Arise  and  Walk  With  Me

Uranda  March 22, 1948  

When one climbs a mountain one can see greater distances. In the purified air provided there are no clouds, and in that rarified atmosphere one has a new feeling, a new consciousness, concerning life itself. There is a sense of freedom and of peace that can come in such a case. So, Spiritually speaking, we sometimes speak of climbing a mountain. In the Bible we find the text: "Lift up mine eyes unto the hills, from whence cometh my help.” We do not imagine for a moment that, from some particular range of hills we are going to get some help, but they represent a higher level of consciousness through which we can get a better view of things Divine, and gain a perspective of our own life expression. You might say that looking at the world from an airplane, viewing the countryside over which one may be flying, one gets a perspective view which is very different from that which may be seen when walking or driving below. So, sometimes, it is wise to go to the Mountain Top, or fly on the Wings of the Spirit — however one may wish to express it — and get a perspective view of life. So, I will read some passages from A View From The Mountain Top (2-28-41). 

In the blessed days of long ago, when the earth was young and only a portion of the inhabitants thereof had fallen, and when the fallen ones were still mindful of the High Estate from whence they had come, the One Language of the Motherland was still known to all men of both the natural and the fallen states. It was then that wayward men could have repented and turned from their evil ways and so have saved the human race from the self-imposed and self-inflicted indignities, sufferings and suspicions which have tormented and imprisoned the wayward hosts throughout these dark and dreary twenty thousand years. In those early days of choice the wayward ones were given every opportunity to turn to the Central Way, and some there were who chose the exquisite joys that awaited the responding ones then as now; but the rebellious ones took the attitude that such response would indicate acknowledgment of guilt, of weakness, and of a need.

Such is the false pride that has doomed untold millions to an existence that was and is in fact a lie attempting to pose as the truth. And such a condition shows, for all who have eyes to see, why it is that acknowledgment of guilt and need, which is followed with that repentance which allows life to be redirected, must always precede release from self-imposed imprisonment into the ascending way of individual and collective return to the High Estate of Reality ordained by God for Divine Man for the entire period of this world's history and future function, and from which man turned away, against and contrary to the will and plan of God. All those of single vision will clearly see in all of this the simple truth that the direction of man's love response determines the direction in which he will go, whether it be down to subjection under the things over which he should be master, or up into the realm of the High Estate from whence man fell. Herein, for the wise who are not wise in the seeming wisdom of human arrogance, is the priceless key which is hidden and secret from none but those who will not see. Let the faithful one whose single vision allows him a view, even if but dim and fleeting, through these few yet all-inclusive words, of the panorama stretching from the time when the earth was young until this present day and on to the wondrous joys awaiting the great return of the wandering ones who shall come again to rest in peace within the portals of Home, where they shall abide with the Father of each forevermore, look once more with me from the mountaintop to the time of the beginning of things as they now are known.

The One Language, from which every language and dialect now used has sprung, was picturesque, with meanings conveyed through inflection, tone and context, coupled with true spiritual perception rather than by fixed and limited definition, so that a few words rightly spoken in the whole world's Mother tongue could easily and clearly convey more meaning and provide greater understanding than is generally possible with a great many words of present-day languages. However, even with present languages, as perception increases, meanings expand, as for instance in poetic usage and appreciation. Beyond or within generally recognized poetic meanings, the earnest one begins to see spiritual meanings. These spiritual meanings unfold, as it were. And in due season he who comes to see with single vision awakens to the fact that there is a living essence within each word, and that this essence is the formation of spiritual meanings within the word, so that it is seen to live and move and change, giving forth from day to day according to the responsive need. Finally, when the triune phases are aligned in focus on the Ray shining from the One within to the essence within the word, that essence is seen with the inner mind's single eye, which does not depend on physical vision, to begin to pulsate and glow, until a flame appears and the mystery of the Burning Bush that is not consumed is understood.

Comprehending this to any small degree, the awakening one is assured that there is much that he still does not understand, and he shows forth a graceful willingness to be directed in the Way. Of those who do not so respond there are three types: those who are still asleep to reality, those who think they already know and have arrived, and thirdly, those who claim to be earnestly seeking the Way but who rebel at change and who become discouraged and quit when they do not understand that which is presented before them, or when it varies from their preconceived ideas. This third type is the only one of the three with which we are presently concerned — in that the other two refuse all suggestion of assistance — but they need to be truly honest before they can be truly helped, for they must prove a willingness to honestly examine, without fear, that which they do not yet understand. This willingness to consider fairly that which is new is absolutely essential each step along the Way that leads to the mountaintop.

It is over this one essential that so many blessed ones stumble; they are not patient enough to let the matter work out to a point where it would be possible for them to understand, and also, they jump to conclusions, reading their own false meanings into that which is presented, so that they often feel most righteous in rejecting the very thing for which they long. Many who pride themselves on being honest are only partially so; for he who is truly honest is always willing to relinquish every wrong or inadequate concept when the truth is offered. In these words is the priceless key which is hidden and secret from none but those who will not see, and who hide in abject fear behind false pride; for those who excuse themselves on any false basis are always subject to fear, and they thereby reveal to the world that they are afraid of that which they do not understand. Only when the honest one lets love cast out all fear can he begin to truly see, in its true light, that which he does not understand.

As you relax into the rhythmic movement of the living essence within these words, you begin to find that comprehension without struggle or mental gymnastics is most natural to you and every man who chooses to respond. Here upon the mountaintop you begin to see that toward which you look. No longer is your view but a blur of shapeless forms which move as through a heavy fog, wherein you cringe and hesitate, ever fearful of what each shape might prove to be and always doubting your own strength and ability to meet the imagined terror. And so it is that you no longer feel a need for the bravado and human hardness behind which you have taken uncertain refuge in times gone by. As your sight is being restored, so that you are no longer blind, your clearing vision begins to see the form and nature of things which you have only imagined in the past as you touched with human feeling the mysterious things which you could not see. Now you understand why and how it is that those who are blind to the reality and who cannot see are forever debating and quarreling, theorizing and guessing, without the sweet certainty which is characteristic of the one who sees and knows that whereof he speaks. Also you see how it is that the blind, who cannot see, are ever questioning and doubting, yea even denying and condemning, the words of those who truly see and know. Lift up your eyes unto the hills!

In our Mother tongue, the mountain was seen as an earthly symbol of all that allows clear vision, which penetrates to every part even as physical vision from the mountain height allows one to see objects, such as other mountains, which may be hundreds of miles away. A cave in the mountainside was seen as a symbol of an abiding place in the realms of clear vision and true understanding. Silence of the outer nature was seen as permitting the expression of the Divine from within. So it is that, after the confusion of tongues and the dispersion of Babel, the scattered ones began to form legends — colored by their own experiences, environments and concepts — and in due season the distorted tales they built about the symbols lost all sight of their true meaning and they were used by greedy leaders to enslave their subject peoples through promotion of superstition and fear. Thus it was that the things of beauty were interpreted in terms of selfishness and all the sordid lusts of self-active human beings, thereby completing the fall in consciousness by which mankind forgot God and became blinded in following after their own fancies. Thousands of years later we find the so-called holy men of Oriental lands deluding themselves and others by their ascetic practices wherein some think to find illumination by long sitting in a cave in the mountains. Thus you behold the cave and the mountain, which were symbols of beauty and perfection in the Mother tongue, are now thought to be the thing rather than the symbol of the thing, and self-tortures bring suffering in useless and abhorrent practices of ascetic delusions which never touch the aesthetic mountaintop.

In this same manner it is seen that the human structure of concepts is so distorted that all worldly arguments over the relative merits of this or that belief are utterly useless, because neither side goes back to the true causes of things but they merely pit one erroneous theory against another, so that one is no more nearly right than the other. Yet the blinded ones loudly proclaim that if you disclaim the one, that makes you a believer in the other! Looks of horror and suspicion pass from one to another when any awakening one dares to say that all the things that man has builded in his self-activity are of no avail, that all are equally wrong, and that an entirely new vision is required if the truth is to be truly known. The blinded ones straightway conclude that any person who thus dares to cast aside the world's pet theories and high-sounding traditions must surely be either mad or — and this they whisper, with knowing nods, to be more likely — such unconventional attitudes must indicate a designing demon who would delude for selfish gain the ones who deem themselves to be prospective prey.

Thus it is that in self-righteous indignation the blinded ones turn on each and every prophet of the Lord who would lead the fettered ones from their slavery to the everlasting freedom of the mountaintop. Thus has the world rejected and condemned the faithful ones down through these twenty thousand years. And as they spared not, nor heeded, the Lord of All when He came among them, but hung Him on the cross in the place of the skull, so do you have no real cause for sorrow, but rather for rejoicing, when His words, even the Sermon on the Mount, are now fulfilled in you.

Nevertheless it is for each to take great care that he does not delude himself by excusing himself unwisely for unlovely traits of the unreal, which arouse the ire of his brother man, by thinking himself to be a martyr unjustly persecuted when in fact he surely ought to be ashamed of the ill things thus manifest in himself, rather than be gloating in false self-righteousness over his inability to dwell peacefully with his fellows. All too often have I beheld unworthy ones who came to me with long tales about their unjust sufferings at the hands of others, seeking thereby to receive words of sympathy from me by which they might be more fully lulled into their false sense of complacent martyrdom. Instead I have pointed them to the Central Way of true righteousness. And all too often they turned away in high indignation, proclaiming loudly their determination to stand for the right, just as if I had asked them to do something wrong, and as if I had denied all their precious good qualities, on which they had so long prided themselves. Actually, I had not denied anything of the real in them, but only pointed them to the right attitude by which they might be drawn out of their false position into the true and worthy harmonization both with God and man.

In the perfect function the results of perfect action will be imperfect to the degree of imperfect reaction in the persons, things and conditions involved. Blessed are they who understand this great truth. My perfect function secures results which are less than perfection as compared with the ultimate, because it is not my choice which governs the matter but rather the choices and actual reactions of all the persons directly and indirectly involved in any case. That does not mean that the results are expected to be perfect now, for they are not. Only a person deluded with foolish fancies would expect to experience perfect results in the world as it now is. Yet the degree of perfection made manifest on the best possible focalization of response in any given case gives great joy and is considered to be most pleasing insofar as that moment, at that point, is concerned. Such imperfect results are never thought to be final, or as worthy of contentment, in the view of those who know the Way. The blessed one rejoices in each expanding step, working and waiting patiently until the more nearly perfect form is brought forth; but even as he works he knows that the form which he draws into manifestation will not be perfect, in that the perfect form, with perfect results, must await the time of transition into the New Age state.

Consider the manner by which such an expression of the truth as this is brought forth for you. Its form, and expression of detail, are well-nigh perfect, in accordance with the present responsive need; but in the perfect state it would not be needed, and so would not be a perfect expression, no matter how true it is in filling present needs. This does not mean that the truth changes, for it does not; but it does mean that the form through which the truth expresses is perfect to the degree that it fills the present need. That which may now be formed to fill the present need is wisely used as long as need be, and then it should be allowed to pass away, that a new form may fill the need as the need shall then appear. Some there have been — whose lives did not give evidence of their wisdom! — who spoke derisively of me, saying that I never finish what I begin. If one judges from an outer-world standpoint which thinks that an empty and useless form should be kept and upheld just because it was once started, then such statements are partly true; but, for those who know the truth, it is easy to see that I do finish what I start, and being different from the outer world, I know when a given cycle is truly finished, in that it has served the purpose for which I brought it forth, and I let it go, giving my attention to such new formations as I may find needful to the meeting of the conditions which then appear.

For many days I have been drawing together the vibrations over which I am now expressing. For weeks and months I have been focalizing the responses by which this release of the Word of truth might be rightly formed and sent forth to accomplish that which should be done. As the flower grows, just so does the vibration of my expression grow. Patiently I tend and watch it develop, protecting it from all who would thoughtlessly harm or destroy it. Such forms as I have brought forth for your blessing have only been preparing the way whereby I might give form to that which you as yet cannot even conceive in imagination. The invisible vibrations are growing together, forming the spirit of that perfect form which is to be. But we all must be patient and let it work out in due season. If you try to speed it up or force the matter, you will only harm yourself and prevent your proper function in your own part and place. That which I do cannot be touched or harmed by the world, for human eyes cannot see it and human minds do not believe that it exists. They think that I am deluded in such things, little knowing how they delude themselves. So it is that we move on in the Central Way step-by-step as rapidly as the world response permits, and so do we accomplish that for which we have been sent into the world by the LORD of Lords and KING of Kings. Thrice blest are they who now let go into the living essence of these my words to you.

From the mountaintop you begin to feel and know a new attitude, and no longer are you looking as “through a glass, darkly.” You see how it is that the faithful one moves with caution and assurance in the Way, letting the vibrations of the spirit of the form become focalized and established before he attempts to bring forth the outer form thereof; for he who attempts to build a form without thought of the spirit thereof condemns himself thereby to endless and fruitless struggle. The Way of God is sure and certain, and the way of man in self-activity is bound to fail. Looking from the mountaintop, you begin to truly understand, and with true rejoicing you go forth to render your service in your place, according to the need of the world and according to the responsive need of those whose lives you contact in the Way. Remember that true love is as firm as it is gentle, and that when you let perfect love cast out all fear you cannot be turned from the Way which God has ordained for you. Arise and walk with me within the fire.

I selected those passages in order to help establish a realization of the fundamental nature of that in which we are engaged, so that the individual can, in the first place, see the facts as they are, and then reach a point where he stops using the facts as they are as an excuse for not being what he ought to be, because, as we let ourselves be subject to the things around us and the things of the past in various ways, we are failing to experience the fulness of life in this present moment, and we are not letting ourselves be in position to experience the fulness of that which is possible to us in the future. No one can live to himself alone. The wisest man, the most intellectual man in the world, put on an island, completely isolated from the rest of the world, with no means of communication whatsoever, would cease to have meaning to the rest of the world for so long a period as he was isolated. We are not creatures to be isolated one from another; we are members of one great family — the human family.

There have been all kinds of barriers and fences put up by human beings — barriers of race and dogma, nationalistic barriers, barriers of color, etc — but those barriers were not created by God. We have to live life in a world where those barriers exist, but they do not have to exist for us with respect to our own attitudes. These things that exist in the world that ought not to be, do not have to be controlling factors in our own inner lives. We can, in our own minds and hearts, be individual members of the human family, looking for that which is fine and noble and true in our brother or sister in that human family and, as we live in that spirit of the human family, we begin to realize that our lives are important to the whole only to the degree that they relate to the whole. To the degree that we make our lives self-centered, the expressions that are selfish being allowed to control, we cease having relatedness to the whole, and then we begin to feel that, somehow, the whole has no appreciation of us.

An individual, to enjoy life, must be appreciated by someone, somewhere, somehow. An individual, in order to experience the fulness of life, must learn how to share the expressions of life; he must learn how to live not to himself alone, and then there comes the realization that there is, in recognition of the Laws of Being, a practical, everyday experience of life that can be caused to help all who will respond to move onward toward higher ground, so that there may be more courage, more joy, more determination to let that which is beautiful, fine, noble and true have dominance in the world; because we find, actually, wherever we go, that there are so many fine people, so many people who are living the best they know how, so many people who long for a better world.

We have, in the past few years, seen a tremendous focalization of energy in the laying down of many lives and the spending of untold wealth, supposedly to make a better world. We will not question that for the moment, but if human beings will pay such a price for freedom, for a better world, why cannot we pay the price of full devotion consistently, every day, to that which will allow us to help to make this a better world? It is not enough just to have the flower of our youth destroyed in a war now and again to convince ourselves that we are working for a better world. True coordination in a better world would stop that carnage. We are working for peace that is world wide, but we know that peace must begin in the hearts and lives of men and women, and, until there is peace within individuals, there can hardly be true peace between individuals; and, when there is not peace in and between individuals within a nation, how can the peoples of nations have peace between nations? So, we recognize that, as we give heed to the Spiritual Realities of life, living for the purposes of peace, a life of Service, we are privileged to share what we conceive to be the highest calling possible to man in the world in this present day and age.

The Master said: “Let your light so shine before men, that they may see your good works, and glorify your Father which is in Heaven.” That we would do, so that when all of those who are letting the Light shine find unity of function and purpose, the Light will be so strong that it will dispel the darkness. When darkness is dispelled, fear is gone, because each can see and know for himself — when there is no fear, there is peace.

Heavenly Father, we thank Thee for the holy privilege we have of serving Thee, of letting ourselves be drawn nearer unto Thee day by day, for thereby the Spirit of Thy Love and Thy Truth, and the Current of Thy Life, may reach forth in blessing to all who will receive, wheresoever they may be on the face of the whole earth, that all whose hearts yearn for peace may open their hearts to that peace which is of Thee, that they may then be instruments in Thy Hand, whereby that Peace may be established in the world for all the children of men, IN the Christ, now and forevermore. Aum-en.

© Emissaries of Divine Light