cannot comprehend God in reality except as He is made manifest through human beings. To try to comprehend the wholeness, or the allness, of God with the human mind is attempting the impossible. We must recognize that it is the differentiated aspects of God made manifest through human beings which permit us to begin to comprehend God in reality. And as the spirit of God can have no real meaning except as it manifests in its differentiated aspects, we begin to see the Secret of the Shekinah as the Secret of Focalization from heaven into the earth, and differentiation in relationship to the practical aspects of living.

 

The Shekinah is the point of Focus between heaven and earth, that which is of heaven brought to point for its manifestation on earth, and from that point expanding outward again into the patterns of life. At the point of its manifestation of its essence the variations, or the distinctions, the different qualities, cannot be readily recognized. We see it as a Fire. But here, in this portrayal that we are considering in the text, there is the beginning of the manifestation of the differentiations: that which is at the top, the head and the hairs white as snow, and then the eyes like a flame of fire, and the feet like unto fine brass, the garment down to the foot round about, the Cloud, and so on. So you begin to see the differentiations. 

Now one of the interesting things that you should always remember, as you either meditate yourself upon the principles of reality or as you work with those who respond to you and receive of your ministry, is that those who begin to approach the throne of God always see, if they really do see anything, they always see some aspect of differentiation first, of the many aspects of differentiation in manifestation. Each person will tend to see one little aspect here or one little aspect there, and because he or she feels it to be something that is true and real in the divine expression, he or she will say, “Well now, I know God to be this. I know God to be that. To me God is something else,” and they are all dealing with limited perception of differentiated aspects humanly translated into human concepts. There you have the basis for all the many varied concepts and beliefs on the face of the earth. And they become distorted or remain true depending upon the capacity of the individuals involved to see clearly and translate correctly, and upon their honesty—because some there are who, being dishonest, think to translate on a basis which will let them have extra power over their fellows. So when you are working with others you will run up against the fact that they have some little concept humanly translated on the basis of an imperfectly perceived aspect of the differentiations of the central evidence of the presence of the One Who Dwells, and if you undertake to clarify the point for the individual, generally he or she will take the attitude that you are trying to deny God. No matter how you point it out, how you seek to lead, the moment you turn their attention away from that pet point, they will take the attitude that you are trying to make them deny what they think they know. So they have a basis of resentment and rebellion and every sort of thing. 

If you remember this, you will understand all the foolishness that manifests with respect to human beings; and if they will remain honest and steady in the pattern, you can lead them finally, step by step, to a point where they can begin to see other differentiated aspects. They do not have the perceptive ability to see the Shekinah Fire yet. Do not try to get them to. How long did I talk to you before I ever mentioned it? It is not something that I just suddenly thought up or discovered or heard about, or something. I have known about this Fire all the way through. I use it all the time, every day; and in actual fact, every time I come before you, in a class or a service, I begin to work on the basis of developing that Cloud and letting you be in it to whatever degree your response will permit—you will be in the Cloud, the Cloud of Glory of the Shekinah. You may not see it, but you can reach a point where you can see it and it is wonderful. Sometimes it may become so dense, so thick or full, that it simply blocks out all vision of the people around you; you cannot see the far corner of the room. I have many times known it to be so thick that I could not even see my own hand that far from my eyes—the Cloud. And the Cloud you feel, you sense through feeling, to start with. Finally you begin to have the ability to see it, and to hear it; for there is a sound in it. But don't go trying now, because if you try to see it you will not; if you try to hear it you will not. You have to let it appear.

And remember well that wherever there are vibrations of conflict, resentment, any ill attitudes whatsoever, you keep yourself shut out of the Cloud of the Shekinah and contain yourself in the cloud of darkness. Wherever there are resentments, frictions, conflicts, within or without, within the individual or between individuals, you cannot know the beauty and the wonder, the glory and the peace, of the Shekinah, the manifest evidence of the Presence of the One Who Dwells, everywhere, always.

© Emissaries of Divine Light

The Medium for Tonal Propagation

Seven - Dimensional  Tone

Seven - Dimensional  Substance

from  The Medium for Tonal Propagation

Martin Cecil    September 8, 1974

“There is no precedent of what is experienced when this Tone begins to sound again in volume.”

If sound is to be heard there must be a medium through which it is propagated. No doubt in school you participated in the experiment where a bell is placed in an inverted jar and caused to ring while the air is being pumped out of the jar. Gradually the sound fades away, even though the bell is still ringing. This illustrates rather aptly what has been happening in the world. There has been, in some respects, pretty much of a vacuum insofar as the essential medium for the propagation of the Tone is concerned. And, while the bell is ringing, the Source is present, it remains unheard because of the lack of the essential medium in this dimensional world. Air of course is not the only medium for the propagation of sound here on earth; it's propagated through water—liquid—and solid in some measure; but principally we are interested in air, because this is the way we perceive sound. The ear provides us with an instrument by which we can discern the sound waves in the air around us.

Air is the symbol of spirit. In this regard we recognize that the second day of creation permitted the formation of what was called the firmament, the firmament which was called heaven. And the second force of the four forces is air. Here is the development of a substance which connected the waters which were above and the waters which were below. According to the record, it divided the waters from the waters. However, whatever divides also connects. Here was some fine substance, which we have called pneumaplasm, to provide the means by which the dimensionless might be connected to the dimensional, the truth of the dimensionless realm might be connected with the truth of the dimensional realm—waters above and waters below.

Unless there is an adequate amount of this connecting substance the sound will tend to be rather faint—the Tone won't be heard to any great extent. And unless the connecting substance is of the right consistency, pure and clear, what comes through will tend to be distorted or muted. If you have ever been in a thick pea-soup fog, such as used to be in London, all the sounds of the city become rather subdued. So it isn't only a matter of having a medium of a kind but it must be the right medium—a sea of glass clear as crystal. Then the Tone may sound. And it's not only a sound—in fact the word sound is used as a way of conveying an idea—because the Tone relates to every level of consciousness. We could say that it is a sound, it is a sight, it is an aroma, it is something to be felt; all the various means of discernment are required to encompass the Tone. It is a Seven-Dimensional Tone. If we only hear it or become aware of it on one dimensional level we haven't really heard the Tone yet.

As long as life remains in the flesh of the individual physical body there is some of this substance permitting the connection to be maintained with the Tone—the Tone is sounding, to whatever degree, and if it is sounding so as to be heard or received there must be a certain amount of the medium of connection. Only when the Silver Cord is loosed, when the medium of connection in its focalized expression is no longer sufficient to convey the sound of the Tone, is the flesh said to be dead—or the body is dead. The composition of the body is still a part of what is present in this dimensional world and therefore partakes of the life that is present in this dimensional world, but no longer specifically in that form.

Obviously there is a need for the generation of this connecting substance so that the Tone may begin to be heard more clearly and accurately here in the world where we are. We have been speaking of the Tone—of course it's only a Tone to us when it is heard. The Source of the Tone is present. We say that that emanates from the dimensionless state. It could be described as a Tone in the dimensionless state; the vibration is there, the bell is ringing, but it doesn't mean too much here in the dimensional world until that Tone is translated into dimensional vibration. To do that this pneumaplasmic substance is essential—pneumaplasmic substance of the right consistency and clarity to allow the Tone to be heard. That right consistency and clarity has a relatedness to what is spoken of as a pure heart.

“Blessed are the pure in heart: for they shall see God.” They shall be aware of the Tone sounding in the dimensional world because the substance, the medium by which the sound is propagated, is present—then it may be heard. We may see clearly enough that if there isn't that substance present, adequately clear and to a sufficient extent, then a person simply is not in position to hear the Tone. In such case it would be useless to amplify the Tone to any conceivable extent and expect that person to hear anything. The substance must be present in the person if the Tone is to be perceived by that person.

Now it may be that if there is someone present in whom there is adequate substance so that the Tone is sounding, then there may be something of a transference of substance to the other person, if there is any openness of response, so that while that other person is present with the one through whom the Tone is being released he may hear it. But as soon as he goes out of that person's presence and the substance is no longer available the sound vanishes, and then the individual says, “Well that was just a dream; it really wasn't anything. I don't hear a sound now. I thought I heard something then but it didn't really amount to anything.” This has been the experience of all of you in your contacts with people. And you yourselves may at some point have had that experience, so that the sound of the Tone may have been discerned for a moment but then it vanished—and when it vanished of course it didn't seem to be real anymore to you. The more generation of pneumaplasm there is the louder the Tone sounds; not that there is any more Tone sounding but that there is more medium through which it is being propagated.

The Tone—the Shekinah, the Christ, the Lamb, the Word—has always been. “The same was in the beginning with God.” It has always been sounding dimensionlessly speaking, and obviously some of it's been getting through without being damped down. There must have been adequate pneumaplasm present, universally speaking, to permit what has transpired to be the way it is. But we are concerned with what is happening in human experience, what is happening insofar as we and others are concerned. We can begin to see the importance of the generation of this medium—a medium of connection between the dimensionless state and the dimensional state—and insofar as human beings are concerned, if the purpose of man is to be experienced, that medium must be in place. It must be generated in the required quantity and in the required consistency, so that it is on hand and the Tone can be clearly discerned by everyone. This hasn't been the case for a long time, but is once again beginning to emerge, simply because there is more of the essential medium of connection.

We have considered this matter of connecting substance—pneumaplasm—in various ways. It is generated out of the flesh of our own bodies, so obviously it relates to every level in this dimensional realm. Insofar as the human being is concerned the flesh is at the first level, and there are successive levels or planes of Being besides the physical, for we live in what is describable as a Seven-Plane world. Out of the flesh, at the first level, pneumaplasm is generated on the basis of response to God. Here is the activating means by which this substance may emerge, ascending, to provide the medium of connection at each succeeding level so that the true Tone, in the dimensionless sense, may sound and resound through all Seven Levels—I suppose you could say seven notes, in this sense. It's only the True Tone when it is doing so—it is only then complete. If it is just sounding through one or two levels it's incomplete and doesn't give a true experience of the real nature of the Tone. The Tone is rightly differentiated sevenfold in this sense. When we speak of this seven it's more or less an arbitrary definition to convey an idea, because there is no break between tones, or between levels, where the Tone is sounding. The vibration is continuous.

So we are concerned with the generation of the essential pneumaplasm of the right consistency so that there may be provision in this regard at every level, and when this is so, the Tone can sound at every level and the Whole Tone then becomes apparent. This relates to holiness—the Holy Ghost. The ghost is seen as referring to this substance which we have called pneumaplasm. And the Holy Ghost is a Whole Ghost, not just bits and pieces of a ghost, which is an incomplete ghost and consequently an unholy ghost. Incompleteness is sometimes referred to as evil. In the Lord's Prayer the statement was made, “Deliver us from evil”—deliver us from incompleteness. We need to be whole. So let us not imagine that we can be holy if we are incomplete. No amount of human struggle can produce completeness. The only thing that produces completeness is the sounding of the Tone, but the Tone can't sound so that it has any effect in this dimensional world, in relationship to dimensional people, unless there is the essential substance available at every level. Then we can dwell in the secret place of the Most High and abide under the shadow of the Almighty. This is another poetic description of what properly occurs.

So there's no use searching around for the Tone—lo here and lo there—as though we could find it lurking somewhere. The only way we become aware of the Tone is because there is the substance through which it is sounding present in ourselves. If it isn't in ourselves we're not aware of the Tone. Obviously it is in ourselves to some extent now, because we are aware of the Tone in terms of being alive—that much anyway. We know there must be more to life, as they say, than merely being aware that we are alive, and the more relates to the sounding of the Tone through the substance of pneumaplasm at every level of this dimensional state in us.

You can see how essential it is that we should refrain from judging in the matter, judging others certainly, or even judging ourselves, because how much substance is there? How much of the Tone is present and sounding, either in ourselves or in somebody else? It's not a matter of judging how much or how clearly or how distortedly or whatever—it's a matter of continuing to generate the substance clear and pure and right so that there may be the increased means for the sounding of a balanced Tone. Then the Holy Ghost may come upon us in this sense. And when that happens there is power. “Ye shall receive power, after that the Holy Ghost is come upon you”—after the Tone is sounding through an adequate pattern of pneumaplasm within you—then that is the Tone sounding in this dimensional world. And it is that sounding in this dimensional world that engenders the creative process, engenders the effects that put in an appearance rightly at each step of the creative process.

We can trust the Tone that this will occur. We don't have to try to figure out what exact step it is so that we can make sure that it's sounding just right. Immediately we start to do that we interfere with things and we begin to get it all balled up. So here is the necessity of permitting a proper generation of the essential substance which connects spirit with form, connects the dimensionless with the dimensional. This shows another reason why it is essential that the Tone should be sounded external to the individual, because it is in the sounding of that Tone externally that there is the provision for a person to begin to find a point of orientation toward the source of the Tone. “Thou shalt love the Lord thy God.” Each person in the final analysis is responsible for the generation of his or her own pneumaplasm—the medium of connection. Only when a person begins to become quiet, begins to let go, is not frantically trying to get anything, can there begin to be the possibility of sensing the Tone.

Human beings are always looking for signs when they're questioning—saying in effect, “Show me a sign.” What is the Tone?—that's the point, not show us a sign. There is something that was recorded for us of the words of Jesus, “A wicked and adulterous generation seeketh after a sign”—that classifies the sign-seekers, doesn't it?—“and there shall no sign be given unto it,” because a sign cannot be given to a wicked and an adulterous generation. Now the wickedness and the adultery relate to the fact that those concerned are self-centeredly subject to their reactions to the material world, and as long as an individual is in that state there is no sign. “A wicked and adulterous generation seeketh after a sign; and there shall no sign be given unto it, but the sign of the prophet Jonas.” That has been very obscure to most people. Actually, the whole story of Jonah related to the sounding of the Tone which, to start with, he rejected. The point is that the only sign is the sounding of the Tone, and a wicked and an adulterous generation doesn't hear the sounding of the Tone, so there is no sign—easily understood!

To begin to discern the sign is to begin to discern the Tone. The initial discernment of the Tone relates to the sounding of the Tone through somebody else, or others; then the individual may begin to orient in that direction instead of being oriented in the state of wickedness and adultery, subject to the material world by reason of all his feeling involvements with it. As long as he is in that state he is looking the wrong way, he can't discern the Tone, so there is no sign. But when he turns around because there is a point of orientation provided for him, then he begins to be centered toward the Tone, and his feelings then are no longer constantly being activated by all the things that are going on in the material world. His emotions begin to settle down; there begins to be something of a calm. And here is the beginning generation of the essential medium of connection—it is generated on this basis, when the individual ceases to be all emotionally involved with everything that's going on around him.

Becoming centered toward the Tone, the flesh begins to generate the essential substance of pneumaplasm and, because this is so, the individual begins to discern the Tone in himself. For a while he may see it as being almost entirely over there somewhere with respect to others who are revealing the Tone. But somewhere along the line he needs to become aware of the fact that the Tone is not merely out there but is in here too, so that there may be a conscious increase of the expression of that Tone. The conscious increase of the expression of that Tone intensifies the generation of the pneumaplasm, and so the Tone becomes more clearly heard. Our concern is to maintain the firmament, the heaven, so that there may be the generation of the essential substance and therefore the increased awareness of the Tone. There can't be an increased awareness of the Tone without the substance.

There are those who feel that we need to have a maintained atmosphere in us and all around us so that this can happen so nicely—don't anybody rock the boat! But if one is only capable of maintaining this right atmosphere, of maintaining the generation of the pneumaplasm, when everything is hunky-dory, one won't maintain it for very long. The supreme example of what is required again comes to point through the experience of Jesus, because no matter what happened to Him the firmament was never dissipated insofar as He was concerned. He never changed character, no matter what stress He was under. So it isn't a matter of having the external environment just right, or the way one thinks would be right to maintain the required state; it's a matter of being capable of maintaining that regardless of the external environment. On another occasion, He was asleep in a boat, getting some rest, when a storm arose and the disciples became all disturbed about the storm. I am sure Jesus needed His rest, but no, they didn't let Him rest. They woke Him up and said, “Look what's happening.” “O ye of little faith!” The storm doesn't need to penetrate into the firmament. In fact if there is a real firmament there it can't—there is no way it can get in.

As there is the increased generation of pneumaplasm and it's kept safe, never allowed to be dissipated, the Tone sounds louder in the individual; but if there are more and more individuals who are allowing this to happen the Tone sounds louder collectively speaking, and sometimes it may seem to be loud enough to awaken the dead—or at least those who seem to be dead but aren't really. Here is Gabriel's trump. It's been sounding a long, long time insofar as the dimensionless state is concerned, but it hasn't been heard on earth because there was no medium to propagate that sound. But as soon as that begins to be here the sound increases in volume and ultimately no one can avoid hearing it. They may not think it's the sound of Gabriel's trump, mind you, whatever they might imagine that to be, but it will have an effect—and some of those effects will bring forth the resurrection into life and others of those effects bring forth the resurrection of damnation. There are two kinds. But it's all consequent upon the sounding of the Tone, which has been absent from the experience of the world for all these millennia past.

There is no precedent of what is experienced when this Tone begins to sound again in volume. Well let's find out because we let it happen; we are delighted to abide in quietness and confidence, permitting the generation of the essential pneumaplasm and rejoicing in the increased sound of the Tone that we thereby know, and that others begin to know, miraculously. We see it happening in some measure already, don't we?—people coming awake, maybe some coming awake that we've known for a long time and we've seen them slumbering away there. But one fine day there they are, bright-eyed and bushy-tailed! What a glorious thing! What a glorious thing!

What greater joy could there be than to participate in the sounding of the Tone because we make very sure that there is plenty of air present in which that Tone may vibrate. Whatever substance is present in others will then begin to vibrate with increasing intensity also and they come alive. We rejoice to welcome our brothers and sisters home to what is in fact the Kingdom—the Kingdom of the True Design and Control of Love. Because this Tone sounds, because this awakening takes place, because the changes are brought to pass, all things are made new, inexorably, inevitably. Nobody can stop it. What greater privilege can there be than to participate in this process, to the glory of God and to the blessing of His children on earth.

I rejoice to have shared another beautiful evening with you, both in the generation of the connecting substance—that's part of our business—and in the consequent intensification of the sounding of the Tone. It is unlike sound in the ordinary sense. This connecting substance, wherever it may be present, is part of the whole of that connecting substance, so that a sound generated here in that substance sounds in the substance wherever it is the world around. It is not a matter of geography. We are concerned with a different level of experience. While the substance is generated out of the flesh, it permeates all levels of consciousness, and so we find ourselves connected to that same substance wherever it may be. What is done here, or wherever you may be in the sounding of the Tone, is done everywhere. The Tone sounds everywhere. As yet it is not heard by everyone, but to some extent it is certainly having an effect on everyone. And that effect is perfect. Let's not judge it.

© Emissaries of Divine Light